Commentaries on the four last books of Moses arranged in the form of a harmony

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BS 485 .C168 1847 v. 8
Calvin, Jean, 1509-1564.
Commentaries . . .

COMMENTARY

ON

THE BOOK OF PSALMS.

VOL. II.

THE CALVIN TRANSLATION SOCIETY,

INSTITUTED IN MAY M.DCCC.XLIII.

FOR THE PUBLICATION OF TRANSLATIONS OF THE WORKS OF
JOHN CALVIN.

COMMENTARY

<>N

THE BOOK OF PSALMS

BY JOHN CALVIN

TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED
WITH THE AUTHOR'S FRENCH VERSION,

BY THE REV. JAMES ANDERSOK

VOLUME SECOND.

EDINBURGH :

PRINTED FOR THE CALVLN TRANSLATION SOCIETY.
M.DCCC.XLVI.

[€ntere3 at Stationers' fl)aUv]

THE EDINBURGH PRINTING COMPANY,
12, South St David Street.

The first part of this volume is translated by the Rev.
James M'Lean, Kirkwall, and the second, by the Key.
George M'Crie, Clola. The annotations have been drawn
up by the Rev. James Anderson, to whom the general
editorship of the work has been intrusted.

From the copiousness of Calvin's Commentaries on the
Psalms, it has been found impracticable to complete the
Work in less than Five Volumes ; and to do justice to this
valuable portion of his labours, it is of importance that it
should not be hurried through the press. The Subscribers
are, however, respectfully informed, that there will be no un-
necessary delay, and that the whole is expected to be com-
pleted within the course of two years.

Edinburgh, June 1st, 1846.

COMMENTARY

THE BOOK OF PSALMS.

PSALM XXXVI.

Almost all interpreters agree in supposing, that in this psalm David in
general expresses his wonder and amazement at the goodness of God,
because, in the exercise of his favour and mercy, he bears with the
wicked, who, notwithstanding, basely contemn him. The opinion which
I have formed is somewhat different. I think that the holy prophet,
being grievously troubled and harassed by wicked and ungodly men,
first complains of their depravity, and then seeks refuge in the infinite
goodness of God, which extends not only to all men in general, but in
a particular and special manner to his own children ; and this he does
in order to console, and, so to speak, take his breath, in the assurance
that he shall at length be delivered since God is favourable to him.
This is evident from the conclusion of the psalm, in which he arms
and fortifies himself against all the assaults of the ungodly, by reflecting
that he is safe under the protection of God.

% To the chief musician. A Psalm of David, the servant of Jehovah.

Why the appellation, the servant of God, is ascribed to David only in
this place and in the eighteenth psalm, rather than elsewhere, cannot
positively be ascertained, unless that having been victorious in a conflict,
of all others the most difficult, he proved himself to be a valiant warrior
and an invincible champion in the sight of God. "We know how rare
and singular a virtue it is, when ungodliness is prevailing without re-
straint, and when the shade of its obscurity darkens our spiritual vision,
to look up, notwithstanding, by the eye of faith, to the providence of
God, which, by disposing our minds to patience, may keep us constantly
in the fear of God.

VOL. IT. A

COMMENTARY UPON PSALM XXXVI.

1. Ungodliness saith to the wicked in the midst of my heart,

There is no fear of God before his eyes.

2. For he flattereth himself in his own eyes, until his iniquity

be found to be hateful}

3. The words of his mouth are iniquity2 and deceit ; he hath

left of to understand that he may do good.

4. He meditates [or devises] iniquity upon his bed ; he setteth

himself in a way that is not good ; and abhorreth not evil.

1. Ungodliness saith to the wicked^ in the midst of my heart.
Commentators are not agreed as to the interpretation of the
first verse. Literally it is, The saying [or speecli] of trans-
gression, or rather, Transgression saith to the ivicked. As,
however, the letter 7, lamed, is in Hebrew sometimes used
for jfo, min, some translate it thus, Ungodliness or transgres-
sion speaketh of the wicked in my heart ; as if the prophet had
said, I clearly perceive from the wickedness which the un-
godly commit, that they are not influenced by the fear of
God. But as there is no need to depart from the proper
signification of the words, I rather agree with others in sup-
posing that the language of the prophet is to this effect : The
malice of the wicked, though seemingly hidden and unknown,
speaks aloud in my heart, and I am a sure witness of what it
says or suggests.

And, first, it is to be observed, that the prophet speaks not
of outward faults, but penetrates even to the very source ; as
if he had said, Although the wicked cloak their malice with
wily dissimulation, yet I know it so well that I seem to hear it
speaking. It is indeed true, that as the ungodiy and profane
rush headlong into every kind of wickedness, as if they were
never to be called to render up an account of it, the judg-
ment which David here expresses may be formed even from
their life ; but his language is much more emphatic when he
says, that the servants of God openly perceive the depravity
of such persons hidden within the heart. Now David does
not speak of the wicked generally, but of the abandoned

1 " C'est, tant que chacun commence h avoir en liaine l'iniquite d'iceluy."
— Fr. marg. " That is, so that every one begins to hate his iniquity."

2 " Mensonge."— Fr. " Falsehood."

PSALM XXXVI. THE BOOK OF PSALMS. 3

despisers of God. There are many who indulge in their
vices, who, notwithstanding, are not intoxicated by the
wretched infatuation which David here censures. But when
a man becomes hardened in committing sin, ungodliness at
length reduces him to such a state of insensibility, that, de-
spising the judgment of God, he indulges without fear in the
practice of every sin to which his depraved appetite impels
him. A reckless assurance, therefore, in the commission of
sin, and especially where it is associated with a contempt and
scorn of every holy admonition, is, as it were, an enchant-
ment of Satan, which indicates that the condition of such a
person is indeed hopeless. And although true religion has
the effect of keeping the hearts of the godly in the fear of
God, and drives wicked thoughts far from their minds, yet
this does not prevent them from perceiving and understanding
in their hearts how the ungodly are agitated with horrible
fury when they neither regard God nor are afraid of his judg-
ments.

There is no fear of God before his eyes. David shows in these
few words the end of all evil suggestions ; and it is this, that
the sense both of good and evil being destroyed or suppressed,
men shrink from nothing, as if there were not seated in
heaven a God, the Judge of all. The meaning therefore is,
Ungodliness speaks in my heart to the wicked man, urging
him to the extremity of madness, so that, laying aside all fear
of God, he abandons himself to the practice of sin ; that is to
say, I know as well what the ungodly imagine in their hearts,
as if God had set me as a witness or judge to unveil their
hypocrisy, under the mask of which they think their detest-
able malice is hidden and deeply buried. When the wicked,
therefore, are not restrained by the fear of God from com-
mitting sin, this proceeds from that secret discourse with
themselves, to which we have referred, and by which
their understanding is so depraved and blinded, that, like
brute beasts, they run to every excess in rioting. Since the
eyes are, as it were, the guides and conductors of man in this
life, and by their influence move the other senses hither and
thither, it is therefore said that men have the fear of God
before their eyes when it regulates their lives, and by pre-

4 COMMENTARY UPON PSALM XXXVI.

senting itself to them on every side to which they may turn,
serves like a bridle to restrain their appetites and passions.
David, by using here a contrary form of expression, means
that the ungodly run to every excess in licentiousness, with-
out having any regard to God, because the depravity of their
own hearts has completely blinded them.

2. For he flatter eth himself in his own eyes. Here the
Psalmist shows by their fruits or the marks of their charac-
ter, that there is no fear of God among the wicked, seeing
they take such pleasure in committing deeds of wickedness,
that, although hateful in the sight of all other men, they
still cherish the natural obstinacy of their hearts, and wilfully
harden themselves in their evil course. First, he says that
they nourish their vices by flatteries,1 that they may not be
dissatisfied with themselves in sinning. But when he adds,

1 The verb pVi, chalak, which is rendered fiattereth, signifies to smooth,
and means here, that the wicked man described endeavours by plausible
arguments to put a soft, smooth, and fair gloss on his wickedness, as if there
were nothing repulsive and hateful about it, nothing amiss or blame-
worthy in it ; and in this way he deceives himself. This is the sense ex-
pressed in the literal translation of Montanus, which seems very forcible :
" Quoniam lenivit ad se in oculis ipsius, ad inveniendum iniquitatem suam
ad odiendam." — "For he has smoothed over [or set a polish] to himself
in his own eyes, with respect to the finding out of his iniquity, [that is, so
as not to find it out,] to hate it." Horsley reads,

" For he giveth things a fair appearance to himself,

In his own eyes, so that he discovers not his own iniquity to hate it."

" He sets such a false gloss," says this critic, "in his own eyes, upon his
worst actions, that he never finds out the blackness of his iniquity, which,
were it perceived by him, would be hateful even to himself. " The wicked
in all ages have thus contrived to put a fair appearance upon the most
unprincipled maxims and pernicious practices. It will be seen that Mon-
tanus' and Horsley's translation of the last clause of the verse gives a
different meaning from that given by Calvin. The original text is some-
what obscure and ambiguous from its brevity ; but it seems to support
the sense given by these critics. The Hebrew is, ttxh ijij> xtxh, limtso
avono lisno, to find, or to, for, or concerning the finding of, [the first word
being an infinitive with the prefix \, lamed,'] his iniquity to hate [it.'] "The
prefix S," says Walford, " cannot, I imagine, be translated with any pro-
priety by until." His rendering is,

" For he flattereth himself in his own sight,
That his iniquity will not be found to be hateful :"

That is, will not be viewed by others as the hateful thing which it really is.
The original words will easily bear this sense as well as that given by
Montanus and Horsley.

PSALM XXXVI. THE BOOK OF PSALMS. 5

until their iniquity be found to be hateful, by these words he is
to be understood as referring to their determined obstinacy ;
for the meaning is, that while they falsely flatter themselves,
they proceed to such an extent in their evil course, that their
iniquity becomes hateful to all men. Some translate the
words thus : So that he himself finds his oxen iniquity to be
hateful; and understand them as meaning, that the wicked
persist in rushing headlong into sin without restraint, until,
satiated or glutted with the indulgence of their depraved
desires, they begin to loathe it : for even the most depraved
are sometimes dissatisfied with themselves on account of
their sinful conduct. The first interpretation is, however,
the more natural, namely, that the wicked, though they are
hateful to all men on account of their iniquity, which, when
once discovered and made manifest, excites a general feeling
of displeasure, are not affected by any displeasure against
themselves, but, on the contrary, rather applaud themselves,
whilst the people despise them, and abhor the wickedness of
their lives. The prophet, therefore, condemns them for their
infatuation in this, that while all others are offended at their
disgraceful conduct, they themselves are not at all affected
by it. As far as in them lies, they abolish all distinction
,between good and evil, and lull their conscience into a state
of insensibility, lest it should pain them, and urge them to
repentance. Certainly the infatuation here described ought
to be the subject of our serious consideration, the infatuation
which is manifested in this, that men who are given up to a
reprobate mind, while they render themselves hateful in the
sight of all other men, are notwithstanding destitute of all
sense of their own sins.

3. The ic or ds of his mouth are iniquity and deceit. The two
clauses of this verse may be understood as referring to the
same thing, namely, that the wicked indulging in deceit and
vanity, will not receive or admit the light of understanding.
This, I apprehend, is the meaning of David. He reproves the
wicked not merely for circumventing others by their wiles
and stratagems, but especially because they are altogether
destitute of uprightness and sincerity. We have already

6 COMMENTARY UPON PSALM XXXVI.

said that the Psalmist is here speaking not of sinful and
wicked men, in whose hearts there still remains some fear of
God, but of the profane despisers of his name, who have
given themselves up entirely to the practice of sin. He
therefore says that they have always in their mouth some
frivolous excuses and vain pretexts, by which they encourage
themselves in rejecting and scoffing at all sound doctrine.
He then adds, that they purposely suppress in themselves all
knowledge or understanding of the distinction between good
and evil, because they have no desire to become better than
they are. We know that God has given understanding to men
to direct them to do what is good. Now David says that the
wicked shun it, and strive to deprive themselves of it, that
they may not be constrained to repent of their wickedness,
and to amend their lives. We are taught from this passage,
that if at any time we turn aside from the path of rectitude,
the only remedy in such a case is to open the eyes of our
understanding, that we may rightly distinguish between
good and evil, and that thus we may be led back from our
wandering. When, instead of doing this, a man refuses
instruction, it is an indication that he is in a state of
depravity altogether desperate.

4. He meditates iniquity upon his bed. Here the sacred writer
shows that the wickedness of the ungodly man is of a secret
and very determined character. It sometimes happens that
many, who otherwise are not disposed to wickedness, err and
fall into sin, because occasion presents itself all on a sudden ;
but David tells us, that the wicked, even when they are with-
drawn from the sight of men, and in retirement, form schemes
of mischief ; and thus, although there is not presented before
them any temptation, or the evil example of others to excite
them to it, they, of their own accord, devise mischief, and
urge themselves to it without being impelled by any thing
else. Since he describes the reprobate by this distinguish-
ing mark of character, that they devise mischief upon their beds,
true believers should learn from this to exercise themselves
when alone in meditations of a different nature, and to
make their own life the subject of examination, so that they

PSALM XXXYI. THE BOOK OF PSALMS. 7

may exclude all evil thoughts from their minds. The
Psalmist next refers to their stubbornness, declaring that
they set themselves in a crooked and perverse way ; that is to
say, they purposely and wilfully harden themselves in doing
evil. Finally, he adds the reason of their doing this : They
abhor not evil. Wilfully shutting their eyes, they rush for-
ward in their headlong course till they spontaneously yield
themselves the slaves of wickedness. Let us now shortly
state the contrast between the ungodly and the people of
God, contained in the preceding verses. The former deceive
themselves by flattery ; the latter exercise over themselves a
strict control, and examine themselves wTith a rigid scrutiny :
the former, throwing loose the reins, rush headlong into
evil; the latter are restrained by the fear of God: the
former cloak or disguise their offences by sophistry, and
turn light into darkness; the latter willingly acknowledge
their guilt, and by a candid confession are brought to
repentance : the former reject all sound judgment ; the
latter always desire to vindicate themselves by coming to
the open light of day : the former upon their bed invent
various ways of doing evil ; the latter are sedulously on their
guard that they may not devise or stir up within themselves
any sinful desire : the former indulge a deep and fixed contempt
of God ; the latter willingly cherish a constant displeasure
at their sins.

5. 0 Jehovah ! thy mercy is unto the heavens, and thy truth

even unto the clouds.

6. Thy righteousness is as the mountains of God ; 1 thy judg-

ments are a great deep : 2 0 Jehovah ! thou preservest
man and beast.

7. 0 God ! how excellent 3 is thy loving-kindness ! therefore, the

children of men shall trust in the shadow of thy icings.

1 In the French version it is, " Comnie hautes montagnes ;" — " as the
high mountains ;" and in the margin Calvin states that the Hebrew is,
" Montagnes de Dieu ;" — " Mountains of God." The Hebrews were
accustomed to describe things eminent, as Calvin observes in his exposition
of the verse, by adding to them the name of God; as, " river of God,"
Ps. lxv. 9 ; " mount of God," Ps. lxviii. 15 ; " cedars of God," Ps. lxxx.
10 ; " the trees of the Lord," Ps. civ. 16. " The mountains of God,"
therefore, here mean the highest moan:

2 Lowth reads, " A vast abyss." 3 Heb. how precious.

8 COMMENTARY UPON PSALM XXXVI.

8. They shall be abundantly satisfied with the fatness of thy

house ; and thou shalt make them to drink of the river of
thy pleasures.

9. For zuith thee1 is the fountain of life ; and in thy light 2 shall

we see light.

5. O Jehovah ! thy mercy is unto the heavens. Commenta-
tors think that David, after having described the great
corruption and depravity which every where prevail in the
world, takes occasion from thence to extol in rapturous
praises the wonderful forbearance of God, in not ceasing to
manifest his favour and good-will towards men, even though
they are sunk in iniquity and crime. But, as I have already
observed, I am of a somewhat different opinion. After
having spoken of the very great depravity of men, the prophet,
afraid lest he should become infected by it, or be carried
away by the example of the wicked, as by a flood, quits
the subject, and recovers himself by reflecting on a different
theme. It usually happens, that in condemning the wicked,
the contagion of their malice insinuates itself into our minds
when we are not conscious of it ; and there is scarcely one
in a hundred who, after having complained of the malice of
others, keeps himself in true godliness, pure and unpolluted.
The meaning therefore is, Although Ave may see among men
a sad and frightful confusion, which, like a great gulf, would
swallow up the minds of the godly, David, nevertheless,
maintains that the world is full of the goodness and righteous-
ness of God, and that he governs heaven and earth on the
strictest principles of equity. And certainly, whenever the
corruption of the world affects our minds, and fills us with
amazement, we must take care not to limit our views to the
wickedness of men who overturn and confound all things ;
but in the midst of this strange confusion, it becomes us to
elevate our thoughts in admiration and wonder, to the contem-
plation of the secret providence of God. David here enume-
rates four cardinal attributes of Deity, which, according to the
figure of speech called synecdoche, include all the others, and

1 " En toy."— Fr. " In thee."

2 " Par ta clarte."— Fr. " By thy light."

PSALM XXXVI. THE BOOK OF PSALMS. 9

by which he intimates, in short, that although carnal reason
may suggest to us that the world moves at random, and is
directed by chance, yet we ought to consider that the infinite
power of God is always associated with perfect righteousness.
In saying that the goodness of God is unto the heavens, David's
meaning is, that in its greatness it is as high as the heavens.
In the same sense he adds, Thy truth is even unto the clouds.
The term truth in this place may be taken either for the faith-
fulness which God manifests in accomplishing his promises, or
for the just and well regulated character of his government,
in which his rectitude is seen to be pure and free from all
deception. But there are many other similar passages of
Scripture which constrain me to refer it to the promises of
God, in the keeping and fulfilling of which he is ever faithful.

6. Thy righteousness is as the mountains of God. In this
verse there is a commendation of God's righteousness, which
the sacred writer compares to the high mountains, (this being
the manner of the expression — " the mountains of God," for
we know that the Hebrews were accustomed to distinguish
by the appellation divine, or of God, whatever is excellent,)
because his glory shines forth more clearly there. In the
last pla.ce, it is said, that his judgments are like a great and
bottomless abyss. By these words he teaches us, that to what-
ever side we turn our eyes, and whether we look upward or
downward, all things are disposed and ordered by the just
judgment of God. This passage is usually quoted in a sense
quite different, namely, that the judgments of God far exceed
our limited capacity, and are too mysterious for our being-
able to comprehend them ; and, indeed, in this sense the
similitude of an abyss is not inappropriate. It is, however,
obvious from the context, that the language of the Psalmist
is to be understood in a much more extensive sense, and as
meaning, that howrever great the depth of wickedness which
there is among men, and though it seems like a flood which
breaks forth and overflows the whole earth, yet still greater
is the depth of God's providence, by which he righteously
disposes and governs all things. Whenever, therefore, our
faith may be shaken by the confusion and disorder of human
affairs, and when we are unable to explain the reasons of this

10 COMMENTARY UPON PSALM XXXVI.

disorder and confusion, let us remember that the judgments
of God in the government of the world are with the highest
propriety compared to a great depth which fills heaven and
earth, that the consideration of its infinite greatness may ravish
our minds with admiration, swallow up all our cares, and dispel
all our sorrows. When it is added in the end of the verse,
O Jehovah ! thou preservest man and beast, the meaning is to
this effect, that since God vouchsafes to extend his providen-
tial care even to the irrational creation, much more does he
provide for the wants of men. And, indeed, whenever any
doubt may arise in our minds regarding the providence of
God, we should fortify and encourage ourselves by setting
before us this consideration, that God, who provides food for
the beasts of the field, and maintains them in their present
state, can never cease to take care of the human race. The
explanation which some have given of the term beasts, inter-
preting it allegorically of beastly men, I regard as too forced,
and reject it.

7. O God! how precious is thy loving-kindness ! Some ex-
plain these words in this sense : That the mercy of God is
precious, and that the children of men who put their trust in
it are precious ; but this is a sense too far removed from the
words of the text. Others understand them as meaning, that
the mercy of God is very great to the gods, that is to say, to
the angels and the sons of men ; but this is too refined. I
am also surprised that the Jewish Eabbins have wearied and
bewildered themselves, without any occasion, in seeking to
find out new and subtile interpretations, since the meaning of
the prophet is of itself perfectly evident ; namely, that it is
because the mercy of God is great and clearly manifested,
that the children of men put their trust under the shadow of
it. As David has hitherto been speaking in commendation of
the goodness of God, which extends to every creature, the
opinion of other commentators, who consider that David is
here discoursing of the peculiar favour which God manifests
towards his children, is in my judgment very correct. The
language seems to refer in general to all the sons of men, but
what follows is applicable properly to the faithful alone. In

PSALM XXXVI. THE BOOK OF PSALMS. 11

order to manifest more clearly the greatness of divine grace,
he thus speaks in general terms, telling us, that God conde-
scends to gather together under his wings the mortal offspring
of Adam, as it is said in Psalm viii. 4, " What is man, that
thou art mindful of him ? and the son of man, that thou
visitest him ?" The substance of the passage is this : The
ungodly may run to every excess in wickedness, but this
temptation does not prevent the people of God from trusting
in his goodness, and casting themselves upon his fatherly
care ; while the ungodly, whose minds are degraded, and
whose hearts are polluted, never taste the sweetness of
his goodness so as to be led by it to the faith, and thus to
enjoy repose under the shadow of his wings. The metaphori-
cal expression of icings, as applied to God, is common enough
in Scripture.1 By it God teaches us that we are preserved
in safety under his protecting care, even as the hen cherishes
her chickens under her wings ; and thus he invites us kindly
and affectionately to return to him.

8. They shall be abundantly satisfied with the fatness of thy
house. I have no doubt that by the fatness of God's house the
prophet means the abundance of good things which is not
designed for all men indiscriminately, but is laid up in store
for the children of God who commit themselves wholly to his
j:>rotection. Some restrict the expression to spiritual graces ;
but to me it seems more likely, that under it are compre-
hended all the blessings that are necessary to the happiness
and comfort of the present life, as well as those which pertain
to eternal and heavenly blessedness. It ought, however, to
be observed, that in the style of speaking which the prophet
here employs, the use of earthly blessings is connected with
the gracious experience of faith, in the exercise of which we
can alone enjoy them rightfully and lawfully to our own wel-
fare. When the ungodly glut themselves with the abun-

1 " Frequens in Psalmis figura ab alio Cherubinorum Area?," &c. ; i. e.
" A common figure in the Psalms, taken more immediately, in my opinion,
from the wings of the Cherubim overshadowing the mercy-seat which
covered the ark ; but more remotely from birds, which defend their yoimg
from the solar rays by overshadowing them with their wings. See Ps.
xvii. 8 ; lvii. 1 ; lxi. 4 ; xci. 1, &c, and Dcut. xxxii. 11." — Bisliop Hare.

12 COMMENTARY UPON PSALM XXXVI.

dance of God's benefits, their bodies indeed grow fat like the
flesh of cattle or swine, but their souls are always empty and
famished. It is the faithful alone, as I have said, who are
satisfied with the goodness of God towards them, because it
is to them a pledge of his fatherly love. The expression
meat and drink denotes a complete and perfect fulness, and
the term river1 denotes an overflowing abundance.

9. For unth thee is the fountain of life. The Psalmist here
confirms the doctrine of the preceding verse, the knowledge
of which is so profitable that no words can adequately
express it. As the ungodly profane even the best of God's
gifts by their wicked abuse of them, unless we observe the
distinction which I have stated, it were better for us to
perish a hundred times of hunger, than to be fed abundantly
by the goodness of God. The ungodly do not acknowledge
that it is in God they live, move, and have their being,
but rather imagine that they are sustained by their own
power ; and, accordingly, David, on the contrary, here affirms
from the experience of the godly, and as it were in their
name, that the fountain of life is in God. By this he means,
that there is not a drop of life to be found without him, or
which flows not from his grace. The metaphor of light, in
the last clause of the verse, is tacitly most emphatic, denoting
that men are altogether destitute of light, except in so far as
the Lord shines upon them. If this is true of the light of
this life, how shall we be able to behold the light of the
heavenly world, unless the Spirit of God enlighten us ? for
we must maintain that the measure of understanding with
which men are by nature endued is such, that " the light
shineth in darkness, but the darkness comprehendeth it not,"
(John i. 5 ;) and that men are enlightened only by a super-
natural gift. But it is the godly alone who perceive that they
derive their light from God, and that, without it, they would
continue, as it were, buried and smothered in darkness.

1 The words in the original are, ynv hm, nachal adanecha, (lie river of
thy Eden, in which there is probably an allusion to the garden of ps>, Eden,
and to the river which flowed through and watered it.

PSALM XXXVL THE BOOK OF PSALMS. 13

10. Prolong1 thy mercy to them that know thee, and thy righteous-

ness to the upright in heart.

11. Let not the foot of pride come upon me, and let not the

hand of the wicked remove me.

12. There the workers of iniquity are fallen: they are thrust

down, and shall not be able to rise.

10. Prolong thy mercy to them that know thee. David now
sets himself to pray. And, first, he asks in general, that God
would continue his mercy to all the godly, and then he pleads
particularly in his own behalf, imploring the help of God
against his enemies. Those who affirm that God is here said
to prolong or extend his mercy because it is exalted above
the heavens, indulge in a style of speaking too puerile.
When David spake of it in such terms in a preceding verse,
his intention was not, as I have already said, to represent the
mercy of God as shut up in heaven, but simply to declare
that it was diffused throughout the world ; and here what he
desires is just this, that God would continue to manifest, even
to the end, his mercy towards his people. With the mercy
of God he connects his righteousness, combining them as
cause and effect. We have already said in another place,
that the righteousness of God is manifested in his undertaking
the defence of his own people, vindicating their innocence,
avenging their wrongs, restraining their enemies, and in
proving himself faithful in the preservation of their welfare
and happiness against all who assail them. Now, since all
this is done for them freely by God, David, with good reason,
makes mention particularly of his goodness, and places it first
in order, that wb may learn to depend entirely upon his favour.
We ought also to observe the epithets by which he describes
true believers; first, he says, that they knoic God; and, second-
ly, that they are upright in heart. We learn from this that
true godliness springs from the knowledge of God, and again,
that the light of faith must necessarily dispose us to upright-
ness of heart. At the same time, we ought always to bear in
mind, that we only know God aright when we render to him

1 Heb. Draw out at length.

14 COMMENTARY L'PON PSALM XXXVI.

the honour to which he is entitled ; that is, when we place
entire confidence in him.

11. Let not the foot of pride come upon me. As I have
observed a little before, the Psalmist here applies to his own
circumstances the prayer which he had offered. But by in-
cluding in his prayer in the preceding verse all the children
of God, he designed to show that he asked nothing for him-
self apart from others, but only desired that as one of the godly
and upright, who have their eyes directed to God, he might
enjoy his favour. He has employed the expressions, the foot
of pride,1 and the hand of the wicked, in the same sense. As
the wicked rush boldly to the destruction of good men, lifting
up their feet to tread upon them, and having their hands
ready to do them wrong, David entreats God to restrain
their hands and their feet ; and thus he confesses that he is
in danger of being exposed to their insolence, abuse, and
violence, unless God come speedily to his aid.

12. There the workers of iniquity are fallen. Here he
derives confidence from his prayer, not doubting that he has
already obtained his request. And thus we see how the cer-
tainty of faith directs the saints to prayer. Besides, still farther
to confirm his confidence and hope in God, he shows, as
it were, by pointing to it with the finger, the certain
destruction of the wicked, even though it lay as yet con-
cealed in the future. In this respect, the adverb there 2 is not
superfluous ; for while the ungodly boast of their good for-
tune, and the world applaud them, David beholds by the eye

1 That is, the foot of the proud man, as the Chaldee translates it, the
thing being put for the person in whom it is ; a mode of expression of fre-
quent occurrence in Scripture. Thus deceit, in Prov. xii. 27, is put for a
deceitful man ; poverty, in 2 Kings xxiv. 14, for poor people, &c. There
seems to be here an allusion to the ancient practice of tyrants in treading
upon their enemies, or in spurning those who offended them from their
presence with their feet. 0

2 Heb. t=w, sham, there, that is, (pointing with the finger to a particular
place,) see there ! lo ! the workers of iniquity are fallen. " It represents
strongly before the eye," says Mudge, " the downfal of the wicked.
Upon the very spot where they practise their treachery, they receive their
downfal." A similar mode of expression occurs in Ps. xiv. 5.

PSALM XXXYII. THE BOOK OF PSALMS. 15

of faith, as if from a watch-tower, their destruction, and speaks
of it with as much confidence as if he had already seen it
realised. That we also may attain a similar assurance, let
us remember, that those who would hasten prematurely the
time of God's vengeance upon the wicked, according to the
ardour of their desires, do indeed err, and that we ought to
leave it to the providence of God to fix the period when, in
his wisdom, he shall rise up to judgment. When it is said,
They are thrust doion} the meaning is, that they are agitated
with doubt, and totter as in a slippery place, so that in the
midst of their prosperity they have no security. Finally, it
is added, that they shall fall into utter destruction, so that
it can never be expected that they shall rise again.

PSALM XXXVII.

This psalm, the title of which shows it to have been composed by
David, contains most profitable instruction. Since the faithful, so
long as they pursue their earthly pilgrimage through life, see things
strangely confused in the world, unless they assuaged their grief with
the hope of a better issue, then courage would soon fail them. The more
boldly any man despises God, and runs to every excess in wickedness,
so much the more happily he seems to live. And since prosperity ap-
pears to be a token of God's favour towards the ungodly, what conclu-
sion, it may be said, can be drawn from this, but either that the world
is governed by chance, and that fortune bears the sovereignty, or else
that God makes no difference between the good and the bad? The
Spirit of God accordingly confirms and strengthens us in this psalm
against the assaults of such a temptation. However great the pros-
perity which the wicked enjoy for a time, he declares their felicity to be
transient and evanescent, and that, therefore, they are miserable,
while the happiness of which they boast is cursed ; whereas the pious
and devoted servants of God never cease to be happy, even in the
midst of their greatest calamities, because God takes care of them, and
at length comes to their aid in due season. This, indeed, is paradoxical,
and wholly repugnant to human reason. For as good men often suffer
extreme poverty, and languish long under many troubles, and are
loaded with reproaches and wrongs, while the wicked and profligate
triumph, and are regaled with pleasures, might we not suppose that

16 COMMENTARY UPON PSALM XXXVIT.

God cares not for the things that are done on earth ? It is on this
account that, as I have already said, the doctrine of this psalm is so
much the more profitable ; because, withdrawing our thoughts from the
present aspect of things, it enjoins us to confide in the providence of God,
until he stretch forth his hand to help those who are his servants, and
demand of the ungodly a strict account of their lives, as of thieves and
robbers who have foully abused his bounty and paternal goodness.

Tf A Psalm of David.

1. Fret not thyself because of the ivicked, and be not envious at

the workers of iniquity :

2. For they shall soon be cut down like grass ; and they shall

loither as the green and tender herb.

3. Put thy trust in Jehovah, and do good ; dwell in the land,

and be fed in truth, [or faithfully.1]

4. And delight thyself in Jehovah, and he will give thee the

desires of thy heart.

5. Roll [or devolve] thy ways on Jehovah, and trust in him,

and he will bring it to pass.

6. And he will bring forth thy righteousness as the light, and

thy judgments 2 as the noon-day.

1. Fret not thyself because of the icicked. David lays down
tins as a general principle, that the prosperity of the wicked,
in which they greatly rejoice, should on no account vex or
disquiet the children of God, because it will soon fade away.
On the other hand, although the people of God are afflicted for
a time, yet the issue of their afflictions shall be such, that
they have every reason to be contented with their lot. Now
all this depends upon the providence of God ; for unless we are
persuaded that the world is governed by him in righteousness
and truth, our minds will soon stagger, and at length entirely
fail us. David then condemns two sinful affections of the mind,
which are indeed closely allied, and the one of which is gen-
erated by the other. He first enjoins the faithful not to fret
on account of the wicked ; and, secondly, that they should

1 " C'est, jouy des biens d'icelle en rcpos ferme et asseure." — Fr. marg.
"That is, enjoy the good things of it in quietness and security."

2 " C'est, ton bon droict." — Fr. marg. " That is, thy just cause, or thy
rectitude."

PSALM XXXVII. TIIE BOOK OF PSALMS. 17

not indulge an envious spirit towards them. For, in the first
place, when they see the wicked enjoying prosperity, from
which it might naturally be supposed that God regards not
the affairs of men, there is a danger lest they shonld shake off
the fear of God, and apostatize from the faith. Then another
temptation follows, namely, that the influence of the example
of the wicked excites in them a desire to involve them-
selves in the same wickedness with them. This is the natural
sense. The Hebrew words, ^Pinrr /&$> al-tithechar, which
we have rendered, Fret not thyself, are by some translated,
Do not mingle thyself with.} But this interpretation is too
forced, and may be disproved by the context; for in the
eighth verse, where mention is expressly made of wrath and
anger, it would surely be absurd to interpret in another sense
the same verb which immediately follows these two words,
and which is there used in the same sense and for the same
end as in this first verse. In the second place, the order
which David observes is very natural ; for when the prosperity
of the wicked has irritated our minds, we very soon begin to
envy them their happiness and ease. First, then, he exhorts
us to be on our guard, lest a happiness which is only transi-
tory, or rather imaginary, should vex or disquiet us ; and,
secondly, lest envy should lead us to commit sin. The rea-
son by which he enforces this exhortation is added in the
following verse : for if the wicked flourish to-day like the
grass of the field, to-morrow they shall be cut down and
wither. We need not wonder that this similitude is often
to be met with in the sacred writings, since it is so very
appropriate ; for wTe see how soon the strength of the grass
decays, and that when cast down by a blast of wind, or
parched with the heat of the sun, even without being cut by
the hand of man, it withers away.2 In like manner, David
tells us that the judgment of God, like a scythe in the hand
of man, shall cut down the wicked, so that they shall suddenly
perish.

1 That is, do not enter into fellowship with.

2 The- fitness of this figure to express the transient and short-lived
character of the prosperity of the wicked, will appear in a still more strik-
ing light when we take into consideration the great heat of the climate of
Palestine.

VOL. II. B

13 COMMENTARY UPON PSALM XXXVIT.

3. Put thy trust in Jehovah, and do good. The inspired
writer now goes on, in the second place, to say, that every
thing in the end shall be well with the righteous, because
they are under the protection of God. But as there is
nothing better or more desirable than to enjoy the fostering
and protecting care of God, he exhorts them to put their
trust in him, and at the same time to follow after goodness
and truth. It is not without good reason that he begins
with the doctrine of faith, or trust in God ; for there is
nothing more difficult for .men than to preserve their minds
in a state of peace and tranquillity, undisturbed by any
disquieting fears, whilst they are in this world, which is
subject to so many changes. On the other hand, while they
see the wicked becoming rich by unjust means, extending
their influence, and acquiring power by unrestrained indul-
gence in sin, it is no less difficult for them steadily to perse-
vere in a life of piety and virtue. Nor is it sufficient merely
to disregard those things that are commonly sought after
with the greatest eagerness. Some of the philosophers of
antiquity were so noble-minded, that they despised riches
unjustly acquired, and abstained from fraud and robbery;
nay, they held up to ridicule the vain pomp and splendour
of the wicked, which the common people look upon with
such high admiration. But as they were destitute of faith,
they defrauded God of his honour, and so it happened that
they never knew what it was to be truly happy. Now, as
David places faith first in order, to show that God is the author
of all good, and that by his blessing alone prosperity is to be
looked for ; so it ought to be observed that he connects this
with a holy life : for the man who places his whole confi-
dence in God, and gives himself up to be governed by him,
Avill live uprightly and innocently, and will devote himself
to doing good.

Dwell in the land. This language is much more expres-
sive than if he had promised that the righteous should dwell
securely in the land.1 It is just as if he had led them to the

1 Some read, " Thou shalt dwell in the land." The Hebrew verb is in
the imperative mood ; but the imperative in Hebrew is sometimes used
for the future of the indicative. — Glass, torn. i. can. xl. p. 285.

PSALM XXXVII. THE BOOK OF PSALMS. 19

place, and put them in possession of it. Moreover, by these
words he declares that they shall long enjoy it. They are,
it is true, only strangers or sojourners in this world, yet the
hand of the Lord is stretched forth to protect them, so that
they live in security and peace. This David again confirms by
the following clause, Thou shalt be fed in truth. Assured of the
protection of God, he exhorts them to place entire and un-
suspecting confidence in him. It is surprising to find how
interpreters have wrested, and as it were mangled this clause,
by the different meanings they have put upon it. Some
take the verb to feed in an active signification ; and others
understand the expression to feed on faith as denoting to
cherish within the heart the promises of God. Others are
of opinion that David exhorts us to feed our brethren with
faith by ministering to them the pure word of God, which is
the spiritual food of the soul. Others render the term for
faith in the sense of sincerity, so that the expression to feed
on faith would signify to behave in an upright and honest
manner among men. But the scope and connection of the
passage necessarily require, and it is quite in accordance
with the nature of the Hebrew language, that the verb njTl?
re-eh, should be taken in a passive signification, Be fed.
This, too, is the opinion of the greater part of commentators,
who, notwithstanding, afterwards differ in explaining its
meaning. Some of them adopt the interpretation, that we
are fed with faith, when the promises of God suffice us, and
we are satisfied with them. Others give this explanation,
Feed thyself with the fruit of faith, because God will indeed show
that we have not believed his word in vain. Others explain it
in this way, Let truth be thy food, and let nothing give thee
greater pleasure than to converse sincerely and frankly with
thy neighbours. There is still another interpretation which,
although in some respects different, is similar to the preced-
ing, namely, Live not upon spoil, but be content with law-
ful sustenance ; that is to say, with that which is lawfully
acquired.1 It is certainly a shameful and disgraceful thing

1 " C'est a dire, qui te vient loyaument." — Fr.

20 COMMENTARY UPON PSALM XXXVII.

that so many learned men should have erred in a matter so
plain and obvious.1 Had not every one been led by his own
ambition to seek for something new, the true and natural
meaning of the prophet wTould have occurred at once, which is
this, Dwell in the land, that thou may est enjoy it in sure and
lasting repose. The Hebrew word rDlftK? emunah, not only
signifies truth or faith, but also secure continuance for a long
period. And who does not see that since the possession of
the land was given to the righteous, this latter clause was
added by way of exposition ?

4. And delight thyself in Jehovah. This delight is set in
opposition to the vain and deceitful allurements of the world,
which so intoxicate the ungodly, that despising the blessing
of God, they dream of no other happiness than what presents
itself for the time before their eyes. This contrast between
the vain and fickle joys with which the world is deluded,
and the true repose enjoyed by the godly, ought to be care-
fully observed ; for whether all things smile upon us, or
whether the Lord exercise us with adversities, we ought
always to hold fast this principle, that as the Lord is the
portion of our inheritance, our lot has fallen in pleasant
places,2 as we have seen in Psalm xvi. 5, 6. We must there-
fore constantly recall to our minds this truth, that it can
never be well with us except in so far as God is gracious to
us, so that the joy we derive from his paternal favour towards
us may surpass all the pleasures of the world. To this in-
junction a promise is added, that, if we are satisfied in the
enjoyment of God alone, he will liberally bestow upon us all
that we shall desire : He will give thee the desires of thy heart.

1 Modern critics have varied as much in their interpretations of this
clause of the verse as those who preceded Calvin, of whom he complains.
For example, Ainsworth reads, " Thou shalt be fed by faith ;" Archbishop
Seeker, " Thou shalt be fed in plenty ;" Parkhurst, " Thou shalt be fed
in security;" Dathe, "Tunc terrain inhabitabis et secure vivas," as-
signing the reason for this translation to be, that " pascere securitatem,
sive si malis, in securitate, nihil aliud est quam secure vivere ;" and Gesenius
reads, " Follow after truth," or, " seek to be faithful," deriving the verb
from a root which signifies to take delight in, or to follow after.

3 " D'autant que Dieu est la part de nostre heritage, que nostre lot
est escheu en lieux plaisans." — Fr.

PSALM XXXVII. THE BOOK OF PSALMS. 21

This does not imply that the godly immediately obtain
whatever their fancy may suggest to them ; nor would it be
for their profit that God should grant them all their vain
desires. The meaning simply is, that if we stay our minds
wholly upon God, instead of allowing our imaginations like
others to roam after idle and frivolous fancies, all other
things will be bestowed upon us in due season.

5. Roll1 thy ways upon Jehovah. Here David illustrates and
confirms the doctrine contained in the preceding verse. In
order that God may accomplish our desires, it behoves us to
cast all our cares upon him in the exercise of hope and pa-
tience. Accordingly, we are taught from this passage how
to preserve our minds in tranquillity amidst anxieties, dan-
gers, and floods of trouble. There can be no doubt, that by
the term ways we are here to understand all affairs or busi-
nesses. The man, therefore, who, leaving the issue of all his
affairs to the will of God, and who, patiently waiting to receive
from his hand whatever he may be pleased to send, whether
prosperity or adversity, casts all his cares, and every other
burden which he bears, into his bosom ; or, in other words,
commits to him all his affairs, — such a person rolls his ways
upon Jehovah. Hence, David again inculcates the duty of
hope and confidence in God : And trust in him. By this he
intimates, that we render to him the honour to which he is
entitled only when we intrust to him the government and
direction of our lives ; and thus he provides a remedy for a
disease with which almost all men are infected. Whence is it
that the children of God are envious of the wicked, and are
often in trouble and perplexity, and yield to excess of sorrow,
and sometimes even murmur and repine, but because, by
involving themselves immoderately in endless cares, and
cherishing too eagerly a desire to provide for themselves

1 Calvin here gives the exact sense of the Hebrew verb Vn, galal. It
literally signifies to roll, or to devolve ; and in this passage it evidently
means, Roll or devolve all thy concerns upon God ; " cast thy burden
upon him," as it is in Ps. lv. 22 ; " the metaphor being taken," says
Cresswell, " from a burden put by one who is unequal to it upon a stronger
man." But Dr Adam Clarke thinks that the idea may be taken from the
camel who lies down till his load be rolled upon him.

22 COMMENTARY UPON PSALM XXXVII.

irrespective of God, they plunge, as it were, into an abyss, or
at least accumulate to themselves such a vast load of cares,
that they are forced at last to sink under them ? Desirous
to provide a remedy for this evil, David warns us, that in
presuming to take upon us the government of our own life,
and to provide for all our affairs as if we were able to bear so
great a burden, we are greatly deceived, and that, therefore,
our only remedy is to fix our eyes upon the providence of
God, and to draw from it consolation in all our sorrows.
Those who obey this counsel shall escape that horrible laby-
rinth in which all men labour in vain ; for when God shall once
have taken the management of our affairs into his own hand,
there is no reason to fear that prosperity shall ever fail us.
Whence is it that he forsakes us and disappoints our expecta-
tions, if it is not because we provoke him, by pretending to
greater wisdom and understanding than we possess ? If,
therefore, we would only permit him, he will perform his
part, and will not disappoint our expectations, which he
sometimes does as a just punishment for our unbelief.

6. And he will bring forth thy righteousness as the light.
This David says, in order to anticipate the misgivings which
often trouble us when we seem to lose our labour in faith-
fully serving God, and in dealing uprightly with our neigh-
bours ; nay, when our integrity is either exposed to the calum-
nies of the wicked, or is the occasion of injury to us from
men ; for then it is thought to be of no account in the sight
of God. David, therefore, declares, that God will not suffer
our righteousness to be always hid in darkness, but that he
will maintain it and bring it forth to the light ; namely,
when he will bestow upon us such a reward as we desire.
He alludes to the darkness of the night, which is soon dis-
pelled by the dawning of the clay ; as if he had said, We may
be often grievously oppressed, and God may not seem to
approve our innocence, yet this vicissitude should no more
disturb our minds than the darkness of the night which covers
the earth ; for then the expectation of the light of day sustains
our hope.

PSALM XXXVII. THE BOOK OF PSALMS. 23

7. Be silent to Jehovah, and wait for him ; fret not because

of the man who prospereth in his way, against the man who
commits luickedness.1

8. Cease from anger , and forsake wrath: fret not thyself so as

to do evil.

9. For the wicked shall be cut off ; but those that wait upon

Jehovah shall inherit the earth.

10. Yet a little while, and the wicked shall not be ; and thou

shalt look upon his place, and shalt not find him.

11. But the meek shall inherit the earth,2 and shall delight

themselves in the abundance of peace.

7. Be silent to Jehovah. The Psalmist continues the illus-
tration of the same doctrine, namely, that we should patiently
and meekly bear those things that usually disquiet our minds ;
for amid innumerable sources of disquietude and conflict
there is need of no small patience. By the similitude of
silence, which often occurs in the sacred writings, he declares
most aptly the nature of faith ; for as our affections rise in
rebellion against the will of God, so faith, restoring us to a
state of humble and peaceful submission, appeases all the
tumults of our hearts. By this expression,3 therefore, David
commands us not to yield to the tumultuous passions of the
soul, as the unbelieving do, nor fretfully to set ourselves in
opposition to the authority of God, but rather to submit
peacefully to him, that he may execute his work in silence.
Moreover, as the Hebrew word 7^fi, chid, which we have
rendered to wait, sometimes signifies to mourn, and sometimes
to wait, the word 77^nnn? hithcholel, in this place is under-
stood by some as meaning to mourn moderately, or to bear
sorrow patiently. It might also be rendered more simply to

1 "Ou, qui vient a bont de ses entreprises." — Fr. marg. " Or, who
accomplishes his devices."

2 " C'est, y auront leurs plaisirs avec grande prosperite." — Fr. marg.
" That is, shall have their enjoyment in it with great prosperity."

3 The Hebrew verb rendered silent is on, dom, from which the English
word dumb appears to be derived. The silence here enjoined is opposed
to murmuring or complaining. The word is rendered by the Septuagint,
vTrorctyySi, be subject ; which is not an exact translation of the original
term : but it well expresses the meaning ; for this silence implies the entire
subjection of ourselves to the will of God.

24 COMMENTARY UPON PSALM XXXVII.

mourn before God, in order that he might be a witness of all
our sorrows; for when the unbelieving give way to doubt
and suspense, they rather murmur against him than utter
their complaints before him. As, however, the other inter-
pretation is more generally received, namely, that David is
exhorting us to hope and patience, I adhere to it. The pro-
phet Isaiah also connects hope with silence in the same sense,
(Isaiah xxx. 15.)

David next repeats what he had said in the first verse,
Fret not because of the man who prospereth in his way, or who
brings his ways to a happy issue ; nor against the man who
behaveth himself ivickedly, or who accomplishes his devices. Of
these two interpretations of this last clause, the latter is more
in accordance with the scope of the psalm. I confess, indeed,
that the word ni/ftTft mezimmoth, is commonly taken in a bad
sense for fraud and stratagem. But as Dftf, zamam, some-
times signifies in general to meditate, the nature of the Hebrew
language will bear this meaning, that to execute his devices is
of the same import as to effect what he has purposed. Now
we see that these two things are connected, namely, to
dispose his ways according to his desires, or to prosper in his
icay, and to accomplish his devices. It is a very great
temptation to us and difficult to bear, when we see fortune
smiling upon the ungodly, as if God approved of their wicked-
ness ; nay, it excites our wrath and indignation. David,
therefore, not contented with a short admonition, insists at
some length upon this point.

The accumulation of terms which occurs in the next verse,
in which he lays a restraint as with a bridle upon anger,
allays wrath and assuages passion, is not superfluous ; but, as
is necessary, he rather prescribes numerous remedies for a
disease which it is difficult to cure. By this means, he
reminds us how easily we are provoked, and how ready we
are to take offence, unless we lay a powerful restraint upon
our tumultuous passions, and keep them under control.
And although the faithful are not able to subdue the lusts of
the flesh without much trouble and labour, whilst the pros-
perity of the wicked excites their impatience, yet this repe-
tition teaches us that we ought unceasingly to wrestle against

PSALM XXXVII. THE BOOK OF PSALMS. 25

them ; for if we steadily persevere, we know that our endea-
vours shall not be in vain in the end. I differ from other
commentators in the exposition of the last clause. They
translate it, at least to do evil; as if David meant that we
should appease our anger lest it should lead us to do mischief.
But as the particle *\tf, ach, which they translate at least, is
often used affirmatively in Hebrew, I have no doubt that
David here teaches, that it cannot be otherwise than that the
offence which we take at the prosperity of the wicked should
lead us to sin, unless we speedily check it ; as it is said in
another Psalm, " God will break the cords of the ungodly,
lest the righteous put forth their hands unto iniquity," (Ps.
cxxv. 3.)

9. For the icicked shall be cut off. It is not without cause
that he repeatedly inculcates the same thing, namely, that
the happiness and prosperity which the ungodly enjoy is only
a mask or phantom ; for the first sight of it so dazzles
our senses, that we are unable to form a proper estimate of
what will be its issue, in the light of which alone we ought to
judge of the value of all that has preceded. But the contrast
between the two clauses of the verse ought to be observed.
First, in saying that the icicked shall be cut off, he intimates
that they shall flourish fresh and green till the time of their
destruction shall arrive ; and, secondly, in allotting the earth
to the godly, saying, They shcdl inherit the earth, he means that
they shall live in such a manner as that the blessing of God
shall follow them, even to the grave. Now, as I have
already said, the present condition of men is to be esti-
mated by the state in which it will terminate. From the
epithet by which he distinguishes the children of God, we
learn that they are exercised by a severe conflict for the trial
of their faith ; for he speaks of them, not as righteous or
godly, but as those that wait upon the Lord. What puq^ose
would this waiting serve, unless they groaned under the
burden of the cross ? Moreover, the possession of the earth
which he promises to the children of God is not always
realised to them ; because it is the will of the Lord that they
should live as strangers and pilgrims in it ; neither does he

26 COMMENTARY UPON PSALM XXXVII.

permit them to have any fixed abode in it, but rather tries
them with frequent troubles, that they may desire with
greater alacrity the everlasting dwelling-place of heaven.
The flesh is always seeking to build its nest for ever here ; and
were we not tossed hither and thither, and not suffered to
rest, we would by and by forget heaven and the everlasting in-
heritance. Yet, in the midst of this disquietude, the possession
of the earth, of which David here speaks, is not taken away
from the children of God ; for they know most certainly that
they are the rightful heirs of the world. Hence it is that
they eat their bread with a quiet conscience, and although
they suffer want, yet God provides for their necessities in
due season. Finally? although the ungodly labour to effect
their destruction, and reckon them unworthy to live upon
the earth, yet God stretches forth his hand and protects them;
nay, he so upholds them by his power, that they live more
securely in a state of exile, than the wicked do in their nests
to which they are attached. And thus the blessing, of which
David speaks, is in part secret and hidden, because our
reason is so dull, that we cannot comprehend what it is to
possess the earth ; and yet the faithful truly feel and under-
stand that this promise is not made to them in vain, since,
having fixed the anchor of their faith in God, they pass their
life every day in peace, while God makes it manifest in their
experience, that the shadow of his hand is sufficient to pro-
tect them.

10. Yet a little while, and the ivicked shall not be. This is
a confirmation of the preceding verse. It might well have
been objected, that the actual state of things in the world is
very different from what David here represents it, since
the ungodly riot in their pleasures, and the people of God
pine away in sickness and poverty. David, therefore, wishing
to guard us against a rash and hasty judgment, exhorts us
to be quiet for a little while, till the Lord cut off the wicked
entirely, and show the efficacy of his grace towards his own
people. What he requires then on the part of the true believers
is, that in the exercise of their wisdom they should suspend
their judgment for a time, and not stop at every trifle, but

PSALM XXXVII. THE BOOK OF PSALMS. 27

exercise their thoughts in meditation upon divine providence,
until God show out of heaven that the full time is come.
Instead, however, of describing them as those icho wait upon
the Lord, he now speaks of them as the meek ; and this he does
not without good reason : for unless a man believe that God
preserves his own people in a wonderful manner, as if they
were like sheep among wolves, he will be always endeavour-
ing to repel force by force.1 It is hope alone, therefore,
which of itself produces meekness ; for, by restraining the
impetuosity of the flesh, and allaying its vehemence, it trains
to equanimity and patience those who submit themselves to
God. From this passage it would seem, that Christ has
taken that which is written in Matthew, chap, v., verse 5.
The word peace is generally employed in the Hebrew to
denote the prosperous and happy issue of things ; yet another
sense will agree better with this place, namely, that while
the ungodly shall be agitated with inward trouble, and
God shall encompass them on every side with terror, the
faithful shall rejoice in the abundance of peace. It is not
meant that they are exempted from trouble, but they are sus-
tained by the tranquillity of their minds ; so that accounting
all the trials which they endure to be only temporary, they
now rejoice in hope of the promised rest.

12. The wicked plotteth against the righteous, and gnasheth upon

him with his teeth.

13. But the Lord2 slmll laugh at him ; for he seeth that his day

is coming.

14. The wicked draw their sword, and bend their bow, to cast

down the poor and needy, and to slay those that are of
upright ways.

15. But their sivord shcdl enter into their own heart, and their

bow shall be broken.

12. The icicked plotteth against the righteous, David here
anticipates an objection which might have been taken to the
preceding verse. Where, it might be said, can tranquillity

1 " De se venger, et de rendre nial pour nial." — Fr. " To take
revenge, and to render evil for evil."
2 Dominus. Heb. *>n>j, Adonai.

28 COMMENTARY UPON PSALM XXXVH.

and joy be found when the wicked are mad with rage, and
plot every kind of mischief against the children of God ?
And how shall they cherish good hope for the future who
see themselves surrounded with innumerable sources of
death ? David therefore replies, That although the life of
the godly should be assailed by many dangers, yet they are
secure in the aid and protection of God ; and that however
much the wicked should plot against them, they shall be
continually preserved. Thus, the design of David is to
obviate our fears, lest the malice of the ungodly should
terrify us above measure, as if they had the power of doing
with us according to their pleasure.1 He indeed confesses
that they are not only full of fraud, and expert in deceiving,
but also that they burn with anger, and a raging desire of
doing mischief, when he says, that they plot mischief deceit-
fully against the righteous, and gnash upon them ivith their
teeth. But after making this statement, he immediately adds,
that their endeavours shall be vain. Yet he seems to pro-
vide very coldly for our consolation under sorrow, for he
represents God as merely laughing. But if God values highly
our salvation, why does he not set himself to resist the fury
of our enemies, and vigorously oppose them? We know
that this, as has been said in Psalm ii. 4, is a proper trial of
our patience, when God does not come forth at once, armed
for the discomfiture of the ungodly, but connives for a time
and withholds his hand. But as the eye of sense in such
circumstances reckons that he delays his coming too long,
and from that delay concludes that he indulges in ease, and
feels no interest in the affairs of men, it is no small consola-
tion to be able by the eye of faith to behold him laughing ;
for then we are assured that he is not seated idly in heaven,
nor closes his eyes, resigning to chance the government of
the world, but purposely delays and keeps silence because he
despises their vanity and folly.

And lest the flesh should still murmur and complain, de-
manding why God should only laugh at the wicked, and not
rather take vengeance upon them, the reason is added, that

i " Commc s'ils avoyent puissance de faire dc nous a leur plaisir." — Fr.

PSALM XXXVII. THE BOOK OF PSALMS. 29

he sees the day of their destruction at hand : For he seeth
that his day1 is coming. Whence is it that the injuries we
sustain from the wickedness of man so trouble us, if it be
not that, when not obtaining a speedy redress, we begin to
despair of ever seeing a better state of things ? But he who
sees the executioner standing behind the aggressor with drawn
sword no longer desires revenge, but rather exults in the
prospect of speedy retribution. David, therefore, teaches us
that it is not meet that God, who sees the destruction of the
wicked to be at hand, should rage and fret after the manner
of men. There is then a tacit distinction here made be-
tween God and men, who, amidst the troubles and confu-
sions of the world, do not see the day of the wicked coming,
and who, oppressed by cares and fears, cannot laugh, but
because vengeance is delayed, rather become so impatient that
they murmur and fret. It is not, however, enough for us to
know that God acts in a manner altogether different from us,
unless we learn to weep patiently whilst he laughs, so that
our tears may be a sacrifice of obedience. In the meantime,
let us pray that he would enlighten us by his light, for by
this means alone will we, by beholding with the eye of faith
his laughter, become partakers thereof, even in the midst of
sorrow. Some, indeed, explain these two verses in another
sense ; as if David meant to say, that the faithful live so hap-
pily that the wicked envy them. But the reader will now
perceive that this is far from the design of the prophet.

14. The ivicked draw their sword, and bend their bow. David
now goes on to say, that the ungodly, being armed with
sword and bow, threaten with death the children of God ;
and this he does in order to meet the temptation which would
otherwise overwhelm them. The promises of God do not
have place in a time of quietness and peace, but in the midst
of severe and terrible conflicts. And, therefore, David now

1 " Day is often used," says Ainsworth, " for the time of punishment ;
as, ' the posterity shall be astonied at his day,' Job xviii. 20 ; • Woe
unto them, for their day is come,' Jer. 1. 27. So 'the day of Midian,'
Isa. ix. 4; 'the day of Jezreel,' Hos. i. 11 ; 'the day of Jerusalem,'
Ps. cxxxvii. 7."

30 COMMENTARY UPON PSALM XXXVII.

teaches us that the righteous are not deprived of that peace of
which he had spoken a little before, although the wicked should
threaten them with instant death. The sentence ought to
be explained in this way : Although the wicked draw their
swords and bend their bows to destroy the righteous, yet all
their efforts shall return upon their own heads, and shall tend
to their own destruction. But it is necessary to notice the
particular terms in which the miserable condition of the right-
eous is here described, until God at length vouchsafe to help
them. First, they are called poor and needy ; and, secondly, they
are compared to sheep devoted to destruction,1 because they
have no power to withstand the violence of their enemies, but
rather lie oppressed under their feet. Whence it follows,
that a uniform state of enjoyment here is not promised to
them in this psalm, but there is only set before them the
hope of a blessed issue to their miseries and afflictions, in
order to console them under them. But as it often happens
that the wicked are hated and treated with severity for their
iniquity, the Psalmist adds, that those who thus suffered
were those who were of upright ways ; meaning by this, that
they were afflicted without cause. Formerly he described
them as the upright in heart, by which he commended the
inward purity of the heart ; but now he commends upright-
ness in the conduct, and in fulfilling every duty towards
our neighbour; and thus he shows not only that they are un-
justly persecuted, because they have done no evil to their
enemies, and have given them no cause of offence, but also,
that though provoked by injuries, they nevertheless do not
turn aside from the path of duty.

In the 15th verse, David is not speaking of the laughter
of God, but is denouncing vengeance against the ungodly,
just as we have already seen in the second psalm, at the fourth
verse, that although God, by conniving at the wicked, has
often suffered them for a time to run to every excess in
mirth and rioting, yet he at length speaks to them in his
anger to overthrow them. The amount of what is stated is,
that the ungodly should prevail so little, that the sword

1 " De brebis destinees au sacrifice." — Fr.

PSALM XXXVII. THE BOOK OF PSALMS. 31

which they had drawn should return into their own bowels,
and that their bow should be broken in pieces.

16. Better is the little of the righteous than the abundance of

many wicked.1

17. For the arms of the wicked shall be broken ; but Jehovah

upholdeth the righteous.

18. Jehovah knoiceth the clays of the upright, and their inherit-

ance shall be everlasting.

19. They shall not be ashamed in the season of adversity ; and

in the days of famine they shall be satisfied.

16. Better is the little of the righteous, Sfc. This verse, with-
out any sufficient reason, has been variously rendered. The
word JIJ&Plj hamon,2 which is rendered abundance, indeed,
sometimes signifies a great multitude of men, and sometimes
abundance of things ; sometimes, too, an adjective of the
plural number is joined to a substantive of the singular
number. But those who wrest David's words to this sense,
that a few righteous persons are better than a great mul-
titude of the ungodly,3 plainly destroy their import, and
pervert the meaning of the whole sentence. Nor can I
receive the explanation which others have given, that the
little which the just man possesses is better than the great
abundance of the wicked ; for I see no necessity for connect-
ing, contrary to the rules of grammar, the word JlJbPtj hamon,
which denotes abundance, with the word DM% rabbim, which
signifies many or great, and not with the word D*J?£H>
reshaim, which means wicked. I have therefore no doubt that
David here contrasts the limited possessions of one righteous
man with the riches and wealth of many wicked men. The

1 " Ou, aux grans qui sont meschans." — Fr. marg. " Or, to the great
who are wicked."

2 Ainsworth renders this word, "plenteous mammon," which, he remarks,
" signifieth multitude, plenty, or store of riches, or any other thino-.'1
The Septuagint renders it riches. The English word mammon is derived
from this Hebrew word.

3 This is the view taken by Fry, who renders the words,

" Better are the few of the Just One,
Than the great multitude of the wicked."
By the Just One he understands Christ.

32 COMMENTARY UPON PSALM XXXVIL

Hebrew word D^% rabbim, however, which I have rendered
many, may also be properly taken to denote persons^ of great
authority and power. Certainly, it is not difficult to under-
stand that David means to say, that although the wicked
excel in this world, and are enriched with its possessions in
great abundance and trust in their riches, yet the little which
the just man possesses is far better than all their treasures.
From this we learn, that David is here speaking, not so
much of external grandeur and wealth, as of the secret bless-
ing of God which truly enriches the righteous ; for although
they live from hand to mouth, yet are they fed from heaven
as it were with manna ; while the ungodly are always hungry,
or else waste away in the very midst of their abundance.

To this also belongs the reason which is added in the next
verse, namely, that there is nothing stable in the world except
it be sustained by the power of God ; but we are plainly told
that the righteous only are upheld by him, and that the power
of the ungodly shall be broken. Here again we see, that in
order to form a right and proper estimate of true felicity, we
must look forward to the future, or contemplate by the eye
of faith the secret grace of God, and his hidden judgments.
Unless we are persuaded by faith that God cherishes us
in his bosom as a father does his children, our poverty will
always be a source of trouble to us ; and, on the other hand,
unless we bear in mind what is here said concerning the
wicked, that their arms shall be broken, we will make too great
account of their present condition. But if this doctrine be
deeply fixed in the hearts of the faithful, as soon as they shall
have learned to rely upon the divine blessing, the delight
and joy which they will experience from their little store
shall be equal to the magnanimity with which they shall look
down, as it were from an eminence, upon the vast treasures
in which the ungodly glory. At the same time, we are
here admonished, that whilst the ungodly rely upon their
own strength, and proudly boast of it, we ought to wait
patiently till God arise and break their arms in pieces. As
for us, the best consolation which we could have in our
infirmity is, that God himself upholds and strengthens us.

PSALM XXXVII. THE BOOK OF PSALMS. 33

18. Jehovah knoweth the days of the upright} It is not with-
out good reason that David so frequently inculcates this
doctrine, that the righteous are blessed because God provides
for their necessities. We see how prone the minds of men
are to distrust, and how much they are vexed by an excess
of cares and anxieties from which they are unable to extricate
themselves, while, on the other hand, they fall into another
error in being more anxious regarding the future than there
is any reason for ; and yet, however active and industrious
in the formation of their plans, they are often disappointed
in their expectations, and not unfrequently fail altogether of
success. Nothing, therefore, is more profitable for us than
to have our eyes continually set upon the providence of
God, which alone can best provide for us every thing we
need. On this account, David now says, that God knoweth
the days of the righteous ; that is to say, he is not ignorant
of the dangers to which they are exposed, and the help which
they need. This doctrine we ought to improve as a source
of consolation under every vicissitude which may seem to
threaten us with destruction. We may be harassed in various
ways, and distracted by many dangers, which every moment
threaten us with death, but this consideration ought to prove
to us a sufficient ground of comfort, that not only are our
days numbered by God, but that he also knows all the vicissi-
tudes of our lot on earth. Since God then so carefully
watches over us for the maintenance of our welfare, we ought
to enjoy, in this our pilgrimage on earth, as much peace
and satisfaction as if we were put in full possession of our
paternal inheritance and home. Because we are regarded
by God, David from this concludes, that our inheritance is
everlasting. Moreover, in declaring that those who are
upright are thus carefully protected by God, he exhorts us
to the sincere pursuit of truth and uprightness ; and if we
desire to be placed in safety under the protection of God,
let us cultivate meekness, and reject with detestation this
hellish proverb, " We must howl among wolves."

1 " ' Depositeth the days of the upright,' lays them up in safety for them :
for such is the original idea of jn\" — Fry.

VOL. II. C

34 COMMENTARY UPON PSALM XXXVH.

19. They shall not be ashamed in the season of adversity.
This verse also shows us, that the faithful have no right to
expect such exemption as the flesh would desire from afflic-
tion and trial, but they are assured of deliverance in the end ;
which, though it be indeed obtained, yet it is of such a nature
as can be realised only by faith. We must regard these two
things as inseparably connected, namely, that as the faithful
are mingled among the wicked in this world, so hunger and
adversity are common to both. The only difference betwixt
them is, that God stretches forth his hand towards his own
people in the time of their need, while he abandons the un-
godly, and takes no care of them. If it should be objected,
that the wicked often fare sumptuously in the time of famine,
and gratify all their desires, whilst the faithful are oppressed
with poverty and want, I answer, that the fulness of which
mention is here made consists chiefly in this, that the faithful,
though they live sparingly, and often labour hard to acquire
the means of subsistence, are nevertheless fed by God as truly
as if they had a greater abundance of this world's goods than
the ungodly, who greedily devour the good things of this life
in all their variety and abundance, and yet are never satisfied.
Besides, as I have elsewhere said, these temporal blessings
are not always seen flowing in one uniform course. The
hand of God is indeed always open, but we are straitened
and limited in our desires, so that our own unbelief is no
small hinderance to his liberality. Moreover, as our corrupt
nature would soon break forth into excess, God deals with
us more sparingly ; and lest he might corrupt us by too great
indulgence, he trains us to frugality by bestowing with a
sparing hand what he was ready otherwise to lavish upon us
in full abundance. And, indeed, whoever shall consider how
much addicted we are to sensuality and pleasure, will not be
surprised that God should exercise his own people with
poverty and want. But although God may not bestow upon
us what is necessary for our gratification, yet, unless our own
ingratitude prevent us, we shall experience, even in famine
and want, that be nourishes us graciously and liberally.

PSALM XXXVII. THE BOOK OF PSALMS. 35

20. For the wicked shall perish, and the enemies of Jehovah

shall be consumed as the precioustiess1 of lambs ; they
shall be consumed into smoke.2

21. The wicked borroweth, and payeth not again ; but the

righteous is merciful, and giveth.

22. For those who are blessed by him shall inherit the earth ;

and those who are cursed of him shall be cut off.

20. For the wicked shall perish. The causal particle ^, ki,
which is here translated for, might also be rendered as if used
adversatively by but or although, unless, perhaps, some would
prefer to expound the sentence as of much higher import.
But the preferable interpretation is, that there is here a con-
trast between the subjects spoken of, namely, that the right-
eous are satisfied in the time of famine, whereas the ungodly
shall perish in the midst of their affluence ; for, while they
trust in their abundance, God brings them to nought by the
use of means that are secret and hidden. In calling them
the enemies of Jehovah, he teaches us, that they are justly
overwhelmed by his vengeance, which they bring upon
themselves by their own wickedness. When he says, that
they shall be consumed as the excellency of lambs, this is under-
stood by some to refer to the fat of them. But as *W, yakar,
signifies excellency, as I have said elsewhere, I have no doubt
that this expression denotes the very best of lambs, and
such as are of extraordinary fatness : and this is very suitable
to the contrast here stated. We learn from this what an-
other prophet likewise teaches, that the ungodly are fattened
for the day of slaughter ; so that the more sumptuously they
shall have lived, the more suddenly shall their destruction
come upon them. To be consumed into smoke is of the same
import as to vanish away quickly ; as if it had been said, There
is no stability or substance in them. Those who understand
the term *lp*, yakar, to mean fat, explain this latter clause
in this sense : that the wicked are consumed into smoke as

1 " Ou, l'excellence, c'est, les agneaux plus beaux et plus gras." — Fr.
marg. " Or, the excellency, that is, the finest and fattest lambs."

2 "C'est, s'esvanouiront en brief." — Fr. marg. " That is, shall speedily
vanish away."

36 COMMENTARY UPON PSALM XXXVII.

fat melts or wastes away.1 But the reader will see that the
first interpretation is better.

21. The wicked borroweth, and payeth not again. Those are
mistaken who suppose that the wicked are here blamed for
their treachery in carrying off the goods of others by fraud
and deception ; and that, on the other hand, the children of
God are commended for their kindness in being always ready
to relieve the wants of their poorer brethren. The prophet
rather extols, on the one hand, the blessing of God towards
the godly ; and declares, on the other, that the ungodly never
have enough. The meaning therefore is, that God deals
bountifully with his own people, that they may be able to aid
others ; but that the ungodly are always in want, so that
their poverty leads them to have recourse to fraud and
rapine. And were we not blinded by insensibility and indif-
ference, we could not fail to perceive the many proofs of this
which are daily presented to our view. However great the
abundance of the ungodly, yet their covetousness is so insa-
tiable, that, like robbers, they plunder right and left, and yet are
never able to pay ;2 while God bestows upon his own people
a sufficiency not only for the supply of their own ordinary
wants, but also to enable them to aid others. I do not in-
deed deny, that the wicked are reproved for wasteful extra-
vagance, by which they defraud their creditors of what is
their due, and also that the righteous are praised for apply-
ing to a proper use the bounty of God ; but the design of the
prophet is to show the high value of the divine blessing.
This is confirmed by the following verse, in which he illus-
trates the difference resulting from the blessing and the

1 It is generally supposed that there is here an allusion to the
sacrificial services of the former dispensation. Lambs were then offered
in large numbers as burnt -offerings ; and if the allusion is to these sacri-
fices, as is highly probable, the doctrine taught is, that as the fat of them
melted away, and was wholly and rapidly consumed by the fire of the altar
of burnt-offering, so the wicked shall melt away and be quickly consumed
in the fire of Jehovah's wrath. The Chaldee paraphrases the last clause
thus : — " They shall be consumed in the smoke of Gehenna," or of hell.

3 " Comme escumeurs de mer sans jamais avoir de quoy satisfaire." —
Fr. " Like pirates, without ever having any thing to pay."

PSALM XXXVII. THE BOOK OF PSALMS. 37

curse of God. If then it is asked, whence the children of
God are able to relieve the wants of the needy, and to exer-
cise liberality towards them ? and why it is that the ungodly
are continually contracting debts from which they are never
able to extricate themselves ? David answers, that the former
are blessed of the Lord, and that the latter are brought to
utter ruin by his curse. Some expound the word V3*Qft>
meborakayV) actively, as if it were, Those who bless the right-
eous shall possess, &C.;1 but this is constrained and absurd.
The meaning is simply this, that whatever we need for the
preservation and maintenance of life, and for the exercise of
humanity towards others, conies to us neither from the
heavens nor from the earth, but only from the favour and
blessing of God ; and that if he once withdraw his grace,
the abundance of the whole world would not satisfy us.

23. The footsteps of a man are directed by Jehovah, and he will

delight [or, take pleasure] in his way.

24. Though he fall, he shall not be utterly cast doicn: for Jehovah

upholdeth him with his hand.

25. I have been young, I am also become old; and yet I have not

seen the righteous forsaken, nor his seed begging bread.

26. He is daily merciful, and lendeth, and his seed is for bless-

ing.

23. The footsteps of a man are directed by Jehovah. Some
join together these two things, first, that the footsteps of the
godly are ordered by the grace of God, since men do not in
their own strength follow what is just and right, but only in
so far as the Spirit of God directs them; and hence the
second follows, namely, that God favours and approves what
is his own. But David simply continues his commendation
of the divine blessing towards the faithful, of whom this is
especially worthy of being remembered, that whatever they
undertake always has a favourable and happy result. At the
same time, the reason why God crowns with prosperity and
success all our efforts throughout the course of our life is to
be observed, namely, because we attempt nothing which is

1 " Comme s'il y avoit, Ceux qui beniront les justes, possederont," &c.
— Fr.

38 COMMENTARY UPON FSALM XXXVII.

not pleasing to him. For I consider the copula and, in the
second clause of the verse, to be used instead of the causal
particle because, and resolve the whole verse in this way :
Because the way of the godly is acceptable to God, he directs
their footsteps to a happy issue ; so that the meaning is, As
God sees that the faithful act conscientiously, and do not
turn aside from the way which he has appointed, he blesses
their efforts. And, certainly, since the prophet speaks gene-
rally— and yet it is certain that the faithful only are here
spoken of — the second clause must necessarily be considered
as spoken by way of exposition. Accordingly, the term way
denotes their manner and course of living ; as if he had said,
that the godly have no other object in view but to frame their
lives agreeably to the will of God, and to obey what he com-
mands. The term footsteps I consider as referring to external
success.

24. Though he fall, he shall not be utterly cast down. This
verse has generally been interpreted proverbially, and as mean-
ing, that though the righteous may fall into sin, his fall is not
deadly ; but this is not at all in accordance with the design of
the prophet, who is discoursing of the happiness of the godly.
The simple meaning is, that when God visits his servants with
severe afflictions, he at the same time mitigates them that
they may not faint under them ;l as Paul declares, 2 Cor. iv.
9, " We are persecuted, but not forsaken ; cast down, but not
destroyed." Some say that the righteous are not utterly cast
down, because they lose not their courage, but rather bear
with invincible fortitude whatever burden is laid upon them.
I readily admit that the reason why they are not overwhelmed
is, that they are not so tender and delicate as to sink under the
burden. I, however, understand the words in a more extensive
sense, and explain them thus : That the miseries of the godly
are so tempered with God's fatherly mercy, that they fail
not under their burden, and even when they fall, sink not
into destruction. From these words we learn that the godly,

1 " Neither the text," says Dr Adam Clarke, " nor any of the versions,
intimate that a falling into sin is meant ; but a falling into trouble, diffi-
culty" &c.

PSALM XXXVII. THE BOOK OF PSALMS. 39

although they serve God sincerely, and study to lead a blame-
less life, are not suffered to continue unmoved, and always
in the same condition, but are often afflicted and cast down
by various trials ; and that the only difference between them
and the unbelieving is, that their falls are not deadly. AYe
know that if God smite the reprobate, though it be but very
slightly, it becomes the cause of their final destruction.
Solomon speaks still more expressly when he says, " For a
just man falleth seven times, and riseth up again," (Prov.
xxiv. 16 :) and by these words he teaches us, that the godly
are not only subjected to frequent afflictions in this life, but
that they are visited with daily trials, and yet are never for-
saken of the Lord. We must also shortly observe, that even
the slightest fall would be enough to destroy us utterly, did
not God uphold us by his hand.

25. I have been young, I am also become old. The meaning
of these words is not in the least doubtful, namely, that
David, even when he was become an old man, had not seen
any of the righteous, or any of their children, begging their
bread. But here there arises a question of some difficulty
with respect to the fact stated ; for it is certain that many
righteous men have been reduced to beggary. And what
David here declares as the result of his own experience per-
tains to all ages. Besides, he refers in this verse to the writ-
ings of Moses, for in Deut. xv. 4, begging is reckoned among
the curses of God; and the law, in that place, expressly
exempts from it those who fear and serve God. How then
does the consistency of this appear, that none of the righteous
ever begged his bread, since Christ placed Lazarus among
the most abject of them? (Luke xvi. 20.) I answer, that we
must bear in mind what I have before said upon this sub-
ject, that with respect to the temporal blessings which God
confers upon his people, no certain or uniform rule can be
established. There are various reasons why God does not
manifest his favour equally to all the godly in this world.
He chastises some, while he spares others : he heals the
secret maladies of some, and passes by others, because they
have no need of a like remedy : he exercises the patience of
some, according as he has given them the spirit of fortitude ;

40 COMMENTARY UPON PSALM XXXVII.

and, finally, he sets forth others by way of example. But in
general, he humbles all of them by the tokens of his anger,
that by secret warnings they may be brought to repentance.
Besides, he leads them, by a variety of afflictions, to fix their
thoughts in meditation upon the heavenly life ; and yet it is
not a vain or imaginary thing, that, as is set forth in the Law,
God vouchsafes earthly blessings to his servants as proofs of
his favour toward them. I confess, I say, that it is not in
vain, or for nought, that an abundance of earthly blessings,
sufficient for the supply of all their wants, is promised to the
godly. This, however, is always to be understood with this
limitation, that God will bestow these blessings only in so
far as he shall consider it expedient : and, accordingly, it may
happen that the blessing of God may be manifested in the life
of men in general, and yet some of the godly be pinched with
poverty, because it is for their good. But if it happen that
any of the faithful are brought to beggary, they should lift
up their minds on high, to that blessed state in which God will
largely recompense them for all that is now wanting in the
blessings of this transitory life. We must also bear this in
mind, that if God sometimes involve the faithful in the same
punishments by which he takes vengeance upon the ungodly
■ — seeing them, for example, affected with the same diseases,
— in doing so there is no inconsistency ; for although they
do not come the length of contemning God, nor are devoted
to wickedness, nor even act according to their own inclina-
tion, nor yield themselves wholly to the influence of sin like
the wicked, yet are they not free of all blame ; and, therefore,
it need not surprise us though they are sometimes subjected
to temporal punishments. We are, however, certain of this,
that God makes such provision for his own people, that,
being contented with their lot, they are never in want;
because, by living sparingly, they always have enough, as
Paul says, Philip, vi. 12, si I am instructed both to abound
and to suffer need."

2G. He is daily merciful. The Psalmist here repeats what
he had already said, that the grace of God is a fountain of
all blessings which can never be exhausted ; and, therefore,
while it is displayed towards the faithful, they not only have

FSAXJI XXXVII. THE BOOK OF PSALMS. 41

enough for the supply of their own wants, but are able also
liberally to assist others. What he adds concerning their
seed is variously expounded. That he is speaking of the
children of the godly, there can be no doubt ; and this is
evident from the preceding verse. But when he says that
they shall be for blessing,1 some understand it as if he had
said, They shall be the ministers of God's liberality : so that,
according to them, the sense would be, that they shall follow
the good example of their fathers in helping the poor, and in
exercising liberality towards all men. But I fear that this
exposition is too refined. Nor do I admit the interpretation
which has been given by others, that the meaning is, that
the grace of God shall be so signally manifested towards the
children of the godly, that their names shall be employed
in a form of prayer, when prosperity and success are prayed
for. This mode of expression, I allow, is to be so understood
in various places; but here, in my opinion, David designs
nothing more than to extol the continuation of God's favour
from the fathers to their children : as if he had said, God's
blessing does not terminate with the death of the righteous
man, but it extends even to his children.2 And there is
indeed no inheritance more certain to which our children may
succeed us, than when God, receiving them in like manner
into his fatherly favour, makes them partakers of his blessing.

27. Depart from evil, and do good, and dwell for ever.

28. For Jehovah loveth judgment, and forsaketh not his meek

ones: they shall be preserved for ever: and the seed of the
wicked shall be cut off.

29. The righteous shall inherit the earth, and shall die ell for ever

upon it.

27. Depart from evil, and do good. In this verse David
argues, that, in order to realise the blessedness of which he has

1 This is also the reading of the Septuagint, To airk^a. xvrov ei$

2 Ainsworth reads, " And his seed are in the blessing," and understands
the words as meaning, that the children of the just man " are in the
blessing, or are appointed to the blessing, as the heirs thereof," Gen.
xxviii. 3 ; 1 Peter hi. 9 ; and that they have still abundance, notwith-
standing the liberality of their parents ; for "the blessing of the Lord maketh
rich," Prov. x. 22.

42 COMMENTARY UPON PSALM XXXVII.

spoken, we must abstain from all evil, perform the duties of
humanity, and exert ourselves in doing good to our neigh-
bours. This doctrine is at variance with the dictates of cor-
rupt human nature ; but it is, notwithstanding, certain that
many of the troubles and distresses in which the whole human
race are involved, proceed from no other cause than this, that
every man respectively, in his own sphere, being given to
injustice, fraud, extortion, and evil-dealing, contemptuously
rejects the blessing of God. Thus, it is in consequence of
the barriers which men throw in their own way, that they do
not attain happiness in this world, and that every man in his
own place does not possess the peace and quietness which
belong to him. It is then with the highest propriety that
David passes from the doctrine of the preceding context to
this exhortation : for if the meek possess the earth, then
every one, as he regards his own happiness and peace, ought
also to endeavour to walk uprightly, and to apply himself
to works of beneficence. It should also be observed, that
he connects these two things, first, that the faithful should
strictly do good; and, secondly, that they should restrain
themselves from doing evil : and this he does not without
good reason : for as we have seen in the thirty-fourth
psalm, it often happens that the same person who not only
acts kindly towards certain persons, but even with a boun-
tiful hand deals out largely of his own, is yet all the while
plundering others, and amassing by extortion the resources
by means of which he displays his liberality. Whoever,
therefore, is desirous to have his good offices approved by
God, let him endeavour to relieve his brethren who have need
of his help, but let him not injure one in order to help another,
or afflict and grieve one in order to make another glad. Now
David, under these two expressions, has briefly comprised the
duties of the second table of the law : first, that the godly should
keep their hands free from all mischief, and give no occasion
of complaint to any man ; and, secondly, that they should not
live to themselves, and to the promotion merely of their own
private interests, but should endeavour to promote the com-
mon good of all according to their opportunities, and as far as
they are able. But we have already said, that the blessing

TSALM XXXVII. THE BOOK OF PSALMS. 43

which is promised to the righteous, that " they shall inherit
the earth," is not always realised in an equal degree as to all
the people of God ; and the reason we assigned for this is,
that God cannot find among men an example of such great
uprightness, but that even the most perfect procure to them-
selves much misery by their own fault : and therefore it need
not surprise us though God withdraw, at least in some measure,
his blessing even from his own. We know too to what excess
the lusts of the flesh run riot, unless the Lord lay a restraint
upon them. Besides, there is no one who is ready cheerfully
to engage in meditation upon the divine life, who is not urged
and encouraged to it by various motives. Hence it is that
the possession of the earth, which David here assigns to the
children of God, does not (as the lawyers would define the
term) always consist in having the feet planted within it, and
in being securely established in it ; for there are many sources
of disquietude and affliction here to trouble them. And yet
it does not follow that it is a mere fiction or imaginary thing
which he promises. For although daily experience shows us
that the children of God do not as yet inherit the earth, yet,
according to the measure of our faith, we feel how efficacious
the blessing of God is, which, like a spring that cannot be
drained, flows continually. They are indeed more than
blind who do not perceive that the righteous have at pre-
sent this reward, that God defends and upholds them by his
power.

28. For Jehovah loveth judgment. This, it ought to be
observed, is a confirmation of the doctrine contained in the
preceding sentence ; and it is here made to rest upon a
higher principle, namely, that God takes pleasure in right-
eousness and truth. The argument indeed appears to be
incomplete ; but as David takes for granted — what ought to
be deeply fixed in the hearts of all the faithful — that the
world is directed by the providence of God, his conclusion is
admirable. In the first place, then, it must be admitted
that the condition of the human race is not under the direc-
tion of chance, but of the providence of God, and that the
world is conducted and governed by his counsel, so that he

44 COMMENTARY UPON PSALM XXXVII.

regulates according to his pleasure the issue of all things,
and controls them by his power ; and, secondly, to this it
must be added what David here states, that righteousness
and truth are pleasing to God. Hence it follows, that all
who lead an upright and blameless life among men shall be
happy, because, enjoying the favour of God, every thing at
length must in regard to them have a happy and successful
result. But let us bear in mind, that the promise which is
spoken of in this verse is to be understood in this sense,
that while God has undertaken the preservation of the
godly, it is not to cherish them continually in retirement
and ease, but after he has for a time exercised them under
the cross, at length to come to their help : for the
language here employed, Jehovah forsaketh not his meek ones,
is tacitly very emphatic. Those, therefore, who separate the
exercise of patience from the favour which God bestows
upon the godly in this life, misinterpret this psalm. On the
contrary, lest any one should hastily and rashly pronounce
judgment, the prophet entreats the faithful to suspend their
judgment, until God manifest his displeasure after the death
of the wicked, in inflicting punishment upon their posterity :
The seed of the wicked shall be cut off. This is of the same
import as if he had again asserted, that although the judg-
ments of God are not immediately executed upon the wicked
and ungodly, yet they are not on that account anything the
better of it, since the punishment justly due to them will
extend to their children. If then the curse of God is not
forthwith inflicted upon them, it need not surprise us if he
delay for a time to manifest the favour which he bears to-
wards the faithful.

29. The righteous shall inherit the earth. The repetition
of the same doctrine here is not superfluous, since it is so
very difficult to impress it deeply upon our minds. For
while all men seek after happiness, scarcely one in a hun-
dred looks for it from God, but rather all, on the contrary, in
making provision for themselves, provoke the vengeance of
God, as it were deliberately, and strive to excel each other in
doing so, so that some of them stain themselves with fraud and

PSALM XXXVII. THE BOOK OF PSALMS. 45

perjury, some indulge in robbery and extortion, some practise
all sorts of cruelty, and others commit violence and outrage
even with the sword and poison. Moreover, I have just
now, and on several other occasions, stated the sense in which
this everlasting habitation upon the earth, which is here
promised to the righteous, is to be understood, namely, that
although they are surrounded by the troubles and changes
which occur in this world, yet God preserves them under
his wings ; and although there is nothing lasting or stable
under heaven, yet he keeps them in safety as if they were
sheltered in a secure haven. And, finally, they enjoy in
addition to this that inward peace of mind which is better
than a hundred lives, and which is therefore justly regarded
as a privilege surpassing in value and importance all others.

30. The mouth of the righteous ivill speak xuisdom, and his tongue

will utter judgment.

31. The law of his God is in his heart : his steps shall not slide.

32. The wicked watcheth the righteous, and seeketh to slay him.

33. Jehovah icill not leave him in his hand, nor condemn him when

he is judged.

30. The mouth of the righteous will speak wisdom. As it is
customary with hypocrites confidently to draw to their own
advantage whatever the Spirit of God declares concerning
the just and upright, David here gives a definition of the
righteousness which God requires on the part of his children,
and divides it into three principal parts — that their speech
should be in sincerity and truth ; that the law of God should
reign in their heart ; and that they should order their conver-
sation aright. Some give a different exposition of the first part
from what we have given : they say that the righteous serve
as teachers and guides, by instructing others to live well, and
leading them in the way ; and, therefore, to speak wisdom, and
to utter judgment, is, in their view, of the same import as to
instruct others in holy doctrine, and to train them to the fear
of God. I do not altogether disapprove of this exposition,
but I fear it is too restricted. Wisdom and uprightness are
here opposed as much to the profane and filthy language by
which the wicked endeavour to blot out the name of God, as

46 COMMENTARY UrON PSALM XXXVII.

to cunning and fraud, and every species of stratagem and
deceit ; and also to the threats and terrors by which they
endeavour to frighten the simple.1 The meaning therefore
is, first, that the righteous speak honourably and reverently of
the righteousness of God, that they may cherish in themselves
and others, to a large extent, the knowledge and the fear of
God ; 2 secondly, that both in their own affairs and those
of others, they approve, without disguise or deceit, of what
is just and reasonable, and are not given to justify what is
wrong under the colour and varnish of sophistry ; and, finally,
that they never depart from the truth.

To this there is added integrity of heart : The law of the
Lord is in his heart. This, though it should precede in point
of order, is not improperly put in the second place here.
For the Scriptures are not particular in observing an exact
arrangement in the enumeration of virtues and vices. Be-
sides, the source whence this integrity of heart proceeds is,
that the Law of God has its seat in the heart ; and it is it
alone which prescribes the best rule of life, restrains all the
depraved affections and lusts, and imbues the minds of men
with the love of righteousness. No man will constantly and
steadily devote himself to a life of uprightness, exert him-
self in behalf of others in preference to his own personal in-
terests, renounce covetousness, subdue pride, and maintain
a constant warfare with his own nature, unless he is endued
with the fear of God. There next follows the third division,
which relates to the external conduct : His steps shall not
slide. Some, indeed, think that this is a promise ; but I
have no doubt, that in this clause David still continues the
definition of righteousness. The meaning therefore is, that
although the children of God are tempted in a variety of
ways to commit sin, and many things occur urging them to it,
— and although men, for the most part, too, endeavour, as far
as in them lies, by their maliciousness to turn them aside from
the fear of God, — yet, because the Law of God rules and
reigns in their hearts, they do not slide, but stand to their
purpose with firm and determined resolution, or at least
adhere to the right course.

1 " Par lesquelles ils taschent d'espouvanter les simples." — Fr.

2 " En toutes les parties de la cognoissance et crainte de Dieu." — Fr.

PSALM XXXVJT. THE BOOK OF PSALMS. 47

32 and 33. The wicked watcheth the righteous, Sfc. David
here illustrates more plainly the nature of the possession of
the earth, of which he had spoken, namely, that God preserves
his own people, though they are beset with enemies round
about. And hence we are again taught, that the faithful are
not promised in the preceding context a quiet state of life,
and one free from all trouble and distress. If so, these two
statements would be contradictory : first, that the faithful
possessing an inheritance, enjoy repose and pleasure ; and,
secondly, that yet they are daily delivered as sheep out
of the mouth of wolves. These two verses, however, con-
tain this special ground of consolation, that the faithful,
though surrounded by such a variety of dangers, shall not-
withstanding escape, and be preserved in safety by the help
of God. Accordingly, David here teaches them, that when
they shall see their enemies lying in wait for them, and seek-
ing by every means in their power to annoy them, they, on
the contrary, ought to consider how deeply interested God
is in the welfare of his own people, and how carefully he
watches over them to preserve them in safety. David in-
deed confesses that the stratagems to which the wicked have
recourse in seeking not only to deprive good men of their
property, but even to take away their lives, are terrible in
themselves, because they cruelly plot their destruction ; but
still he teaches us at the same time, that we ought to con-
tinue to preserve firm and undaunted courage, because God
has promised that he will be our guardian and defender :
Jehovah will not leave him in his hand. This circumstance,
however, ought to be considered, that God does not always
grant us deliverance at the first, but often delays it till we
seem to be even at the point of death. In the last clause of
the verse, we are also admonished, that however carefully
good men may guard against giving offence to any, and en-
deavour to secure the good-will of all, and shun debate and
strife, yet they shall not be exempted from false accusations :
Jehovah will not condemn them when they are judged. David
does not say that they shall receive the applause of the world,
and that their virtues shall be celebrated in such praises
as they deserve ; but he exhorts them, when they shall be

48 COMMENTARY UPON PSALM XXXVII.

haled to judgment, and as it were overwhelmed with slander,
so that they already resemble those who are condemned, to
rest contented with the protection of God, who will at
length manifest their innocence, and maintain it against the
unrighteous judgments of men. If any one object, that, on
the contrary, many of the children of God, after having
been condemned, have suffered a cruel and bitter death, I
answer, that their avenger nevertheless is in heaven. Christ
was put to death in the most cruel form, and in circumstances
of the deepest ignominy, but notwithstanding, as the prophet
Isaiah says, chap. liii. 8, " he was taken from that distress and
condemnation ;" and in the same manner God is still acting
daily towards those who are his members. If it may still be
objected, that David is here discoursing not of the life to
come, but of the state of the godly in the present life, I must
again repeat in answer to this, the explanation which I have
given before, namely, that earthly blessings are at God's
disposal, and are regulated entirely according to his will ; and
hence it is that he never bestows them in an equal measure
upon all, but according to his wisdom, and as he sees meet,
sometimes withdrawing them either in whole or in part, and
at other times displaying them to the view of all. Accord-
ingly, it may happen, that the holy martyrs, after they have
been condemned, may also be put to death, as if God had
forsaken them ; but this is only because it is better for them-
selves, and because they desire nothing more than to glorify
God by their death. Yet he who permits the ungodly to
exercise their cruelty, ceases not to be the assertor of the
righteousness of his servants : for he openly shows before his
angels, and before his whole Church, that he approves it, and
declares that he will make inquisition for it ; nay, more, rais-
ing them from the darkness in which they have been hid,
he makes their ashes yield a sweet and pleasant odour. Fin-
ally, after the Lord has suffered them to be overwhelmed by
reproach and violence, he will pronounce the judgment by
which he will vindicate their righteous cause from wicked
calumnies and false accusations.

PSALM XXXVII. THE BOOK OF PSALMS. 49

34. Wait upon Jehovah, and keep his icay, and he shall exalt

thee, that thou mayest inherit the earth : when the wicked are
cut oft] thou shalt see it.

35. / have seen the voicked terrible,1 and spreading himself like a

green bay tree:2

36. And he passed away,5 and, lo ! he was not : and I sought for

his place, and he icas not found.

34. Wait upon Jehovah, and keep his icay. David again
returns to the style of exhortation, in order that the faithful,
trusting to God's promises and sustained by them, may not
suffer themselves to be drawn hither and thither by any
temptations through devious and sinful ways, but may per-
severe stedfastly in the service of God. In the first place,
he exhorts them to hope and patience, as if he wished them,
amidst the tumults and troubles of life, to trust in God, and
hold their peace till he again show them his countenance,
which for a time he had hid from them. Hence arises, in
the second place, another exhortation, that they should not
turn aside from the way of the Lord ; for wherever hope and
patience prevail, they will so restrain the minds of men that
they will not break out into any thing unlawful and wicked.
It will doubtless be found, that the reason why every man

1 Striking terror in all around.

2 The proper signification of the word iTtttf, azrach, has been contro-
verted among interpreters, and it has been variously rendered. Most of
the Rabbins, and many modern commentators, as Mudge, "Waterland, Ge-
senius, and others, are. of opinion, that the preferable reading is, " like an
indigenous or native tree ;" that is, a tree which flourishes in its native soil,
where it grows most vigorously, and acquires its largest and most luxu-
riant growth. The Septuagint translates it, ug rdLg zelgovg rov Atficcs/ov,
" as the cedars of Lebanon ;" being self-growing, spreading, and lofty
trees. Some suppose that the translators of this version must have had
a different reading in their Hebrew Bibles from what is in our present
copies ; and others, that, as is common with them, they paraphrase the
original words, the more clearly to express their meaning. The transla-
tion of the Septuagint is followed by the Vulgate, Arabic, and iEthiopic
versions, by Houbigant, Boothroyd, Geddes, and other good authorities.
Ainsworth reads, "as a green self- growing laurel." Bythner says he is
at a loss for the reason of translating the word laurel. " For the reading
of bay tree" says the illustrated Commentary upon the Bible, " we are not
aware of any authority, except the very feeble one which is offered by some
of the older of the modern versions in this country and on the Continent."

s The Septuagint, Vulgate, Syriac, and Arabic versions, Jerome, Hou-
bigant, Horsley, and Walford, read the verb in the first person, " But I
passed by." The Chaldee adheres to the Hebrew, " And he passed, or
failed, from the age, or world, and, lo ! he was not."

VOL. II. D

50 COMMENTARY UPON PSALM XXXVII.

endeavours to promote his own advantage by wicked prac-
tices is, that no one depends upon God, or else that he thinks,
if fortune do not quickly smile upon him, that it is vain for
him to persevere in the practice of equity and uprightness.
Moreover, we may learn from this place, that if many, even
of the good and the upright, are subjected to poverty, and
lead a life of protracted affliction and trial, they suffer their
punishment justly, because, so for from being firmly per-
suaded that it belongs to God as his proper office, not only to
lift up his servants from the dunghill, but also to bring them
forth even from their graves, scarcely one in a hundred of
them patiently waits upon God, and continues perse veringly
in the right course. Nor is it without good reason that
David makes use of the word exalt, that we may know that
God often stretches forth his hand to the faithful when they
appear to be overwhelmed by the weight of their calamities.
He then adds, that the icicked shall perish before the eyes of
the godly. If their end were not very different from that of
the righteous, the state in which the reprobate now rejoice
for a time would easily allure even the best of men to evil.
And, indeed, God would make us daily to behold such sights
if we had eyes to behold his judgments. And yet, although
the whole world were blinded, God does not cease to render
a just reward to the wickedness of men ; but by punishing
them in a more private manner, he withdraws from us that
fruit of which our own dulness deprives us.

35 and 36. I have seen the wicked terrible, $■<?. David here
confirms from his own experience what I have just said,
namely, that although the wicked are intoxicated with their
prosperity, and held in admiration by all on account of it,
yet their happiness is transitory and evanescent, and, there-
fore, nothing else than a mere illusion. In the 35th verse he
tells us, that it is no strange or unwonted thing for the un-
godly, puffed up with their prosperity, to spread themselves
far and wide, and to give occasion of terror to the innocent.
Then he adds, that their greatness, which had been regarded
with so much wronder, disappears in a moment. As to the
meaning of the words, V'HJ?, arits, which we have rendered

PSALM XXXVII; THE BOOK OF PSALMS. 51

terrible, might also be translated strong, because the word
from which it is derived signifies sometimes to terrify, and
sometimes to strengthen. The word pnjjnift mithareh, is
taken by some for green, but it rather means discovering or
spreading himself out, as high and broad trees spread out their
branches. David, I have no doubt, here rebukes the in-
solence of those who vaunt themselves immoderately. To
pass away, in the 36th verse, is used for to vanish away ; and
thus he admonishes us to sit still for a time, in order that it
may appear, after it has passed away, that all that the world
admires in the prosperity of the wicked has been only a mist.

37. Observe the perfect man, and consider the just : for the end

of that man is peace.

38. But the transgressors shall be destroyed together : the end of

the wicked shall be cut off.

39. The salvation of the righteous is from Jehovah : he is their

strength in the time of trouble.

40. Jehovah shall help them, and deliver them : he shall deliver

them from the luicked : he shall preserve them, because
they trust in him.

37. Observe the perfect man. David exhorts the faithful
diligently to consider every instance they may meet with of
the grace of God, as well as of his judgment ; but he teaches,
at the same time, that it is in vain for any to sit in judg-
ment upon the first aspect of things. When men do not wait
patiently and quietly the time which God has appointed in
his good pleasure, it often happens that faith is extinguished,
and trust in the promises of God, at the same time, perishes
with it. This is the reason why David exhorts us to observe
and consider, for when our minds are preoccupied by the
temptation which is once presented to our view, a hasty
judgment is then the cause of our being deceived. But if
a man extend his view, as if it were from a watch-tower, to a
great distance, he will find that it has been said with truth,
that the end of the reprobate and the end of the righteous
respectively are at length very different. This clause, with
respect to the end of these two classes of men, seems to be
added by way of caution, that we may learn to suspend our

52 COMMENTARY UPON PSALM XXXVIL

judgment, if God should not immediately accomplish what
he has spoken. If we should become impatient in our desires,
let us moderate our minds by the reflection, that the end is
not yet come, and that it behoves us to give God time to
restore to order the confused state of things. Some explain
the word rVIHXj acharith, which we have rendered the end
of the wicked, of their posterity. This, however, is incor-
rect. David refers only to the difference which subsists
between them and the righteous in the end ; for God, after
he has severely tried his servants, and exercised their patience,
in the end converts their adversity into a blessing, while he
turns the mirth of the ungodly into mourning.

39. The salvation of the righteous is from Jehovah. The
sum of the whole is, that whatever may happen, the righteous
shall be saved, because they are in the hand of God, and can
never be forgotten by him. This ought to be particularly
noticed, that those who are greatly afflicted may be sustained
by the assurance that the salvation which they expect from
God is infallibly certain, because God is eternal, and governs
the world by his power; as Christ said, " My Father, who gave
them me, is greater than all," (John x. 29.) David still incul-
cates this principle, that as righteousness is approved of God,
it can never happen that he should forsake his faithful ser-
vants, and deprive them of his help. He, therefore, exhorts
true believers to depend upon God, not only when things
prosper according to their desires, but even when they are
sorely afflicted. By these wTords he teaches that it is enough,
if God only impart strength to his servants, so that, when
severely afflicted and oppressed with anguish, they may not
faint under it, or that, when groaning under the weight of
severe afflictions, they may not sink under the burden. To
the same purpose also is the expression which David uses
twice in the last verse, that God will deliver. By this he
admonishes the children of God to learn patiently to endure
afflictions, and that, if God should prolong them, they should
often recall this to their remembrance, that after he has tried
their patience, he will in the end deliver them.

PSALM XXXVIII. THE BOOK OF PSALMS. 53

PSALM XXXVIII.

David, suffering under some severe and dangerous malady, as may be
conjectured, acknowledges that he is chastened by the Lord, and en-
treats him to turn away his anger from him. In order the more effec-
tually to induce God to have mercy upon him, he bewails before him
the severity of his afflictions in a variety of particulars. These we
shall consider separately, and in order.

% A Psalm of David to bring to remembrance.1

The title of this psalm refers to its subject. Some suppose that it is
the beginning of a common song, because in other psalms the beginning
of the song, to the tune of which they were set, is commonly prefixed : but
such an interpretation is unnatural, and without foundation. Instead
of this, I rather think that the title indicates that David composed this psalm
as a memorial for himself, as well as others, lest he should too soon forget
the chastisement by which God had afflicted him. He knew how easily
and speedily the chastisements with which God visits us, and which ought
to serve as a means of instruction to us all our life, pass away from
the mind. He was also mindful of his own high calling ; for, as he was
appointed master and teacher over the whole Church, it was necessary
that whatever he had himself learned in particular by divine teaching
should be made known, and appropriated to the use of all, that all might
profit thereby. Thus we are admonished that it is a very profitable exer-
cise often to recall to remembrance the chastisements with which God has
afflicted us for our sins.

1 This title occurs only here and in the 70th psalm. This psalm is
the third of what are called the Penitential Psalms. The two before this
are the 6th and the 32d' ; and the four which follow it are the 51st, the
102d, the 130th, and the 143d. It is a curious fact, that when Galileo
was sentenced to be confined in the dungeons of the Inquisition for an
indefinite period, for having maintained the Copernican system, he was
enjoined to repeat as a penance these seven Penitential Psalms every
week for three years ; by which it was doubtless intended to extort a
sort of confession from him of his guilt, and an acknowledgment of the jus-
tice of his sentence.

54 COMMENTARY UPON PSALM XXXVIII.

1 . 0 Jehovah ! rebuke me not in thy wrath, and chasten me not in

thy anger.

2. For thy arrows go down in me,1 and thy hand has come down

upon me.

3. There is no soundness in my flesh because of thy anger; nor

any peace in my bones because of my sin.

4. For my iniquities hate passed oner my head, and as a weighty

burden they have become too heavy for me.

5. My wounds have become putrid, they are corrupt, because of

my foolishness.

1. O Jehovah ! rebuke me not in thy wrath. As I have
already expounded this verse in the beginning of the sixth
psalm, where it occurs, and that I may not prove tedious to
the reader, I shall notice it more briefly here. David does
not expressly ask that his afflictions should be removed, but
only that God would moderate the severity of his chastise-
ments. Hence we may infer, that David did not give loose
reins to the desires of the flesh, but offered up his earnest
prayer in a duly chastened spirit of devotion. All men
would naturally desire that permission should be granted
them to sin with impunity. But David lays a restraint upon
his desires, and does not wish the favour and indulgence of
God to be extended beyond measure, but is content with a
mitigation of his affliction ; as if he had said, Lord, I am not
unwilling to be chastised by thee, but I entreat thee, mean-
while, not to afflict me beyond what I am able to bear, but
to temper the fierceness of thy indignation according to the
measure of my infirmity, lest the severity of the affliction
should entirely overwhelm me. This prayer, as I have said,
was framed according to the rule of godliness ; for it contains
nothing but what God promises to all his children. It should
also be noticed, that David does not secretly indulge a fret-
ful and repining spirit, but spreads his complaint before God ;
and this he does, not in the way of sinful complaining, but

1 That is, they enter deep into the flesh. The Septuagint reads, ' ' ' £*««■«*■
ynoocu y.ot ;" the Vulgate, '* Infix ae sunt mihi ;" — " Are fastened in me ;"
which is a natural consequence of entering deep, and rather expresses the
meaning, than conveys the precise idea of the original word. The Syriac
and Arabic versions give the same rendering with the Vulgate.

PSALM XXXVIII. THE BOOK OF PSALMS. 55

of humble prayer and unfeigned confession, accompanied
with the hope of obtaining forgiveness. He has used anger
and wrath as denoting extreme rigour, and has contrasted
them with fatherly chastisement.

2. For thy arrows go down in me. He shows that he was
constrained by dire necessity to ask an alleviation of his
misery ; for he was crushed under the weight of the burden
which he sustained. This rule is always to be observed in
our prayers — to keep God's promises present to our view.
But God has promised that he will chastise his servants, not
according to their deserts, but as they are able to bear.
This is the reason why the saints so often speak of their own
weakness, when they are severely oppressed with affliction.
David very properly describes the malady under which he
laboured, by the terms, the arrows and the hand, or the chas-
tisement of God. Had he not been persuaded that it was
God who thus afflicted him, he could never have been
brought to seek from him deliverance from his affliction.
We know that the great majority of men are blinded under
the judgments of God, and imagine that they are entirely the
events of chance ; and scarcely one in a hundred discerns in
them the hand of God. But, in his sickness, as in all his
other adversities, David views the hand of God lifted up to
punish him for his sins. And certainly, the man who esti-
mates his affliction only by the feeling of pain which it pro-
duces, and views it in no other light, differs nothing from the
beasts of the field. As every chastisement of God should
remind us of his judgment, the true wTisdom of the saints, as
the prophet declares, Isaiah ix. 13, is, " to look to the hand
of him wTho smiteth." The pronoun thy is therefore emphatic.
David's wTords are, as if he had said, I have not to do with a
mortal man, who can shoot his arrows wTith a force only in
proportion to his own strength, but I have to do with God,
who can discharge the arrows that come from his hand with
a force altogether overwhelming.

3. There is no soundness in my flesh because of thy anger.
Others translate, There is no beauty ; but this does not seem

56 COMMENTARY UPON PSALM XXXVIII.

to be so suitable. In the clause which follows, David ascribes
to God the praise of righteousness, without which, the acknow-
ledgment which he formerly made would be of little avail; nay,
instead of this, such an acknowledgment sometimes rather
exasperates the minds of men, so that they provoke the wrath
of God still more, by charging him with cruelty, and pouring
forth horrible blasphemies against him. Nothing, therefore,
can be more preposterous, than to imagine that there is in God
a power so supreme and absolute, (as it is termed,) as to de-
prive him of his righteousness. David, as soon as he recog-
nised his affliction as coming from God, turns to his own sin
as the cause of the Divine displeasure ; for he had already
been fully satisfied in his own mind, that he is not like a tyrant
who exercises cruelty needlessly and at random, but a righte-
ous judge, who never manifests his displeasure by inflicting
judgments but when he is grievously offended. If, then,
we would render to God the praise which is due to him, let us
learn by the example of David to connect our sins with his
wrath.

4. For my iniquities have passed over my head. Here he
complains that he is overwhelmed by his sins as by a heavy
burden, so that he utterly faints under their weight ; and yet
he again confirms the doctrine which we have already stated,
that he deservedly suffered the wrath of God, which had
been inflicted on him in a manner so severe and dreadful.
The word Y)y, avon, which we have translated iniquities, no
doubt often signifies punishment, but this is only in a secondary
and metaphorical sense. I am also willing to admit, that
David assigns to the effect what is proper to the cause, when
he describes by the appellation iniquities, the punishment
which he had procured by his own sin ; and yet his object at
the same time is plainly and distinctly to confess, that all
the afflictions which he suffered were to be imputed to his sins.
He quarrels not with God for the extreme severity of his
punishment, as Cain did, who said, " My punishment is
greater than I can bear," (Gen. iv. 13.) It is true, indeed,
that Moses uses the same word W, avon, in that passage, so

PSALM XXXVIII. THE BOOK OF PSALMS. 57

that there is some similarity between the language of David
and Cain. But David's meaning is very different. When
such temptations as these were insinuating themselves into his
mind, Could God afflict thee more severely than he does ?
certainly, since he is doing nothing to relieve thee, it is a
sure sign that he wishes thee destroyed and brought to
nought ; he not only despises thy sighs and groanings, but
the more he seeth thee cast down and forsaken, he pursueth
thee the more fiercely and with the greater rigour ; — to pre-
clude the entrance of such evil thoughts and surmisings, he
defended himself as with a shield by this consideration, that
he was afflicted by the just judgment of God. He has here
attributed to his own sins as the cause the weight of the
wrath of God which he felt ; and, as we shall find in the
following verse, he again acknowledges, that what he is now
suffering was procured by his own foolishness. Although,
then, in bewailing his own miseries, he may seem in some
measure to quarrel with God, yet he still cherishes the
humble conviction, (for God afflicteth not beyond measure,)
that there is no rest for him but in imploring the Divine
compassion and forgiveness ; whereas the ungodly, although
convicted by their own consciences of guilt, murmur against
God, like the wild beasts, which, in their rage, gnaw the
chains with which they are bound.

5. My ivounds1 have become putrid. In this verse, he pleads
the long continuance of his disease as an argument for obtain-
ing some alleviation. When the Lord declares in Isaiah xl.
2, concerning his Church, " that her warfare is accomplished,
that her iniquity is pardoned, for she hath received of the
Lord's hand double for all her sins," his meaning is, that
when he has sufficiently chastised his people, he is quickly
pacified towards them; nay, more, that if he continue to
manifest his displeasure for too long a time, he becomes
through his mercy, as it were, weary of it, so that he hastens

1 " The proper meaning of *Wi is not a wound, but a bruise or wale
made by a severe blow. My wales through my severe chastisement are
become putrid and running sores." — Fry.

58 COMMENTARY UPON PSALM XXXVIII.

to give deliverance, as he says in another place, (Isa. xlviii. 9,
10,) " For my name's sake will I defer mine anger, and for
my praise will I refrain for thee, that I cut thee not off.
Behold, I have refined thee, but not with silver ; I have chosen
thee in the furnace of affliction." The object, therefore,
which David has in view, in complaining of the long continu-
ance of his misery is, that when he had endured the punish-
ment which he had merited, he might at length obtain
deliverance. It was certainly no slight trial to this servant
of God to be thus kept in continual languishing, and, as it
were, to putrify and be dissolved into corruption in his
miseries. In this his constancy is the more to be admired,
for it neither broke down from the long period of delay, nor
failed under the immense load of suffering. By using the
term foolishness instead of sin, he does not seek in this way
to extenuate his faults, as hypocrites do when they are unable
to escape the charge of guilt; for in order to excuse themselves
in part, they allege the false pretence of ignorance, pleading,
and wishing it to be believed, that they erred through impru-
dence and inadvertence. But, according to a common mode
of expression in the Hebrew language, by the use of the term
foolishness, he acknowledges that he had been out of his right
mind, when he obeyed the lusts of the flesh in opposition to
God. The Spirit, by employing this term in so many places
to designate crimes the most atrocious, does not certainly
mean to extenuate the criminality of men, as if they were
guilty merely of some slight offences, but rather charges them
with maniacal fary, because, blinded by unhallowed desires,
they wilfully fly in the face of their Maker. Accordingly,
sin is always conjoined with folly or madness. It is in this
sense that Diivid speaks of his own foolishness ; as if he had
said, that he was void of reason and transported with mad-
ness, like the infatuated rage of wild beasts, when he neglected
God and followed his own lusts.

PSALM XXXVIII. THE BOOK OF PSALMS. 59

6. lam bent, I am bowed down beyond measure ; I go mourning

[literally black] all the day long.

7. For my reins are filled with burning, [or, inflammation .-1] and

there is no soundness in my flesh.

8. I am very feeble and sore broken: I have roared because of

the roaring of my heart.

9. 0 Lord !2 thou knowest all my desire, and my groaning is not

hid from thee.
10. My heart hath turned round, my strength hath failed me :
and as for the light of my eyes, it also is gone from me.

6. / am bent. This description clearly shows that this
holy man was oppressed with extreme grief, so much so, that
it is marvellous how, under such a vast accumulation of
miseries, his faith was sufficiently strong to bear up his mind.
When he says bowed down, he seems tacitly to contrast his
humility and dejection with the pride and stubbornness of
many, who refuse to be humbled by the many chastisements
writh which God afflicts them, but rather harden themselves,
daring to resist and oppose him. They must, no doubt, of
necessity, feel the pain of their afflictions, but they fall into
such a state of insensibility, that they are not affected by it.
David then, from this circumstance, draws an argument to
induce his heavenly Judge to have compassion on him, show-
ing that he wras not one of those who obstinately rebel
against him, and refuse to bow in humble submission, even
while the hand of God is upon them ; but that he is abased
and humbled, even as the Apostle Peter (1 Ep. v. 6) exhorts
all the godly to " humble themselves under the mighty hand
of God." Let us therefore learn, that there is no other way
by which wTe can obtain consolation under our afflictions,
than by laying aside all stubbornness and pride, and humbly
submitting to the chastisement of God. The word TllD?
koder, which I have translated black, is rendered by others clad
in black,3 and explained as referring to the outward apparel,

1 Berlin reads, " aestu torrente ;" Horsley, " with a parching heat ;"
and this is the view taken by Hare, Dathe, Gesenius, and the Chaldee.

2 Dominus. In the Hebrew Bible it is vrw, Adonai ; but several MSS.
read SWm, Yehovah.

3 " mp is literally ' dressed in mourning ;' hence it may, by an easy figure,
denote the melancholy looks of a mourner." — Horsley. This is the sense

60 COMMENTARY UPON PSALM XXXVIII.

the black colour of which has always been a token of grief.
But the opinion of those who understand it of the black-
ness of the skin is more correct ; for we know that grief
renders men's countenances lean, wan, and black. David,
therefore, by this token of grief, describes the greatness of
his affliction, because the natural colour of his face had faded,
and he was like a corpse, already withered and shrunk.

In the next verse, the word tD vDD> kesalaim, which I have
rendered reins, is by some translated the flanks. But the more
generally received opinion is, that it denotes the part under
the reins, which extends towards the haunch, or the space
between the thighs and flanks, where it is supposed there
had been a sore. Commentators also differ in their opinion
respecting the word H/pl nikleh, wmich I have rendered
burning. In my translation I have followed those who ad-
here to the original meaning of the word ; for the verb n?py
kalah, signifies to burn, or to consume icith fire. Others,
indeed, explain it not improperly in the sense ofjilthiness and
corruption. I am, however, not inclined to limit it to a sore.
In my opinion, the sense simply is, that his reins, or flanks, or
thighs, were filled with an inflammatory disease, or at least
were covered over with putrid sores ; for these parts of the
body are most subject to inflammation, and most liable to
contract putrid humours. Some expound it allegorically, as
meaning, that David seemed loathsome in his own eyes, when
he thought of his reproach ; but this appears too forced.
When he adds that he was weakened and sore broken, he still
farther confirms what he had said in the preceding verses :
for by these various terms he wished to express the intoler-
able vehemence of his grief. Now, as a man, who is distin-
guished by courage, does not cry out and complain, and as
we know that David did not shrink in bearing his afflictions,
we may gather from this, that his sufferings were severe
and painful in the extreme, inasmuch as he not only wept
bitterly, but was also forced to cry out and complain. The
noun fi/bPll nahamath, which I have rendered roaring, may
be derived from another verb than that which David has

put upon the expression by the Septuagint, " ' OA^v r%u qpsgxt/ oKvQqanoi^-
uv s7roQev6tccYiv ;" — " I went with a mourning countenance all the day."

PSALM XXXVIII. THE BOOK OF PSALMS. 61

here used ; but the meaning is obvious, namely, that the in-
controllable emotions of his heart forced him to cry out.

9. O Lord! thou knowest all my desire. He adds this, not so
much in respect of God, as to strengthen himself in the hope
of obtaining some alleviation of his trouble, and thus to ani-
mate himself to persevering prayer. It may be explained in
a twofold sense, either as denoting his confident assurance
that his prayers and groanings were heard by the Lord, or
a simple declaration that he had poured out before God all
his cares and troubles ; but the meaning is substantially the
same : for as long as men entertain any doubt whether their
groanings have come up before God, they are kept in con-
stant disquietude and dread, which so fetters and holds cap-
tive their minds, that they cannot elevate their souls to God.
On the contrary, a firm persuasion that our groanings do not
vanish away in their ascent to God, but that he graciously
hears them, and familiarly listens to them, produces prompti-
tude and alacrity in engaging in prayer. It might, there-
fore, prove no small ground of encouragement to David, that
he approached God, not with a doubting and trembling heart,
but strengthened and encouraged by the assurance of which
we have spoken, and of which he himself speaks in another
place, that his tears were laid up in God's bottle, (Ps. lvi. 8.)
In order that we may obtain access to God, we must believe
that he is " a rewarder of them that diligently seek him," as
the apostle states in his Epistle to the Hebrews, (chap. xi. 6.)
But I rather approve of the other interpretation, That David
here declares that he had disburdened all his sorrows into
the bosom of God. The reason why the greater part of
men derive no profit from complaining grievously in their
sorrow is, that they direct not their prayers and sighs to
God. David, then, in order to encourage himself in the as-
sured conviction that God will be his deliverer, says, that he
had always been a witness of his sorrows, and was well ac-
quainted with them, because he had neither indulged in a
fretful spirit, nor poured out into the air his complaints and
howlings as the unbelieving are wont to do, but had spread
out before God himself all the desires of his heart.

62 COMMENTARY UPON PSALM XXXVIII.

10. My heart hath turned round. The verb which David
here uses signifies to travel or wander hither and thither ; but
here it is taken for the agitation or disquietude which dis-
tress of heart engenders when we know not what to do.
According as men are disquieted in mind, so do they turn
themselves on all sides, and so their heart may be said to
turn round, or to run to and fro. But since faith, when it
has once brought us into obedience to God, holds our minds
fixed on his word, it might here be asked by way of objection,
How it is that the heart of David was so affected by disquie-
tude and trouble ? To this I answer, That although he con-
tinued to walk in the ways of God, while he was sustained
by the promises of God, yet he was not altogether exempted
from human infirmity. And, indeed, it will always happen,
that as soon as we fall into some danger, our flesh will sug-
gest to us various shifts and devices, and lead us into many
errors in search of counsel ; so that even the most confident
would fail and go astray, unless he laid upon himself the
same restraint by which David was preserved and kept in
subjection, namely, by keeping all his thoughts shut up
within the limits of God's word. Nay, even in the prayers
which we offer up when our minds are at ease, we expe-
rience too well how easily our minds are carried away, and
wander after vain and frivolous thoughts, and how difficult
it is to keep them uninterruptedly attentive and fixed with
the same degree of intensity upon the object of our desire.
If this happen when we are not exercised by any severe trial,
what will be the case when we are agitated by violent storms
and tempests which threaten a thousand deaths, and when
there is no way to escape them ? It is, therefore, no great
wonder if they carried away the heart of David, so that it
was subject to various emotions amidst such tempestuous
agitations. He adds, that his strength had failed him, as if
he had compared himself to a dead man. What he adds
concerning the light of his eyes some understand as if he had
said, that he was so much oppressed with despair on all sides,
that no counsel or foresight was left to him. The more
simple meaning, however, is, that the light of life was taken
away from him, because in it the energy of the soul princi-
pally shows itself.

PSALM XXXVIII. THE BOOK OF PSALMS. 63

11. My friends and my companions stand away from my sore;

and my kinsfolk stand afar off.

12. They also that sought for my life have laid snares for me ;

and they that sought after my hurt have talked of treach-
ery, and imagine deceit daily.

13. But I, as a deaf man, hear not; and am as a dumb man

that openeth not his mouth.

14. And 1 was as a man that heareth not, and in whose mouth

are no reproofs.

11. My friends and my companions stand away from, my
sore. Here David enumerates other circumstances to show
the aggravated character of his misery, that he might excite
the compassion of God. One of these is, that he finds no
help or solace among men. In saying that his friends stand
away from him, he means, that they cease from performing
any of the offices of humanity towards him. This might
happen either from pride or fear. If they withdrew from
this poor afflicted man because they despised him, they were
cruel and proud ; and if they refused him their assistance for
fear of being brought into odium, it was most unpardonable
cowardice. But in the meantime, it augmented not a little
the calamity of David, that even his friends and kinsfolk
dared not to show any token of compassion towards him. It
is, indeed, a very sore trial, when a man, who has had a
great number of friends, comes to be abandoned by them all.

12. They also that sought for my life have laid snares for me,
Sec Here another circumstance is added, that the enemies of
David laid snares for him, and talked about his destruction,
and framed deceits among themselves.1 The purport of what
is stated is, that while his friends cowardly sit still and will
do nothing to aid him, his enemies vigorously bestir them-
selves, and seek by every means to destroy him. He says
that they seek his life, for as ,they were his deadly enemies and
blood-thirsty men, they were not content with doing him
some common injury, but furiously sought his destruction.
He, however, here complains not so much that they assailed

1 " Et machine des finesses pour le surprendre." — Fr. "And devised
stratagems for ensnaring him."

C4 COMMENTARY UPON PSALM XXXVIII.

him by force of arms and with violence, as he accuses them
of guileful conspiracy, which he designates in the first place
metaphorically by the term snares, and afterwards adds in
plain terms, that they talk about his destruction, and secretly
consult among themselves how they might do him hurt.
Now, as it is certain that David borrows not an artificial
rhetoric from the bar, (as profane orators1 do when they plead
their cause,) in order to win the favour of God, but rather
draws his arguments from the Word of God, the sentences
which he here brings together for the confirmation of his
faith we ought to appropriate to our own use. If we are
altogether destitute of human aid and assistance, if our friends
fail us in the time of need, and if others seek our ruin, and
breathe out nothing but destruction against us, let us re-
member that it is not in vain for us to lay these things in
prayer before God, whose province it is to succour those who
are in misery, to take under his protection those who are
perfidiously forsaken and betrayed, to restrain the wicked,
and not only to withstand their violence, but also to antici-
pate their deceitful counsels and to frustrate their designs.

13. But I, as a deaf man, hear not, fyc. The inspired
writer here compares himself to a dumb and deaf man, for
two reasons. In the first place, he intimates that he was so
overwhelmed with the false and wicked judgments of his
enemies, that he was not even permitted to open his mouth
in his own defence. In the second place, he alleges before
God his own patience, as a plea to induce God the more
readily to have pity upon him ; for such meekness and gen-
tleness, not only with good reason, secures favour to the
afflicted and the innocent, but it is also a sign of true piety.
Those wTho depend upon the world, and have respect only to
men, if they cannot avenge the injuries that are done them,
plainly show by their loud complaints the burning rage and
fury of their hearts. In order, therefore, that a man may
quietly and patiently endure the insolence, violence, calumny,
and deceit of his enemies, it is necessary that he trust in
God. The man who is fully persuaded in his own heart

1 " Comme celles cles orateurs profanes." — Fr.

PSALM XXXVIII. THE BOOK OF PSALMS. C5

that God is his defender, Avill cherish his hope in silence
and, calling upon him for help, will lay a restraint upon his
own passions. Accordingly, Paul, in Rom. xii. 19, very pro-
perly says, that we " give place unto wrath" when, oppressed
before the world, we nevertheless still repose on God. On
the other hand, whoever gives loose reins to his passions,
takes away as much as he can from God, to whom alone it
belongs, the right of taking vengeance, and deprives himself
of his assistance. It is indeed certain, that if David had ob-
tained a hearing, he would have been ready to defend his own
innocence ; but perceiving that it availed him nothing, nay,
that he was shut out and debarred from all defence of his
cause, he humbly submitted, waiting patiently for the heavenly
Judge. He therefore says that he held his peace, as if he had
already been convicted and struck dumb. And it is indeed
very difficult, when we are conscious of our own innocence,
patiently and silently to bear an unjust condemnation, as if all
argument had failed us, and we had no excuse or reply left us.

15. For on thee, 0 Jehovah I do I wait : thou wilt answer me,

0 Lord I1 my God.

16. For I said, lest they rejoice over me : when my foot slippeth,

they magnify themselves against me.

17. Surely I am ready to halt, and my sorrow is continually

before me.

18. Surely I declare my iniquity ; and I am dismayed because of

my sin.
19- And yet my enemies living are become strong ; and they that

oppose me wrongfully are become mighty.
20. And they that render me evil for good are opposed to me;

because I follow that which is good.

15. For on thee, O Jehovah ! do I wait. David here shows
the source of his patience. It consisted in this, that, trusting

1 Dominus. Heb. «»rw, Adonai. But instead of «urw, Adonai, one hun-
dred and two of Kennicott's and De Eossi's MSS. read mi-v, Yehovah,
which may be presumed to be the true reading. As the Jews, from the
sacredness which they attach to the name Jehovah, never pronounce it,
and when it occurs in reading the Scriptures, pronounce -on*, Adonai, it
may readily be supposed that Jewish scribes, in writing out copies of the
Scriptures, from their constantly reading Adonai for Jehovah, would be
very apt to fall into themistake of writing the former word for the latter.

VOL. II. E

(5(5 COMMENTARY UPON PSALM XXXVIII.

in the grace of God, he overcame all the temptations of the
world. And certainly, the mind of man will never be framed
to gentleness and meekness, nor will he be able to subdue
his passions, until he has learned never to give up hope.
The Psalmist, at the same time, adds, that he cherished his
hope by constant meditation, lest he should yield to despair.
And this is the only means of our perseverance, when, on the
ground of his own promises, with which we are furnished, we
appeal to him, yea, rather when setting before our view his
fidelity and his constancy in fulfilling what he has promised,
we are sureties to ourselves for him. Accordingly, Paul, in
Rom. v. 4, very properly joins patience to hope and consola-
tion. The repetition of terms in this verse shows, that this
holy man was subjected to a severe and arduous conflict.
Thou, he says, O Lord ! my God, wilt answer me. His language
implies, that if God should delay to come to his help, there
was reason to fear that he wrould faint from weariness, or fall
into despair, unless, setting this double defence before him, he
persevered valiantly in the conflict.

16. For I said, lest they rejoice over me. Here he also
confirms his faith and his earnestness in prayer from this
consideration, that if he should be forsaken of God, his
enemies would triumph. This indignity, on their part, is of
no small weight in inducing God to help us ; for the wicked,
in thus magnifying themselves against us, and indulging in
derision, not only make Avar with our flesh, but also directly
assail our faith, and endeavour to destroy whatever there is
of religion and the fear of God in our hearts. What is the
object of all their mockery, but to persuade us that what
God has promised is vain and worthless ? The Psalmist im-
mediately adds, that it is not without cause that he is struck
with the fear that his enemies would rejoice over him, since he
had already had experience of their proud boastings. We
are taught from this passage, that in* proportion as our
enemies increase in insolence and cruelty towards us, or, see-
ing us already overwhelmed by a heavy load of adversities,
in their proud disdain trample us under their feet, we ought
to cherish the greater hope that God will come to our help.

PSALM XXXVIII. THE BOOK OF PSALMS. 67

17. Surely I am ready to halt. This verse has led exposi-
tors to suppose that David was afflicted with some sore,
from which he was afraid of having brought upon him the
infirmity of halting all his days ; but I have already shown,
in Psalm xxxv. 15, that this supposition is very impro-
bable. We have certainly no greater reason for supposing
that David was lame than that Jeremiah wTas so, when he
said, (chap. xx. 10,) "All my familiars watched for my
halting." I therefore think that David here employs a meta-
phorical mode of expression, and that his meaning is, that if
God did not soon come to his aid, there was no hope of his
ever being restored to his former condition ; and that he was so
greatly afflicted, that he would walk as if he had been maimed
or lame all the days of his life.1 It next follows by way of
exposition, that his sorrow ivas continually before him. The
sense is, that he was so grievously afflicted, that he could
not forget it for a single moment, so as to obtain some relaxa-
tion. In both the clauses of the verse, David confesses that
his disease is incurable, unless he obtain some remedy from
God, and that he cannot endure it, unless he be raised up
and sustained by the hand of God himself. This is the
reason why he directs all his thoughts and his requests to
God alone ; for as soon as he shall turn aside from him, he
sees nothing but immediate ruin.

18 and 19. Surely I declare my iniquity. By comparison,
he amplifies what he had just said concerning the pride and
the reproachful conduct of his enemies ; for he says, that
whilst he is lying in a filthy and wretched condition, like a
wicked man, and one abandoned by God, they fly about in
mirth and gladness, nay, they carry their heads high, because
they are rich and powerful. But first, it is proper to notice in
what sense it is that he declares his sin. Those, in my judg-
ment, are mistaken, who understand this passage simply in
the sense of a confession of his guilt before God, that he
might obtain forgiveness. According to their interpretation,

1 "Et que son affliction est telle, qu'il ne sera jour de sa vie qu'il ne
s'en sente." — Fr. " And that liis affliction was such, that there would
not be a day of his life but he would feel it."

68 COMMENTARY UPON PSALM XXXVIII.

the Psalmist is supposed to repeat here what we have seen
he said in Psalm xxxii. 5, "I acknowledged my sin unto
thee, and mine iniquity have I not hid." But in this place
he is not speaking so much of his repentance, as he is
bewailing his sad and miserable condition ; and, therefore, sin
and iniquity are to be understood of the afflictions and chas-
tisements which are the tokens of God's wrath ; as if he had
said, that the hand of God was against him, and lying so
heavily upon him, that from the very sight of the misery to
which he was reduced, the world in general might regard
him as a condemned and reprobate man. In order to render
the meaning more obvious, the 18th and 19th verses must
be read together, thus : / declare my iniquity, and my enemies
are living ; I am dismayed because of my sin, but they are become
strong. I do not, however, deny that he regards the mise-
ries to which he was subjected as proceeding from his sins.
In this respect, the godly differ from the wicked, that, being
admonished of their transgression by adversity, they humbly
sist themselves before the judgment- seat of God. Accord-
ingly, judging of the cause from the effects, he takes into
account these two things : First, That thus overwhelmed and
afflicted, he is lying under a heavy load of miseries ; and,
secondly, That all these evils are justly inflicted as chastise-
ments for sin.

This living1 which he attributes to his enemies, implies as
much as to enjoy continued and abundant prosperity in all
things ; and therefore he adds, that they are become strong
and increase in power. I interpret the word ^y~], rabbab, in
this place, increase in -power, because he would speak impro-
perly were he to be understood as saying, that they were
multiplied. He does not here complain that they increased

1 Ainsworth reads, " are alive, or living /" "that is," says lie, "lively,
lusty, cheerful, hale, and sound, or rich, as the word seemeth to mean in
Eccl. vi. 8." Dr Lowth, instead of ovft, cliayim, living, proposes to read
here, cash, chinam, without cause — without cause have strengthened them-
selves. " I think," says he, " wn, here for bwj, is a remarkable instance of
a reading merely conjectural, unsupported by any authority but that of
the context, of the truth of which, no possible doubt can be made. Hare
and Houbigant, and I suppose every other competent reader, has hit
upon it. You see the two hemistichs are parallel and synonymous, word
answering to word." — Dr Lowth in Mr Merrick's Note on this place. —
Street and Dr Adam Clarke agree in this alteration.

PSALM XXXVIII. THE BOOK OF PSALMS. 69

in number, but rather exalts their greatness, because the
more they acquired of riches, they acquired so much the
greater audacity in oppressing the good and the simple. He
tells us that he is assailed by them wrongfully, and without
cause, that he may induce God to be the more favourable
and propitious to him. And surely, if we would have the
favour of God for our defence, we must always take care not
to injure any man, and to do nothing to provoke the hatred
of any against us.

This is more fully confirmed in the following verse, in
which he declares that they requited him evil for the good
which he had done them. More than this, however, is im-
plied in the language of David. It implies that he not only
abstained from all hurtful dealing towards his enemies, but that
he had done them all the good which was in his power ; and
on this account the rage of the wicked is the less excusable,
which not only moves them to do harm to others without
cause, but which likewise cannot be appeased by any marks
of kindness exercised towards them. It is indeed true, that
there is nothing which wounds those of an ingenuous dispo-
sition of mind more than when wicked and ungodly men
recompense them in a manner so dishonourable and unjust ;
but when they reflect upon this consolatory consideration,
that God is no less offended with such ingratitude than
those to whom the injury is done, they have no reason to be
troubled beyond measure. To mitigate their sorrow, let this
doctrine be the subject of their frequent meditation, That
whenever the wicked, to whom we have endeavoured to do
good, shall requite us evil for good, God will certainly be their
judge. In the last place, it is added, as the highest degree
of their desperate wickedness, that they hated David because
he studied to practise uprightness : They are op-posed to me,
because Ifolloiv that which is good. It must be admitted, that
those are froward and wicked in the extreme, nay, even of a
devilish disposition, who hold uprightness in such abhorrence
that they deliberately make war upon those who follow after
it. It is, indeed, a very sore temptation, that the people of
God, the more sincerely they endeavour to serve him, should
procure to themselves so much the more trouble and sorrow ;

70 COMMENTARY UPON PSALM XXXVIII.

but this consideration ought to prove a sufficient ground of
consolation to them, that they are not only supported by the
testimony of a good conscience, but that they also know that
God is ever ready, and that, too, for this very reason, to
manifest his mercy towards them. On the ground of this
assurance, they dare to appear in the presence of God, and
entreat him, as it is his cause as well as theirs, that he would
maintain and defend it. There can be no doubt that David,
by his own example, has prescribed this as a common rule to
all the faithful, rather to incur the hatred and ill-will of the
world, than in the least degree to swerve from the path of
duty, and without any hesitation to regard those as their
enemies whom they know to be opposed to that which is just
and righteous.

2\."^Forsahe me not, 0 Jehovah ! my God, and be not far from

me.
22. Make haste to come to my aid, 0 Lord ! 1 my salvation.2

In these concluding verses, David briefly states the chief
point which he desired, and the sum of his whole prayer ;
namely, that whereas he was forsaken of men, and grievously
afflicted in every way, God would receive him and raise him
up again. He uses three forms of expression ; first, that God
would not forsake him^ or cease to take care of him ; secondly,
that he would not he far from him ; and, thirdly, that he
would make haste to help him. David was, indeed, persuaded
that God is always near to his servants, and that he delays
not a single moment longer than is necessary. But, as we
have seen in another place, it is not at all wonderful that the
saints, when they unburden themselves of their cares and
sorrows into the bosom of God, should make their requests
in language according to the feeling of the flesh. They are
not ashamed to confess their infirmity, nor is it proper to
conceal the doubts which arise in their minds. Although,
however, waiting was wearisome to David according to the
flesh, yet in one word he plainly shows that he did not pray

1 Dominus. Heb. w, Adonai.

2 ll Ou, de mon salut." — Fr. marg. " Or, of my salvation."

PSALM XXXIX. THE BOOK OF PSALMS. 71

in uncertainty when he calls God his salvation, or the author
of his salvation. Some render it to my salvation, but this is
forced. David rather sets up this as a wall of defence against
all the devices by which, as we have seen, his faith was
assailed, That whatever might happen, he was, nevertheless,
well assured of his salvation in God.

PSALM XXXIX.

In the beginning of the psalm, David intimates that his heart had been
seized with extreme bitterness of grief, which forced him to give
utterance to complaints with too much vehemence and ardour. He
confesses that whilst he was disposed to be silent, and to exercise
patience, he was nevertheless compelled, by the vehemence of his
sorrow, to break out into an excess which he by no means intended.
Then he relates the complaints which he had made mingled with
prayers, which indicate great trouble of mind ; so that from this it
appears that he had wrestled with no ordinary effort in resisting
temptation, lest he should fall into despair.

1" To the chief musician, Jeduthun. A Psalm of David.

It is well known that Jeduthun was one of the chief singers of whom
sacred history makes mention.1 It is, therefore, probable that this psalm
was delivered to the chief singer, who was of his household. Some,
indeed, understand it as denoting the particular kind of tune, and sup -
pose that it was the beginning of some other song ; but this I consider
too forced an interpretation. Nor can I agree with others who suppose
that David here complains of some disease ; for unless some urgent
reason require it, it is improper to limit general statements to par-
ticular cases. On the contrary, from the extreme character of the suffer-
ings which he here describes, it may be presumed that a variety of afflic-
tions is here included, or, at least, that some one is referred to which was
more severe than all the others, and one which had continued for a long
time. Besides, it ought to be considered that in this psalm David is
not proclaiming his own merit, as if in his affliction he had presented his

1 See 1 Chron. ix. 1G ; xvi. 38, 41, 42.

72 COMMENTARY UPON PSALM XXXIX.

prayers to God in the language, and according to the spirit dictated by
true piety : he rather confesses the sin of his infirmity in bursting forth
into immoderate sorrow, and in being led by the vehemence of this
affection to indulge in sinful complaints.

1. I said, I will take heed to my ways, that I sin not with my

tongue : I will keep my mouth with a muzzle, while the
wicked standeth before me.

2. I was dumb in silence ; I held my peace from good ; and my

sorrow was stirred.

3. My heart became hot within me ; in my musing a fire burned :

I spake with my tongue.

1. 2" said, I will take heed to my ways. David explains
and illustrates the greatness of his grief by this circum-
stance, that, contrary to his inclination and resolution, he
broke forth into the severest complaints. The meaning sub-
stantially is, that although he had subdued his heart to
patience, and resolved to keep silence, yet the violence of his
jrrief was such that it forced Kim to break his resolution, and
extorted from him, if we might so speak, expressions which
indicate that he had given way to an undue degree of sorrow.
The expression, / said, it is well known, does not always
mean what is expressed in words, but is often used to denote
the purpose of the heart, and, therefore, the words in heart
are sometimes added. David, therefore, means not that he
boasted of his fortitude and constancy, and made a display of
them before men, but that before God he was, by continued
meditation, well fortified and prepared to endure patiently
the temptations by which he was now assailed. We ought
to mark particularly the carefulness by which he was distin-
guished. It was not -without cause that lie was so much
intent on exercising watchfulness over himself. He did so
because he was conscious of his own weakness, and also well
knew the manifold devices of Satan. He, therefore, looked
on the right hand and on the left, and kept watch on all
sides, lest temptation stealing upon him unawares from any
quarter might reach even to his heart. Access to it, then,
had been impossible, since it was shut up on every side, if
the extreme severity of his grief had not overpowered him,

PSALM XXXIX. THE BOOK OF PSALMS. 73

and broken his resolution. When he says, / u-ill keep my
mouth ivith a muzzle,1 that I sin not with my tongue, it is not to
be understood as if he could with difficulty restrain and con-
ceal his grief, (for it is mere pretence for a man to show by
the countenance and speech the appearance of meekness
when the heart still swells with pride ;) but as there is nothing
more slippery or loose than the tongue, David declares that
he had endeavoured so carefully to bridle his affections, that
not so much as one word should escape from his lips which
might betray the least impatience. And that man must
indeed be endued with singular fortitude who unfeignedly
and deliberately restrains his tongue, which is so liable to fall
into error. As to what follows, while the wicked standeth
before me, it is generally understood, as if David had concealed
his grief, lest he should give occasion of blasphemy to the
wicked, who, as soon as they see the children of God fail
under the weight of their afflictions, insolently break forth
into derision against them, which amounts to a contempt of
God himself. But it appears to me that by the term stand-
eth, David meant to express something more, — that even
while he saw the wicked bearing rule, exercising authority,
and exalted to honour, he resolved not to speak a single
word, but to bear patiently the poverty and indignity which
otherwise grieve and torment not a little even good men.
Accordingly, he says not merely that when he was in the
presence of the wicked he restrained himself, lest he should
be subjected to their scorn, but that even while the worst
of men prospered,2 and, proud of their high rank, despised
others, he was fully determined in his own mind not to be
troubled at it. By this he very plainly shows that he was so
beset with wicked men, ever ready for mischief, that he could
not freely heave a sigh which was not made the subject of

1 The Hebrew word oiona, machsom, rendered bridle in our English
version, properly signifies a muzzle, and is so rendered in Deut. xxv. 4.
" Our translations," observes Alant, " say ' as with a bridle.' But we do
not see how a bridle would preclude the person from speaking ; nor is it
a correct phrase, which the word muzzle is." It is probable that the
bridles of the ancients were made in the form of muzzles.

2 Dr Geddes renders the last clause of the verse, " While the wicked
prosper before me."

71 COMMENTARY UPON PSALM XXXIX.

ridicule and scorn. Since, then, it was so hard a task for
David to restrain his tongue, lest he should sin by giving
way to complaints, let us learn from his example, whenever
troubles molest us, to strive earnestly to moderate our affec-
tions, that no impious expression of dissatisfaction against
God may slip from us.

2. Iivas dumb in silence. He now declares that this reso-
lution of which he has spoken had not been a mere passing
and momentary thought, but that he had shown by his con-
duct that it was indeed a resolution deeply fixed in his heart.
He says, then, that he held his peace for a time, just as if he
had been deaf, which was a singular manifestation of his
patience. When he thus determined to be silent, it was not
such a resolution as persons of a changeable disposition, who
scarcely ever know their own mind, and who can with diffi-
culty be brought to carry their desires into effect, often
make : he had long and stedfastly inured himself to the
exercise of patience ; and this he had done, not only by
keeping silence, but by making himself utterly dumb, as if
he had been deprived of the power of speech. The expres-
sion from good is expounded by some in the sense that he
not only refrained from uttering sinful and unadvised words,
but also that he abstained from speaking on any subject
whatever. Others think that he held his peace from good,
either because, being overwhelmed with miseries and afflic-
tions, he found no relief to whatever side he turned, or else,
because, by reason of the greatness of his sorrow, he was un-
able to sing the praises of God. But in my opinion the
natural sense is, that although he was able adequately to de-
fend himself, and it could not be shown that he wanted just
and proper grounds of complaint, yet he refrained from
speaking of his own mere will.1 He might have encountered

1 French and Skinner read, " I held my peace from good and bad."
In the Hebrew it is simply " from good ;" but they observe, " This ex-
pression occurs frequently in Scripture, and it would seem, that owing to
the constant use of it, one part only of the sentence has been here ex-
pressed. Thus, ' Take heed that thou speak not to Jacob either good or
bad,' (Gen. xxxi. 24.) Again, * Absalom spake neither good nor bad,'
(2 Sam. xiii. 22.")

PSALM XXXIX. THE BOOK OF PSALMS. 75

the ungodly with a good defence of his own innocence, but
he rather preferred to forego the prosecution of his righteous
cause than indulge in any intemperate sorrow. He adds in
the last clause of the verse, that although he thus restrained
himself for a time, yet at length the violence of his grief
broke through all the barriers which he had set to his tongue.
If David, who was so valiant a champion, failed in the midst
of his course, how much greater reason have we to be afraid
lest we fall in like manner? He says that his sorroio was
stirred, because, as we shall soon see, the ardour of his affec-
tions was inflamed so as to become tumultuous. Some ren-
der the phrase in this sense, that his sorroio ivas corrupted, as
if his meaning were, that it became worse ; just as we know
that a wound becomes worse when it happens to putrify or
fester : but this sense is forced.

3. My heart became hot within me. He now illustrates the
greatness of his grief by the introduction of a simile, telling
us that his sorrow, being internally suppressed, became so
much the more inflamed, until the ardent passion of his soul
continued to increase in strength. From this we may learn
the very profitable lesson, that the more strenuously any one
sets himself to obey God, and employs all his endeavours to
attain the exercise of patience, the more vigorously is he
assailed by temptation : for Satan, whilst he is not so trouble-
some to the indifferent and careless, and seldom looks near
them, displays all his forces in hostile array against that in-
dividual. If, therefore, at any time we feel ardent emotions
struggling and raising a commotion in our breasts, we should
call to remembrance this conflict of David, that our courage
may not fail us, or at least that our infirmity may not drive
us headlong to despair. The dry and hot exhalations which
the sun causes to arise in summer, if nothing occurred in the
atmosphere to obstruct their progress, would ascend into the
air without commotion ; but when intervening clouds prevent
their free ascent, a conflict arises, from which the thunders
are produced. It is similar with respect to the godly who
desire to lift up their hearts to God. If they would resign
themselves to the vain imaginations which arise in their

76 COMMENTARY UPON PSALM XXXIX.

minds, they might enjoy a sort of unrestrained liberty to in-
dulge in every fancy ; but because they endeavour to resist
their influence, and seek to devote themselves to God, ob-
structions which arise from the opposition of the flesh begin
to trouble them. Whenever, therefore, the flesh shall put forth
its efforts, and shall kindle up a fire in our hearts, let us know
that we are exercised with the same kind of temptation which
occasioned so much pain and trouble to David. In the end
of the verse he acknowledges that the severity of the afflic-
tion with which he was visited had at length overcome him,
and that he allowed foolish and unadvised words to pass from
his lips. In his own person he sets before us a mirror of
human infirmity, that, being warned by the danger to which
we are exposed, we may learn betimes to seek protection
under the shadow of God's wings. When he says that he
spake icith his tongue, it is not a superfluous mode of expression,
but a true and fuller confession of his sin, in that he had not
only given way to sinful murmuring, but had even uttered
loud complaints.

4. 0 Jehovah I cause me to know my end, and the number of

my days, that I may understand how long I may live.1

5. Behold, thou hast made my days as a hand-breadth, and mine

age as if it were nothing before thee : truly every man,
while he standeth, is wholly vanity. Selah.

6. Surely man walketh in a shadow ; surely he disquicteth him-

self in vain : they heap together [riches,2] and know not
icho shall gather them.

4. O Jehovah ! cause me to know my end. It appears from
this, that David was transported by an improper and sinful
excess of passion, seeing he finds fault with God. This
will appear still more clearly from the following verses. It
is true, indeed, that in what follows he introduces pious and
becoming prayers, but here he complains, that, being a mor-

1 Or, as Horsley reads, " how brief I am."

2 The word riches is a supplement ; there being no word for it in Cal-
vin's version, nor in the Hebrew text ; but the meaning evidently is, " they
heap up, accumulate, or amass riches." Horsley reads, " His accumulated
riches — he knoweth not who shall gather them."

PSALM XXXIX. THE BOOK OF PSALMS. 77

tal man, whose life is frail and transitory, he is not treated
more mildly by God. Of this, and similar complaints, the
discourses of Job are almost full. It is, therefore, not with-
out anger and resentment that David speaks in this manner :
" O God, since thou art acting with so much severity towards
me, at least make me to know how long thou hast appointed
me to live. But is it so, that my life is but a moment, why
then dost thou act with so great rigour ? and why dost thou
accumulate upon my head such a load of miseries, as if I
had yet many ages to live ? What does it profit me to have
been born, if I must pass the period of my existence, which is
so brief, in misery, and oppressed with a continued succession
of calamities ?"

Accordingly, this verse should be read in connection with
the following one. Behold, thou hast made my days as a
hand-breadth. A hand-breadth is the measure of four fingers,
and is here taken for a very small measure ; as if it had been
said, the life of man flies swiftly away, and the end of it, as it
were, touches the beginning. Hence the Psalmist concludes
that all men are only vanity before God. As to the mean-
ing of the words, he does not ask that the brevity of human
life should be shown to him, as if he knew it not. There is
in this language a kind of irony, as if he had said, Let us
count the number of the years which still remain to me on
earth, and will they be a sufficient recompense for the
miseries which I endure ? Some render the word 7^1"!, chedel,
mundane; and others temporal, that is to say, that which
endures only for a time. But the latter rendering is not appro-
priate in this place : for David does not as yet expressly
declare the shortness of his life, but continues to speak on
that subject ambiguously. If the word mundane is adopted,
the sense will be, Show me whether thou wilt prolong my life
to the end of the world. But in my judgment, the translation
which I have followed is much more appropriate ; and,
besides, there may have been a transposition of the letters *f,
daleth, and 7, lamed, making the word chedel for cheled.
It may, however, very properly be taken for an age or period
of life.1 When he says that his age is, as it were, nothing

" Mine age, i. e., the whole extent of my life." — CressuxII.

78 COMMENTAKY UPON PSALM XXXIX.

before God, in order to excite God so much the more to pity
and compassion, he appeals to him as a witness of his frailty,
intimating, that it is not a thing unknown to him how tran-
sitory and passing the life of man is. The expression, wholly
or altogether vanity,1 implies that among the whole human race
there is nothing but vanity. He declares this of men, even
whilst they are standing ;- 'that is to say, when, being in the prime
and vigour of life, they wish to be held in estimation, and seem
to themselves to be men possessed of considerable influence
and power. It was the pangs of sorrow which forced David
to give utterance to these complaints ; but it is to be observed,
that it is chiefly when men are sore oppressed by adversity
that they are made to feel their nothingness in the sight of
God. Prosperity so intoxicates them, that, forgetful of their
condition, and sunk in insensibility, they dream of an im-
mortal state on earth. It is very profitable for us to know
our own frailty, but we must beware lest, on account of it,
Ave fall into such a state of sorrow as may lead us to murmur
and repine. David speaks truly and wisely in declaring,
that man, even when he seems to have risen to the highest
state of greatness, is only like the bubble which rises upon
the water, blown up by the wind ; but he is in fault when
he takes occasion from this to complain of God. Let us,
therefore, so feel the misery of our present condition, as that,
however cast down and afflicted, we may, as humble suppli-
ants, lift up our eyes to God, and implore his mercy. This

1 The word San, hebel, rendered vanity, according to some, means the
mirage, that deceptive appearance of a collection of waters in the distance,
which the traveller, through the Arabian deserts, imagines he sees before
him, and from which he fondly hopes to quench his thirst ; but which,
upon his coming up to it, he finds to be only burning sands, to which the
reflection of the light of the sun had given the appearance of a lake of
water. According to others, vanity means a vapour, as the breath of one's
mouth, which speedily vanishes ; to which the apostle refers in James iv. 14.
" I take the word in its proper sense," [vapour,] says Bishop Mant, " as
more poetical and energetic than the derivative one of 'vanity.' " See
Simonis and Parkhurst on San. Abel gave to his second son the name of
Hebel, vanity, and here David declares that enN-ba, col-adam, all adam,
every man is hebel, vanity.

2 This word here rendered standeth " is well paraphrased by Dathe,
1 Dum firmissime constitutus videatur."' — Rogers' Psalms in Heb., vol. ii.
p. 200.

PSALM XXXIX. THE BOOK OF PSALMS. 79

we find David does a little after, having corrected himself;
for he does not continue to indulge in rash and inconsiderate
lamentations, but lifting up his soul in the exercise of faith,
he attains heavenly consolation.

6. Surely man walketh in a shadow.1 He still prosecutes
the same subject. By the word shadow, he means, that
there is nothing substantial in man, but that he is only, as
we say, a vain show, and has I know not how much of dis-
play and ostentation.2 Some translate the word darkness,
and understand the Psalmist's language in this sense, That
the life of man vanishes away before it can be known. But
in these words David simply declares of every man indi-
vidually what Paul extends to the whole world, when he says,
1 Cor. vii. 31, " The fashion of this world passeth away."
Thus he denies that there is any thing abiding in men, be-
cause the appearance of strength which displays itself in
them for a time soon passes away. What he adds, that men
disquiet themselves in vain, shows the very height of their
vanity; as if he had said, It seems as if men were born for
the very purpose of rendering themselves more and more
contemptible : for although they are only as a shadow, yet as
if they were fools, or rather insane, they involve themselves
needlessly in harassing cares, and vexing themselves to no
purpose. He expresses still more plainly how they manifest
their folly, when he declares that while they anxiously and
carefully heap up riches, they never think that they must
soon, and it may be suddenly, leave their present abode.
And why is it that they thus fret away their mind and body,

1 In the Hebrew it is literally, " Man walketh in an image ;" a phan-
tasm, that which seems to be something real and substantial, but which
does not deserve that character, which is an appearance only. Life is a
mere show; "the baseless fabric of a vision;" it has the semblance of
solidity, but there is no reality in it. The word occurs again in Ps. lxxiii.
20, " Thou shalt despise their image ;" their vain show, or phantastic
prosperity. Watford reads, " walketh as a shadow;'' observing, that
kC the prefix a is often used for a as a particle of similitude." He farther
observes, that Dathe's translation, " he pursues a shadow," gives a good
sense, but does not convey the exact notion of the figure that is conveyed
by the Hebrew.

2 " Et je ne scay quelle parade et ostentation." — Fr.

80 COMMENTARY UPON TSALM XXXIX.

but only because they imagine that they can never have
enough ? for by their insatiable desire of gain, they eagerly
grasp at all the riches of the world, as if they had to live
a hundred times the life of man. Moreover, David does not
in this passage hold up to scorn the covetousness of man in
the same sense in which Solomon does, Eccles. v. 10 ; for he
not only speaks of their heirs, but declares generally, that
men disquiet and vex themselves with care, although they
know not who shall reap the fruit of their labour in amass-
ing riches.1 They may indeed wish to make provision for
themselves ; but what madness and folly is it for them to
torment themselves with incessant and unprofitable cares
which have no certain object or limit? David here condemns
those ardent and unbridled desires, under the influence of
which worldly men are carried away, and talk in a strange
manner, confounding heaven and earth ; for they admit not
that they are mortal, much less do they consider that their life
is bounded by the narrow limits of a hand-breadth. David
spoke under the influence of a distempered and troubled state
of mind; but there is included in his language this very pro-
fitable lesson, that there is no remedy better fitted for
enabling us to rise above all unnecessary cares, than the
recollection that the brief period of our life is only, as it
were, a hand-breadth.

1 It is important to mark the difference between the Hebrew word -Dtf,
tsabar, here rendered to heap together, and the word P|dm, asaph, rendered
to gather. " The former," says Hammond, " here appears to contain all
the toil of the harvest, in reaping, binding, setting up, and heaping things
together, bringing them from the several places where they grow, into a
cumulus. The latter denotes the stowing or housing, laying it up, re-
moving or carrying it out of the field, where it is heaped or set up, ready
for carriage. For so *]dk signifies sometimes to lay up, sometimes to
take away. This, then, is the description of the vanity of our human
estate, that when a man hath run through all the labours of acquisition,
and hath nothing visible to interpose betwixt him and his enjoyments, yet
even then he is uncertain, not only whether himself shall possess it at last,
but whether his heir shall do it ; nay, he knows not whether his enemy
may not ; he cannot tell ' who shall gather them into the barn,' or enjoy
them when they are there."

PSALM XXXIX. THE BOOK OF PSALMS. 81

7- And now, 0 Lord I1 what do I wait for? my hope is towards
thee.

8. Deliver me from all my sins : do not make me the reproach

of the foolish.2

9. / xoas dumb ; I will not open my mouth, because thou hast

done it.

7. And now, O Lord! lohat do 1 wait for ? David, having
acknowledged that his heart had been too much under the
influence of ardent and impetuous emotion, from which he
had experienced great disquietude, now returns to a calm
and settled state of mind ; and from this what I have before
stated is rendered still more obvious, namely, that this psalm
consists partly of appropriate prayers and partly of inconsider-
ate complaints. I have said that David here begins to pray
aright. It is true, that even worldly men sometimes feel in
the very same way in which David here acknowledges that
he felt; but the knowledge of their own vanity does not lead
them so far as to seek substantial support in God. On the
contrary, they rather wilfully render themselves insensible,
that they may indulge undisturbed in their own vanity. "We
may learn from this passage, that no man looks to God for
the purpose of depending upon him, and resting his hope in
him, until he is made to feel his own frailty, yea, and even
brought to nought. There is tacitly great force in the adverb
now, as if David had said, The flattery and vain imaginations
by which the minds of men are held fast in the sleep of secu-
rity no longer deceive me, but I am now fully sensible of my
condition. But we must go beyond this elementary stage ;
for it is not enough, that, being aroused by a sense of our
infirmity, we should seek with fear and trembling to know
our duty, unless at the same time God manifest himself to us,
on whom alone all our expectation should depend. Accord-
ingly, as it serves no end for worldly men to be convinced of
their utter vanity, because, although convinced of this, they
never improve by it, let us learn to press forward and make

1 In the original it is vrm ; but in some MSS. it is mn*, which is pro-
bably the true reading.

2 " Ou, vauneant et desbauche, ou, meschant." — Fr. marg. " Or, the
idle and debauched, or, wicked."

VOL. II. F

82 COMMENTARY UPON PSALM XXXIX.

still further progress, in order that, being as it were dead,
we may be quickened by God, whose peculiar office it is to
create all things out of nothing ; for man then ceases to be
vanity, and begins to be truly something, when, aided by the
power of God, he aspires to heavenly things.

8. Deliver me from all my sins. In this verse the Psalmist
still continues his godly and holy prayer. He is now no
longer carried away by the violence of his grief to murmur
against God, but, humbly acknowledging himself guilty be-
fore God, he has recourse to his mercy. In asking to be de-
livered from his transgressions, he ascribes the praise of righte-
ousness to God, while he charges upon himself the blame
of all the misery which he endures ; and he blames himself,
not only on account of one sin, but acknowledges that he is
justly chargeable with manifold transgressions. By this rule
we must be guided, if we would wish to obtain an alleviation of
our miseries ; for, until the very source of them has been dried
up, they will never cease to follow one another in rapid succes-
sion. David unquestionably wished an alleviation of his mise-
ries, but, as he expected that, as soon as he should be recon-
ciled to God, the chastisement of his sins would also cease, he
only here asks that his sins may be forgiven him. We are
thus taught by the example of David, not merely to seek
deliverance from the miseries which afflict and trouble us,
but to trace them to their cause and source, entreating God
that he would not lay our sins to our charge, but blot out
our guilt. What follows concerning the reproach or scorn of
the foolish may be understood in an active as well as a passive
signification, denoting, either that God would not abandon
him to the mockery of the wicked, or that he would not in-
volve him in the same disgrace to which the ungodly are
given over. As, however, either of these senses will agree
very well with the design of the Psalmist, I leave it to the
reader to adopt the one which he prefers. Besides, the word
7^5 nabal, signifies not only a foolish person, but also a con-
temptible man, one who is utterly worthless and base. It is
at least certain, that by this word the reprobate, whom the
Scriptures condemn for their folly, are intended ; because,

PSALM XXXIX. TI1E BOOK OF PSALMS. 83

being deprived of their reason and understanding, they break
forth into every excess in contemning and reproaching God.

9. i" was dumb. Here David blames himself, because he
had not preserved that silence which, as we have already
seen, the violence of his grief forced him to break. When he
says then that he wTas dumb, he does not mean this as a com-
mendation of the uniform and persevering restraint which he
had exercised over himself. It is rather a correction of his
error, as if reproving his own impatience, he had spoken with-
in himself in this way : What doest thou ? thou hadst enjoined
upon thyself silence, and now thou murmurest proudly against
God; what wilt thou gain by this presumption ? We have
here a very profitable and instructive lesson ; for nothing is
better fitted to restrain the violent paroxysms of grief, than
the recollection that we have to do, not with a mortal man, but
with God, who will always maintain his own righteousness in
opposition to all that men may say against it in their mur-
muring complaints, and even in their outrageous accusations.
What is the reason why the great majority of men run to
such excess in their impatience, but because they forget
that, in doing so, they dare to plead a controversy with God ?
Thus, while some impute all their miseries to fortune, and
others to men, and others account for them from a variety of
causes which their own fancy suggests, while scarcely one in
a hundred recognises in them the hand of God, they allow
themselves to indulge in bitter complaints, without ever
thinking that in so doing they offend God. David, on the
contrary, in order to subdue every unholy desire and sinful
excess, returns to God, and resolves to keep silence, because
the affliction which he is now suffering proceeded from God.
As David, who was thus afflicted with the severest trials,
resolved nevertheless to keep silence, let us learn from this,
that it is one of the chief exercises of our faith to humble
ourselves under the mighty hand of God, and to submit to
his judgments without murmuring or complaint. It is to be
observed, that men humbly and calmly submit themselves
to God only when they are persuaded, not only that he
does by his almighty power whatever he pleases, but that he

84 COMMENTARY UPON PSALM XXXIX.

is also a righteous Judge ; for although the wicked feel that
the hand of God is upon them, yet as they charge him with
cruelty and tyranny, they cease not to pour forth horrible
blasphemies against him. In the meantime, David regards
the secret judgments of God with such reverence and won-
der, that, satisfied with his will alone, he considers it sinful
to open his mouth to utter a single word against him.

10. Take away thy stroke from me : I have failed [or fainted]

by the blow of thy hand.

11. Thou chastisest man with rebukes for his iniquity; and as

a moth, thou makest his excellency to consume away : surely
every man is vanity. Selah.

10, Take away thy stroke from me. David here confirms
the prayer which he had already presented, namely, that
having obtained pardon from God, he might, at the same
time, be gently dealt with by him. This prayer, however,
does not disturb the silence of which he had just made men-
tion ; for our desires and prayers, if they are framed according
to the rule of God's word, are not inconsiderate and noisy so
as to provoke the divine displeasure against us, but proceed
from the calm stillness which faith and patience produce in
our hearts. It is indeed true, that when any one prays ear-
nestly to God, he cannot fail to mix up with it his own feel-
ings, pour forth his complaints, and manifest an extreme
ardour. But we see that David, who formerly bewailed his
miseries in loud lamentations, now sets himself calmly to
consider and weigh what he merited, and prays for pardon.
His meaning is, that God would mitigate the punishment
which he had inflicted upon him. The reason immediately
follows; for I have fainted by the blow of thy hand. In thus
speaking, David does not allege this as an excuse to extenu-
ate his fault, but desires that he may be borne with in his
infirmity.

As he says with respect to himself individually, that he is
consumed, because he feels that the hand of God is against him,
so he immediately states in the 11th verse the same truth in
general terms, telling us, that if God should begin to deal
with us according to the strict demands of the law, the con-

PSALM XXXIX. THE BOOK OF PSALMS. 85

sequence would be, that all would perish, and be utterly over-
whelmed under his wrath. He plainly shows, first, that he is
speaking not of any one man, or even of men generally, for he
makes use of a Hebrew word, which denotes a man renowned
for his valour, courage, or excellence ;x and then, secondly, he
says, that if God should set himself to chastise such persons,
every thing which they esteem precious in themselves would
consume away or be dissolved. The sum is, that among men
there is no one endued with such power and glory whom the
wrath of God, if it burn fiercely against him, will not forth-
with bring to nothing. But it will be necessary to examine
the words more minutely. David does not simply describe
the dreadful character of God's wrath ; but at the same time
he declares and sets forth his righteousness in all the punish-
ments which he inflicts upon men. The judgments of God
sometimes strike fear and dread into the hearts even of hea-
then men, but their blindness fills them with such rage, that
they still continue to fight against God. By the term rebukes,
David means severe punishments, such as are the tokens
of strict justice and signs of divine wrrath. We know that
God often exercises the rod of his chastisement upon true
believers, but he does it in such a manner as that in punish-
ing them he at the same time gives them a taste of his mercy
and his love, and not only tempers the chastisements with
which he visits them, but also mingles them with com-
fort, which serves to render them much more tolerable.
David, then, is not speaking in this place of fatherly chastise-
ment, but of the punishment which God inflicts upon the
reprobate, when, like an inexorable judge in the exercise of
his office, he executes against them the judgment which they
have merited. He tells us that when God makes this rigour
to be felt, there is no man wTho does not forthwith consume
or pine away. At first view the comparison of God to a
moth may seem absurd ; for what relation is there, it may be
said, between a small moth-worm and the infinite majesty of

1 " Car il use d'un mot par lequel les Hebrieux signifient un homrae
vertueux, courageux, ou excellent." — Fr. The Hebrew word is »**, ish.
See vol. i. p. 40, note.

86 COMMENTARY UPON PSALM XXXIX.

God ? I answer, That David has with much propriety made
use of this simile, that we may know that although God does
not openly thunder from heaven against the reprobate, yet
his secret curse ceases not to consume them away, just as the
moth, though unperceived, wastes by its secret gnawing a
piece of cloth or wood.1 At the same time, he alludes to the
excellency 2 of man, which he says is destroyed as it were by
corruption, when God is offended, even as the moth destroys
the most precious cloths by wasting them. The Scriptures
often very appropriately employ various similitudes in this
way, and are wont to apply them sometimes in one view and
sometimes in another. When Hezekiah (Isaiah xxxviii. 13)
compares God to a lion, he does so in reference to the feelings
of his own mind, because he was so prostrated and over-
whelmed with fear and terror. But in this place David
teaches us, that although the world may not perceive the
dreadful vengeance of God, yet it consumes the reprobate by
secretly gnawing them. This sentence, that every man is
vanity, is again very properly repeated ; for until we are over-
come by the power of God, and as it were humbled in the
dust, we never search into our own hearts, that the know-
ledge of our own vanity may divest us of all presumption.
Whence is it that men are so foolishly satisfied with them-
selves, yea, and even applaud themselves, unless it be that,
so long as God bears with them, they are wilfully blind to

1 The meaning according to our English version seems to be, that the
beauty of man is consumed as the moth is consumed. " But," says Wal-
ford, " this gives no correct or suitable sense. The design is to state, not
that the moth is consumed, but that it is a consumer or spoiler of gar-
ments." He reads,

" With rebukes thou chastisest man for iniquity,
Then thou destroyest his goodliness as a moth destroyeth a garment."

This is precisely Calvin's interpretation. The moth is called in Hebrew
vjf, ash, from its corroding and destroying the texture of cloth, &c. See
Parkhurst's Lexicon on the word wjr. The metaphor here employed is of
frequent occurrence in Scripture. For example, in Hosea v. 12, God
says,_ " I will be to Ephraim as a moth," that is, I will consume them •
and in Isaiah i. 9, it is said, " The moth shall eat them as a garment."

2 The original word, which Calvin renders " excellency," is translated
by Hammond " precious things ;" by which he understands wealth, great-
ness, health, beauty, strength, and, in short, whatever is most precious
to us.

PSALM XXXIX. THE BOOK OF PSALMS. 87

their own infirmities ? The only remedy, then, by which men
are cured of pride is wThen, alarmed with a sense of God's
wrath, they begin not only to be dissatisfied w ith themselves,
but also to humble themselves even to the dust.

12. Hear my prayer, 0 Jehovah ! and hearken to my cry ; and

hold not thy peace1 at my tears : for lam a stranger before
thee, and a sojourner, as all my fathers were.

13. Let me alone, that I may recover strength, before I depart,

and be no more.

12. Hear my prayer, O Jehovah! David gradually increases
his vehemence in prayer. He speaks first of prayer ; in the
second place, of crying; and in the third place, of tears. This
gradation is not a mere figure of rhetoric, which serves only
to adorn the style, or to express the same thing in different
language. This shows that David bewailed his condition sin-
cerely, and from the bottom of his heart ; and in this he has
given us, by his own example, a rule for prayer. When he
calls himself a stranger and a sojourner, he again shows how
miserable his condition was ; and he adds expressly, before
God, not only because men are absent from God so long as
they dwell in this world, but in the same sense in which he
formerly said, My days are before thee as nothing ; that is to
say, God, without standing in need of any one to inform him,
knows well enough that men have only a short journey to
perform in this world, the end of wrhich is soon reached, or
that they remain only a short time in it, as those who are
lodged in a house for pay.2 The purport of the Psalmist's
discourse is, that God sees from heaven how miserable our
condition would be, if he did not sustain us by his mercy.

13. Let me alone, that L may recover strength. Literally, it
is, cease from me, and therefore some explain it, Let there
be a wall raised betwixt us, that thy hand may not reach
me. Others read, as a supplement, the word eyes ; but as to
the sense, it matters little which of the expositions be adopted,

1 " !Ne dissimule point." — Fr. " Dissemble not."

2 " Comme des gens qui sont logez en une maison par emprunt." — Fr.

88 COMMENTARY UPON PSALM XXXIX.

for the meaning is the same, That David entreats God to
grant him a little relaxation from his trouble, that he might
recover strength, or, at least, enjoy a short respite, before he
depart from this world. This concluding verse of the psalm
relates to the disquietude and sinful emotions which he had
experienced according to the flesh ; for he seems in the way of
complaining of God, to ask that at least time might be grant-
ed him to die, as men are wont to speak who are grievously
harassed by their affliction. I admit, that he speaks in a
becoming manner, in acknowledging that there is no hope of
his being restored to health, until God cease to manifest his
displeasure; but he errs in this, that he asks a respite, just
that he may have time to die. We might, indeed, regard the
prayer as allowable, by understanding it in this sense : Lord,
as it will not be possible for me to endure thy stroke any
longer, but I must, indeed, miserably perish, if thou continuest
to afflict me severely, at least grant me relief for a little sea-
son, that in calmness and peace I may commit my soul into
thy hands. But we may easily infer, from the language which
he employs, that his mind was so affected with the bitter-
ness of his grief that he could not present a prayer pure
and well seasoned with the sweetness of faith ; for he says,
before I depart, and be no more : a form of speech which indi-
cates the feeling almost of despair. Not that David could
regard death as the entire annihilation of man, or that,
renouncing all hope of his salvation, he resigned himself to
destruction ; but he employs this language, because he had
previously been so much depressed by reason of grief, that
he could not lift up his heart with so much cheerfulness as
it behoved him. This is a mode of expression which is to
be found more than once in the complaints of Job. It is
obvious, therefore, that, although David endeavoured care-
fully to restrain the desires of the flesh, yet these occasioned
him so much disquietude and trouble, that they forced him
to exceed the proper limits in his grief.

PSALM XL. THE BOOK OF PSALMS. 89

PSALM XL.

David, being delivered from some great danger, and it may be, not from
one only, but from many, extols very highly the grace of God, and
by means of this, his soul is filled with admiration of the providence of
God, which extends itself to the whole human race. Then he protests
that he will give himself wholly to the service of God, and defines
briefly in what manner God is to be served and honoured. After-
wards, he again returns to the exercise of thanksgiving, and celebrates
the praises of the Eternal by rehearsing many of his glorious and
powerful deeds. Lastly, when he has complained of his enemies,
he concludes the psalm with a new prayer.

T To the chief musician. A Psalm of David.

1. In waiting I waited* for Jehovah, and he inclined unto me,

and heard my cry.

2. And he drew me out of the roaring pit, out of the miry clay,

and set my feet upon a rock, and established my steps.

3. And he hath put into my mouth a new song, even praise to

our God : many shall see it, and fear, and shall trust in
Jehovah.

1. In waiting I waited. The beginning of this psalm is an
expression of thanksgiving, in which David relates that he
had been delivered, not only from danger, but also from pre-
sent death. Some are of opinion, but without good reason,
that it ought to be understood of sickness. It is rather to
be supposed that David here comprehends a multitude of
dangers from which he had escaped. He had certainly been
more than once exposed to the greatest danger, even of
death, so that, with good reason, he might be said to have

1 " C'est, paciemment." — Fr. marg. " That is, patiently.*' Calvin in
the text gives the literal rendering of the Hebrew. In waiting I waited
is a Hebraism which signifies vehement desire, and yet entire resignation
of mind. " The doubling of the word," says Ainsworth, " denotes ear-
nestness, constancy, patience."

90 COMMENTARY UPON PSALM XL.

been swallowed up in the gulf of death, and sunk in the
miry clay. It, nevertheless, appears that his faith had still
continued firm, for he ceased not to trust in God, although
the long continuance of the calamity had well nigh exhausted
his patience. Pie tells us, not merely that he had waited,
but by the repetition of the same expression, he shows that he
had been a long time in anxious suspense. In proportion
then as his trial was prolonged, the evidence and proof of
his faith in enduring the delay with calmness and equanimity
of mind was so much the more apparent. The meaning in
short is, that although God delayed his help, yet the heart
of David did not faint, or grow weary from delay ; but that
after he had given, as it wrere, sufficient proof of his patience,
he was at length heard. In his example there is set before us
this very useful doctrine, that although God may not forth-
with appear for our help, but rather of design keep us in
suspense and perplexity, yet we must not lose courage, inas-
much as faith is not thoroughly tried, except by long endur-
ance. The result, too, of which he speaks in terms of praise,
ought to inspire us with increased fortitude, God may suc-
cour us more slowly than we desire, but, when he seems to
take no notice of our condition, or, if we might so speak,
when he seems to be inactive or to sleep, this is totally dif-
ferent from deceit : for if we are enabled by the invincible
strength and power of faith to endure, the fitting season of
our deliverance will at length arrive.

2. And he dreic me out of the roaring pit. Some translate,
from the pit of desolation,1 because the verb HN£^, shaah, from
which the noun ])&&, shaon, is derived, signifies to destroy or
to waste, as well as to resound or echo. But it is more appro-

1 The Septuagint reads, " 'Ex Xaxxov' roc'hul■7^CJ^lccg.,, — " Out of a pit
of misery ; " and Ainsworth, " the pit of sounding calamity," or " dungeon
of tumultuous desolation," " which," says he, lt echoed and resounded
with dreadful noises." " The sufferings of the Psalmist," observes Bishop
Mant, " are here described under the image of a dark subterraneous
cavern from which there was no emerging ; and where roaring cataracts
of water broke in upon him, overwhelming him on every side, till, as it is
expressed in the 18th psalm, ' God sent from above and took him, and
drew him out of many waters.' "

PSALM XL. THE BOOK OF PSALMS. 91

priate to consider that there is here an allusion to the deep
gulfs, where the waters gush with a tumultuous force.1 By
this similitude he shows that he was placed in as imminent
peril of death as if he had been cast into a deep pit, roaring
with the impetuous rage of waters. To the same purpose
also is the similitude of the miry clay, by which he intimates
that he had been so nearly overwhelmed by the weight of
his calamities, that it was no easy matter to extricate him
from them. Next, there follows a sudden and incredible
change, by which he makes manifest to all the greatness of
the grace which had been bestowed upon him. He declares
that his feet were set upon a rock, whereas formerly he had been
overwhelmed with water ; and that his steps were established
or upheld, whereas before they were not only unsteady and
slippery, but were also stuck fast in the mire.

3. And he hath put into my mouth a new song. In the first
clause of the verse he concludes the description of what God
had done for him. By God's putting a new song into his mouth
he denotes the consummation of his deliverance. In what-
ever way God is pleased to succour us, he asks nothing else
from us in return but that we should be thankful for and re-
member it. As often, therefore, as he bestows benefits upon
us, so often does he open our mouths to praise his name. Since
God, by acting liberally towards us, encourages us to sing
his praises, David with good reason reckons, that having
been so wonderfully delivered, the matter of a new song had
been furnished to him. He uses the word new in the sense
of exquisite and not ordinary, even as the manner of his
deliverance was singular and worthy of everlasting remem-
brance. It is true, that there is no benefit of God so small
that it ought not to call forth our highest praises ; but the
more mightily he stretches forth his hand to help us, the
more does it become us to stir up ourselves to fervent zeal in
this holy exercise, so that our songs may correspond to the
greatness of the favour which has been conferred upon us.

Many shall see it. Here the Psalmist extends still farther

1 i; Un marveilleux bruit." — Fr. " A marvellous noise."

92 COMMENTARY UPON PSALM XL.

the fruit of the aid which he had experienced, telling us, that
it will prove the means of instruction common to all. And
certainly it is the will of God that the benefits which he be-
stows upon any individual of the faithful should be proofs of
the goodness which he constantly exercises towards all of
them, so that the one, instructed by the example of the other,
should not doubt that the same grace will be manifested to-
wards himself. The terms fear, and hope, or trust, do not
seem at first view to harmonise ; but David has not improperly
joined them together ; for no man will ever entertain the hope
of the favour of God but he whose mind is first imbued with
the fear of God. I understand fear in general to mean the
feeling of piety which is produced in us by the knowledge of
the power, equity, and mercy of God. The judgment which
God executed against the enemies of David served, it is true,
to inspire all men with fear ; but, in my opinion, David rather
means, that by the deliverance which he had obtained, many
would be induced to yield themselves to the service of God,
and to submit with all reverence to his authority, because
they would know him to be the Judge of the world. Now,
whoever submits cordially to the will of God will of necessity
join hope with fear ; especially when there is presented to his
view the evidence of the grace by which God commonly
allures all men to himself; for I have already said that God is
presented to our view as merciful and kind to others, that we
may assure ourselves that he will be the same towards us.
As to the word see, of which David makes use, we are to
understand it as referring not only to the eyes, but chiefly to
the perception of the mind. All without distinction saw
what had happened, but to many of them it never occurred
to recognise the deliverance of David as the work of God.
Since, then, so many are blind regarding the works of God,
let us learn, that those only are considered to see clearly to
whom the Spirit of understanding has been given, that they
may not occupy their minds in dwelling upon the mere events
which take place, but may discern in them by faith the secret
hand of God.

PSALM XL. THE BOOK OF PSALMS. 93

4. Blessed is the man who hath set Jehovah for his confidence,

and hath not regarded the proud, and those who turn aside
to lying.1

5. Many are thy wonderful works which thou hast done, 0 Je-

hovah! my God : and it is impossible to reckon up in order
to thee2 thy counsels towards us. I will declare and speak
of them ; they are more than can be told.

4. Blessed is the man who hath set Jehovah for his confi-
dence, David here relates what ground for good hope his
deliverance would give to all the faithful ; inasmuch as, set-
ting aside all the allurements of the world, they would thereby
be encouraged to commit themselves with confidence to the
protection of God ; persuaded not only that they are happy
who trust in him alone, but that all other expectations at
variance with this are deceitful and cursed. This assurance
is not natural to us, but is derived partly from the word of
God, and partly from his works ; although, as I have said
before, the contemplation alone of the works of God would
not kindle this light within us, unless God, illuminating us
by his word, should show us his benevolence. After having
promised to be gracious to us, in manifesting also his good-
ness by indubitable proofs, he confirms with his own hand
what he had previously uttered with his lips. David, there-
fore, from the fact of his having been restored to life from
the abyss of death, justly declares that the faithful are taught
from this proof — what men are naturally so reluctant to be-
lieve— that they are happy who trust in God alone.

As the instability of our nature commonly tends to draw
us downward, and as all of us, from our proneness to yield to
delusions, are tempted by many wicked examples, David
immediately adds, that he is blessed who regardeth not the
proud. Some, indeed, render D^HIj rehabim, the rich, or the
great of this world, but improperly, in my opinion ; because
pride, and turning aside to lies, are two things which David
here joins together. To regard the great of the earth, there-
fore, does not signify, as they suppose, to rely upon their

1 " A vanite."— Fr. " To vanity."

2 " Devant toy." — Fr. " Before thee, or in thy presence."

94 COMMENTARY UPON PSALM XL.

power and riches, as if a man's welfare depended thereupon,
but it rather means to be carried away by their examples, to
imitate their conduct. When we are everywhere constantly
seeing men puffed up with pride, who despise God, and place
their highest felicity in ambition, in fraud, in extortion, in
guile, a perverse desire of imitating them steals upon us by
degrees; and, especially when every thing turns out according
to their wishes, a vain and delusive expectation solicits us to
try the same course. David, therefore, wisely, and not with-
out good reason, warns us, that in order to have our mind
constantly fixed in simple reliance upon God alone, we must
guard against those evil examples which ever seek to allure
us on all sides to apostatize from him. Moreover, when
he says that the proud turn aside to tying, or vanity,1 in
this way he describes briefly the foolish confidence of the
flesh. What else is the pride of those who put their own
fancies in the place of God but a vain illusion ? Certainly
the man who, puffed up by the breath of fond conceit, arro-
gates any thing in the least degree to himself, flatters him-
self to his own destruction. In short, pride and vanity are
opposed to the holy confidence which relies upon God alone ;
for there is nothing more difficult to the flesh than to trust
in God alone, and the world is always full of proud and
haughty men, who, soothing themselves with vain allure-
ments, would soon corrupt the minds of the godly, if this
arrest were not laid upon them, to restrain, as with a bridle,
their erroneous and extravagant opinions.

5. Many are thy wonderful works which thou hast done, O
Jehovah ! Interpreters are not entirely agreed as to these
words ; but it is generally admitted that David here contem-
plates with admiration the providence of God in the govern-
ment of mankind. And first of all, he exclaims that the
wonders of GooVs works are great or many ;2 meaning by this,
that God in his inscrutable wisdom so governs human affairs,
that his works, which come to be little thought of by men,
from their constant familiarity with them, far surpass the

1 " Ou vanite." — Fr.

2 " Sont grandes ou infinies." — Fr. " Are great or innumerable."

PSALM XL. THE BOOK OF PSALMS. 95

comprehension of the human understanding. Thus we find,
that from one particular species he ascends to the whole
class ; as if he had said, God has proved not only by this par-
ticular act the paternal care which he exercises towards men,
but that, in general, his wonderful providence shines forth in
the several parts of creation. Then he adds, that the counsels
of God concerning us are so high and so hidden, that it is
impossible to reckon them up in order distinctly and agree-
ably to their nature. Some think that the word ^ vX, elenu,
towards us, is employed by way of comparison, in this sense,
The counsels of God are far beyond the reach of our under-
standing, (but David rather commends the care which God
vouchsafes to take of us ;) and as, in this way, the con-
nection of the words is broken, they are constrained to
render the word *]*ny, aroch, which I have rendered to count
in order, differently, namely, that none is equal to God, or
can be compared with him.1 But that I may not enter upon
any lengthened refutation, the intelligent reader will agree
with me in considering that the true meaning is this : That
God, by his incomprehensible wisdom, governs the world in
such a manner that we cannot reckon up his works in their
proper order, seeing our minds, through their very dulness,
fail us before we can reach to so great a height. It follows,
to thee, for although we should in so far reflect how wonder-
fully the Lord can make provision for our wants, yet this
consideration is limited by the imperfection of our under-
standing : and hence it falls far short of the infinite glory of
God. Those who give this explanation, that the counsels of
God are not referred to him, because the greatest part of men
imagine that every thing is subject to chance and fortune, as
if David meant in passing to censure the ingratitude of those
who defraud God of his praise, are no doubt mistaken as to the

1 " This verb," says Ainsworth, "is sometimes used for matching or
comparing." In this sense the word occurs in Ps. lxxxix. 7 ; and this
is the sense in which the Septuagint understands it here : " Kxl roig
ttuhoytafiolg aov ovk sari rig oftotad'/jesrut aoi ;" — "and in thy thoughts
there is none who shall be likened to thee." Street reads, "There is
none to be compared to thee ;" and observes, that " above sixty copies
of Dr Kennicott's collection have *pp, the passive participle here, instead
of-p?."

96 COMMENTARY UPON PSALM XL.

meaning. In stating, as David does, immediately after, that
however much he might set himself to rehearse the works of
God, he yet would fail ere he could declare the half of them ; —
in stating this he shows with sufficient plainness that the godly
and devout meditation, in which the children of God are often
engaged, gives them only, as it were, a slight taste of them and
nothing more. We have now arrived then at the Psalmist's
meaning. Having spoken before of the deliverance which
God had vouchsafed to him, he takes occasion from it to set
forth the general providence of God in nourishing and sustain-
ing men. It is also his design in this to exhort the faithful to
a consideration of God's providence, that they may not hesi-
tate to cast all their cares upon it. NYhilst some are in con-
stant pain by reason of their own anxiety and discontent, or
quake at the slightest breeze that blows, and others labour
hard to fortify and preserve their life by means of earthly
succours, — all this proceeds from ignorance of the doctrine,
that God governs the affairs of this world according to his
own good pleasure. And as the great majority of men, mea-
suring the providence of God by their own understanding,
wickedly obscure or degrade it, David, placing it on its
proper footing, wisely removes this impediment. The mean-
ing of the sentence, therefore, amounts to this, that in the
works of God men should reverently admire what they can-
not comprehend by their reason ; and whenever the flesh
moves them to contradiction or murmuring, they should raise
themselves above the world. If God cease to work, he seems
to be asleep, because, binding up his hands to the use of
outward means, we do not consider that he works by means
which are secret. We may therefore learn from this place,
that although the reason of his works may be hidden or un-
known to us, he is nevertheless wonderful in his counsels.

This verse is closely connected with the preceding. No
man places, as he ought, entire trust in God, but he who, shut-
ting his eyes upon external circumstances, suffers himself to
be governed by him according to his good pleasure. More-
over, having spoken hitherto in the third person, David now
suddenly addresses his discourse, not, however, unadvisedly,
to God, that he might lead us the more effectually to this

PSALM XL. THE BOOK OF PSALMS. 97

sobriety and discretion. When, however, he affirms that the
works of God cannot be distinctly known by us, it is not for
the purpose of deterring us from seeking the knowledge of
them, or from the examination of them, but only to lay a
restraint upon our rashness, which would otherwise go beyond
the proper boundaries in this respect. To this end, the words
to thee, or before thee, are expressly employed, by which we
are admonished that however diligently a man may set him-
self to meditate upon the works of God, he can only attain
to the extremities or borders of them. Although then so
great a height be far above our reach, we must, notwith-
standing, endeavour, as much as in us lies, to approach it
more and more by continual advances ; as we see also the
hand of God stretched forth to disclose to us, so far as it is
expedient, those wonders, which we are unable of ourselves
to discover. There is nothing so preposterous as to affect,
of one's own accord, a gross ignorance of the providence
of God, because as yet we cannot comprehend it perfectly,
but only discern it in part ; even as at this day we find some
who employ all their endeavours to bury it in oblivion,
for no other pretence than that it surpasses our under-
standing, as if it were unreasonable to allow to God any-
thing more than what appears right and proper, according
to our carnal reason. David acts very differently regard-
ing it. Feeling all his senses absorbed by an inconceivable
majesty and brightness, which he could not bear to look
upon,1 he confesses frankly that these are wonderful things
of which he could not comprehend the reason ; but still he
does not abstain wholly and everywhere from making men-
tion of them, but, according to the measure of his capacity,
sets himself devoutly to meditate upon them. From this we
learn how foolish and vain a thing it is to say, by way of
caution, that none should speak of the counsels or purposes
of God, because they are high and incomprehensible. David,
on the contrary, though he was ready to sink under the
weight, ceased not to contemplate them, and abstained not
from speaking of them, because he felt unequal to the task

1 " Sentant tous ses sens engloutis d'une majeste et resplendeur infinie,
que sa veue ne pouvoit porter." — JFV.

VOL. II. G

98 COMMENTARY UPON PSALM XL.

of rehearsing them, but was content, after having declared
his faith on this subject, to finish his discourse in admiration.

6. In sacrifice and oblation thou hast not taken pleasure : thou

hast bored my ears : thou hast not required burnt- offering
nor sin-offering.

7. Then I said, Lo ! I come : in the roll of the book it is

written of me,

8. That I may do thy pleasure, 0 my God ! I have delighted to

do it, and thy law is in the midst of my boiuels. (Heb. x. 5.)

6. Li sacrifice and oblation thou hast not taken pleasure.
Here David offers not only the sacrifice of praise, or, as the
prophet Hosea calls it, (ch. xiv. 2,) " the calves of the lips,"
but, in token of his gratitude, offers and consecrates himself
entirely to God ; as if he had said, I am now wholly devoted
to God, because, having been delivered by his wonderful
power, I am doubly indebted to him for my life. At the
same time, treating of the true worship of God, he shows that
it consists not in outward ceremonies, but rather that it is
spiritual. Accordingly, the meaning is, that he came into
the presence of God not only in the outward pomp or cere-
mony and figures of the law, but that he brought with him the
true devotion of the heart. We know, indeed, that all men
have some sense of religion impressed upon their hearts, so that
no one dares to withdraw openly and wholly from his service,
and yet the greater part of men turn aside into winding and
crooked paths ; and hence it happens, that in serving God
in a perfunctory manner, their worship is scarcely anything
else than a mockery of him. We see then the reason why
David, on the present occasion, shows in what the true wor-
ship of God consists ; it is, that he may distinguish between
himself and hypocrites, who draw near to God with their
lips only, or at least seek to pacify him with cold and un-
meaning ceremonies.

We now come to the exposition of the words. I have no
doubt that David, under the four different kinds of sacrifices
which he here enumerates, comprehends all the sacrifices of
the law. His meaning, to express it in a few words, is, that
God requires not mere ceremonies of those who serve him,

PSALM XL. THE BOOK OF PSALMS. 99

but that he is satisfied only with sincerity of heart, with
faith and holiness of life : and that he takes no pleasure
merely in the visible sanctuary, the altar, the burning of in-
cense, the killing of beasts, the lights, the costly apparel,
and outward washings. From this he concludes, that he
ought to be guided by another principle, and to observe an-
other rule in the service of God, than a mere attention to
these — that he should yield himself wholly to God.

Thou hast bored my ears. Some think that in using this
form of expression, David has a reference to the ordinance
under the Law of which we read in Exodus xxi. 6. If any
bond-servant, when the time of his being discharged from
servitude had arrived, made no account of his freedom, he
was brought to the public place of judgment, and having
there declared that he wished to continue in servitude, his
master pierced his ear with an awl, as a mark of perpetual
bondage. But this mode of interpretation appears to be too
forced and refined.1 Others more simply consider that it is
of the same meaning as to render fit, or qualify for service,
for David mentions not one ear only, but both. Men, we

1 The objections to this interpretation are, 1. That the verb rro,
carah, here used, does not mean to bore, but that the radical idea of the
word is, to dig, to hollow out; as to dig a well, Gen. xxvi. 25 ; a pit,
Ps. vii. 15 ; to carve or cut out a sepulchre from a rock, 2 Chron. xvi. 14 ;
and hence we find it transferred from the grottoes of the sepulchre to the
quarry of human nature, Isa. li. 1, 2. Williams, viewingthe verb as properly
signifying digged, carved, or cut out, in the sense of forming, explains the
words as if the Psalmist had said, " Mine ears hast thou made, or pre-
pared, for the most exact and complete obedience." Stuart, (Commentary
on Heb. x. 5,) and Davidson, (Sacred Hermeneutics, p. 461,) viewing the
word as meaning digged, hollowed out, simply in the sense of opening, read,
"Mine ears hast thou opened ;" which they explain as meaning, Thou
hast made me obedient, or, I am entirely devoted to thy service ; observing,
that to open or uncover the ear was a customary expression among the
Hebrews, to signify a revealing something to any one, including the idea
of listening to the communication, followed by prompt obedience, Isa. 1.
5 ; 1 Sam. xx. 2. There is another verb of the same radical letters,
which means to jmrchase or provide ; and this is the sense in which the
LXX. understood ma, carah, as is evident from their rendering it by koc-
TYiQTiaa. 2. That the verb used in Exodus is not ma, as here, but
ys-i, ratsang. 3. That only one ear was pierced, as appears from the
passages in the Pentateuch in which the rite is described. But here the
dual number is used, denoting both ears. From these considerations, it is
concluded that there is here no allusion to the custom of boring the ear of
a servant under the Law.

100 COMMENTARY UPON PSALM XL.

know, are naturally deaf, because they are so dull, that their
ears are stopped until God pierce them. By this expression,
therefore, is denoted the docility to which we are brought
and moulded by the grace of the Holy Spirit. I, however,
apply this manner of expression more closely to the scope of
the passage before us, and explain it in this sense, That
David was not slow and dull of hearing, as men usually are,
so that he could discern nothing but what was earthly in the
sacrifices, but that his ears had been cleansed, so that he was
a better interpreter of the Law, and able to refer all the out-
ward ceremonies to the spiritual service of God. He encloses
the sentence, Thou hast bored my ears, as it were, in paren-
thesis, whilst he is treating professedly of sacrifices, so that
the sentence might be explained in this way : Lord, thou
hast opened my ears, that I may distinctly understand what-
ever thou hast commanded concerning the sacrifices, namely,
that of themselves they afford thee no pleasure : for thou, who
art a Spirit, takest no delight in these earthly elements, and
hast no need of flesh or blood ; and, therefore, thou requirest
something of a higher and more excellent nature. If, how-
ever, it is objected that sacrifices were offered by the express
commandment of God, I have just said that David here dis-
tinguishes between the spiritual service of God, and that
which consisted in outward types and shadows. And in
making this comparison, it is no great wonder to find him
saying that the sacrifices are of no value, since . they were
only helps designed to lead men to true piety, and tended to
a far higher end than that which was at first apparent.
Seeing, then, God made use of these elements, only to lead
his people to the exercises of faith and repentance, we con-
clude that he had no delight in being worshipped by sacri-
fices. We must always bear in mind, that whatever is not
pleasing to God for its own sake, but only in so far as it
leads to some other end, if it be put in the place of his true
worship and service is rejected and cast away by him.

7. Then said i", Lo ! I come. By the adverb then he inti-
mates, that he had not been a good scholar, and capable of
profiting by instruction, until God had opened his ears ; but

PSALM XL. THE BOOK OF PSALMS. 101

as soon as he had been instructed by the secret inspirations
of the Spirit, he tells us, that then his heart was ready to
yield a willing and cheerful obedience. Here true obedience
is very properly distinguished from a constrained and slavish
subjection. Whatever service, therefore, men may offer to
God, it is vain and offensive in his sight, unless at the same
time they offer themselves ; and, moreover, this offering of
one's self is of no value unless it be done willingly. These
words, Lo ! I come, ought to be observed, and likewise the
words, I have delighted to do thy will ; for the Hebrew word
^nVSHj chaphalsti, means, I was well pleased, or, I willingly
condescended. Here David indicates his readiness to yield
obedience, as well as the cordial affection of his heart and per-
severing resolution. His language implies, that he cordially
preferred the service of God to every other desire and care,
and had not only yielded a willing subjection, but also em-
braced the rule of a pious and holy life, with a fixed and
steady purpose of adhering to it. This he confirms still
further in the third clause of the verse, in which he says,
that the Law of God was deeply fixed in the midst of his
bowels.1 It follows from this, first, that however beautiful
and splendid the works of men may appear, yet unless they
spring from the living root of the heart, they are nothing bet-
ter than a mere pretence ; and, secondly, that it is to no pur-
pose that the feet, and hands, and eyes, are framed for keeping
the Law, unless obedience begin at the heart. Moreover, it
appears from other places of Scripture, that it is the peculiar
office of the Holy Spirit to engrave the Law of God on our
hearts. God, it is true, does not perform his work in us as
if we were stones or stocks, drawing us to himself without
the feeling or inward moving of our hearts towards him. But
as there is in us naturally a will, which, however, is depraved
by the corruption of our nature, so that it always inclines us
to sin, God changes it for the better, and thus leads us cor-
dially to seek after righteousness, to which our hearts were
previously altogether averse. Hence arises that true freedom

' This is the literal rendering of the Hebrew, and means, As dear to me
as life itself; (John vi. 38 ; Job xxxviii. 36.)

102 COMMENTARY UPON PSALM XL.

which we obtain when God frames our hearts, which before
were in thraldom to sin, unto obedience to himself.

In the roll of the booh As the Septuagint has made use of
the word head instead of roll,1 some have been inclined to
philosophise upon this clause with so much refinement of
speculation, that they have exposed themselves to ridicule by
their foolish and silly inventions. But the etymology of the
word JTOM? bemegilaih, is the same as the Latin word volu-
men,2 which Ave call a roll. It is necessary to ascertain
in what sense David claims peculiarly to himself what is
common or alike to all men. Since the Law prescribes to
all men the -rule of a holy and upright life, it does not appear,
it may be said, that what is here stated pertains to any one
man or any set of men. I answer, that although the literal
doctrine of the Law belongs to all men in common, yet as of
itself it is dead, and only beats the air, God teaches his own
people after another manner ; and that, as the inward and
effectual teaching of the Spirit is a treasure which belongs pe-
culiarly to them, it is written of them only in the secret book
of God, that they should fulfil his will. The voice of God,
indeed, resounds throughout the whole world, so that all who
do not obey it are rendered inexcusable ; but it penetrates
into the hearts of the godly alone, for whose salvation it is

1 Anciently, books did not consist, like ours, of a number of distinct
leaves bound together, but were composed of sheets of parchment joined
to each other, and rolled up for preservation upon wooden rollers, as our
charts of geography are ; and in this form are all the sacred MSS. of the
Jewish synagogues to this day. The roll of the book, therefore, simply
means the book itself. With respect to the reading of the Septuagint, " 'E»
xs(pu>i% /3//3A/oy ;" — "In the head of the book;" and which Paul, in
Heb. x. 7, quotes instead of the Hebrew : this is an expression which the
LXX. employ simply to mean the book, as in Ezra vi. 2 ; Ezekiel ii. 9 ;
and hi. 1-3 ; and not the beginning or head of the book. At the extrem-
ity of the cylinder on which the Hebrew -isd, (Sifaiov, book or manuscript,
was rolled, were heads or knobs for the sake of convenience to those who
used the MS. The knob or head, Kftpcthig, is here taken as a part put for
the whole. KeQxKig fitfaiov means therefore /3//3A/o;/, or iw, with a x.s(poi-
A<£, i. e., a manuscript roll. — Stuart on Heb. x. 7. Hence it is evident,
that we are not to understand this phrase, the head of the book, as referring
to that prophecy in Gen. iii. 15. As to what book is here referred to,
there is some diversity of opinion among interpreters. Some understand
it to be the book of the divine decrees, some the Pentateuch, and others
all that was written concerning Christ "in the Law of Moses, in the Pro-
phets, and in the Psalms."

2 Volumen is from volvo, I roll.

PSALM XL. THE BOOK OF PSALMS. 103

ordained. As a general, therefore, enrols the names of his
soldiers, that he may know their exact number, and as a
schoolmaster writes the names of his scholars in a scroll, so
has God written the names of his children in the book of life,
that he may retain them under the yoke of his own discipline.
There still remains another difficulty connected with this
passage. The Apostle, in Heb. x. 5, seems to wrest this
place, when he restricts what is spoken of all the elect to
Christ alone, and expressly contends that the sacrifices of
the Law, which David says are not agreeable to God in com-
parison of the obedience of the heart, are abrogated ; and
when quoting rather the words of the Septuagint1 than those
of the prophet, he infers from them more than David in-
tended to teach. As to his restricting this passage to the
person of Christ, the solution is easy. David did not speak
in his own name only, but has shown in general what belongs
to all the children of God. But when bringing into view
the whole body of the Church, it was necessary that he
should refer us to the head itself. It is no objection that
David soon after imputes to his own sins the miseries which

1 The Septuagint here reads, " lu^ct li KocTYigrtva pot ; " — " But a body
hast thou prepared [or fitted] for me." This reading is widely different
from that of our Hebrew Bibles ; and, to account for it, critics and com-
mentators have had recourse to various conjectures : nor is the subject
without considerable difficulty. Some think that the Septuagint has been
corrupted, and others the Hebrew. Grotius is of opinion, and he is fol-
lowed by Houbigant, that the original reading of the Septuagint was
olx.ov<jff,oc, auditum, which afterwards, in the process of transcription, had
been changed into cap*, ; while Drs Owen and Hammond think that the
original reading was arise, ears. It is conjectured by Kennicott that the
Hebrew text has been changed from Hu ue, az gevah, then a body, into
d'ont, aznayim, ears; a conjecture which meets with the approbation ofDr
Lowth, Dr Adam Clarke, and Dr Pye Smith. But it goes far to support
the accuracy of the Hebrew text as it now stands, that the Syriac, Chal-
dee, and Vulgate versions agree with it, and that in all the MSS. collated
by Kennicott and De Rossi there is not a single variation. With respect
to the Apostle's quoting from the Septuagint instead of the Hebrew, it is
sufficient to say, that he did so because the Septuagint was then in com-
mon use. And it is worthy of observation, that his argument does not
depend on the words ali^a. Is Kurr,(ni(Ta /xoi : his design is to show the in-
sufficiency of the legal sacrifices, and to establish the efficacy of Christ's
obedience unto death ; and his argument would be equally complete had
these words been omitted : for it is not made to depend on the manner
of the obedience. — See Archbishop Seeker's able Dissertation on the sub-
ject in the Appendix to Merrick's Notes on the Psalms; and Stuart on
Heb. x. 5, and Excursus xx.

104 COMMENTARY UPON TSALM XL.

he endures ; for it is by no means an uncommon thing to
find our errors, by a mode of expression not strictly correct,
transferred to Christ. As to the abrogation of the sacrifices
that were under the Law, I answer thus : That their abroga-
tion may be fairly inferred from the language of the prophets ;
for this is not like many other places in which God condemns
and rejects the sacrifices which were offered by hypocrites,
and which were deservedly offensive to him on account of their
uncleanness : for in these God condemns the outward cere-
mony, on account of the abuse and corruption of it, which
rendered it nothing but a vain mockery; whereas here, when
the Prophet speaks of himself as one who worshipped God
sincerely, and yet denies that God had pleasure in these
sacrifices, it may easily be inferred, that the rudiments which
God had enjoined upon his ancient people for a time had
some other end in view, and were only like infantile instruc-
tions designed to prepare them for some higher state. But
if their truth and substance are contained in Christ, it is
certain that they have been abolished by his coming. They
were indeed still in use in the time of David : and yet he
admonishes us that the true service of God, even when per-
formed without sacrifices, was perfect and complete in all its
parts, and every where ; and that the ceremonies are things
which might be regarded as non-essential, and, as we speak,
adventitious. This is worthy of being noticed, that we may
know that God, even after he has removed the figures which
he had commanded for a time, does not cease always to
resemble himself; for in these outward services he had respect
solely to men. As to this, that the Apostle, following the
Septuagint, has made subservient to his own use the word
body, which is not used here by David, in such an allusion
there is no inconsistency ; for he does not undertake ex-
pressly to unfold and explain in every point the Psalmist's
meaning : but as he had said, that by the one sacrifice of
Christ all the others had been abolished, he adds at the same
time that a body had been prepared for Christ, that by the
offering up of it he might fulfil the will of God.

PSALM XL. THE BOOK OF PSALMS. 105

0. / have proclaimed thy righteousness in the great assembly :
behold, I ruill not refrain my lips: 0 Jehovah! thou
knowest it.

10. / have not hidden thy righteousness icithin my heart; I have

declared thy truth and thy salvation : I have not concealed
thy goodness nor thy truth in the great assembly.

11. 0 thou Jehovah! withhold not thy tender mercies from me:

let thy goodness and thy truth always preserve me.

9. / have proclaimed tliy righteousness in the great assem-
bly. Here David again brings forward his own thankful-
ness, and for no other reason but to induce God to continue
his goodness towards him. God, whenever he manifests his
liberality towards us, encourages us to render thanks to him;
and he continues to act in a similar manner towards us when
he sees that we are thankful and mindful of what he has done
for us. In the first place, David makes use simply of the
word righteousness; but it must be understood of the right-
eousness of God, which he expressly mentions soon after.
Nor does he say, that it was only in the secret affection of
the heart, or in private, that he offered praise to God, but
that he had openly proclaimed it in the solemn assembly, even
as the faithful in those days wrere wont to testify their devo-
tion by presenting peace-offerings to God when they had
been delivered from any great danger. The great assembly of
which he speaks is not to be understood of the concourse of
people that assemble at courts of law, or at the public mar-
ket-places, but it denotes the true and lawfully constituted
Church of God, which we know assembled in the place of his
sanctuary. Accordingly, he declares that he had not conceal-
ed in his heart the righteousness of God, which it becomes
us publicly to make known for the edification of one another.
Those who keep it hid in their hearts are surely seeking as
much as in them lies that the memory of God may be buried
in oblivion. He calls upon God as a witness of this, not only
to distinguish between himself and hypocrites, who often pro-
claim loudly, and with all their might, the praises of God, and
yet do so without the least spark of affection ; but also to
make it the more abundantly obvious that he had sincerely
and heartily uttered the praises of God, and was careful not
to defraud him of any part of them. This affirmation teaches

10G COMMENTARY UPON PSALM XL.

us that the subject which is here treated of is one of no
small importance ; for although God stands in no need of
our praises, yet it is his will that this exercise for many
reasons should prevail amongst us.

10. / have not hidden thy righteousness ivithin my heart.
Here it is necessary to observe the accumulation of terms
which are employed to denote the same thing. To the
righteousness of God the Psalmist adds his truth, his salva-
tion, and his mercy. And what is the design of this, but to
magnify and set forth the goodness of God by many terms
or expressions of praise ? We must, however, notice in what
respects these terms differ ; for in this way we may be able
to ascertain in what respects they apply to the deliverance
of which David here discourses. If these four things should
be taken in their proper order, mercy will hold the first place,
as it is that by which alone God is induced to vouchsafe to
regard us. His righteousness is the protection by which he
constantly defends his own people, and the goodness by
which, as we have already said elsewhere, he preserves them.
And, lest any should doubt that it will flow in a constant and
uninterrupted course, David adds in the third place truth ;
by which we are taught that God continues always the same,
and is never wearied of helping us, nor at any time withdraws
his hand. There is, at the same time, implied in this an ex-
hibition of the promises ; for no man will ever rightly take
hold of the righteousness of God but he who embraces it as
it is offered and held forth in the Word. Salvation is the
effect of righteousness, for God continues to manifest his free
favour to his people, daily affording them aid and assistance,
until he has completely saved them.

11. O thou Jehovah ! withhold not thy tender mercies from
me. We now see more clearly, what I have just adverted to,
that David speaks of his own thankfulness, that he might
secure a continuance of God's favour towards him ; and that
he opened his mouth in the praises of God, that he might con-
tinue to acquire new favours, against which our perverse and
ungrateful silence very often closes the gate. We ought, there-
fore, carefully to observe the relation which the clause, in

PSALM XL. THE BOOK OF PSALMS. 107

which David affirms that he closed not his lips, bears to what
follows, namely, that God on his part would not contract or
stop up the course of his tender mercies ; for by this we are
taught that God would always be ready to relieve us by his
goodness, or rather that it would flow down upon us as from
a never-failing fountain, if our own ingratitude did not pre-
vent or cut off its course. The tender mercies of God, which
he expresses by the word "^oni> rachamecha, and of which
he here speaks, differ little from his goodness. It was not,
however, without cause that David chose to make this dis-
tinction. It could only be, first, because he was unable
otherwise to satisfy himself in extolling the grace of God ;
and, secondly, because it was requisite to show that the
source from which the mercy and goodness of God proceed,
when he is moved in compassion for our miseries to aid and
succour us. Then he places his confidence of salvation in the
goodness and faithfulness of God, for wTe must of necessity
begin (as I have said a little before) at the free favour of God,
that his bounty may extend even to us. But as we are un-
able to discern that God is gracious to us until he grant
us some assurance of his love, his constancy is, with much
propriety, placed in connection with his truth in keeping his
promises.

12. For innumerable evils have compassed me on all sides; my

iniquities hare laid hold upon me, so that I cannot look
up .#1 they are more in number than the hairs of my head;
and my heart has failed me.

13. Be thou pleased, 0 Jehovah ! to deliver me : 0 Jehovah !

make haste to help me.

14. Let them be ashamed and confounded together that seek after

my life to destroy it ; let them be turned backicard, and put
to shame, that seek after my hurt.

15. Let them be destroyed for a reward of their shame who have

said to me,2 Aha, aha !

12. For innumerable evils have compassed me on all sides.
This phrase, in the original, denotes more than can be ex-

1 " Mes iniquitez m'ont attrappe, voire en si grand nombre que ne les
ay peu veoir." — Fr. " My iniquities have laid hold upon me, even in
such vast numbers that I cannot see them."

2 " Ou, dit de moy." — Fr. marrj. " Or, who have said concerning me."

108 COMMENTARY UPON PSALM XL.

pressed in an English translation ; for he says, *7J7, alay, upon
me, meaning by this, that he was not only beset on all sides,
but that also an accumulation of evils pressed upon his head.
He, however, does not now complain of being punished unjust-
ly, or above his desert, but rather confesses plainly that it is
the just recompense of his sins which is rendered to him. For
although the word M, avon, which we have rendered iniquity,
signifies also the punishment of iniquity, {as we have elsewhere
seen more than once ;) yet we must take into consideration
the derivation of the word.1 Accordingly, since David calls
the afflictions which he endures the fruit or effect of his trans-
gressions, there is implied in this a humble confession, from
which we may ascertain with what reverence and meekness
he submitted to the judgments of God, seeing that, when
overwhelmed with an accumulation of miseries, he sets forth
his sins in all their magnitude and aggravation, lest he
should suspect God of undue severity. When we see David
treated so severely, let us also learn, when we are oppressed
with extreme afflictions, and are groaning under them,
humbly to implore the grace and mercy of our Judge. Nor
is it his design to show that he had been stupid or hardened,
when he says that his heart failed or forsook him. His
language means, that he was not only broken-hearted, but
that he lay as if he had been dead. We must, however,
understand this fainting or failing of the heart as referring to
the sense of the flesh ; for his perseverance in prayer is a cer-
tain proof that his faith was never altogether extinguished.
But since he was, in so far as man was concerned, destitute of
counsel, and was altogether without strength, it is not with-
out cause that he says that his heart failed him.

13. Be thou pleased, O Jehovah ! to deliver me. The verb
which David here makes use of, signifies to desire a thing
from pure kindness and good-will.2 He desires, therefore, to

1 The word pjr, avon, is derived from my, avah, he was crooked, oblique ;
and hence the noun signifies iniquity, depravity, perverseness ; but it is also
put for the punishment due to iniquity. See vol. i. p. 507, note.

2 " ns-i, retse, be pleased. From nsn, ratsah, he wished well, was pleased,
accepted, excluding any merit as a ground for that acceptance." — Bythner^s
Lyra.

PSAL3I XL. THE BOOK OF PSALMS. 109

be delivered by the free mercy of God. As to his desire,
that God would make haste, we have elsewhere spoken of it.
Even when God delays to help us, it is our duty to contend
against a feeling of weariness ; but such is his goodness, that
he permits us to use this form of prayer, That he would
make haste according to our desires. Then, according to his
usual practice, citing his enemies to the judgment-seat of
God, he feels confident, that, on account of their cruelty, and
unjust and wicked hatred, he shall obtain what he asks. We
must maintain it as a fixed principle, that the more unjustly
our enemies afflict us, and the more cruelly they wrong us,
God is so much the more disposed to give us help. And it
is no slight consolation that the mercy of God strives against
their wickedness, so that the more fiercely our enemies pursue
us to effect our hurt, the more ready is he to bring us help.
We have already frequently spoken of the feelings with which
David uttered these imprecations, and it is necessary here
again to refresh our memories on the subject, lest any man,
when giving loose reins to his passions, should allege the
example of David in palliation or excuse. This wicked and
counterfeit imitation on the part of those who follow the
powerful impulse of the flesh, instead of being guided by the
zeal of the Spirit, is always to be held up to condemnation.

When the Psalmist prays (verse 15) that his enemies may
he destroyed fur a reward of their shame, the meaning is this :
As their sole desire has been to overwhelm me with shame,
in order that, while thus dismayed and confounded, they
might make me the object of their derision ; so let a similar
confusion fall upon their own heads. In the second clause of
the verse he describes the nature of this confusion by relat-
ing the terms of their wicked triumphing, by which they
poured contempt upon him while he was so oppressed with
misery and affliction. We are here taught that, when our
enemies shall have persecuted us to the uttermost, a recom-
pense is also prepared for them ; and that God will turn back,
and cause to fall upon their own heads, all the evil which
they had devised against us ; and this doctrine ought to act
as a restraint upon us, that we may behave ourselves com-
passionately and kindly towards our neighbours.

110 COMMENTARY UPON PSALM XL.

16. Let all those that seek thee be glad and rejoice in thee : and

let those that love thy salvation say continually, Jehovah be
magnified I

17. But I am poor and needy : Jehovah hath regarded me ;

thou art my help and my deliverer : 0 thou my God !
make no delay.

16. Let all those that seek thee be glad and rejoice in thee.
David here uses another argument — one which he often
adduces elsewhere — in order to obtain deliverance ; not that
it is necessary to allege reasons to persuade God, but because
it is profitable to confirm our faith by such supports. As,
then, it is the will of God that he should be known in his
gracious character, not only of one or two, but generally of
all men, whenever he vouchsafes deliverance to any of his
children, it is a common benefit which all the faithful ought
to apply to themselves when they see in the person of one
man in what manner God, who is never inconsistent with
himself, will act towards all his people. David, therefore,
shows that he asks nothing for himself individually but what
pertains to the whole Church. He prays that God would
gladden the hearts of all the saints, or afford them all com-
mon cause of rejoicing : so that, assured of his readiness to
help them, they may have recourse to him with greater
alacrity. Hence we conclude, that, in the case of every
individual, God gives a proof of his goodness towards us.
What is added, those that love thy salvation, is also worthy of
being observed by us. We may infer from this, that our
faith is only proved to be genuine when we neither expect
nor desire preservation otherwise than from God alone.
Those who devise various ways and means of preservation for
themselves in this world, despise and reject the salvation
which God has taught us to expect from him alone. What
had been said before, those who seek thee, is to the same pur-
pose. If any individual would depend wholly upon God, and
desire to be saved by his grace, he must renounce every vain
hope, and employ all his thoughts towards the reception of
his strength. Here, again, we must observe that two things
are contrasted with each other. Formerly David had said

PSALM XL. THE BOOK OF PSALMS. Ill

that the wicked sought his life ; now he ascribes to the faith-
ful quite a contrary feeling, namely, that they seek God. In
like manner he had related the reproaches and derision of the
ungodly, while they said, Aha, aha ! and now he introduces
the godly speaking very differently, saying, The Lord be
magnified !

17. But I am poor and needy. In this concluding clause
he mingles prayer with thanksgiving, although it may be
that he records a request which he had made when he was
placed in extreme danger. The first clause of the verse
might be rendered thus : Although I was miserable and
poor, God did think upon me. As according to the extent
in which any one is afflicted, so is he despised by the world,
we imagine that he is disregarded by God, we must, there-
fore, stedfastly maintain that our miseries in no respect pro-
duce on the part of God a feeling of weariness towards us,
so that it should become troublesome to him to aid us. In
this way, however, let us rather read the clause : When I was
miserable and poor, the Lord looked upon my necessity : So
that by this circumstance he enhances the grace of God. If
God anticipate us with his goodness, and do not wait till
adversity presses upon us, then his favour towards us is not so
apparent. This comparison, therefore, illustrates very clearly
the glory of God in the deliverance of David, inasmuch as
he vouchsafed to stretch forth his hand to a man who was
despised and rejected of all men, nay, who was destitute of
all help and hope. Now, if it was necessary that David
should have been reduced to this extremity, it is no wonder
if persons in a more private station are often humbled after
this manner, that they may feel and acknowledge in good
earnest that they have been delivered out of despair by the
hand of God. The simple and natural meaning of the prayer is
this, Lord, thou art my help and my deliverer, therefore delay
not to come to my aid. As it is a foolish thing to approach
God with a doubtful and wavering mind, the Psalmist takes
courage, as he was wont to do from his own experience, and
persuades himself that the help of God, by which he had
been hitherto preserved, would not fail him.

112 COMMENTARY UPON PSALM XLI.

PSALM XLI.

David, while he was severely afflicted by the hand of God, perceived
that he was unjustly blamed by men who regarded him as one who
had already been condemned and devoted to eternal destruction.
Under this trial he fortifies himself by the consolation of hope. At
the same time, he complains partly of the cruelty, and partly of the
treachery, of his enemies. And although he recognises the affliction
with which he is visited as a just punishment of his sins, yet he charges
his enemies with cruelty and malice, inasmuch as they troubled and
afflicted one who had always endeavoured to do them good. Finally,
he records an expression of his gratitude and joy, because he had been
preserved by the grace of God.

% To the chief musician. A Psalm of David.

1. Blessed is he that judgeth wisely of the poor :l Jehovah ivill

deliver him2 in the day of evil.

2. Jehovah will keep him, and preserve him in life : he shall be

blessed upon the earth ; 3 and thou ivilt not abandon him to
the will of his enemies.

3. Jehovah will support* him upon the bed of sorrow : thou

hast turned all his bed in his sickness.

1. Blessed is he that judgeth wisely of the poor. Interpreters
are o-enerally of opinion that the exercise of kindness and com-
passion manifested in taking care of the miserable, and help-
ing them, is here commended. Those, however, who maintain
that the Psalmist here commends the considerate candour of
those who judge wisely and charitably of men in adversity,
form a better judgment of his meaning. Indeed, the participle
^D^& maskil, cannot be explained in any other way. At
the same time, it ought to be observed on what account it is
that David declares those to be blessed who form a wise and

1 u C'est, de l'afflige." — Ft. marg. " That is, the afflicted."

2 " Ascavoir, l'afflige." — Fr. marg. " Namely, the afflicted."

3 " II prosperera en la terre." — Fr. " He shall prosper on the earth."

4 " Confortera."— Fr. text. " Soulagera."— Fr. marg. " Will comfort."

PSALM XLT. THE BOOK OF PSALMS. 113

prudent judgment concerning the afflictions by which God
chastises his servants. We have said that he had to contend
in his own heart against the perverse judgments of foolish
and wicked men, because, when affliction was pressing
heavily upon him, many considered that he had fallen into a
desperate condition, and was altogether beyond the hope of
recovery. Doubtless, it happened to him as it did to the
holy patriarch Job, whom his friends reckoned to be one of
the most wicked of men, when they saw God treating him
with great severity. /And certainly it is an error which is
by far too common among men, to look upon those who are
oppressed with afflictions as condemned and reprobate. As,
on the one hand, the most of men, judging of the favour
of God from an uncertain and transitory state of prosperity,
applaud the rich, and those upon whom, as they say, fortune
smiles ; so, on the other hand, they act contemptuously to-
wards the wretched and miserable, and foolishly imagine that
God hates them, because he does not exercise so much for-
bearance towards them as he does towards the reprobate.
The error of which we speak, namely, that of judging wrong-
fully and wickedly, is one which has prevailed in all ages of
the world. The Scriptures in many places plainly and dis-
tinctly declare, that God, for various reasons, tries the faithful
by adversities, at one time to train them to patience, at another
to subdue the sinful affections of the flesh, at another to
cleanse, and, as it were, purify them from the remaining
desires of the flesh, which still dwell within them ; some-
times to humble them, sometimes to make them an example
to others, and at other times to stir them up to the con-
templation of the divine life. For the most part, indeed, we
often speak rashly and indiscriminately concerning others,
and, so to speak, plunge even into the lowest abyss those who
labour under affliction. To restrain such a rash and unbridled
spirit, David says that they are blessed who do not suffer
themselves, by speaking at random, to judge harshly of their
neighbours ; but, discerning aright the afflictions by which
they are visited, mitigate, by the wisdom of the Spirit, the
severe and unjust judgments to which we are naturally so
prone. I have just adduced as an example the case of Job,

VOL. II. H

114 COMMENTARY UPON PSALM XLI.

whom his friends, when they saw him involved in extreme
misery, hesitated not to account an outcast, and one whose
case was altogether hopeless.1 If any one endued with can-
dour, and possessed of a humane disposition, should meet with
such a case, he would regard it in the exercise of the same
discretion which David here commends. As to ourselves, being
admonished by this testimony of the Holy Spirit, let us learn
to guard against a too precipitate judgment. We must there-
fore judge prudently of our brethren who are in affliction ;
that is to say, we must hope well of their salvation, lest, if
we condemn them unmercifully before the time, this unjust
severity in the end fall upon our own heads. It ought, how-
ever, especially to be observed, what indeed I have already
noticed, that the object which David had in view, when he
saw himself, as it were, overwhelmed by the malicious and
cruel judgments which were expressed concerning him, was
to fortify himself by this as a ground of consolation, lest he
should sink under the temptation. If, therefore, at any time
Satan should endeavour to destroy the foundation of our
faith, by the rash and presumptuous judgments of men, let
us also learn to have recourse to this device of wisdom, lest
unawares we fall into despair. This is the proper use of the
doctrine contained in this passage.

The Lord will deliver him in the day of evil. Some con-
nect these words, in the day of evil, with the preceding clause ;
and the reading thus suggested might indeed be admitted ;
but the distinction which I have followed is better adapted
to the sense, and is also supported by the Hebrew accent.
Thus at least the doctrine deducible from these words is
susceptible of a fuller meaning, namely, that the Lord will
deliver the poor in the day of his adversity. Some think
that David here prays for a blessing in behalf of the upright
and compassionate ; as if he had said, May the Lord himself
recompense them again for their kindness, if at any time it
happen that they are grievously afflicted ! Others suppose
that David here records the language of such men from
which we may come to the knowledge of their wisdom and

1 " Pour un liomme reprouve et forclos d'esperance de salut." — Fr.

PSALM XLI. THE BOOK OF PSALMS. 115

uprightness. In my opinion, however, both are equally in
error in reading this clause in the form of a desire or prayer.
Whether, indeed, David speaks in his own name, or in the
name of others, he briefly recommends and enjoins the kind-
ness which we ought to exercise towards the afflicted ; for
although God may for a time manifest his displeasure against
them, yet he will, nevertheless, be gracious to them, so that
the issue will at length be happier and more joyful than the
judgment we might be led to form from the present aspect
of things. We now see that the sense in which I have
explained this verse is much more copious and fuller of mean-
ing, namely, that we ought to hope for salvation and deliver-
ance from the hand of the Lord, even in the day of adversity;
for otherwise, no man who had once fallen into a state of sor-
row and sadness would ever be able to rise again. And this
I say, because the design of the Holy Spirit in this passage
is not only to exhort the faithful to be ready in showing
kindness towards their brethren when they see them in afflic-
tion, but also to point out the remedy which has been pro-
vided for the mitigation of our sorrow, whenever our faith
is shaken by adversity.

2. Jehovah ivill keep him, and preserve him in life. Here
David follows out the same sentiment expressed in the preced-
ing verse, when he says that the Lord will keep the afflicted,
whose destruction cruel and unjust men represent as inevit-
able. It is likewise necessary always to bear in mind the
contrast which is stated between the day of evil and the
blessing of deliverance. In this verse the expressions denoting
restoration to life, and blessedness on the earth, are of similar
import. By these expressions, David means to show that
although he had been to all appearance a dead man, yet the
hope of life both for himself and for all the faithful had not
been extinguished. There might, it is true, appear some
inconsistency in his promising himself a happy life in this
world, seeing our condition here would be miserable indeed
if we had not the expectation of a better state in the world
to come. But the answer to this is, that as many had de-
spaired of his recovery, he expressly declares that he will yet

116 COMMENTARY UPON PSALM XLI.

be restored to his former state, and will continue alive, nay,
that in him there will be seen manifest tokens of the favour of
God. He does not in the least exclude by these expressions
the hope of a better life after death. What follows con-
cerning the bed of sorrow has led some to form a conjecture
which, in my opinion, is not at all probable. What David
says of affliction in general, without determining what kind
of affliction, they regard as applicable exclusively to sickness.
But it is no uncommon thing for those who are sorrowful
and grieved in their minds to throw themselves upon their
bed, and to seek repose ; for the hearts of men are some-
times more distressed by grief than by sickness. It is,
certainly, highly probable that David was at that time afflicted
with some very heavy calamity, which might be a token that
God was not a little displeased with him. In the second
clause of the verse there is some obscurity. Some under-
stand the expression, turning the bed, in the same sense as if
God, in order to give some alleviation to his servant in the
time of trouble, had made his bed and arranged it, as we are
wont to do to those who are sick, that they may lay them-
selves more softly.1 Others hold, and, in my opinion, more
correctly, that when David was restored to health, his bed,
which had formerly served him as a sick couch, was turned,
that is to say, changed.2 Thus the sense would be, that
although he now languish in sorrow, whilst the Lord is chas-
tening him and training him by means of affliction, yet in a
little while he will experience relief by the hand of the same
God, and thus recover his strength.

1 Viewed in this sense, the passage is very beautiful and highly con-
solatory. How refreshing is it in sickness to have the bed turned and
made anew ! and this is the way in which God refreshes and relieves the
merciful man in his sickness. He acts towards him the part of a kind
nurse, turning and shaking his whole couch, and thus making it easy
and comfortable for him.

2 " C'est a dire, change."

PSALM XLI. THE BOOK OF PSALMS. 117

4. i" have said, 0 Jehovah I have mercy upon me : heal my

soul, for I have sinned against thee.

5. My enemies have spoken evil of me, When shall he die, and

his name perish ?

6. And if he come to see me, he speaketh lies: his heart heapeth

up iniquity to himself ; ichen he shall have gone forth he
will tell it.

4. I have said, O Jehovah! have mercy upon me. By this
verse he shows that in his adversity he did not seek to
soothe his mind by flattery, as the greater part of men do,
who endeavour to assuage their sorrows by some vain conso-
lation. And, certainly, the man who is guided by the Spirit
of God will, when warned of God by the afflictions with
which he is visited, frankly acknowledge his sins, and quietly
submit to the admonitions of his brethren, nay, he will even
anticipate them by a voluntary confession. David here lays
down a mark by which he distinguishes himself from the
reprobate and wicked, when he tells us that he earnestly
entreated that his sin might not be laid to his charge, and
that he had sought refuge in the mercy of God. He indeed
requests that some alleviation might be granted to him under
the affliction which he endured : but he rises to a higher
source of relief, when he asks that through the forgiveness
of his sins he might obtain reconciliation to God. Those,
as we have said elsewhere, invert the natural order of things,
who seek a remedy only for the outward miseries under which
they labour, but all the while neglect the cause of them ; acting
as a sick man would do who sought only to quench his thirst,
but never thought of the fever under which he labours, and
which is the chief cause of his trouble. Before David, there-
fore, speaks at all of the healing of his soul, that is to say, of
his life,1 he first says, Have mercy upon me : and with this we
must connect the reason which immediately follows — -for I
have sinned against thee. In saying so, he confesses that God
is justly displeased with him, and that he can only be restored
again to his favour by his sins being blotted out. I take the
particle ^, hi, in its proper and natural signification, and not

1 " C'est a dire, de sa vie." — Fr.

118 COMMENTARY UPON PSALM XL1.

adversatively, as some would understand it. He asks then
that God would have mercy upon him because he had sinned.
From that proceeds the healing of the soul, which he interposes
between his prayer and confession, as being the effect of the
compassion and mercy of God ; for David expects that as
soon as he had obtained forgiveness, he would also obtain
relief from his affliction.

5. My enemies have spoken evil of me. To speak is here
used in the sense of to imprecate. In thus describing the
unbecoming conduct of his enemies, he seeks, as has been
elsewhere said, to induce God to have mercy upon him :
because the more that God sees his own people cruelly
treated, he is so much the more disposed mercifully to suc-
cour them. Thus David, by his own example, stirs up and
encourages us to greater confidence in God ; because the
more that our enemies break forth in their cruelty towards
us, so much the more does it procure for us favour in the sight
of God. The terms in which his enemies uttered this impre-
cation show how cruel their hatred had been towards him,
since it could only be appeased by his destruction, and that,
too, accompanied with shame and ignominy ; for they wished
that with his life the very remembrance of his name should
also be blotted out.

6. And if he come to see me, he speaketh lies. What is con-
tained in this verse relates to his false and treacherous friends.
Those who were his professed enemies made no secret of their
enmity against him, but openly persecuted him ; and that
he has already shown in the preceding verse. In addition
to this, he now complains that many came to him with pro-
fessions of attachment to him, as if they had been his friends,
who, nevertheless, afterwards poured forth their malicious
ill-will in secret against him. Enemies of this sort, who thus
cover and conceal their malice, and insinuate themselves
under the mask of a fair appearance, only for the purpose of
secretly doing us mischief, are indeed much more to be feared
than those who openly declare their wicked intentions.
Accordingly, having complained of his open enemies, he pro-
ceeds to speak of his pretended friends, of whom he declares

PSALM XLI. THE BOOK OF PSALMS. 119

that they come to see him with no other design than to speak
lies, and yet that they are meanwhile devising some deceit-
ful and malicious purpose against him, nay, that they are
even secretly heaping up iniquity, and, so to speak, laying it
up in store in their hearts ; and then he adds, that when
they have gone forth from his presence, they manifest their
hypocrisy and deceitfulness.

7. All they that hate me whisper together against me : they plot

mischief against me.

8. An evil deed of Belial cleaveth fast to him : and he that

lieth down shall never be able to rise again.

9. Even the man of my peace, in whom I trusted, who eats of

my bread) has lifted up the heel against me.

7. All they that hate me whisper together against me. Here
he seems generally to include both classes of his enemies ;
those who sought to oppress him in an open manner, and in
the character of avowed enemies ; and those who, under the
pretence of friendship, attempted to do the same thing by
deceit and stratagem. Accordingly, he says that all of
them took counsel together about his destruction, just as we
know that wicked men hold much secret consultation respect-
ing their intended deeds of treachery, and whisper to one
another concerning them. Hence he adds the words to medi-
tate, or plot, which he employs to denote their base conspira-
cies and sinful consultations.

8. An evil deed of Belial cleaveth fast to him. From this
verse it appears that they had thus conspired together for his
destruction, on the ground that they regarded him as a wicked
man, and a person worthy of a thousand deaths. The in-
solence and arrogance which they manifested towards him
proceeded from the false and wicked judgment which they
had formed concerning him, and of which he made mention in
the beginning of the psalm. They say, therefore, that an
evil deed of Belial holds him shut up, and, as it were, bound
fast. This the verb p\£\ yatsuk, properly signifies ; but in
translating the verse I have followed the rendering which is

120 COMMENTARY UrON PSALM XLI.

most commonly received, reading cleaveth fast to him, Sfc.
This expression is by others rendered spreadeth upon him, but
this interpretation seems to me to be too constrained. As
to the word Belial, we have already spoken of it in the
eighteenth psalm. But as grammarians maintain that it is
compounded of *h*2, beli, and 7J^, yaal, which signify not to
rise, the expression, thing of Belial, (for so it is literally in
the Hebrew,) I understand in this place as meaning an ex-
traordinary and hateful crime, which, as we commonly say,
can never be expiated, and from which there is no possibility
of escape ; unless, perhaps, some would rather refer it to the
affliction itself under which he laboured, as if his enemies had
said that he was seized by some incurable malady.1 But
whatever may be as to this, his enemies regarded it as ab-
solutely certain that God was altogether hostile to him, and
would never be reconciled towards him, since he was chastis-
ing him with so much severity. When they add in the fol-
lowing clause, he shall never be able to rise again,2 this clearly

1 There seems some difficulty as to what is meant by the words VyVa
nan, debar beliyaal. They are literally a word of Belial. But word in
Hebrew is often used for a thing or matter, Exod. xviii. 16 ; Deut. xvii. 4 ;
1 Kings xiv. 13. And Belial is used by the Hebrews to designate any
detestable wickedness. Thus the original words bring out the meaning
which Calvin fixes upon them ; and in the same sense they are understood
by several critics. l)r Geddes reads " a lawless deed ;" and he explains
the expression as referring to " David's sin in the case of Uriah ; which his
enemies now assign as the cause of his present calamity ; as if they had said,
'This sin hath at length overtaken him,' &c." Horsley reads, "Some
cursed thing presseth heavily upon him ;" and by " some cursed thing"
he understands " the crime which they supposed to be the cause of the
divine judgment upon him." Fry reads, " Some hellish crime cleaveth
unto him." Cresswell adopts the interpretation of M. Flaminius : " They
say, Some load of iniquity presses upon him, (or clings to him,) so that
from the place where he lieth he will rise no more." But there is another
sense which the words will bear. The Septuagint reads, " "Koyog nct^ix,-
vopog\' the Vulgate, " a wicked word ;" the Chaldee, " a perverse word ;''
the Syriac, "a word of iniquity;" and the Arabic, u words contrary to law;"
and so the expression may mean a grievous slander or calumny. This is the
sense in which it is understood by Hammond. " And this," says he, " is said
to cleave to him on whom it is fastened ; it being the nature of calumnies,
when strongly affixed on any, to cleave fast, and leave some evil mark behind
them: Calumniare for tiler, aliquid hcerebity In our vulvar version it is uan
evil disease." And *oi, debar, no doubt sometimes signifies & plague or
pestilence. According to this rendering, the sense will be, he is smitten with
an evil disease on account of his crimes, from which he will never recover.

2 Hammond reads with our English version, Noiv that he lieth he shall
rise up no more, and thinks that this is a proverbial phrase which was in

PSALM XLI. THE BOOK OF PSALMS. 121

shows that they utterly cut off from him all hope of recovery.
And certainly it was a sore temptation to David, who had in
himself the testimony of a good conscience, to think that he was
regarded by men as one who was pursued by the vengeance
of God, nay, that they even cast him headlong into hell.
But it pleased God thus to try his servant, that, trusting to
the testimony of his own conscience, he should pay no regard
to what men might say, or be troubled by the reproaches
they might cast upon him. It was also his design to teach
us, by his example, that we must seek the reward of our
righteousness elsewhere than in this world, since we see with
what unequal balances the world often sets itself to estimate
the difference between virtue and vice.

9. Even the man of my peace. As the very height of all
his miseries, David here declares that he had found the same
treachery in some one, or, indeed, in many of his greatest
friends. For the change of number is very frequent in the
Hebrew language, so that he may speak of several individuals
as if they were only one person. Thus the meaning would
be : Not only the common people, or strangers of whom I had
no knowledge or acquaintance, but my greatest friends, nay,
even those with whom I was most intimate, and those of my
own household, whom I admitted to eat and drink with me
at my table, vaunt themselves reproachfully against me.
Among the Hebrews, the expression, men of peace, denotes
their kinsfolk and connections ; but it was a much closer
alliance, and one which ought to have secured a stricter
observance of the laws of friendship, to eat the bread of David
in company with himself: for it is as if he had employed
the appellation, My companion.1 If, however, any would
rather understand it of some particular traitor than of several
persons, I have no objection to it. To lift up the heel is, in

use among the Hebrews, and which was applied to any sort of ruin, as well
as to that which is effected by bodily disease. " The calumniator," he
observes, " may destroy and ruin as well as the pestilence ; and from him
was David's danger most frequently, and not from a pestilential disease."

1 " Mon compagnon ordinaire, et qui estoit a pot. et a feu avec moy,
ainsi qu'on dit en commun proverbe.'' — Fr. "My usual companion, and one
who, according to the common proverb, had bed and board with me."

122 COMMENTARY UPON PSALM XLI.

my opinion, to be understood metaphorically, and signifies
to rise up disdainfully against a man who is afflicted and
cast down.1 Others explain the expression by to lay wait
secretly ; but the former interpretation is more appropriate,
That the wicked, seeing that David was placed in embar-
rassed circumstances, or already prostrated in the dust, took
occasion from this to assail him indirectly indeed, but, never-
theless, always with insolence ; a thing which usually hap-
pens among people of a wicked and servile disposition.
Christ, in quoting this passage, (John xiii. 18,) applies it to
the person of Judas. And certainly we ought to understand
that, although David speaks of himself in this psalm, yet he
speaks not as a common and private person, but as one who
represented the person of Christ, inasmuch as he was, as it
were, the example after which the whole Church should be
conformed — a point well entitled to our attention, in order
that each of us may prepare himself for the same condition.
It was necessary that what was begun in David should be
fully accomplished in Christ ; and, therefore, it must of
necessity come to pass, that the same thing should be fulfilled
in each of his members, namely, that they should not only
suffer from external violence and force, but also from internal
foes, ever ready to betray them, even as Paul declares that
the Church shall be assailed, not only by " fightings without,"
but also by " fears within," (2 Cor. vii. 5.)

10. Bo thou, 0 Jehovah ! have mercy upon me : raise me up, and

I will recompense them.

11. By this I know that I have been acceptable to thee, because

my enemy doth not triumph over me.

12. And as for me, thou wilt uphold me in my integrity,2 and

establish me before thy face for ever.

13. Blessed be Jehovah, the God of Israel, for ever and ever.

Amen and Amen.

10. Do thou, O Jehovah ! have mercy upon me. From a

1 " Hath lifted against me his heel; i. e. hath spurned me, hath kicked at
me, as a vicious beast of burden does, hath insulted me in my misery.
Comp. Ps. xxxvi. 11." — Cresswell.

2 Or soundness.

PSALM XLI. THE BOOK OF PSALMS. 123

consideration of the wrongful cruelty of his enemies, he again
takes encouragement to pray. And there is included in what
he says a tacit contrast between God and men ; as if he had
said, Since there is to be found no aid or help in the world,
but as, on the contrary, a strange degree of cruelty, or secret
malice, every where prevails, be thou, at least, O Lord !
pleased to succour me by thy mercy. This is the course
which ought to be pursued by all the afflicted, whom the
world unjustly persecutes ; that is to say, they ought not only
to occupy themselves in bewailing the wrongs which are done
them, but they ought also to commend their cause to God :
and the more Satan endeavours to overthrow their faith, and
to distract their thoughts, the more should they fix their
minds attentively on God alone. In using such language, the
Psalmist again ascribes his restoration to the mercy of God
as its cause. What he says in the concluding clause of the
verse of taking vengeance seems harsh and unaccountable.
If he confessed truly and from the heart, in the preced-
ing part of the psalm, that God was just in thus afflicting
him, why does he not extend forgiveness to others, as he
desires that forgiveness should be granted to himself? Surely
it were a shameful abuse of the grace of God, if, after hav-
ing been restored and pardoned by him, we should refuse to
follow his example in showing mercy. Besides, it would
have been a feeling far removed from that of humility or
kindness, for David, even while he was yet in the midst of
death, to have desired revenge. But here two things are to
be taken into account : First, David was not as one of the
common people, but a king appointed by God, and invested
with authority ; and, secondly, It is not from an impulse of
the flesh, but in virtue of the nature of his office, that he is
led to denounce against his enemies the punishment which
they had merited. If, then, each individual indiscriminately,
in taking vengeance upon his enemies, should allege the
example of David in his own defence, it is necessary, first,
to take into account the difference which subsists between
us and David, by reason of the circumstances and position
in which he was placed by God j1 and, secondly, it is neces-

1 " Pour raison dc la condition et estat qu'il avoit dc Dieu." — Fr.

124 COMMENTARY UPON PSALM XLI. 'i

sary to ascertain whether the same zeal which was in him /
reigns also in us, or rather, whether we are directed and \
governed by the same divine Spirit. David, being king, was
entitled, in virtue of his royal authority, to execute the ven-
geance of God against the wicked ; but as to us our hands
are tied. In the second place, As he represented the person
of Christ, so he cherished in his heart pure and holy affec-
tions : and hence it is, that, in speaking as he does in this
verse, he indulged not his own angry spirit, but fulfilled
faithfully the duties of the station to which he had been
called of God. In short, in acting thus, he executed the right-
eous judgment of God, just in the same way as it is lawful for
us to pray that the Lord himself would take vengeance upon
the ungodly ; for, as we are not armed with the power of the
sword, it is our duty to have recourse to the heavenly Judge.
At the same time, in beseeching him to show himself our
guardian and defender, by taking vengeance on our enemies,
we must do so in a calm and composed state of mind, and
exercise a watchful care lest we should give too loose reins to
our desires, by casting off the rule prescribed by the Spirit.
As to David, the duties of his station required that he should
employ means for subduing the rebellious, and that he
should be truly the minister of God in inflicting punishment
upon all the wicked.

11. By this I know thai I have been acceptable to thee. David
now proceeds to the exercise of thanksgiving ; unless, indeed,
by altering the tense of the verb, we would rather with some
read this verse in connection with the preceding, in this way:
In this I shall know that thou favourest me, if thou suffer not
my enemies to triumph over me ; but it suits much better to
understand it as an expression of joy on account of some
deliverance which God had vouchsafed to him. After having:
offered up his prayers, he now ascribes his deliverance to
God, and speaks of it as a manifest and singular benefit he
had received from him. It might, however, be asked, whether
it is a sufficiently sure method of our coming to the knowledge
of God's love towards us, that he does not suffer our enemies
to triumph over us ? for it will often happen, that a man is

PSALM XLI. THE BOOK OF PSALMS. 125

delivered from danger, whom, nevertheless, God does not re-
gard with pleasure; and, besides, the good-will of God towards
us is known chiefly from his word, and not simply by experi-
ence. The answer to this is easy : David was not destitute
of faith, but for the confirmation of it he took advantage of
the helps which God had afterwards added to his word. In
speaking thus, he seems to refer not only to the favour and
good-will which God bears to all the faithful in common, but
to the special favour which God had conferred upon him in
choosing him to be king ; as if he had said, Now, Lord, I am
more and more confirmed in the belief that thou hast vouch-
safed to adopt me to be the first-born among the kings of
the earth. Thus he extends to the whole state of the realm
the help of God, by means of which he had been delivered
from some particular calamity.

12. And as for me, thou wilt uphold me in my integrity.
Some expound the clause thus : That, as David followed after
uprightness, God had stretched out the hand to him. But
this interpretation does not agree very well with a preceding
sentence, in which he acknowledged that he had been justly
punished by God. The calamity w7hich had befallen him
exposed him to the insult and derision of his enemies ; but it
is not likely that they were the authors of it : and hence, it
would have been out of place to have adduced his integrity
for this purpose, because the Lord is said to have respect to
our integrity, when he defends us against our enemies, and
delivers us from the outrage of men. We must therefore
seek another meaning. The Hebrew word which we have
rendered integrity might be referred to the body as well as
the mind, thus : I shall continue sound, because thou wilt
preserve and establish me. He seems, however, to extend
the favour of God still farther ; as if he had said, that he had
been assisted not only once by his hand, but that, during the
whole course of the period he had enjoyed prosperity, he
had always been upheld in safety by the power of God. If
any would rather understand by this term the piety and sin-
cere disposition for which David was distinguished, — and this
meaning would be very suitable, — it will not follow from this
that David boasts of his past life, but only that he declares

126 COMMENTARY UrON TSALM XLT.

that, when brought to the test, or in the midst of the con-
flict, even although Satan and wicked men endeavoured to
shake his faith, he had not turned aside from the fear of
God. By these words, then, he bears testimony to his
patience, because, when sorely vexed and tormented, he had
not forsaken the path of uprightness. If this meaning should
be adopted, it must be observed, that this benefit, namely,
that David continued invincible, and boldly sustained these
assaults of temptation, is immediately after ascribed to God,
and that for the future, David looked for preservation by no
other means than by the sustaining power of God. If the
language should be understood as referring to his external con-
dition, this will be found to suit equally well the scope of the
passage, and the meaning will be this, That God will never
cease to manifest his favour, until he has preserved his ser-
vants in safety, even to the end. As to the form of expres-
sion, that God establishes them before his face, this is said of
those whom he defends and preserves in such a manner,
that he shows by evident tokens the paternal care which he
exercises over them ; as, on the other hand, when he seems
to have forgotten his own people, he is said to hide his face
from them.

13. Blessed be Jehovah, the God of Israel, for ever and ever.1
Here the Psalmist confirms and repeats the expression of

1 The Hebrew Psalter is divided into five books. This is the end of
the first book. The second ends with the 72d psalm, the third with
the 89th, the fourth with the 106th, and the fifth with the 150th. It is
worthy of remark, that each of these five books solemnly concludes with
a distinct ascription of praise to God ; only no distinct doxology appears
at the end of the fifth book, probably because the last psalm throughout
is a psalm of praise. The Jewish writers affirm that this form of benedic-
tion was added by the person who collected and distributed The Psalms
into their present state. How ancient this division is, cannot now be
clearly ascertained. Jerome, in his Epistle to Marcella, and Epiphanius,
speak of The Psalms as having been divided by the Hebrews into five
books ; but when this division was made, they do not inform us. The
forms of ascription of praise, added at the end of each of the five books,
are in the Septuagint version, from which we may conclude that this
distribution had been made before that version was executed. It was
probably made by Ezra, after the return of the Jews from Babylon to
their own country, and the establishment of the worship of God in the new
temple ; and it was perhaps made in imitation of a similar distribution of
the books of Moses. In making this division of the Hebrew Psalter,
regard appears to have been paid to the subject-matter of the psalms.

PSALM XLII. THE BOOK OF PSALMS. 127

thanksgiving contained in a preceding verse. By calling God
expressly the God of Israel, he testifies that he cherished in
his heart a deep and thorough impression of the covenant
which God had made with the Fathers; because it was the
source from which his deliverance proceeded. The term amen
is repeated twice, to express the greater vehemence, and that
all the godly might be the more effectually stirred up to
praise God.

PSALM XLII.

In the first place, David shows that when he was forced to flee by reason
of the cruelty of Saul, and was living in a state of exile, what most of
all grieved him was, that he was deprived of the opportunity of access
to the sanctuary ; for he preferred the service of God to every earthly
advantage. In the second place, he shows that being tempted with
despair, he had in this respect a very difficult contest to sustain. In
order to strengthen his hope, he also introduces prayer and meditation
on the grace of God. Last of all, he again makes mention of the
inward conflict which he had with the sorrow which he experienced.

% To the chief musician. A lesson of instruction to the sons of Korah.

The name of David is not expressly mentioned in the inscription of
this psalm. Many conjecture that the sons of Korah were the authors of
it. This, I think, is not at all probable. As it is composed in the person of
David, who, it is well known, was endued above all others with the spirit
of prophecy, who will believe that it was written and composed for him
by another person ? He was the teacher generally of the whole Church, and
a distinguished instrument of the Spirit. He had already delivered to the
company of the Levites, of whom the sons of Korah formed a part, other
psalms to be sung by them. What need, then, had he to borrow their help,
or to have recourse to their assistance in a matter which he was much
better able of himself to execute than they were? To me, therefore, it
seems more probable, that the sons of Korah are here mentioned because
this psalm was committed as a precious treasure to be preserved by them,
as we know that out of the number of the singers, some were chosen
and appointed to be keepers of the psalms. That there is no mention
made of David's name does not of itself involve any difficulty, since we
see the same omission in other psalms, of which there is, notwithstanding,
the strongest grounds for concluding that he was the author. As to the

128 COMMENTARY UPON PSALM XLIT.

word 5"p»a, maskil, I have already made some remarks upon it in the
thirty-second psalm. This word, it is true, is sometimes found in the
inscription of other psalms besides those in which David declares that he
had been subjected to the chastening rod of God. It is, however, to be
observed, that it is properly applied to chastisements, since the design of
them is to instruct the children of God, when they do not sufficiently
profit from doctrine. As to the particular time of the composition of this
psalm, expositors are not altogether agreed. Some suppose that David
here complains of his calamity, when he was expelled from the throne by
his son Absalom. But I am rather disposed to entertain a different
opinion, founded, if I mistake not, upon good reasons. The rebellion of
Absalom was very soon suppressed, so that it did not long prevent David
from approaching the sanctuary. And yet, the lamentation which he
here makes refers expressly to a loug state of exile, under which he had
languished, and, as it were, pined away with grief. It is not the sorrow
merely of a few days which he describes in the third verse ; nay, the
scope of the entire composition will clearly show that he had languished
for a long time in the wretched condition of which he speaks. It has
been alleged as an argument against referring this psalm to the reign of
Saul, that the ark of the covenant was neglected during his reign, so
that it is not very likely that David at that time conducted the stated
choral services in the sanctuary ; but this argument is not very conclusive :
for although Saul only worshipped God as a mere matter of form, yet
he was unwilling to be regarded in any other light than as a devout man.
And as to David, he has shown in other parts of his writings with what
diligence he frequented the holy assemblies, and more especially on
festival days. Certainly, these words which we shall meet with in Psalm
lv. 14, "We walked unto the house of God in company," relate to the
time of Saul.

1. As the hart crieth1 for the fountains of water, so my soul

crieth after thee, 0 Jehovah !

2. My soul hath thirsted for God, even for the living God:

when shall I come to appear before the face of God ?

3. My tears have been my bread day and night, while they say

daily to me, Where is thy God ?

1. As the hart crieth for the fountains of ivater, #*c. The
meaning of these two verses simply is, that David preferred to

1 Horsley also reads, " crieth." In the Hebrew it is " brayeth." In
Hebrew there are distinct words to mark the peculiar cries of the hart, the
bear, the lion, the zebra, the wolf, the horse, the dog, the cow, and the
sheep. The distressing cry of the hart seems to be here expressed.
Being naturally of a hot and sanguine constitution, it suffers much from
thirst in the Oriental regions. When in want of water, and unable to

PSALM XLIT. THE BOOK OF PSALMS. 129

all the enjoyments, riches, pleasures, and honours of this
world, the opportunity of access to the sanctuary, that in this
way he might cherish and strengthen his faith and piety by
the exercises prescribed in the Law. When he says that he
cried for the living God, we are not to understand it merely
in the sense of a burning love and desire towards God : but
we ought to remember in what manner it is that God allures
us to himself, and by what means he raises our minds upwards.
He does not enjoin us to ascend forthwith into heaven, but,
consulting our weakness, he descends to us. David, then,
considering that the way of access was shut against him,
cried to God, because he was excluded from the outward
service of the sanctuary, which is the sacred bond of inter-
course with God. I do not mean to say that the observance
of external ceremonies can of itself bring us into favour with
God, but they are religious exercises which we cannot bear
to want by reason of our infirmity. David, therefore, being
excluded from the sanctuary, is no less grieved than if he had
been separated from God himself. He did not, it is true,
cease in the meantime to direct his prayers towards heaven,
and even to the sanctuary itself; but conscious of his own
infirmity, he was specially grieved that the way by which
the faithful obtained access to God was shut against him.
This is an example which may well suffice to put to shame
the arrogance of those who without concern can bear to be
deprived of those means,1 or rather, who proudly despise
them, as if it were in their power to ascend to heaven in a
moment's flight ; nay, as if they surpassed David in zeal and
alacrity of mind. We must not, however, imagine that the
prophet suffered himself to rest in earthly elements, 2 but only

find it, it makes a mournful noise, and eagerly seeks the cooling river ; and
especially when pursued over the dry and parched wilderness by the
hunter, it seeks the stream of water with intense desire, and braying
plunges into it with eagerness, as soon as it has reached its wished-for
banks, at once to quench its thirst and escape its deadly pursuers. It is
the female hart which is here meant, as " brayeth" is feminine, and as the
reading of the LXX. also shows, which is vj s'koe.fpos.

1 " Qui ne soucientpas beaucoup d'estre privez de ces moyens." — Fr.

2 " C'est assavoir, es ceremonies externes commandees en la Loy." — Fr.
marg. u That is to say, in the external ceremonies commanded by the
Law."

VOL. II. I

130 COMMENTARY UPON PSALM XLIT.

that he made use of them as a ladder, by which he might
ascend to God, finding that he had not wings with which to
fly thither. The similitude which he takes from a hart is
designed to express the extreme ardour of his desire. The
sense in which some explain this is, that the waters are
eagerly sought by the harts, that they may recover from
fatigue ; but this, perhaps, is too limited. I admit that if the
hunter pursue the stag, and the dogs also follow hard after it,
when it comes to a river it gathers new strength by plung-
ing into it. But we know also that at certain seasons of the
year, harts, with an almost incredible desire, and more in-
tensely than could proceed from mere thirst, seek after water ;
and although I would not contend for it, yet I think this is
referred to by the prophet here.

The second verse illustrates more clearly what I have
already said, that David does not simply speak of the pre-
sence of God, but of the presence of God in connection with
certain symbols ; for he sets before himself the tabernacle,
the altar, the sacrifices, and other ceremonies by which God
had testified that he would be near his people ; and that it
behoved the faithful, in seeking to approach God, to begin
by those things. Not that they should continue attached
to them, but that they should, by the help of these signs
and outward means, seek to behold the glory of God,
which of itself is hidden from the sight. Accordingly, when
we see the marks of the divine presence engraven on the
word, or on external symbols, we can say with David that
there is the face of God, provided we come with pure hearts
to seek him in a spiritual manner. But when we imagine
God to be present otherwise than he has revealed himself in
his word, and the sacred institutions of his worship, or when
we form any gross or earthly conception of his heavenly
majesty, we are only inventing for ourselves visionary repre-
sentations, which disfigure the glory of God, and turn his
truth into a lie.

3. My tears have been my bread. Here the Psalmist men-
tions another sharp piercing shaft with which the wicked and
malevolent grievously wounded his heart. There can be no

PSALM XLII. THE BOOK OF PSALMS. 131

doubt that Satan made use of such means as these to fan the
flame that consumed him with grief. " What," we may sup-
pose that adversary to say, " wouldst thou have ? Seest thou
not that God hath cast thee off? For certainly he desires
to be worshipped in the tabernacle, to which you have
now no opportunity of access, and from which you are as it
were banished." These were violent assaults, and enough to
have overturned the faith of this holy man, unless, supported
by the power of the Spirit in a more than ordinary degree,
he had made a strong and vigorous resistance. It is evident
that his feelings had been really and strongly affected. We
may be often agitated, and yet not to such an extent as to
abstain from eating and drinking ; but when a man volun-
tarily abstains from food, and indulges so much in weeping,
that he daily neglects his ordinary meals, and is continually
overwhelmed in sorrow, it is obvious that he is troubled in no
light degree ; but that he is wounded severely, and even to
the heart.1 Now, David says, that he did not experience
greater relief in any thing whatever than from weeping ;
and, therefore, he gave himself up to it, just in the same
manner as men take pleasure and enjoyment in eating ; and
this he says had been the case every day, and not only for a
short time. Let us, therefore, whenever the ungodly triumph
over us in our miseries, and spitefully taunt us that God is
against us, never forget that it is Satan who moves them to
speak in this manner, in order to overthrow our faith ; and
that, therefore, it is not time for us to take our ease, or to
yield to indifference, when a war so dangerous is waged
against us. There is still another reason which ought to
inspire us with such feelings, and it is this, that the name of
God is held up to scorn by the ungodly ; for they cannot
scoff at our faith without greatly reproaching him. If, then,
we are not altogether insensible, we must in such circum-
stances be affected with the deepest sorrow.

1 " Mais qu'il est naure a bon escient et jusques an bout." — Fr.

132 COMMENTARY UPON PSALM XLII.

4. When I remember these things,1 I pour out my soul within

me, because I had gone in company with them, [literally
in number,] leading them even to the house of God, with the
voice of joy and praise, even the multitude dancing for joy.2

5. 0 my soul ! why art thou cast down ? and why art thou dis-

quieted within me ? Wait thou upon God : for I shall yet
praise him for the helps [or salvations] of his countenance.

6. 0 my God ! my soul is cast down within me, when I remem-

ber thee from the land of Jordan and of Hermonim, [or,
and from the Her mons,] from the hill Mizar.

4. When I remember these things. This verse is somewhat ob-
scure, on account of the variation of the tenses in the Hebrew.
And yet I have no doubt that the true and natural sense is,
that David, when he called to remembrance his former con-'
dition, experienced so much the greater sadness by comparing
it with his present condition. The remembrance, I say, of the
past had no small influence in aggravating his misery, from
the thought that he, who had formerly acted the part of a
leader and standard-bearer in conducting others to the holy
assemblies, should now be debarred from access to the temple.
We know that those who have been accustomed to suffering
from their childhood become insensible to it, and the very con-
tinuance of misery produces in us a certain degree of callous-
ness, so that we cease to think of it, or to regard it as anything
unusual. It is different with those who have not been so
accustomed to it. And, therefore, it is no wonder if David,

1 " Things" is a supplement. Boothroyd prefers reading " these times."

2 In this verse, there is evidently a reference to the festive religious
solemnities of the Jews, in which singing and dancing were used. These
also formed an eminent part of the religious rites of the ancient Greeks
and other heathen nations. Among the Greeks at the present day, it is
the practice for a lady of distinction to lead the dance, and to be followed
by a troop of young females, who imitate her steps, and if she sings, make
up the chorus. This serves to throw light on the description given of
Miriam, when she "took a timbrel in her hand, and all the women went
out after her with timbrels and dances," (Exod. xv. 20.) She led the
dance ; they followed and imitated her steps. When David " danced
before the Lord" at the bringing up of the ark, "with shouting and with
the sound of the trumpet," it is probable that he was accompanied by
others whom he led in the dance, (2 Sam. vi. 15, 16.) To this practice
there is evidently an allusion in this passage ; and the allusion greatly
enhances its beauty.

PSALM XLII. THE BOOK OF PSALMS. 133

who had been not one of the common people, but who had
lately occupied a chief place among the princes, and had been
leader of the foremost ranks among the faithful, should be more
grievously disquieted, when he saw himself utterly cast off, and
not admitted to a place even among the lowest. Accordingly,
I connect the demonstrative pronoun these with the declara-
tion which follows, namely, that he remembered how he had
been accustomed to mingle in the company of the godly, and
to lead them to the house of God. To pour out the soul is
taken metaphorically by some for to give utterance to his grief;
others are of opinion, that it signifies to rejoice greatly, or, as
we commonly speak, to be melted or dissolved in joy. It
appears to me that David rather means to say, that his affec-
tions were, as it were, melted within him, whether it were
from joy or sorrow. As the soul of man sustains him, so
long as it keeps its energies collected, so also it sinks within
him, and, as it were, vanishes away, when any of the affec-
tions, by excessive indulgence, gains the ascendancy.1 Ac-
cordingly, he is said to pour out his soul, who is so excited,
that his affections lose their vigour, and begin to flow out.
David's language implies, that his soul melted and fainted
within him by the greatness of his sorrow, when he thought
of the condition from which he had fallen. If any would
rather understand it of joy, the language will admit of such
an illustration as this : Formerly I took such a delight in
walking foremost in the ranks of the people, and leading them
in procession to the sanctuary, that my heart melted within
me for joy, and I was quite transported with it : if, there-
fore, I should again be restored to the same happy condition,
all my feelings would be ravished with the same delight. I
have, however, already stated what appeared to me to be
the best exposition. We must not suppose that David had
been overwhelmed with the sorrow of the world ; but, as in
his present misery he discerned the wrath of God, he sor-
rowed after a godly sort, because, by his own fault, he had
provoked the displeasure of God against him. And, even

1 "Car ainsi que Tame de rhomme le soustient tandis qu'elle conserve sa
vigueur et la tient comme amasse, aussi elle se fond, et par maniere de dire,
s'esvanouit quand quelque affection desmesuree vient a y do miner " — Fir.

134 COMMENTARY UPON PSALM XLII.

without touching this reason of his sorrow, we see the source
from which it proceeded. Even when afflicted by so many
personal privations, he is nevertheless grieved only for the
sanctuary, thereby showing that it would have been less
distressing to him to have been deprived of life, than to con-
tinue in a state of exile from the presence of God. And,
indeed, the way in which we ought to regulate all our affec-
tions is this, That, on the one hand, our joy may have
respect to the paternal love and favour of God towards us,
and that, on the other, the only cause of our grief may
arise from feeling that he is angry with us. This is the
" godly sorrow" of which Paul speaks, 2 Cor. vii. 10. By
the term number, which in the Hebrew is called "]D, sack,
David, I have no doubt, intended ranks, or companies in pro-
cession ; for when they went to the tabernacle on the holy
days, they went not in confusion or in crowds, but walked
in regular order, (Luke ii. 44.)

5. O my soul ! why art thou cast down 9 From this it ap-
pears that David contended strongly against his sorrow, lest
he should yield to temptation : but what we ought chiefly to
observe is, that he had experienced a strong and bitter con-
test before he obtained the victory over it ; or we might rather
say, that he was not delivered from it after one alarming
assault, but was often called upon to enter into new scenes of
conflict. It need not excite our wonder that he was so much
disquieted and cast down, since he could not discern any sign
of the divine favour towards him. But David here repre-
sents himself as if he formed two opposing parties. In so
far as in the exercise of faith he relied upon the promises of
God, being armed with the Spirit of invincible fortitude, he
set himself, in opposition to the affections of his flesh, to re-
strain and subdue them ; and, at the same time, he rebuked his
own cowardice and imbecility of heart. Moreover, although
he carried on war against the devil and the world, yet he
does not enter into open and direct conflict with them, but
rather regards himself as the enemy against whom he desires
chiefly to contend. And doubtless the best way to overcome
Satan is, not to go out of ourselves, but to maintain an in-

PSALM XLII, THE BOOK OF PSALMS. 135

ternal conflict against the desires of our own hearts. It
ought, however, to be observed, that David confesses that
his soul was cast down within him : for when our infirmities
rise up in vast array, and, like the waves of the sea, are ready
to overwhelm us, our faith seems to us to fail, and, in conse-
quence, we are so overcome by mere fear, that we lack cour-
age, and are afraid to enter into the conflict. Whenever,
therefore, such a state of indifference and faint-heartedness
shall seize upon us, let us remember, that to govern and sub-
due the desires of their hearts, and especially to contend
against the feelings of distrust which are natural to all, is a
conflict to which the godly are not unfrequently called. But
here there are two evils specified, which, however apparently
different, yet assail our hearts at the same time ; the one is
discouragement, and the other disquietude. When we are
quite downcast, we are not free of a feeling of disquietude,
which leads us to murmur and complain. The remedy to
both of them is here added, hope in God, which alone in-
spires our minds, in the first place, with confidence in the
midst of the greatest troubles ; and, secondly, by the exer-
cise of patience, preserves them in peace. In what follows,
David very well expresses the power and nature of hope by
these words, I shall yet -praise him; for it has the effect of
elevating our thoughts to the contemplation of the grace of
God, when it is hidden from our view. By the term yet, he
confesses that for the present, and in so far as the praises of
God are concerned, his mouth is stopped, seeing he is op-
pressed and shut up on all sides. This, however, does not
prevent him from extending his hope to some future distant
period; and, in order to escape from his present sorrow, and, as
it were, get beyond its reach, he promises himself what as yet
there was no appearance of obtaining. Nor is this an imagi-
nary expectation produced by a fanciful mind ; but, relying
upon the promises of God, he not only encourages himself
to cherish good hope, but also promises himself certain de-
liverance. We can only be competent witnesses to our
brethren of the grace of God when, in the first place, we
have borne testimony to it to our own hearts. What fol-
lows, The helps of his countenance, may be differently ex-

136 COMMENTARY UPON PSALM XLII.

pounded. Commentators, for the most part, supply the word
■for : so that, according to this view, David here expresses the
matter or cause of thanksgiving — that yet he would give praise
or thanks to God for the help of his countenance. This inter-
pretation I readily admit. At the same time, the sense will
not be inappropriate if we read the terms separately, thus :
helps or salvations are from the countenance of God; for as
soon as he is pleased to look upon his people he sets them in
safety. The countenance of God is taken for the manifestation
of his favour. His countenance then appears serene and gra-
cious to us ; as, on the contrary, adversity, like the intervening
clouds, darkens or obscures its benign aspect.

6. O my God! my soul is cast down within me. If we sup-
pose that this verse requires no supplement, then it will con-
sist of two distinct and separate sentences. Literally it may
be read thus : O my God I my soul is cast down within me,
therefore will I remember thee, Sfc. But the greater number
of expositors render the word p-y$J, al-ken, by forasmuch
as, or because, so that it is employed to express the reason of
what is contained in the preceding clause. And certainly
it would be very appropriate in this sense, That as often as
David, from the land of Jordan, in which he now lay hid
as an exile, set himself to think of the sanctuary, his sorrow
was so much the more increased. If, however, any would
rather, as I have already observed, distinguish this verse into
two parts, it must be understood as meaning that David
thought of God in his exile, not to nourish his grief, but to
assuage it. He did not act the part of those who find no
relief in their afflictions but in forgetting God ; for although
wounded by his hand, he, nevertheless, failed not to acknow-
ledge him to be his physician. Accordingly, the import of
the whole verse will be this, I am now living in a state of
exile, banished from the temple, and seem to be an alien from
the household of God ; but this will not prevent me from re-
garding him, and having recourse to him : I am now deprived
of the accustomed sacrifices, of which I stand much in need,
but he has not taken from me his word. As, however, the
first interpretation is the one more generally received, and

PSALM XLII. THE BOOK OF PSALMS. 137

this also seems to be added by way of exposition, it is
better not to depart from it. David then complains that
his soul was oppressed with sorrow, because he saw himself
cast out of the Church of God. At the same time, there is
in these words a tacit contrast ;* as if he had said, It is not
the desire to be restored to my wife, or my house, or any of
my possessions, which grieves me so much as the distressing
consideration, that I now find myself prevented from taking
part in the service of God. We ought to learn from this,
that although we are deprived of the helps which God has
appointed for the edification of our faith and piety, it is,
nevertheless, our duty to be diligent in stirring up our
minds, that we may never suffer ourselves to be forgetful of
God. But, above all, this is to be observed, that as in the
preceding verse we have seen David contending courageously
against his own affections, so now we here see by what
means he stedfastly maintained his ground. He did this
by having recourse to the help of God, and taking refuge in
it as in a holy sanctuary. And, assuredly, if meditation upon
the promises of God do not lead us to prayer, it will not
have sufficient power to sustain and confirm us. Unless God
impart strength to us, how shall we be able to subdue the
many evil thoughts which constantly arise in our minds ?
The soul of man serves the purpose, as it were, of a work-
shop to Satan in which to forge a thousand methods of de-
spair. And, therefore, it is not without reason that David,
after a severe conflict with himself, has recourse to prayer,
and calls upon God as the witness of his sorrow. By the
land of Jordan is to be understood that part of the country
which, in respect of Judea, was beyond the river of that
name. This appears still more clearly from the word Her-
monim or Hermons. Hermon was a mountainous district,
which extended to a considerable distance ; and because it
had several tops, was called in the plural number Hermonim.2

1 " C'esta dire, consideration d'autres choses a l'opposite." — Fr. marg.
"That is to say, the consideration of other things quite opposite."

2 Just as we say the Alps and the Appenines. The Hermons formed
part of the ridge of the high hills called Antilibanus. The sources of the
Jordan are in the vicinity. Davidson reads, u From the land of Jordan^

138 COMMENTARY UPON PSALM XLII.

Perhaps David also has purposely made use of the plural
number on account of the fear by which he was forced fre-
quently to change his place of abode, and wander hither and
thither. As to the word Mizar, some suppose that it was
not the proper name of a mountain, and therefore translate
it little, supposing that there is here an indirect comparison
of the Hermons with the mountain of Sion, as if David
meant to say that Sion, which was comparatively a small hill,
was greater in his estimation than the lofty Hermons ; but
it appears to me that this would be a constrained inter-
pretation.

7. Depth calleth unto depth1 at the noise of thy waterspouts :2 all

thy waves and thy floods have passed over me.

8. Jehovah will command his loving -kindness by day : and by

night his song shall be with me ; and prayer to the God of
my life.

7. Depth calleth unto depth. These words express thegrie-
vousness, as well as the number and long continuance, of the
miseries which he suffered ; as if he had said, I am oppress-

even of the Hermons ; the two expressions signifying the same district." —
Sacred Hcrmeneutics, p. 667.

1 " Un abysme crie a l'autre abysme." — Fr. " One depth crieth to an-
other depth.'1

2 A waterspout is a large tube or cylinder formed of clouds, by means
of the electric fluid, the base being uppermost, and the point let down per-
pendicularly from the clouds. It has a particular kind of circular motion
at the point ; and being hollow within attracts vast quantities of water ;
which it frequently pours down in torrents on the earth or the sea. So
great is the quantity of water, and so sudden and precipitate the fall, that
if it happen to break on a vessel, it shatters it to pieces, and sinks it in an
instant. Those waterspouts which Dr Shaw saw in the Mediterranean,
he informs us, "seemed to be so many cylinders of water falling down from
the clouds ;" and he states, that they " are more frequent near the capes
of Latikea, Greego, and Carmel, than in any other part of the Mediter-
ranean."— {Travels, p. 333.) " These are all places," as Harmer observes,
" on the coast of Syria, and the last of them every body knows in Judea,
it being a place rendered famous by the prayers of the prophet Elijah.
The Jews then could not be ignorant of what happened on their coasts ;
and David must have known of these dangers of the sea, if he had not
actually seen some of them." — (Observations, vol. iii. p. 222.) In the
description of a violent and dangerous storm at sea, by which he here por-
trays his great distress, he would, therefore, naturally draw his imagery
from these awful phenomena, which were of frequent occurrence on the
Jewish coasts.

PSALM XLII. THE BOOK OF PSALMS. 139

ed not only with one kind of misery, but various kinds of
distress return one after another, so that there seems to be
neither end nor measure to them. In the first place, by the
term depth, he shows that the temptations by which he was
assailed were such, that they might well be compared to gulfs
in the sea; then he complains of their long continuance,
which he describes by the very appropriate figure, that his
temptations cry out from a distance, and call to one another.
In the second part of the verse, he continues the same meta-
phor, when he says, that all the waves and floods of God have
passed over his head. By this he means that he had been
overwhelmed, and as it were swallowed up by the accumula-
tion of afflictions. It ought, however, to be observed, that he
designates the cruelty of Saul, and his other enemies, floods
of God, that in all our adversities we may always remember
to humble ourselves under the mighty hand of God which
afflicts us. But it is of importance to go beyond this, and to
consider, that if it should please God to rain with violence
upon us, as soon as he shall have opened his sluices or water-
spouts, there will be no termination to our miseries till he is
appeased ; for he has in his power means marvellous and un-
known for executing his vengeance against us. Thus, when
once his anger is kindled against us, there will be not only
one depth to swallow us up, but depth will call unto depth.
And as the insensibility of men is such, that they do not stand
in awe of the threatenings of God, to the degree in which
they ought, whenever mention is made of his vengeance, let
us recall this verse to our recollection.

8. Jehovah will command his loving-kindness by day. The
verb here used is of the future tense ; but I do not deny that,
according to the Hebrew idiom, it might be rendered in the
past tense, as some do who think that David here enumer-
ates the benefits which he had formerly received from God,
in order by contrast to add greater force to the complaint
which he makes of his present sad and miserable condition ;
as if he had said, How comes it to pass that God, who
formerly manifested so much kindness towards me, having
as it were changed his mind, now deals towards me with

140 COMMENTAKY UPON PSALM XLII.

great severity ? But as there is no sufficient reason for
changing the tense of the verb, and as the other interpreta-
tion seems more in accordance with the scope of the text,
let us adhere to it. I do not, indeed, positively deny, that
for the strengthening of his faith, David calls to memory the
benefits which he had already experienced from God ; but I
think that he here promises himself deliverance in future,
though it be as yet hidden from him. I have, therefore, no
desire to raise any discussion regarding the verb, whether
it should be taken in the future or in the past tense, pro-
vided only it be fully admitted that the argument of David
is to this effect : Why should I not expect that God will
be merciful to me, so that in the day-time his loving-kind-
ness may be manifested towards me, and by night upon my
bed a song of joy be with me ? He, no doubt, places this
ground of comfort in opposition to the sorrow which he
might well apprehend from the dreadful tokens of the divine
displeasure, which he has enumerated in the preceding verse.
The prayer of which he speaks in the end of the verse is not
to be understood as the prayer of an afflicted or sorrowful
man ; but it comprehends an expression of the delight which
is experienced when God, by manifesting his favour to us,
gives us free access into his presence. And, therefore, he
also calls him the God of his life, because from the knowledge
of this arises cheerfulness of heart.

9. / will say to God my rock, Why hast thou forgotten me ? Why
go I mourning because of the oppression of the enemy ?

10. It is as a wound1 in my bones when my enemies reproach

me, saying to me daily, Where is thy God ?

11. 0 my soul I why art thou cast down ? and why art thou dis-

quieted within me ? Hope in God ; for I shall yet praise him,
the helps [or salvations] of my countenance, and my God.

9. / will say to God my rock. If we read the preceding
verse in the past tense, the meaning of this verse will be,
Since God has, in this way, heretofore shown himself so
kind towards me, I will pray to him now with so much the

1 " Ou, tuerie." — Fr. marg. " Or, slaughter."

PSALM XLTI. THE BOOK OF PSALMS. 141

greater confidence : for the experience which I have had of
his goodness will inspire me with courage. But if the pre-
ceding verse is rendered in the future tense, David, in this
verse, combines the prayer which it contains with the reflec-
tions which faith led him to make. And, surely, whoever,
from a persuasion of the paternal love of God, anticipates for
himself the same favour which David has just described, will
also be induced from his example to pray for it with greater
confidence. The meaning, then, will be this : Since I
expect that God will be favourable to me, inasmuch as by
day he manifests his favour towards me, and continues to do
this, so that even by night I have occasion to praise him, I
will bewail the more frankly my miseries before him, saying,
O Lord ! my rock, ichy hast thou forgotten me ? In making
such a complaint, the faithful are not to be understood as
meaning that God has utterly rejected them : for if they did
not believe that they were under his care and protection, it
were in vain for them to call upon him. But they speak in
this manner according to the sense of the flesh. This for-
getfulness, then, relates both to outward appearance, and
to the disquietude by which the faithful are troubled accord-
ing to the flesh, although, in the meantime, they rest assured
by faith that God regards them, and will not be deaf to their
request.

10. It is as a slaughter in my bones. This verse is somewhat
involved in point of expression ; but as to the meaning of it
there is no obscurity. David here affirms that the grief which
he experienced from the reproaches of his enemies, wounded
him in no degree less than if they had pierced through his
bones. The word HV^j beretsach, signifies killing; and,
therefore, I have retained this idea in the translation of it.
And yet I do not condemn the opinion of those who render it
a slaughtering sword.1 There is here a difference as to the

1 The original word rcn, retsach, is constantly used in prose for a homi-
cide, or murderer, being derived from the verb nn, ratsach, which signifies
to slay, to murder ; and although it is not used in any other passage for a
sicord, " it may," as Horsley observes, " very naturally, in poetry, be
applied to the instrument of slaughter, the sword." In support of this
view, he refers to a passage in one of the tragedies of Sophocles, in which

142 COMMENTARY UPON PSALM XLII.

reading, arising from the great similarity which there is be-
tween the two letters 21, beth, and 3, caph, the mark of simi-
litude. As the letter ^, beth, is often superfluous, I would
rather be disposed, in a doubtful matter like this, to omit it
altogether. But as I have said, the sense is perfectly plain,
except that interpreters do not seem to take this sufficiently
into their consideration, that by the terms my bones, the bit-
terness of grief is referred to ; for we feel much more acutely
any injury which is done to the bones, than if a sword should
pierce the bowels, or the other parts of the body which are
soft and yielding. Nor should the children of God regard
this similitude as hyperbolical ; and if one should wonder why
David took so sorely to heart the derision of his enemies,
he only manifests in this his own insensibility. For of all
the bitter evils which befall us, there is nothing which can
inflict upon us a severer wound than to see the wicked tear
in pieces the majesty of God, and endeavour to destroy and
overturn our faith. The doctrine taught by Paul, (Gal. iv.
24,) concerning the persecution of Ishmael, is well known.
Many consider his childish jesting as of little moment, but
as it tended to this effect, that the covenant of God should
be esteemed as a thing of no value, it is on that account,
according to the judgment of the Holy Spirit, to be accounted
a most cruel persecution. David, therefore, with much pro-
priety, compares to a slaughtering sword, which penetrates
even within the bone3 and marrow, the derision of his ene-
mies, by which he saw his own faith and the word of God
trampled under foot. And would to God that all who boast
themselves of being his children would learn to bear their
private wrongs more patiently, and to manifest the same
vehement zeal for which David is here distinguished, when
their faith is assailed to the dishonour of God, and when
the word also which gives them life is included in the same
reproach !

11. O my soul! why art thou cast down? This repetition

Ajax calls his sword, upon which he is about to fall, ' 0 otpctytvg ; which
gives the literal rendering of the Hebrew rra-i, retsach, murderer. Horsley's
rendering is, " While the sword is in my bones."

PSALM XLII. THE BOOK OF PSALMS. 143

shows us that David had not so completely overcome his
temptations in one encounter, or by one extraordinary effort,
as to render it unnecessary for him to enter anew into the
same conflict. By this example, therefore, we are admon-
ished, that although Satan, by his assaults, often subjects us
to a renewal of the same trouble, we ought not to lose our
courage, or allow ourselves to be cast down. The latter part
of this verse differs from the fifth verse in one word, while
in every other respect they agree. In the fifth verse, it is
the helps of his countenance, but here we have the relative
pronoun of the first person, thus, The helps of my countenance.
Perhaps in this place, the letter \ vau, which in the Hebrew
language denotes the third person, is wanting. Still, as all
the other versions agree in the reading which I have adopted,1
David might, without any absurdity, call God by this desig-
nation, The helps or salvations of MY countenance, inasmuch
as he looked with confidence for a deliverance, manifest and
certain, as if God should appear in a visible manner as his
defender, and the protector of his welfare. There can, how-
ever, be no doubt, that in this place the term helps or salva-
tions is to be viewed as an epithet applied to God ; for imme-
diately after it follows, and my God.

1 All the ancient versions, with the exception of the Chaldee, read both
in this and the fifth verse, " my countenance." Hammond thinks that
as these words are the burden of this and the following psalm, and as
the meaning of the other words of the sentence in which they occur is
the same in the different verses, it is not improbable that the old reading
in both places may have been " my countenance."

144 COMMENTARY UPON PSALM XLIIT.

PSALM XLIIL

This psalm is very similar to the preceding.1 David, who probably was
the author of it, being chased and driven out of his country by the
unjust violence and tyranny of his enemies, calls upon God for ven-
geance, and encourages himself to hope for restoration.

1. Judge me, O God I and plead my cause : deliver me from

the cruel [or unmerciful] nation, free me from the deceitful

and wicked man.
2.~ For thou art the God of my strength; why art thou estranged

from me ? why go I sad because of the oppression of the

enemy ?

3. Send forth thy light and thy truth : let them direct me, let

them conduct me to thy holy hill, and to thy tabernacles.

4. And I will go to the altar of God, to God my exceeding joy,

[literally the joy of my rejoicing :] and I will praise thee
upo.i the harp, 0 God I my God.

5. 0 my soul ! why art thou cast down ? and why art thou dis-

quieted within me ? for I will yet praise him who is the
help of my countenance, and my God.

1. Judge me, O God! David, in the first place, complains
of the extreme cruelty of his enemies ; but in the verses
which immediately follow, he shows that there was nothing
which he felt to be more grievous, than to be deprived of the
opportunity of access to the sanctuary. We have an evi-
dence of his enjoying the testimony of a good conscience in

1 This and the preceding psalm have been considered by the greater
number of critics as having originally formed only one psalm, and they
make but one in forty-six MSS. "The similarity of the style, sentiment, and
metrical structure, and the occurrence of the intercalary verse at verses 5th
and 10th of Psalm xlii., and verse 5th of Psalm xliii., confirm this opinion.
" The fact, indeed," says Williams, " is self-evident, and easily accounted
for. The Jewish choristers having, on some occasion, found the anthem
too long, have divided it for their own conveniency, (no uncommon thing
among choristers,) and, being once divided, it was ignorantly supposed it
ought to be so divided."

PSALM XLTII. THE BOOK OF PSALMS. 145

this, that he commends the defence of his cause to God.
The term judge, which he first makes use of, is nothing else
than to undertake the defence of ones cause ; and he expresses
his meaning more clearly by adding, plead my cause. The
substance and object of his prayer, indeed, were, that he
might be delivered from the wicked and malicious men by
whom he was undeservedly persecuted. But as it is to the
miserable and guiltless, who are wrongfully afflicted, that God
promises his help, David, in the first place, submits himself to
be examined by him, that, having discovered and thoroughly
proved the rectitude of his cause, he may at length grant
him aid. And as it is a most cheering source of consolation
for us to find that God disdains not to take cognizance of our
cause, so also, it is vain for us to expect that he will avenge
the injuries and wrongs which are done to us, unless our
own integrity be so manifest as to induce him to be favour-
able to us against our adversaries. By the unmerciful nation
is to be understood the whole company of David's enemies,
who were cruel, and destitute of all the feelings of humanity.
What follows, concerning the deceitfid and wicked man, might
indeed be applied to Saul ; but it seems rather to be a form
of speech in which, by enallage, the singular number is used
for the plural.

2. For thou art the God of my strength. This verse differs
very little from the ninth verse of the preceding psalm, and
the difference consists more in words than in matter. Setting
as a shield against temptation the fact, that he had experi-
enced the power of God to be present with him, he complains
that his life is spent in mourning, because he sees himself as
it were abandoned to the will of his enemies. He considered
it absolutely certain that his enemies had no power to do him
harm except in so far as the Lord permitted them ; and there-
fore he asks, as if it were something altogether unaccountable,
how it happened that his enemies prevailed against him
whilst he was under the assured protection and guardianship
of God. From this he gathers courage to pray, that God
would be pleased again to manifest his favour, which he
seemed to have hid from him for a time. The term light is

VOL. II. K

140 COMMENTARY UPON TSALM XLIIT.

to be understood as denoting favour ; for as adversities not
only obscure the face of God, but also overcast the heavens,
as it were, with clouds and fogs, so also, when we enjoy the
divine blessing which makes rich, it is like the cheerful light
of a serene day shining around us ; or rather the light of life,
dispelling all that thick obscurity which overwhelmed us in
sorrow. By this word the Psalmist intimates two things ;
first, that all our miseries arise from no other source than this,
that God withdraws from us the tokens of his paternal love ;
and, secondly, that as soon as he is pleased to manifest to-
wards us his serene and gracious countenance, deliverance
and salvation also arise to us. lie adds truth, because he ex-
pected this light only from the promises of God. The unbe-
lieving desire the favour of God, but they do not raise their
eyes to his light ; for the natural disposition of man always
tends towards the earth, unless his mind and all his feelings
are raised up on high by the word of God. In order, then,
to encourage himself in the hope of obtaining the grace of
God, David rests with confidence in this, that God, who is
true, and cannot deceive any, has promised to assist his ser-
vants. We must therefore explain the sentence thus : Send
forth thy light, that it may be a token and testimony of thy
truth, or that it may really and effectually prove that thou
art faithful and free from all deceit in thy promises. The know-
ledge of the divine favour, it is true, must be sought for
in the Word of God ; nor has faith any other foundation
on which it can rest with security except his word ; but
when God stretches out his hand to help us, the experience
of this is no small confirmation both of the word and of faith.
David declares what was the chief object of his desire, and
what end he had in view in seeking deliverance from his cala-
mities, when he says, Let them direct me, and lead me to thy holy
MIL As the chief cause of his sorrow consisted in his being
banished from the congregation of the godly, so he places
the height of all his enjoyments in this, that he might be at
liberty to take part in the exercises of religion, and to worship
God in the sanctuary. Tacitly, indeed, David makes a vow
of thanksgiving to God ; but there can be no doubt, that by
these words he intimates, that the end which he had in view

PSALM XLIII. TIIE BOOK OF PSALMS. 147

in seeking deliverance from his afflictions was, that as for-
merly he might be at liberty to return to the sanctuary, from
which he was driven by the tyranny of his enemies. And it
deserves to be particularly noticed, that although he had
been deprived of his wife, spoiled of his goods, his house, and
all his other earthly comforts, yet he always felt such an
ardent desire to come to the temple, that he forgot almost
every thing else. But it is enough for me at present briefly
to notice this, as in the preceding psalm I have treated at
greater length of this holy desire of David, which ought to
be imitated by all the faithful.1 Still, however, it might be
asked, How it is that mention is here made of Mount Sion,
which was not appointed to the service of God till after the
death of Saul ? The only solution of this difficulty which I
can give is, that David, composing this psalm at an after
period of his life, employs, in accordance with the revelation
which had subsequently been given to him, language which
otherwise he would have used more generally in speaking
only of the tabernacle, and without at all specifying the
place.2 In this I see no inconsistency.

4. And I will go to the altar of God. Here he promises to
God a solemn sacrifice, in commemoration of the deliverance
which he should obtain from him ; for he speaks not only of
the daily or ordinary service, but in making mention of the
altar on which it was customary to offer the peace-offerings,
he expresses the token of gratitude and thanksgiving of which
I have spoken. For this reason, also, he calls God the God
of his joy, because, being delivered from sorrow, and restored
to a state of joy, he resolves to acknowledge openly so great
a benefit. And he calls him the joy of his rejoicing, that he
may the more illustriously set forth the grace of his de-
liverance. The second word in the genitive is added by way
of an epithet, and by it he signifies that his heart had been
filled with joy of no common kind, when God restored him,
contrary to the expectation of all. As to the fifth verse,

1 " Laquelle tons fidelcs doyvent ensuyvre." — Fr.

2 " Sans specifier le lieu." — Fr.

148 COMMENTARY UPON PSALM XLIY.

I have already treated of it sufficiently in the preceding
psalm, and therefore deem it superfluous to speak of it here.

PSALM XLIV.

This psalm is divided into three principal parts. In the beginning of it
the faithful record the infinite mercy of God towards his people, and the
many tokens by which he had testified his fatherly love towards them.
Then they complain that they do not now find that God is favourable
towards them, as he had formerly been towards their fathers. In the
third place, they refer to the covenant which God had made with
Abraham, and declare that they have kept it with all faithfulness,
notwithstanding the sore afflictions to which they had been sub-
jected. At the same time, they complain that they are cruelly perse-
cuted for no other cause but for having continued stedfastly in the
pure worship of God. In the end, a prayer is added, that God would
not forget the wrongful oppression of his servants, which especially
tends to bring dishonour and reproach upon religion.

1 To the chief musician of the sons of Korah, giving instruction.

It is uncertain who was the author of this psalm ; but it is clearly
manifest that it was composed rather by any other person than by David.
The complaints and lamentations which it contains may be appro-
priately referred to that miserable and calamitous period in which the
outrageous tyranny of Antiochus destroyed and wasted every thing.1
Some, indeed, may be disposed to apply it more generally ; for after the
return of the Jews from the captivity of Babylon, they were scarcely
ever free from severe afflictions. Such a view, doubtless, would not be
applicable to the time of David, nnder whose reign the Church enjoyed
prosperity. It may be, too, that during the time of their captivity in

1 Dr Geddes supposes with Calvin that this psalm was composed during
the persecution of Antiochus Epiphanes ; and that Matthias may have
been its author. See 1 Mac. ch. i. and ii. Walford refers it to the same
period. There is, certainly, no part of the history of the Jews with which
we are acquainted, to which the statement made in the 17th verse is so
applicable as to the time when they were so cruelly persecuted for their
religion by Antiochus Epiphanes, King of Syria, and when, notwithstand-
ing, the great mass of the people displayed an invincible determination to
keep themselves from the pollutions of idolatry, and to adhere to the wor-
ship of the true God.

PSALM XLIV. THE BOOK OF PSALMS. 149

Babylon, some one of the prophets composed this complaint in name of
all the people. It is, however, at the same time to be observed, that the
state of the Church, such as it was to be after the appearance of Christ,
is here described. Paul, in Rom. viii. 36, as we shall afterwards see
in its proper place, did not understand this psalm as a description of
the state of the Church in one age only, but he warns us, that Christians
are appointed to the same afflictions, and should not expect that their
condition on earth, even to the end of the world, will be different from
what God has made known to us, as it were by way of example, in the
case of the Jews after their return from captivity. Christ, it is true,
afterwards appeared as the Redeemer of the Church. He did not how-
ever appear, that the flesh should luxuriate in ease upon the earth,
but rather that we should wage war under the banner of the cross, until
we are received into the rest of the heavenly kingdom. As to the mean-
ing of the word S-orco, maskil, it has been already elsewhere explained.
It is sometimes found in the inscription of psalms whose subject is cheer-
ful ; but it is more commonly used when the subject treated of is dis-
tressing; for it is a singular means of leading us to profit by the instruc-
tion of the Lord, when, by subduing the obduracy of our hearts, he
brings us under his yoke.

1. 0 God I we have heard with our ears, our fathers have de-

dared to us, the icorh which thou hast done in their days,
even in the days of old.

2. Thou hast expelled the heathen [or nations1] with thy hand,

and planted them ;2 thou hast wasted the peoples,5 and
multiplied them, [or made them* to spread.]

3. For they got not possession of the land by their own sword,

and their own arm did not save them : but thy right hand,
and thy arm, and the light of thy countenance, because
thouhadst a favour for them.

1. O God! ice have heard with our ears. The people of
God here recount the goodness which he had formerly mani-

1 That is, the Canaanites.

2 "Ascavoir, nos peres." — Fr. inarg. " Namely, our fathers." Israel
ishere compared to a vine planted in the promised land. See Exod. xv. 17 ;
Isa. v. 1-7. See also Ps. lxxx. 8, where this elegant figure is carried out
with remarkable force and beauty of language.

3 The Canaanites.

4 " Ascavoir, nos peres/'— Fr.marg. " That is, our fathers." The read-
ing in our English version is, " and cast them out," namely, the heathen.
But Calvin's rendering seems to be more suitable to the genius of the He-
brew poetrv, and it also agrees with the meaning of the original. " The
whole metaphor," says Dr Geddes, " is taken from the vine, or some other

1 50 COMMENTARY UPON PSALM XL1V.

fested towards their fathers, that, by showing the great dis-
similarity of their own condition, they may induce God to
alleviate their miseries. They begin by declaring that they
speak not of things unknown or doubtful, but that they re-
lated events, the truth of which was authenticated by unex-
ceptionable witnesses. The expression, We have heard with
our ears, is not to be considered as a redundant form of
speech, but one of great weight. It is designed to point out
that the grace of God towards their fathers was so renowned,
that no doubt could be entertained respecting it. They
add, that their knowledge of these things was handed down
from age to age by those who witnessed them. It is not meant
that their fathers, who had been brought up out of Egypt,
had, a thousand and five hundred years after, declared to their
posterity the benefits God had conferred upon them. The
import of the language is, that not only the first deliverance,
but that also the various other works which God had wrought
from time to time in behalf of his people, had come down,
as it were, from hand to hand, in an uninterrupted series,
even to the latest age. As, therefore, those who, after the
lapse of many ages, became witnesses and heralds of the
grace which God had exercised towards this people, spake
upon the report of the first generation, the faithful are war-
ranted in saying, as they here do, that their fathers have de-
clared to them that which they certainly knew, because the
knowledge of it had not been lost by reason of its antiquity,
but was continually preserved by the remembrance of it from
the fathers to the children. The sum of the whole is, that
God had manifested his goodness towards the children of
Abraham, not only for ten or twenty years, but that ever
since he had received them into his favour, he had never
ceased to bestow upon them continued tokens of his grace.

2. Thou hast expelled the heathen with thy hand. This is

luxuriant tree. In our common version, ' and cast them out,' the paral-
lelism is lost, and the beauty of the sentence disappears." The Hebrew
verb here used is generally applied to the germination of plants, or to the
ehooting and spreading forth of branches. God caused his chosen people
to spread abroad, to cast or shoot forth like the branches of a vine.

PSALM XLIV. THE BOOK OF PSALMS. 151

an illustration of the preceding verse : for the inspired writer
had not yet expressly referred to that work of God, the
fame of which had been preserved by their fathers. He
therefore now adds, that God with his own hand expelled the
heathen, in order to plant in their room the children of Abra-
ham : and that he wasted and destroyed them, that he might
increase and multiply the seed of Abraham. He compares
the ancient inhabitants of the land of Canaan to trees ; for,
from long continued possession of the country, they had, as
it were, taken root in it. The sudden change, therefore,
which had happened to them, was as if a man plucked up trees
by the roots to plant others in their stead. But as it would
not have been enough for God's ancient people to have been
planted at first in the country, another metaphor is here added,
by which the faithful testify that the blessing of God had caused
this chosen people to increase and multiply, even as a tree,
extending it roots and its branches far and wide, gains still
greater strength in the place where it has been planted.
Besides, it is necessary to observe for what purpose it is that
the faithful here magnify this manifestation of the grace of
God. It often happens that our own hearts suggest to us
grounds of despair, when we begin to conclude that God has
rejected us, because he does not continue to bestow upon us
the same benefits which in his goodness he vouchsafed to
our fathers. But it were altogether inconsistent, that the
faithful here disposing their hearts for prayer, should allow
such an obstacle to prevent them from exercising the confi-
dence which is proper in prayer. I freely admit, that the
more we think of the benefits which God has bestowed upon
others, the greater is the grief which we experience when he
does not relieve us in our adversities. But faith directs us
to another conclusion, namely, that we should assuredly be-
lieve that we shall also in due time experience some relief,
since God continues unchangeably the same. There can be
no reason to doubt, that the faithful now call to remembrance
the things which God had formerly done for the welfare ot
his Church, with the view of inspiring their minds with
stronger hope, as we have seen them acting in a similar
manner in the beginning of the twenty-second psalm. They

1 52 COMMENTAHY UPON PSALM XLIV.

do not simply state the comparison, which would tend to
draw a line of separation between those who have in former
times been preserved by the power of God, and those who
now laboured and groaned under afflictions ; but they rather
set forth the covenant of God as the bond of holy alliance
between them and their fathers, that they might conclude
from this, that whatever amount of goodness the Church had
at any time experienced in God pertained also to them.
At first, indeed, they use the language of complaint, asking
why it is that the course of God's fatherly favour towards
his people is, as it were, interrupted; but straightway they
correct their mistake, and take courage from a new con-
sideration— the consideration that God, who had adopted
them as well as their fathers, is faithful and immutable. It is,
however, no great wonder if the faithful, even in prayer,
have in their hearts divers and conflicting affections. But
the Holy Spirit, who dwells in them, by assuaging the vio-
lence of their sorrow, pacifies all their complaints, and leads
them patiently and cordially to obey. Moreover, when they
here say that their fathers have declared to them the de-
liverances which God had accomplished in behalf of his
Church, what the fathers did in this respect corresponds
with the precept of the law, by which the fathers were
commanded to teach their children. And all the faith-
ful ought to reflect that the same charge is enjoined upon
them by God even to this day. He communicates to them
the doctrine of salvation, and commits it to their charge for
this purpose — that they may transmit it to their posterity,
and, as much as in them lies, endeavour to extend its autho-
rity, that his -worship may be preserved from age to age.

3. For they got not possession of the land by their oiun sword.
Here the sacred writer confirms by contrast what he has just
said ; for if they obtained not possession of the land by their
own power and skill, it follows that they were planted in it
by the hand of another. The multitude of men who went
out of Egypt was very great ; but not being trained to the
art of war, and accustomed only to servile works, they would
soon have been defeated by their enemies, who far excelled

PSALM XLIV. THE BOOK OF PSALMS. 153

them in numbers and strength. In short, there were not
wanting; evident signs by which the people were made to
know as well their own weakness as the power of God ; so
that it was their bounden duty to confess that the land was
not conquered by their own sword, and also, that it was the
hand of God which had preserved them. The Psalmist, not
content with mentioning thy right hand, adds, thy arm, to
amplify the matter, and give greater weight to his discourse,
that we may know that they were preserved in a wonder-
ful manner, and not by any ordinary means. The light
of thy countenance is here taken, as in other places, for
the manifestation of the divine favour. As, on the one hand,
when God is afflicting us severely, he seems to frown upon
us, and to overshadow his face with thick clouds ; so, on
the other, when the Israelites, sustained by his power, over-
threw their enemies without any great difficulty, and pursued
them in every direction far and near, it is said, that then
they beheld the face of God serene and placid, just as if he
had manifested himself in a visible manner near them.
Here it is necessary to observe the mode of reasoning which
the prophet employs, when he argues that it is by the free
gift of God that the people obtained the land in heritage,
seeing they had not acquired it by their own power. "We
then truly begin to yield to God what belongs to him, when
we consider how worthless our own strength is. And cer-
tainly, the reason why men, as it were through disdain,
conceal and forget the benefits which God has conferred on
them, must be owing to a delusive imagination, which leads
them to arrogate somewhat to themselves as properly their
own. The best means, therefore, of cherishing in us habitu-
ally a spirit of gratitude towards God, is to expel from our
minds this foolish opinion of our own ability. There is still
in the concluding part of the verse another expression, which
contains a more illustrious testimony to the grace of God,
when the Psalmist resolves the whole into the good pleasure
of God : Thou hadst a favour for them. The prophet does
not suppose any worthiness in the person of Abraham, nor
imagine any desert in his posterity, on account of which
God dealt so bountifully with them, but ascribes the whole

154 COMMENTARY UPON PSALM XLIV.

to the good pleasure of God. His words seem to be taken
from the solemn declaration of Moses, " The Lord did not
set his love upon you, nor choose you, because ye were more
in number than any people ; (for ye were the fewest of all
people ;) but because the Lord loved you," (Deut. vii. 7, 8.)
Special mention is here made of the land of Canaan ; but the
prophet has stated the general principle why it was that God
vouchsafed to reckon that people for his flock and peculiar
heritage. And certainly, the source and origin of the Church
is the free love of God ; and whatever benefits he bestows
upon his Church, they all proceed from the same source.
The reason, therefore, why we are gathered into the Church,
and are nourished and defended by the hand of God, is only
to be sought in God. Nor does the Psalmist here treat of
the general benevolence of God, which extends to the whole
human race ; but he discourses of the difference which
exists between the elect and the rest of the world ; and the
cause of this difference is here referred to the mere good
pleasure of God.

4. Thou, even thou, art my King,1 0 God ! command [or or-

dain] deliverances for Jacob.

5. Through thee we have pushed [or smitten] with the horn our

adversaries : in thy name we have trampled under foot those
that rose up against us.

6. For I ivill not trust in my bow, and my sicord will not save

me.

7. Surely thou hast saved us from our enemies, and hast put to

shame those that hated us.

8. In God we will boast all the day, and confess thy name for

ever. Selah.

4. Thou, even thou, art my King, O God ! In this verse
the faithful express still more plainly what I have already
alluded to a little before, namely, that the goodness of God

1 Geddes reads, " Our King." " The Hebrew," says he, "has my King;
but as the Psalmist speaks in the name of his nation, the plural number is
preferable in English, as in numerous other instances." " The speaker
throughout the psalm," says Walford, " is the Church, which accounts for
the use of both the singular and plural numbers in different parts."

PSALM XLIV. THE BOOK OF PSALMS. 155

was not only apparent in the deliverance of his people, but
also flowed upon them in continued succession from age to
age ; and therefore it is said, Thou, even thou, art my King.
In my judgment, the demonstrative pronoun ^)Tl, hu, imports
as much as if the prophet had put together a long series of
the benefits of God after the first deliverance ; so that it
might appear, that God, who had once been the deliverer of
his people, did not show himself otherwise towards their pos-
terity : unless, perhaps, it might be considered as emphatic,
and employed for the purpose of asserting the thing stated the
more strongly, namely, that the faithful praise God alone as
the guardian of their welfare to the exclusion of all others,
and the renunciation of aid from any other quarter. Hence
they also present the prayer, that God would ordain and
send forth new deliverances to his people ; for, as he has in
his power innumerable means of preservation and deliver-
ance, he is said to appoint and send forth deliverances as his
messengers wherever it seems good to him.

5. Through thee we have pushed, or smitten, ivith the horn
our adversaries.1 The prophet here declares in what respect
God had manifested himself to be the King of this people.
He did so by investing them with such strength and power,
that all their enemies stood in fear of them. The similitude,
taken from bulls, which he here uses, tends to show, that
they had been endued with more than human strength, by
which they were enabled to assail, overturn, and trample
under foot, every thing which opposed them. In God, and
in the name of God, are of the same import, only the latter
expression denotes, that the people had been victorious, be-
cause they fought under the authority and direction of God.
It ought to be observed, that what they had spoken before
concerning their fathers, they now apply to themselves, be-
cause they still formed a part of the same body of the Church.

1 The allusion is to the pushing, striking, or butting of oxen and other
animals with their horns, and means o vanquish or subdue, (Deut. xxxiii.
17 ; 1 Kings xxii. 11 ; Dan. viii. 4.) "Literally," says Dr Adam Clarke,
" ' We will toss them in the air with our horn ;' a metaphor taken from
an ox or bull tossing the dogs into the air which attack him."

156 COMMENTARY UPON PSALM XLIV.

And they do this expressly to inspire themselves with con-
fidence and courage, for had they separated themselves from
their fathers, this distinction would, in a certain sense, have
interrupted the course of God's grace, so that it would have
ceased to flow down upon them. But now, since they confess
that whatever God had conferred upon their fathers he had
bestowed upon them, they may boldly desire him to continue
his work. At the same time, it ought to be observed again in
this place, that, as I have stated a little before, the reason
why they ascribe their victories wrholly to God is, that they
were unable to arrive at such a consummation by their own
sword or their own bow. When we are led to consider how
great is our own weakness, and how worthless we are with-
out God, this contrast much more clearly illustrates the grace
of God. They again declare, (verse 7,) that they were saved
by the power of God, and that he also had chased away and
put to shame their enemies.

8. In God we will boast 1 all the day. This is the conclu-
sion of the first part of the psalm. To express the meaning
in a few wrords, they acknowledge, that in all ages the good-
ness of God had been so great towards the children of Abra-
ham, that it furnished them with continual matter of thanks-
giving. As if the thing were still present to their view, they
acknowledge that, without ceasing, they ought to give praise
to God, because they had flourished and triumphed, not
merely for one age, or a short period of time, but because
they had continued to do so successively from age to age :2
for whatever prosperity had befallen them, they ascribe it to
the grace of God. And, certainly, it is then that men ex-
perience from the prosperity which befalls them, a holy and a
well-regulated joy, when it bursts forth in the praises of God.3
Let us then, in the first place, bear in mind that this verse
relates to the time of joy and prosperity in which God mani-

1 Hammond reads, " Wo have praised God." lie considers the pre-
position a, beth, prefixed to the name of God, as a pleonasm.

2 " Mais que la chose a continue d'aage en aage." — Fr.

3 " Quand d'icelle ils entrent a rendre louanges a Dieu." — Fr.
" When from it they are led to give praise to God."

PSALM XL1V. THE BOOK OF PSALMS. 157

fested his favour towards his people; secondly, that the
faithful here manifest that they are not ungrateful, inasmuch
as, having laid aside all vain boasting, they confess that all
the victories by which they had become great and renowned
proceeded from God, and that it was by his power alone
that they had hitherto continued to exist, and had been pre-
served in safety ; and, thirdly, that it was not only once or
twice that matter of joy had been afforded them, but that
this existed for a long time, inasmuch as God had mani-
fested towards them, during a long and uninterrupted period,
divers proofs and tokens of his paternal favour, so that the
continuance, and, so to speak, the long experience they had
had of it, ought to have been the means of confirming their
hope.

9. Nevertheless thou hast abhorred us,1 and put us to shame :
and thou goest not forth with our armies.

10. Thou hast made us to turn back from the enemy : and they

that hate us have made of us a spoil for themselves.

11. Thou hast given us as sheep for food : and thou hast scat-

tered us among the heathen.

12. Thou hast sold thy people, and not become rich,2 and thou

hast not increased the price of them.

13. Thou hast made us a reproach to our neighbours, a scorn and

derision to them that are round about us.

14. Thou hast made us a byword among the heathen, and a

nodding of the head among the people.

9. Nevertheless thou hast abhorred us. Here follows a com-
plaint, in which they bewail their present miseries and ex-
treme calamity. There is here described such a change as
showed not only that God had ceased to exercise towards
them his accustomed favour, but also, that he was openly
adverse and hostile to his people. First, they complain that
they have been rejected as through hatred, for such is the
proper import of the word HI!}?? zanachta, which, along
with others, I have translated abhorred. If, however, any

1 " Ou, mis en oubli." — Fr. marg. " Or, hast forgotten us."

2 " C'est, sans aucun profit pour loy." — Fr. marg. " That is, without
any profit to thee."

158 COMMENTARY UPON PSALM XLIV.

would rather translate it to forget, or to be cast off, I have no
great objection to it. They next add, that they had been
put to shame, namely, because it must necessarily follow that
every thing should go ill with them when deprived of the
protection of God. This they declare iinmediately after,
when they say, that God no longer goes forth with their armies
— goes forth as their leader or standard-bearer, when they
go forth to war.

10. Thou hast made us to turn hack from the enemy. Here
the people of God still further complain, that he had
made them to flee before their enemies, and had given them
up as a prey to be devoured by them. As the saints firmly
believe that men are strong and valiant only in so far as God
upholds them by his secret power, they also conclude, that
when men flee, and are seized with trembling, it is God who
strikes them with terror, so that the poor wretched creatures
are deprived of reason, and both their skill and courage fail
them. The expression here used is taken from the Law,
Deut. xxxii. 30, where Moses says, " How should one chase
a thousand, and two put ten thousand to flight, except their
Rock had sold them, and the Lord had shut them up ?"
The faithful, fully persuaded of this truth, do not ascribe
to fortune the change which had passed over them, that
those who were wont vigorously and fearlessly to assail their
enemies, were now terrified by their very appearance ; but
they feel assured that it was by the appointment of heaven
that they were thus discomfited, and made to flee before
their enemies. And as they formerly confessed that the
strength which they had hitherto possessed was the gift of
God, so, on the other hand, they also acknowledge that the
fear by which they are now actuated was inflicted upon
them as a punishment by God. And when God thus de-
prived them of courage, they say that they are exposed to
the will of their enemies ; for in this sense I interpret the
word }th, lamo, which I have rendered, for themselves,
namely, that their enemies destroyed them at their pleasure
and without any resistance, as their prey.

To the same purpose is that other comparison, (verse 11,)

PSALM XLIV. THE BOOK OF PSALMS. 159

in which they say that they were given as sheep for food,1 By
this the prophet intimates, that being already vanquished
previous to the battle, they fell down, as it were, upon the
earth before their enemies, ready to be devoured by them,2
and not fit for any thing else than to gratify their insatiable
cruelty. It ought to be observed, that when the faithful
represent God as the author of their calamities, it is not in
the wray of murmuring against him, but that they may with
greater confidence seek relief, as it were, from the same
hand -which smote and wounded them. It is certainly im-
possible that those who impute their miseries to fortune can
sincerely have recourse to God, or look for help and salva-
tion from him. If, therefore, we would expect a remedy
from God for our miseries, we must believe that they befall
us not by fortune or mere chance, but that they are inflicted
upon us properly by his hand. Having stated that they were
thus abandoned to the will of their enemies, they add, at the
same time, that they were scattered among the heathen : a dis-
persion which was a hundred times more grievous to them than
death. The whole glory and felicity of that people consisted
in this, that, being united under one God and one King, they
formed one body ; and that such being the case, it was a sign
that the curse of God lay heavy upon them to be mingled
among the heathen, and scattered hither and thither like
broken members.

12. Thou hast sold thy people, and not become rich. In
saying that they were sold without any gain, it is meant that
they were exposed to sale as slaves that are contemptible, and
of no value. In the second clause, too, And hast not increased
the price of them, there seems to be an allusion to the custom
of exposing things to auction, and selling them to the highest
bidder. "We know that those slaves who were sold were

1 " This very strongly and strikingly intimates the extent of the perse-
cution and slaughter to which they were exposed ; there being no creature
in the world of which such vast numbers are constantly slaughtered as of
sheep, for the subsistence of man. The constancy of such slaughter is also
mentioned in verse 22, as illustrating the continual oppression to which
the Hebrews were subject." — Illustrated Commentary upon the Bible.

2 " Prests a estre par eux devorez.*' — JFV.

160 COMMENTARY UPON PSALM XLIV.

not delivered to the buyers till the price of them had been
increased by bidding. Thus the faithful mean, that they
were cast out as being altogether worthless, so that their
condition had been worse than that of any bond-slave.1 And
as they rather appeal to God than turn to their enemies, of
whose pride and cruelty they had just cause to complain,
let us learn from this, that there is nothing better, or more
advantageous for us in our adversity, than to give ourselves
to meditation upon the providence and judgment of God.
When men trouble us, it is no doubt the devil who drives
them to it, and it is with him we have to do ; but we must,
notwithstanding, raise our thoughts to God himself, that we
may know that we are proved and tried by him, either to
chastise us, or to exercise our patience, or to subdue the
sinful desires of our flesh, or to humble us and train us to
the practice of self-denial. And when we hear that the
Fathers who lived under the Law were treated so ignomini-
ously, there is no reason why we should lose courage by any
outrage or ill treatment, if God should at any time see meet
to subject us to it. It is not here said simply that God sold
some people, but that he sold his own people, as if his own
inheritance were of no estimation in his sight. Even at this
day, we may in our prayers still make the same complaint,
provided we, at the same time, make use of this example, for
the purpose of supporting and establishing our faith, so that,
however much afflicted we may be, our hearts may not-4ail us.
In Isaiah lii. 3, God, using the same form of speech, says that
he sold his people without price ; but there it is to be under-
stood in a different sense, namely, to show that he will have
no difficulty in redeeming then), because he is under no obli-
gation to those that bought them, and had received nothing
from them in return.

13. Thou hast made us a reproach to our neighbours. Here
the Psalmist speaks of their neighbours, who were all actu-
ated either by some secret ill-will, or avowed enmity to the

1 As if they had said, Thou hast sold us to our enemies at whatever
price they would give ; like a person who sells things that are useless at
any price, not so much for the sake of gain, as to get quit of what he con-
siders of no value and burdensome.

PSALM XLIV. THE BOOK OF PSALMS. 101

people of God. And certainly it often happens, that neigh-
bourhood, which ought to be the means of preserving mutual
friendship, engenders all discord and strife. But there
was a special reason in respect of the Jews ; for they had
taken possession of the country in spite of all men, and their
religion being hateful to others, so to speak, served as a
trumpet to stir up war, and inflamed their neighbours with
rage against them. Many, too, cherished towards them a
feeling of jealousy, such as the Idumeans, who were inflated
on the ground of their circumcision, and imagined that they
also worshipped the God of Abraham as well as the Jews.
But what proved the greatest calamity to them was, that
they were exposed to the reproach and derision of those who
hated them on the ground of their worship of the true God.
The faithful illustrate still farther the greatness of their cala-
mity by another circumstance, telling us, in the last clause of
the verse, that they were met by reproaches on all sides ; for
they were beset round about by their enemies, so that they
would never have enjoyed one moment of peace unless God
had miraculously preserved them. Nay, they add still farther,
(verse 1 4,) that they were a proverb, a byword, or jest, even
among the nations that were far oh°. The word 78? ft mashal,
which is translated proverb, might be taken in the sense of a
heavy imprecation or curse, as well as of a byword or jest; but the
sense will be substantially the same, namely, that there were
no people under heaven held in greater detestation, insomuch
that their very name was bandied about every where in pro-
verbial allusions, as a term of reproach. To the same purpose
also is the wagging, or shaking, of the head, which occurs in
Psalm xxii., of which we have already spoken. There can be no
doubt that the faithful recognised this as inflicted upon them
by the vengeance of God, of which mention was made in the
Law. In order to arouse themselves to the consideration of the
judgments of God, they carefully compared with the threat-
enings of God all the punishments which he inflicted upon
them. But the Law had declared beforehand, in express
terms, this derision of the Gentiles, which they now relate
as a thing that had come to pass, (Deut. xxviii. 3.) Moreover,
when it is said, among the heathen, and among the people, the
VOL. II. L

162 COMMENTARY UPON PSALM XLIV.

repetition is very emphatic and expressive ; for it was a thing
quite unseemly and intolerable, that the heathen nations
should presume to torment with their scoffings the chosen
people of God, and revile them by their blasphemies at their
pleasure. That the godly complained not of these things
without cause is abundantly obvious from a passage in
Cicero, in his oration in defence of Flaccus, in which that
heathen orator, with his accustomed pride, scoffs no less
against God than against the Jews, asserting that it was
perfectly clear that they were a nation hated of the gods,
inasmuch as they had often, and, as it were, from age to
age, been wasted with so many misfortunes, and in the end
subjected to a most miserable bondage, and kept, as it were,
under the feet of the Romans.1

15. My reproach is daily2 before me, and the shame of my face

hath quite covered me,

1 6. Because of the voice of him ivho reproached me ; because of

the face of the enemy and the avenger.

17. All this has come upon us, and we have not forgotten thee,

nor dealt falsely in thy covenant:

18. Our heart has not turned back, nor have our steps declined

from thy path.

19. Although thou hast wasted us in the place of dragons, and

covered us with the shadow of death :

20. If we have forgotten the name of our God, and have stretched

out our hands to a strange yod:

21. Shall not God search this out ? for he knoweth the secrets of

the heart.

lb. My reproach is daily before me. The Hebrew words
OVnTOj col-hayom,me&n all the day, and denote long continu-
ance : but they may be understood in two ways, either for the
whole or entire day, from morning to evening, or for con-
tinued succession of days. According to either of these inter-
pretations, the meaning is, that there is no end to their mis-
fortunes. As to the change of the number from the plural to

1 "Et comme tenue sous les pieds des Romains." — Fr.

2 " Ou, tout le jour." — Fr. marg. " Or, all the day."

PSALM XLIV. THE BOOK OF PSALMS. 163

the singular, it is not at all inconsistent that what is spoken
in the name of the Church should be uttered, as it were, in
the person of one man. The reason is added why they were
so overwhelmed with shame, that they dared not to lift up
their eyes and their face, namely, because they had no respite,
but were incessantly subjected to the insolence and reproach
of their enemies. Had they been allowed to hide themselves
in some corner, they might have endured, as well as they
were able, their calamities in secret ; but when their ene-
mies openly derided them with the greatest insolence, it
served to redouble the wound inflicted upon them. They,
therefore, complain that their calamities had accumulated to
such an extent, that they were forced unceasingly to hear
blasphemies and bitter reproaches. They describe their
enemies by the epithet avengers, a term which, among the
Hebrews, denotes barbarity and cruelty, accompanied with
pride, as we have remarked on the 8th Psalm.

17. All this has come upon us, fyc. As they have already
attributed to God all the afflictions which they endured, if
they should now say that they were undeservedly afflicted,
it would be the same thing as to accuse God of injustice ;
and thus what is here spoken would no longer be a holy
prayer, but rather an impious blasphemy. It is, however,
to be observed, that the faithful, although in their adversities
they do not perceive any obvious reason for being so dealt
with, yet they rest assured of this, and regard it as a fixed
principle, that God has some good reasons for treating them so
severely. At the same time, it is proper to observe, that the
godly do not speak in this place of the time past, but rather
allege their patient endurance, which was no small token of
their piety, since, in the most humble manner, they thus
bowed their neck to the yoke of God. We see how the great
majority of men murmur and obstinately fret against God,
like refractory horses which rage furiously against their
masters, and strike them with their feet. And, therefore,
we know that the man who, in affliction, imposes a holy
restraint upon himself, that he may not by any impatience
be carried away from the path of duty, has made no incon-

161 COMMENTARY UPON PSALM XLIV.

siderable attainments in the fear of God. It is an easy matter
even for hypocrites to bless God in the time of their prosper-
ity ; but as soon as he begins to deal hardly with them, they
break forth into a rage against him. Accordingly, the faith-
ful declare that, although so many afflictions as they endured
tended to turn them aside from the right path, they did not
forget God, but always served him, even when he did not show
himself favourable and merciful towards them. They do not,
therefore, proclaim their virtues in a former and distant period
of their history, but only allege, that even in the midst of
afflictions they stedfastly kept the covenant of God. It is
well known, that long before the persecution of Antiochus,
there were many abuses and corruptions which provoked
the vengeance of God against them, so that, in respect of
that period, they had no ground to boast of such integrity as
is here described. True it is that, as we shall very soon see,
God spared them, thus showing that they had been afflicted
more for his name's sake than for their own sins ; but the
forbearance which God exercised towards them in this
respect was not sufficient to warrant them to plead ex-
emption from guilt. We must, therefore, consider that
in this place they do nothing more than allege their own
patience, in that, amidst such grievous and hard tempta-
tions, they had not turned aside from the service of God.
In the first place, they affirm, We have not forgotten thee :
for, indeed, afflictions are, as it were, like so many clouds
which conceal heaven from our view, so that God might
then readily slip from our remembrance, as if we were far
removed from him. They add, secondly, We have not dealt
falsely in thy covenant: for, as I have said, the wicked-
ness of men discovers itself more especially when they
are tried more severely than they had anticipated. Thirdly,
they declare that their heart had not turned back. And, lastly,
that their footsteps declined not from the paths of God. As
God is daily inviting us, so our hearts must be always ready
to proceed in the paths into which he calls us. Hence fol-
Ioavs the direction of our ways ; for by our outward works,
and by our whole life, we testify that our heart is unfeignedly
devoted to God. Instead of the translation, Nor have our

PSALM XLIV. THE BOOK OF PSALMS. 165

steps declined, which I have given, some suggest another
reading, which is not without some degree of plausibility,
namely, Thou hast made our steps to decline ; for, in the first
place, the term ton? let, may be so rendered ; and, secondly,
according to the arrangement of the words, there is no nega-
tive in this clause. As to the meaning, however, I am not
at all of their opinion ; for they connect this passage with
that in Isaiah, (lxiii. 17,) "O Lord, why hast thou made us
to err from thy ways ?" The complaint which is here made
amounts rather to this, That the faithful are like poor
wretched creatures wandering in desert places, seeing God
had withdrawn his hand from them. The expression, The
paths of God, does not always refer to doctrine, but some-
times to prosperous and desirable events.

19. Although thou hast broken us in the place of dragons.
In the Hebrew it is, For thou hast broken us, Sfc. ; but the
causal particle, ^, ki, according to the idiom of the Hebrew
language, is often taken in the sense of although or when}
And certainly it must be so rendered in this place, for these
three verses are connected, and the sentence is incomplete
till the end of the words, For he knoweth the secrets of the
heart. The faithful repeat more largely what we have
already seen, namely, that although plunged into the greatest
depth of miseries, yet they continued stedfast in their resolu-
tion, and in the right way. If we consider the distressing
circumstances in which they were placed, it will not appear
to us a hyperbolical mode of speech, when they say that they
were broken even within the depths of the sea ; for by the
place of dragons I understand not the deserts and solitary
places, but the deepest gulfs of the sea. Accordingly, the
word D^H> tannim, which others translate dragons,2 I would

1 "II y a en Hebrieu, Car tu nous as, &c. Mais souvent selon la
maniere de la langue Hebraique, Car, se prend pour Combien que, ou
Quand."— Fr.

2 " Lequel les autres traduisent dragons." This is the sense in which
the expression is understood by several eminent critics. Aquila explains
it thus: "In a desert place where great serpents are found;" and
Bishop Hare thus : "In desert places among wild beasts and ser-
pents." " The place of dragons" observes Bishop Mant, "appears to
mean the wilderness ; in illustration of which, it may be noticed from Dr

166 COMMENTARY UPON PSALM XLIV.

rather render whales,1 as it is also understood in many other
places. This interpretation is obviously confirmed by the
following clause, in which they complain that they had been
covered with the shadow of death, which implies that they were
swallowed up of death itself. Let us, however, remember,
that in these words the Holy Ghost dictates to us a form of
prayer ; and that, therefore, we are enjoined to cultivate a
spirit of invincible fortitude and courage, which may serve to
sustain us under the weight of all the calamities we may be
called to endure, so that we may be able to testify of a truth,
that even when reduced to the extremity of despair, we have
never ceased to trust in God ; that no temptations, however
unexpected, could expel his fear from our hearts; and, in
fine, that we were never so overwhelmed by the burden of
our afflictions, however great, as not to have our eyes always
directed to him. But it is proper for us to notice still more
particularly the style of speaking here employed by the
faithful. In order to show that they still continued stedfastly
in the pure service of God, they affirm that they have not
lifted up their hearts or their hands to any but to the God of
Israel alone. It would not have been enough for them to
have cherished some confused notion of the Deity : it was
necessary that they should receive in its purity the true
religion. Even those who murmur against God may be con-
strained to acknowledge some Divinity ; but they frame for
themselves a god after their own pleasure. And this is an
artifice of the devil, who, because he cannot at once eradicate
from our hearts all sense of religion, endeavours to over-

Shaw, that ' vipers, especially in the -wilderness of Sin, which might be
called the inheritance of dragons, (see Mai. i. 3,) were very dangerous and
troublesome ; not only our camels, but the Arabs who attended them,
running every moment the risk of being bitten.'" Viewed in this light,
we must understand the language either as meaning that the Israelites had
been driven from their dwellings and places of abode, and compelled to
dwell in some gloomy wilderness infested by serpents ; or that the fierce
and cruel persecutors into whose hands God had delivered them are com-
pared to serpents, and that the circumstances in which the chosen tribes
were now placed resembled that of a people who had fallen into a wilder-
ness, where they heard nothing but the hissing of serpents, and the howl-
ings of beasts of prey.

1 Williams reads, " In the place of sea-monsters, perhaps crocodiles;"
and thinks the allusion is to a shipwreck.

PSALM XLIV. THE BOOK OF PSALMS. 167

throw our faith, by suggesting to our minds these devices —
that we must seek another God; or that the God whom
we have hitherto served must be appeased after another
manner ; or else that the assurance of his favour must be
sought elsewhere than in the Law and the Gospel. Since,
then, it is a much more difficult matter for men, amidst the
tossings and waves of adversity, to continue stedfast and
tranquil in the true faith, we must carefully observe the pro-
testation which the Holy Fathers here make, that even when
reduced to the lowest extremity of distress by calamities of
every kind, they nevertheless did not cease to trust in the
true God.

This they express still more clearly in the following clause,
in which they say, We have not stretched out our hands1 to a
strange god. By these words they intimate, that, contented
with God alone, they did not suffer their hopes to be divided
on different objects, nor gazed around them in search of other
means of assistance. Hence we learn, that those whose
hearts are thus divided and distracted by various expec-
tations are forgetful of the true God, to whom we fail to
yield the honour which is due to him, if we do not repose
with confidence in him alone. And certainly, in the true
and rightful service of God, faith and supplication which
proceeds from it hold the first place : for we are guilty of
depriving him of the chief part of his glory, when we seek
apart from him in the least degree our own welfare. Let
us then bear in mind, that it is a true test of our piety, when,
being plunged into the lowest depths of disasters, we lift up
our eyes, our hopes, and our prayers, to God alone. And it
only serves to demonstrate more convincingly and clearly
the impiety of Popery, when, after having confessed their
faith in the one true God with the mouth, its votaries the
next moment degrade his glory by ascribing it to created
objects. They indeed excuse themselves by alleging, that
in having recourse to Saint Christopher and other saints of
their own making, they do not claim for them the rank of
Deity, but only employ them as intercessors with God to
obtain his favour. It is, however, well known to every one,
1 That is, in the attitude of worship.

168 COMMENTARY UrON PSALM XLIV.

that: the form of the prayers which they address to the saints1
is in no respects different from those prayers which they
present to God. Besides, although we should yield this
point to them, it will still be a frivolous excuse to pretend
that they are seeking advocates or intercessors for themselves.
This is as much as to say, that Christ is not sufficient for
them, or rather, that his office is wholly lost sight of among
them. Moreover, we should carefully observe the scope of
this passage. The faithful declare, that they did not stretch
forth their hands to other gods, because it is an error too
common among men to forsake God, and to seek for other
means of relief when they find that their afflictions conti-
nue to oppress them. So long as we are gently and affec-
tionately treated of God we resort to him, but as soon as any
adversity befalls us we begin to doubt. And if we are pressed
still further, or if there be no end to our afflictions, the very
continuance of them tempts us to despair; and despair gene-
rates various kinds of false confidence. Hence arises a
multitude of new gods framed after the fancy of men. Of
the lifting up of the hands we have spoken elsewhere.

21. Shall not God search this out? We have here a solemn
and emphatic protestation, in which the people of God dare
to appeal to him as the judge of their integrity and upright-
ness. From this it appears, that they did not plead their
cause openly before men, but communed with themselves as
if they had been before the judgment-seat of God ; and
moreover, as a token of still greater confidence, they add, that
nothing is hidden from God. Why is it that hypocrites
often call God to witness, if it is not because they imagine
that, by concealing their wickedness under some specious
disguise, they have escaped the judgment of God ? and thus
they would represent the character of God to be different
from what it is, as if by their deceptions they could dazzle
his eyes. Whenever, therefore, we come before God, let us
at the same time remember, that there is nothing to be
gained by any vain pretence in his presence, inasmuch as he
knows the heart.

1 " Que le formulaire des prieres qui ils font aux saincts." — Fr.

PSALM XLIV. THE BOOK OF PSALMS. 169

22. Surely for thy sake we are killed all the day ; ice are

accounted as sheep for slaughter.

23. Arise, 0 Lord ! why sleepest thou ? awake, do not forget us

for ever.1

24. Why hidest thou thy face ? wilt thou forget our misery and

our affliction?2

25. For oar soul is humbled to the dust : our belly cleaveth to

the earth.

26. Arise for our help, and redeem us, for thy goodness' sake.

22. Surely for thy sake we are killed all the day. Here the
faithful urge another reason why God should show mercy to
them, namely, that they are subjected to sufferings not on ac-
count of crimes committed by themselves, but simply because
the ungodly, from hatred to the name of God, are opposed to
them. " This," it may be said, " seems at first sight a foolish
complaint, for the answer which Socrates gave to his wife
was apparently more to the purpose, when, upon her lament-
ing that he was about to die wrongfully,3 he reproved her,
saying, That it was better for him to die innocently than
from any fault of his own. And even the consolation which
Christ sets forth in Matth. v. 10, ' Blessed are they which are
persecuted for righteousness' sake,' seems to differ widely from
the language here expressed by the people of God. It seems
also opposed to what Peter says, 1 Epist. iv. 16, 'Yet if any
man suffer as a Christian, let him not be ashamed ; but let him
glorify God on this behalf.' " To this I answer, That although
it is the greatest alleviation of our sorrow that the cause for
which we suffer is common to us with Christ himself, yet it
is neither in vain nor out of place that the faithful here
plead with God that they suffer wrongfully for his sake, in
order that he may the more vigorously set himself for
their defence. It is right that he should have respect to the
maintenance of his glory, which the wicked endeavour to
overthrow, when they insolently persecute those who serve him.
And from this it appears the more clearly that this psalm

1 Fry reads the last clause, " Awake, do not fail for ever;" and ob-
serves, " The term is sometimes applied to the failing of a stream through
drought."

2 " Et oublies nostre affliction et nostre oppression?" — Fr. " And for-
gettest our affliction and our oppression?"

3 " Quand elle se lamentant de ce qu'on lc faisoit-mourir a tort." — Fr.

170 COMMENTARY UPON PSALM XLIV.

was composed when the people languished in captivity, or
else when Antiochus laid waste the Church, because religion
was at that time the cause of suffering. The Babylonians
were enraged by the constancy of the people, when they
perceived that the whole body of the Jews, vanquished and
routed as they were, ceased not on that account to condemn the
superstitions of the country ; and the rage of Antiochus was
wholly bent upon extinguishing entirely the name of God.
Moreover, what made the thing appear more strange and diffi-
cult to bear was, that God, so far from repressing the insolence
and the wrongs inflicted by the wicked, left them, on the con-
trary, to continue in their cruelty, and gave them, as it were,
loose reins. Accordingly, the godly declare that they are
killed all the day lojig, and that they are counted of no more
value than sheep for slaughter. It is, however, proper always
to bear in mind, what I have already remarked, that they were
not so free from all blame as that God, in afflicting them,
might not justly chastise them for their sins. But whilst in
his incomparable goodness he fully pardons all our sins, he
yet allows us to be exposed to unmerited persecutions, that
we may with greater alacrity glory in bearing the cross with
Christ, and thereby become partakers with him in his bless-
ed resurrection. We have already said, that there was no
other reason why the rage of the enemy was so inflamed
against them, but that the people would not revolt from
the law, and renounce the worship of the true God. It now
remains for us to apply this doctrine to our own circumstan-
ces ; and, first, let us consider that it becomes us, after the
example of the fathers, patiently to submit to the afflictions
by which it is necessary to seal the confession of our faith ;
and, secondly, that even in the deepest afflictions we must
continue to call upon the name of God and abide in his fear.
Paul, however, in his Epistle to the Romans, chap. viii. 36,
proceeds still farther ; for he quotes this not only by way of
example, but also affirms that the condition of the Church in
all ages is here portrayed. Thus, then, we ought to regard
it as a settled point, that a state of continual warfare in bearing
the cross is enjoined upon us by divine appointment. Some-
times, it is true, a truce or respite may be granted us ; for God
has compassion upon our infirmity : but although the sword

PSALM XLIV. THE BOOK OF PSALMS. 171

of persecution is not always unsheathed against us, yet, as we
are the members of Christ, it behoves us always to be ready
to bear the cross with him. Lest, therefore, the severity of
the cross should dismay us, let us always have present to our
view this condition of the Church, that as we are adopted in
Christ, we are appointed to the slaughter. If we neglect
to do this, the same thing will befall us which happens to
many apostates ; for as it is in their judgment too severe and
wretched a state, even wrhile they live, to be continually
dying, to be exposed to the mockery of others, and not to
have one moment free from fear, — to rid themselves of that
necessity they shamefully forsake and deny Christ. In
order, therefore, that weariness, or dread of the cross, may
not root up from our hearts true godliness, let us continu-
ally reflect upon this, that it behoves us to drink the cup
which God puts into our hands, and that no one can be a
Christian who does not dedicate himself to God.

23. Arise, O Lord! why steepest tliau ? Here the saints
desire that God, having pity upon them, wTould at length send
them help and deliverance. Although God allows the saints to
plead with him in this babbling manner, when in their prayers
they desire him to rise up or awake ; yet it is necessary that
they should be fully persuaded that he keeps watch for their
safety and defence. We must guard against the notion of
Epicurus, who framed to himself a god who, having his
abode in heaven,1 delighted only in idleness and pleasure.
But as the insensibility of our nature is so great, that we do
not at once comprehend the care which God has of us, the
godly here request that he would be pleased to give some
evidence that he was neither forgetful of them nor slow to
help them. We must, indeed, firmly believe that God
ceases not to regard us, although he appears not to do so ;
yet as such an assurance is of faith, and not of the flesh, that
is to say, is not natural to us,2 the faithful familiarly give
utterance before God to this contrary sentiment, which they
conceive from the state of things as it is presented to their

1 " Lequel estant au ciel." — Fr.

2 " C'est a dire, en nostre sens naturel." — Fr.

172 COMMENTARY UPON PSALM XLIV.

view ; and in doing so, they discharge from their breasts
those morbid affections which belong to the corruption of our
nature, in consequence of which faith then shines forth in its
pure and native character. If it is objected, that prayer,
than which nothing is more holy, is defiled, when some
fro ward imagination of the flesh is mingled with it, I con-
fess that this is true ; but in using this freedom, which
the Lord vouchsafes to us, let us consider that, in his
goodness and mercy, by which he sustains us, he wipes
away this fault, that our prayers may not be defiled by
it.

25. For our soul is humbled to the dust. The people of God
again deplore the greatness of their calamities, and in order
that God may be the more disposed to help them, they declare
to him that they are afflicted in no ordinary manner. By
the metaphors which they here employ, they mean not only
that they are cast down, but also that they are crushed and
laid upon the earth, so that they are not able to rise again.
Some take the word soul for the body, so that there would
be in this verse a repetition of the same sentiment ; but I
would rather take it for the part in which the life of man
consists ; as if they had said, We are cast down to the earth,
and lie prostrate upon our belly, without any hope of getting
up again. After this complaint they subjoin a prayer, (verse
26,) that God would arise for their help. By the word redeem
they mean not ordinary kind of help, for there was no other
means of securing their preservation but by redeeming them.
And yet there can be no doubt, that they were diligently
employed in meditating upon the great redemption from
which all the deliverances which God is daily effecting in our
behalf, when he defends us from dangers by various means,
flow as streams from their source. In a previous part of the
psalm, they had boasted of the stedfastness of their faith ;
but to show us that, in using this language, they boasted not
in their own merits, they do not claim here some recom-
pense for what they had done and suffered for God. They
are contented to ascribe their salvation to the unmerited
goodness of God as the alone cause of it.

PSALM XLV. THE BOOK OF PSALMS. 173

PSALM XLV.

In this psalm, the grace and beauty of Solomon, his virtues in ruling
the kingdom, and also his power and riches, are illustrated and de-
scribed in terms of high commendation. More especially, as he had
taken to wife a stranger out of Egypt, the blessing of God is promised
to him in this relationship, provided the newly espoused bride, bidding
adieu to her own nation, and renouncing all attachment to it, devote
herself wholly to her husband. At the same time, there cau be no
doubt, that under this figure the majesty, wealth, and extent of Christ's
kingdom are described and illustrated by appropriate terms, to teach
the faithful that there is no felicity greater or more desirable than to
live under the reign of this king, and to be subject to his government.

TT To the chief musician upon the lilies ; of the sons of Korah ; for
instruction ; a song of loves.

It is well known that this psalm was composed concerning Solomon ;
but it is uncertain who was its author. It is, in my opinion, probable,
that some one of the prophets or godly teachers (whether after Solo-
mon's death, or while he was yet alive, it is of no importance to inquire)
took this as the subject of his discourse, with the design of showing, that
whatever excellence had been seen in Solomon had a higher application.
This psalm is called a song of loves, not, as some suppose, because it
illustrates the fatherly love of God, as to the benefits which he had con-
ferred in such a distinguished manner upon Solomon, but because it con-
tains an expression of rejoicing on account of his happy and prosper-
ous marriage. Thus the words, of loves, are put for a descriptive epithet,
and denote, that it is a love-song. Indeed, Solomon was called rnw,
Yedidyah, which means beloved of the Lord, 2 Sam. xii. 25. But the
context, in my opinion, requires that this term nw, yedidoth, that is to
say, loves, be understood as referring to the mutual love which husband
and wife ought to cherish towards each other. But as the word loves is
sometimes taken in a bad sense, and as even conjugal affection itself,
however well regulated, has always some irregularity of the flesh mingled
with it ; this soug is, at the same time, called S<awo, maskil, to teach us,
that the subject here treated of is not some obscene or unchaste amours,
but that, under what is here said of Solomon as a type, the holy and
divine union of Christ and his Church is described and set forth. As
to the remaining part of the inscription, interpreters explain it in various
ways. f«w, shushan, properly signifies a lily; and the sixtieth psalm

174 COMMENTARY UPON PSALM XLV.

has in its inscription the same term in the singular number. Here, and
in the eightieth psalm, the plural number is employed. It is therefore
probable, that it was either the beginning of a common song, or else
some instrument of music. But as this is a matter of no great conse-
quence, I give no opinion, but leave it undecided; for, without any danger
to the truth, every one may freely adopt on this point whatever view he
chooses.

1. My heart is boiling over with a good matter : 1 shall speak

of the works which I have made concerning the king : my
tongue is as the pen of a swift writer.

2. Thou art fairer than the sons of men : grace is poured into

thy lips : because God hath blessed thee for ever.

3. Gird thy sword upon thy thight 0 mighty one ! with glory

and majesty.1

4. And in thy majesty do thou prosper : ride forth upon the

word of truth, and meekness^ and righteousness ; and thy
right hand shall teach thee terrible things.

5. Thine arrows are sharp (so that the people fall under thee)

in the heart of the enemies of the King.

1. My heart is boiling over2 with a good matter. This preface
shows sufficiently that the subject of the psalm is no com-
mon one ; for whoever the author of it may have been, he
here intimates, at the very outset, that he will treat of great
and glorious things. The Holy Spirit is not accustomed to
inspire the servants of God to utter great swelling words,
and to pour forth empty sounds into the air ; and, there-
fore, we may naturally conclude, that the subject here treated
of is not merely a transitory and earthly kingdom, but some-
thing more excellent. Were not this the case, what end

1 " (Qui est,) gloire et magnificence." — Fr. " (Which is,) glory and
majesty."

2 " uTi-i, rachash, boileth, or bubbleth up, denotes the language of the
heart, full and ready for utterance." — Bythner's Lyra. The Psalmist's
heart was so full and warmed with the subject of the psalm, that it could
not contain ; and the opening of the poem evinces that it was so, for
he abruptly breaks forth into an annunciation of its subject as if impatient of
restraint. Ainsworth thinks there is here an allusion to the boiling of the
minchah, or meat-offering under the law in the frying-pan, (Lev. vii. 9.)
It was there boiled in oil, being made of fine flour unleavened, mingled
with oil, (Lev. xi. 5 ;) and afterwards was presented to the Lord by the
priest, verse 8, &c. " Here," says he, " the matter of this psalm is the
minchah or oblation, which with the oil, the grace of the Spirit, was boiled
and prepared in the prophet's breast, and now presented."

PSALM XLV. THE BOOK OF PSALMS. 175

would it serve to announce, as the prophet does in such a
magnificent style, that his heart icas boiling over, from his
ardent desire to be employed in rehearsing the praises of the
king ? Some prefer to translate the word to utter ; but the
other signification of the word appears to me to be more
appropriate ; and it is confirmed by this, that from this verb
is derived the noun n^rnft marchesheth, a word which is
found once or twice in Moses, and signifies a frying-pan, in
which sweatmeats are baked. It is then of the same import
as if the inspired writer had said, My heart is ready to breathe
forth something excellent and worthy of being remembered.
He afterwards expresses the harmony between the tongue
and the heart, when he compares his tongue to the pen of a
swift and ready writer,

2. Thou art fairer than the sons of men. The Psalmist
commences his subject with the commendation of the beauty
of the king, and then he proceeds also to praise his eloquence.
Personal excellence is ascribed to the king, not that the
beauty of the countenance, which of itself is not reckoned
among the number of the virtues, ought to be very highly
valued ; but because a noble disposition of mind often shines
forth in the very countenance of a man. This may have
been the case with Solomon, so that from his very coun-
tenance it might have appeared that he was endued with
superior gifts. Nor is the grace of oratory undeservedly
commended in a king, to whom it belongs, by virtue of his
office, not only to rule the people by authority, but also to
allure them to obedience by argument and eloquence, just as
the ancients feigned that Hercules had in his mouth golden
chains, by which he captivated the ears of the common
people, and drew them after him. How manifestly does
this rebuke the mean-spiritedness of kings in our day, by
whom it is regarded as derogatory to their dignity to con-
verse with their subjects, and to employ remonstrance in
order to secure their submission ; nay, w7ho display a spirit
of barbarous tyranny in seeking rather to compel than to
persuade them, and in choosing rather to abuse them as
slaves, than to govern them by lawrs and with justice as a

176 COMMENTARY UPON PSALM XLV.

tractable and obedient people. But as this excellence was
displayed in Solomon, so also did it shine forth more fully
afterwards in Christ, to whom his truth serves the part of a
sceptre, as we shall have occasion by and by to notice more
at large. The term p-/J?j al-ken, which we have translated
because,!^, sometimes rendered ivherefore ; but it is not neces-
sary that we should interpret it in this place in the latter
sense, as if Solomon had been blessed on account of his
beauty and excellence, for both of these are blessings of God.
It is rather to be understood as the reason why Solomon was
distinguished for these endowments, namely, because God
had blessed him. As to the interpretation which others
give, God shall bless thee for thy excellency, it is both cold and
forced.

3. Gird thy sword upon thy thigh. Here Solomon is praised
as well for his warlike valour, which strikes terror into his
enemies, as for his virtues which give him authority among
his subjects, and secure him their reverence. On the one
hand, no king will be able to preserve and defend his sub-
jects, unless he is formidable to his enemies ; and, on the
other hand, it will be to little purpose to make war boldly
upon foreign realms, if the internal state of his own kingdom
is not established and regulated in uprightness and justice.
Accordingly, the inspired writer says, that the sword with
which he will be girded will be, in the first place, a token of
warlike prowess to repel and rout his enemies ; and, secondly,
of authority also, that he might not be held in contempt
among his own subjects. He adds, at the same time, that
the glory which he will obtain will not be a merely transient
thing, like the pomp and vain-glory of kings, which soon
decay, but will be of lasting duration, and will greatly in-
crease.

He then comes to speak of the virtues which flourish most
in a time of peace, and which, by an appropriate similitude,
he shows to be the true means of adding strength and
prosperity to a kingdom. At first sight, indeed, it seems to
be a strange and inelegant mode of expression, to speak of
riding upon truth, meekness, and righteousness, (verse 4 ;) but,

PSALM XLT. THE BOOK OF PSALMS. 177

as I have said, he very suitably compares these virtues to
chariots, in which the king is conspicuously borne aloft with
great majesty. These virtues he opposes not only to the
vain pomp and parade in which earthly kings proudly boast ;
but also to the vices and corruptions by which they endea-
vour most commonly to acquire authority and renown. Solo-
mon himself says in the Proverbs, chap. xx. 28, " Mercy
and truth preserve the king ; and his throne is upholden by
mercy." But, on the contrary, when worldly kings desire to
enlarge their dominions, and to increase their power, ambi-
tion, pride, fierceness, cruelty, exactions, rapine, and violence,
are the horses and chariots which they employ to accomplish
their ends ; and, therefore, it is not to be wondered at if God
should very often cast them down, when thus elated with
pride and vain-glory, from their tottering and decayed thrones.
For kings, then, to cultivate faithfulness and justice, and to
temper their government with mercy and kindness, is the
true and solid foundation of kingdoms. The latter clause of
the verse intimates, that every thing which Solomon under-
takes shall prosper, provided he combine with warlike courage
the qualities of justice and mercy. Kings who are carried
headlong with a blind and violent impulse, may for a time
spread terror and consternation around them ; but they soon
fall by the force of their own efforts. Due moderation,
therefore, and uniform self-restraint, are the best means for
making the hands of the valiant to be feared and dreaded.

5. Thy arrows are sharp, §*c. Here the Psalmist again re-
fers to warlike power, when he says that the arroivs of the king
shall be sharp, so that they shall pierce the hearts of his
enemies; by which he intimates that he has weapons in his hand
with which to strike, even at a distance, all his enemies, who-
ever they may be, who resist his authority. In the same
sense also he says that the people shall fall under him ; as if it
had been said, Whoever shall engage in the attempt to shake
the stability of his kingdom shall miserably perish, for the king
has in his hand a sufficiency of power to break the stubborn-
ness of all such persons.

VOL. II. M

178 COMMENTARY UPON PSALM XLV.

6. Thy throne, 0 God I is for ever and ever : the sceptre of thy

kingdom is the sceptre of equity.

7. Thou lovest righteousness, and hatest wickedness : because

God, thy God, hath anointed thee with the oil of gladness
above thy fellows.

6. Thy throne , O God! is for ever and ever. In this verse
the Psalmist commends other princely virtues in Solomon,
namely, the eternal duration of his throne, and then the
justice and rectitude of his mode of government. The Jews,
indeed, explain this passage as if the discourse were ad-
dressed to God, but such an interpretation is frivolous and
impertinent. Others of them read the word QTHK? Elohim,
in the genitive case, and translate it of God, thus : The
throne of thy God. But for this there is no foundation,
and it only betrays their presumption in not hesitating to
wrest the Scriptures so shamefully, that they may not be
constrained to acknowledge the divinity of the Messiah.1
The simple and natural sense is, that Solomon reigns not
tyrannically, as the most of kings do, but by just and equal
laws, and that, therefore, his throne shall be established for
ever. Although he is called God, because God has im-
printed some mark of his glory in the person of kings, yet
this title cannot well be applied to a mortal man ; for we
nowhere read in Scripture that man or angel has been dis-
tinguished by this title without some qualification. It is
true, indeed, that angels as well as judges are called collec-
tively QTl/Xj Eiohim, gods; but not individually, and no
one man is called by this name without some word added
by way of restriction, as when Moses was appointed to be a
god to Pharaoh, (Exod. vii. 1.) From this we may naturally
infer, that this psalm relates, as we shall soon see, to a higher
than any earthly kingdom.

In the next verse there is set before us a fuller state-
ment of the righteousness for which this monarch is dis-
tinguished ; for we are told that he is no less strict in the
punishment of iniquity than in maintaining justice. We
know how many and great evils are engendered by impunity
and license in doing evil, when kings are negligent and slack
1 See Appendix.

PSALM XLV. THE BOOK OF PSALMS. 179

in punishing crimes. Hence the old proverb, That it is better
to live under a prince who gives no allowance, than under
one who imposes no restraint. To the same purpose also is
the well-known sentiment of Solomon, (Prov. xvii. 15,) " He
that justifieth the wicked, and he that condemneth the just,
even they both are abomination to the Lord." Just and right-
ful government, therefore, consists of these two parts : first,
That they who rule should carefully restrain wickedness; and,
secondly, That they should vigorously maintain righteousness;
even as Plato has well and wisely said, that civil government
consists of two parts — rewards and punishments. When the
Psalmist adds, that the king was anointed above his fellows,
this is not to be understood as the effect or fruit of his
righteousness, but rather as the cause of it : for the love
of uprightness and equity by which Solomon was actuated
arose from the fact, that he was divinely appointed to the
kingdom. In ordaining him to the honour of authority and
empire, Jehovah, at the same time, furnished him with the
necessary endowments. The particle p/J?? al-ken, therefore,
as in the former instance, is to be understood here in the
sense of because ; as if it had been said, It is no wonder that
Solomon is so illustrious for his love of justice, since, from
the number of all his brethren, he was chosen to be conse-
crated king by holy anointing. Even before he was born, he
was solemnly named by a divine oracle, as successor to the
kingdom, and when he was elevated to the throne, he was
also adorned with princely virtues. From this it follows,
that anointing in respect of order preceded righteousness, and
that, therefore, righteousness cannot be accounted the cause
of the anointing. The royal dignity is called the oil of glad-
nessj because of the effect of it ; for the felicity and welfare
of the Church depended upon the kingdom promised to the
house of David.1

Hitherto, I have explained the text in the literal sense.
But it is necessary that I should now proceed to illustrate
somewhat more largely the comparison of Solomon with Christ,
which I have only cursorily noticed. It would be quite suf-

1 " Promis a la maison de David." — Fr.

180 COMMENTARY UPON PSALM XLV.

ficient for the pious and humble simply to state what is
obvious, from the usual tenor of Scripture, that the posterity
of David typically represented Christ to the ancient people
of God; but as the Jews and other ungodly men refuse
to submit cordially to the force of truth, it is of import-
ance to show briefly from the context itself, the principal
reasons from which it appears that some of the things here
spoken are not applicable fully and perfectly to Solomon.
As I intimated at the outset, the design of the prophet who
composed this psalm was to confirm the hearts of the faith-
ful, and to guard them against the terror and alarm with
which the melancholy change that happened soon after might
fill their minds. An everlasting duration, it might be said,
had been promised to this kingdom, and it fell into decay
after the death of one man. To this objection, therefore, the
prophet replies, that although Rehoboam, who was the first
successor of that glorious and powerful king, had his sove-
reignty reduced within narrow limits, so that a great part of
the people were cut off and placed beyond the bounds of his
dominion, yet that was no reason why the faith of the Church
should fail ; for in the kingdom of Solomon God had
exhibited a type or figure of that everlasting kingdom which
was still to be looked for and expected. In the first place, the
name of king is ascribed to Solomon, simply by way of emi-
nence, to teach us, that what is here said is not spoken of
any common or ordinary king, but of that illustrious sove-
reign, whose throne God had promised should endure as long
as the sun and moon continued to shine in the heavens, (Ps.
lxxii. 5.) David certainly was king, and so were those who
succeeded Solomon. It is necessary then to observe, that
there is in this term some special significance, as if the Holy
Spirit had selected this one man from all others, to distin-
guish him by the highest mark of sovereignty. Besides,
how inconsistent would it be to commend very highly war-
like valour in Solomon, who was a man of a meek and quiet
disposition, and who having ascended the throne when the
kingdom enjoyed tranquillity and peace, devoted himself
only to the cultivation of those things that are suitable to a
time of peace, and never distinguished himself by any action

PSALM XLV. THE BOOK OF PSALMS. 181

in battle ? But, above all, no clearer testimony could be ad-
duced of the application of this psalm to Christ, than what
is here said of the eternal duration of the kingdom. There
can be no doubt, that allusion is here made to the holy oracle
of which I have already made mention, That as long as the
sun and moon shall endure in the heavens the throne of David
shall endure. Even the Jews themselves are constrained to
refer this to the Messiah. Accordingly, although the prophet
commenced his discourse concerning the son of David, there
can be no doubt, that, guided by the Holy Spirit to a higher
strain, he comprehended the kingdom of the true and ever-
lasting Messiah. Besides, there is the name O^PI /X> Elohim,
which it is proper to notice. It is no doubt also applied
both to angels and men, but it cannot be applied to a mere
man without qualification. And, therefore, the divine ma-
jesty of Christ, beyond all question, is expressly denoted
here.1

I now proceed to notice the several parts, which however
I shall only refer to briefly in passing. We have said that
while this song is called a love song, or icedding song, still

1It is somewhat strange, after making the above observations, that Calvin
should consider this beautiful psalm as referring primarily to Solomon, and
to his marriage with the daughter of Pharaoh. That this is an epithala-
mium or nuptial song, is readily admitted ; but that it refers to the nuptials
of Solomon with Pharaoh's daughter, there seems no just ground for con-
cluding. If Solomon could not be described as '* fairer than the children of
men," as " a mighty warrior," as " a victorious conqueror," as " a prince,
whose throne is for ever and ever ;" — if the name " God" could not be
applied to him ; — if it could not be said that his " children," in the room
of their father, were " made princes in all the earth," (verse 16;) that "his
name" " would be remembered in all generations," and that " the people
would praise him for ever and ever," (verse 17 ;) — if these things could not
be spoken of him without much incongruity, it may well be doubted whether
the primary application of this psalm is to him. Besides, although Solomon
was a type of Christ, he was not so in all things, and there is nothing in
this poem, nor in any other part of Scripture, which can lead us to regard
the marriage of this prince with the daughter of Pharaoh as an image or
type of the mystical marriage of Jesus Christ to the Church. We there-
fore agree with Rosennriiller, that " the notion of Rudinger and Grotius,"
and other critics, '* that this song is an epithalamium — a song in celebra-
tion of the marriage of Solomon, and his chief wife, the daughter of Pha-
raoh, (1 Kings iii. 5,) is altogether to be abandoned ;" and that it applies
exclusively to the Messiah, and to the mystical union between him and his
Church ; set forth in an allegory borrowed from the manners of an Eastern
court, and under the image of conjugal love, he being represented as the
bridegroom, and the Church as his bride. — See Appendix.

182 COMMENTARY UPON PSALM XLV.

divine instruction is made to hold the most prominent place
in it, lest our imaginations should lead us to regard it as
referring to some lascivious and carnal amours. We know
also, that in the same sense Christ is called " the perfection
of beauty ;" not that there was any striking display of it in
his countenance, as some men grossly imagine, but because
he was distinguished by the possession of singular gifts and
graces, in which he far excelled all others. Nor is it an
unusual style of speaking, that what is spiritual in Christ
should be described under the form of earthly figures. The
kingdom of Christ, it is said, shall be opulent ; and in addi-
tion to this it is said, that it shall attain to a state of great
glory, such as we see where there is great prosperity and vast
power. In this description there is included also abundance
of pleasures. Now, there is nothing of all this that applies
literally to the kingdom of Christ, which is separated from
the pomps of this world. But as it was the design of the
prophets to adapt their instruction to the capacity of God's
ancient people, so in describing the kingdom of Christ, and
the worship of God which ought to be observed in it, they
employ figures taken from the ceremonies of the Law. If1
we bear in mind this mode of statement, in accordance with
which such descriptions are made, there will no longer be
any obscurity in this passage. It is also deserving of our
notice, that, after the Psalmist has commended this heavenly
king for his eloquence, he also describes him as armed with
his sword. As, on the one hand, he governs by the influence
of persuasion, those who willingly submit to his authority,
and manifest docility of disposition ; so, on the other hand, as
there have been in all ages, and will continue to be, many
who are rebellious and disobedient, it is necessary that the
unbelieving should be made to feel in their own destruction
that Christ has not come unarmed. While, therefore, he is
alluring us with meekness and kindness to himself, let us
promptly and submissively yield to his authority, lest he
should fall upon us, armed as he is with his sword and with
deadly arrows. It is said, indeed, with much propriety,
that grace is poured into his lips ; for the Gospel, in its very
nature, breathes the odour of life : but if we are stubborn

PSALM XLV. THE BOOK OF PSALMS. 183

and rebellious, this grace will become a ground of terror,
and Christ himself will convert the very doctrine of his sal-
vation into a sword and arrows against us. From this also
there arises no small consolation to us, that the multitude
and insolence of the adversaries of Christ may not discourage
us. We know well with what arrogance the Papists reject
Jesus Christ, whom, nevertheless, they boast to be their
King ; we know also with what profane contempt the greater
part of the world deride him, and how frowardly the Turks
and Jews reproach him. In the midst of such disorder, let
us remember this prophecy, That Christ has no want of a
sword and arrows to overthrow and destroy his enemies.
Here I will again briefly repeat what I have noticed above,
namely, that however much the Jews endeavour by their
cavillings to pervert the sense of this verse, Thy throne, O
God! is for ever and ever, yet it is sufficient of itself to estab-
lish the eternal divinity of Christ: for when the name Q\""I7K
Elohim is ascribed either to angels or men, some other mark is
at the same time usually added, to distinguish between them
and the only true God; but here it is applied to Christ, simply
and without any qualification. It is of importance, however,
to notice, that Christ is here spoken of as he is " God mani-
fested in the flesh," (1 Tim. iii. 16.) He is also called God,
as he is the Word, begotten of the Father before all worlds";
but he is here set forth in the character of Mediator, and
on this account also mention is made of him a little after,
as being subject to God. And, indeed, if you limit to his
divine nature what is here said of the everlasting duration of
his kingdom, we shall be deprived of the inestimable benefit
which redounds to us from this doctrine, when we learn that,
as he is the head of the Church, the author and protector of
our welfare, he reigns not merely for a time, but possesses an
endless sovereignty ; for from this we derive our greatest con-
fidence both in life and in death. From the following verse
also it clearly appears, that Christ is here exhibited to us in
the character of Mediator ; for he is said to have been anointed
of God, yea, even above his fellows, (Isa. xlii. 1 ; Heb. ii. 17.)
This, however, cannot apply to the eternal Word of God, but
to Christ in the flesh, and in this character he is both the
servant of G od and our brother.

184 COMMENTARY UPON PSALM XLT.

8. All thy garments smell of myrrh, and aloes, and cassia, out

of the ivory palaces, whence they have made thee glad.

9. The daughters of kings were among thy honourable women:1

thy consort stood on thy right hand2 in gold of Ophir. z

10. Hearken, 0 daughter ! and consider, and incline thy ear:

and forget thy own people and thy father's house.

11. And the King shall greatly desire thy beauty: for he is thy

Lord, and thou shalt worship him.4

12. And the daughter of Tyre with a gift: the rich among the

people shall entreat thy face.

8. All thy garments smell of myrrh. As to the signification
of the words I am not disposed to contend much, for I find
that even the Jews are not agreed among themselves as to
the meaning of the third word, except that from the similarity
of pronunciation it may be conjectured to denote cassia. It is
sufficient that we understand the prophet as meaning that the
garments of the king are perfumed with precious and sweet-
smelling odours. He describes Solomon coming forth from
his ivory palace amidst shoutings of universal applause and joy.
I explain not the word ^ft minni, Out of me, because no tol-
erable meaning can be drawn from this. I translate it whence?
and refer it to the ivory palaces. Superfluity and excess in

1 " Ou, dames d'honneur." — Fr. marg. " Maids of honour."

2 The right hand was the place of dignity and honour.

3 " ih&ix, Ophir; in gold of Ophir, in a golden garment. Ophir, a country
in India abounding in precious gold, 1 Kings ix. 28, whose gold was
obryzum, or ophrizum, i.e., most excellent." — Bythner's Lyra.

4 " C'est, luy porteras reverence." — Fr. marg. " That is, thou shalt
do him reverence."

5 Calvin here seems to take the word ijb, minni, which has somewhat
perplexed commentators, to be the particle fo, min, out of with % yod,
paragogic, as it is in Psalm xliv. 19, and many other places ; and to sup-
pose that the relative ivtt, asher, which, a pronoun frequently omitted, is
to be understood, — " out of which palaces they have made thee glad." This
is the view taken by many interpreters. Others understand the word uo,
minni, to be a noun ; (and from Jer. li. 27, it appears that *oo, minni, was
the proper name of a territory, which Bochart shows was a district of
Armenia;) and they translate the words thus, u From the ivory palaces
of Armenia they make thee glad," make thee glad with presents.^ Others
suppose that "od, minni, is here the name of a region, Minnaea in Arabia
Felix, which abounded in myrrh and frankincense ; and according to this
view, the clause may be rendered, " The Minnaeitas from their ivory
palaces make thee glad ;" that is, coming to thee from their ivory palaces
they gladden thee with presents. Rosenmuller thinks with Schmidt, De
Wettc, and Gesenius, that a more elegant sense will be brought out if we

TSALM XLV. THE BOOK OF PSALMS. 185

pleasures cannot be justified, not only in the common people,
but not even in kings; yet, on the other hand, it is neces-
sary to guard against too much austerity, that we may not
condemn the moderate display of grandeur which is suitable
to their dignity, even as, a little after, the prophet describes
the queen sumptuously and royally apparelled.1 We must,
however, at the same time, consider that all that is here com-
mended in Solomon was not approved of by God. Not to
speak of other things, it is well known that from the very
first the sin of polygamy was a thing displeasing to God, and
yet concubines are here spoken of as included among the
blessings of God, for there is no reason to doubt that by the
honourable women, or maids of honour,2 the prophet means Solo-
mon's wives, of whom mention is made in another place. The
daughter of the king of Egypt, whom Solomon had married,
was his principal wife, and the first in rank ;3 but it appears
that the others, whom sacred history describes as occupying
an inferior rank, were provided for in a liberal and honour-
able manner. These the prophet calls the daughters of kings,
because some of them were descended of the royal blood. In
what sense, then, it might be asked, does the prophet account
it among the praises of Solomon that he had many wives, —
a thing which God condemns in all private persons, but ex-
pressly in kings? (Deut. xvii. 17.) Doubtless it may easily
be inferred that in commending, according to a common
practice, the wealth and glory of the king, as the prophet
here does, he did not mean to approve of the abuse of them.
It was not his design to set forth the example of a man in

understand •oa, minni, as a plural noun in a form somewhat unusual, but of
which there are several other examples in the Old Testament, such as *a»,
2 Sam. xxiii. 8 ; *-o, 2 Kings ix. 4, 19 ; '•a?, 2 Sam. xxii. 44 ; Psalm
cxliv. 2. "The word," says he, " according to these examples, stands for
D33, and signifies, as in the Syriac, Psalm cl. 4, chords, strinycd instruments
of music. The sense of the clause will thus be, ' From the palaces of ivory,
musical instruments — players on musical instruments — make thee glad.' "
— Rosenmdller on the Messianic Psalms, pp. 213-215. — Biblical Cabinet,
vol. xxxii.

1 " Comme un peu apres le prophete descrit la Royne oruee somp-
tueusement et magnifiquement." — Fr.

2 u Ou, dames d'honneur." — Fr.

3 " Car combien que la fille du Roy d'Egypte que Salomon avoit espousee,
fust sa principale femme, et teinst le premier lieu." — Fr.

186 COMMENTARY UPON PSALM XLV.

opposition to the law of God. It is true, indeed, that the
power, dignity, and glory, which Solomon enjoyed, were
granted to him as singular blessings from God ; but as gene-
rally happens, he denied them' greatly by not exercising self-
control, and in abusing the great abundance with which he
was blessed, by the excessive indulgence of the flesh. In
short, it is here recorded what great liberality God mani-
fested towards Solomon in giving him every thing in abund-
ance. As to the fact that he took to him so many wives,
and did not exercise a due moderation in his pomp, this is
not to be included in the liberality of God, but is a thing as
it were accidental.

10. Hearken, O daughter ! and consider. I have no doubt,
that what is here said is spoken of the Egyptian woman,
whom the prophet has described as standing at the right
hand of the king. It was not, indeed, lawful for Solo-
mon to marry a strange woman ; but this of itself is to be
accounted among the gifts of God, that a king so powerful
as the king of Egypt was,1 sought his alliance. At the same
time, as by the appointment of the Law, it was required that
the Jews, previous to entering into the marriage relation,
should endeavour to instruct their wives in the pure worship
of God, and emancipate them from superstition ; in the pre-
sent instance, in which the wife spoken of was descended
from a heathen nation, and who, by her present marriage, was
included in the body of the Church, the prophet, in order to
withdraw her from her evil training, exhorts her to forget
her own country and her father's house, and to assume a
new character and other manners. If she did not do this,
there was reason to fear, not only that she would continue
to observe in private the superstitions and false modes of
worshipping God to which she had been habituated, but
that also, by her public example, she would draw away many
into a similar evil course ; and, indeed, this actually came to
pass soon after. Such is the reason of the exhortation which
the prophet here gives her, in which, in order to render his
discourse of more weight, he addresses her by the appellation
1 " Comme estoit la Roy d'Egypte." — Fr.

PSALM XLV. THE BOOK OF PSALMS. 187

of daughter, a term which it would have been unsuitable for
any private man to have used. The more clearly to show how
much it behoved the new bride to become altogether a new
woman, he employs several terms thereby to secure her
attention, Hearken, consider, and incline thy ear. It is
certainly a case in which much vehemence and urgent
persuasion are needed, when it is intended to lead us to a
complete renunciation of those things in which we take
delight, either by nature or by custom. He then shows that
there is no reason why the daughter of Pharaoh should feel
any regret in forsaking her father, her kinsfolk, and the land
of Egypt, because she would receive a glorious recompense,
which ought to allay the grief she might experience in being
separated from them. To reconcile her to the thought of
leaving her own country, he encourages her by the considera-
tion that she is married to so illustrious a kino:.

Let us now return to Christ. And, in the first place, let us
remember that what is spiritual is here described to us figu-
ratively ; even as the prophets, on account of the dulness of
men, were under the necessity of borrowing similitudes from
earthly things. When we bear in mind this style of speak-
ing, which is quite common in the Scriptures, we will not
think it strange that the sacred writer here makes mention
of ivory palaces, gold, precious stones, and spices ; for by these
he means to intimate that the kingdom of Christ will be
replenished with a rich abundance, and furnished with all
good things. The glory and excellence of the spiritual gifts,
with which God enriches his Church, are indeed held in no
estimation among men ; but in the sight of God they are of
more value than all the riches of the world. At the same
time, it is not necessary that we should apply curiously to
Christ every particular here enumerated ;* as for instance,

1 This is certainly a most important rule in interpreting the allegorical
compositions of Scripture. It is not to be imagined that there are distinct
analogies between every part of an allegorical representation, and the
spiritual subjects which it is designed to illustrate. The interpreter who
allows his ingenuity to press too closely all the points of the allegory to
the spiritual subjects couched under it, seeking points of comparison in
the complementary parts, which are introduced merely for the purpose of
giving more animation and beauty to the discourse, is in danger by his
fanciful analogies of degrading the composition, and falling into
absurdities.

188 COMMENTARY UPON PSALM XLY.

what is here said of the many wives which Solomon had.
If it should be imagined from this that there may be several
churches, the unity of Christ's body will be rent in pieces.
I admit, that as every individual believer is called u the temple
of God," (1 Cor. iii. 17, and vi. 19,) so also might each be
named " the spouse of Christ ;" but properly speaking, there is
only one spouse of Christ, which consists of the whole body
of the faithful. She is said to sit by the side of the king, not
that she exercises any dominion peculiar to herself, but
because Christ rules in her ; and it is in this sense that she
is called "the mother of us all," (Gal. iv. 26.)

This passage contains a remarkable prophecy in reference
to the future calling of the Gentiles, by which the Son of God
formed an alliance with strangers and those who were his ene-
mies. There was between God and the uncircumcised nations
a deadly quarrel, a wall of separation which divided them
from the seed of Abraham, the chosen people, (Eph. ii. 14;)
for the covenant which God had made with Abraham shut
out the Gentiles from the kingdom of heaven till the coming
of Christ. Christ, therefore, of his free grace, desires to enter
into a holy alliance of marriage with the whole world, in the
same way as if a Jew in ancient times had taken to himself
a wife from a foreign and heathen land. But in order to
conduct into Christ's presence his bride chaste and undefiled,
the prophet exhorts the Church gathered from the Gentiles
to forget her former manner of living, and to devote herself
wholly to her husband. As this change, by which the
children of Adam begin to be the children of God, and are
transformed into new men, is a thing so difficult, the prophet
enforces the necessity of it the more earnestly. In enforcing
his exhortation in this way by different terms, hearken,
consider, incline thy ear, he intimates, that the faithful do not
deny themselves, and lay aside their former habits, without
intense and painful effort ; for such an exhortation would be
superfluous, were men naturally and voluntarily disposed to
it. And, indeed, experience shows how dull and slow we
are to follow God. By the word consider, or understand, our
stupidity is tacitly rebuked, and not without good reason ;
for whence arise that self-love which is so blind, that false

PSALM XLV. THE BOOK OF PSALMS. 189

opinion which we have of our own wisdom and strength, the
deception arising from the fascinations of the world, and, in
fine, the arrogance and pride which are natural to us, but
because we do not consider how precious a treasure God
is presenting to us in his only begotten Son ? Did not this
ingratitude prevent us, we would without regret, after the
example of Paul, (Phil. iii. 8,) reckon as nothing, or as
"dung," those things which we admire most, that Christ
might replenish us with his riches. By the word daughter,
the prophet gently and sweetly soothes the new Church ; and
he also sets before her the promise of a bountiful reward,1 to
induce her, for the sake of Christ, willingly to despise and
forsake whatever she made account of heretofore. It is cer-
tainly no small consolation to know that the Son of God will
delight in us, when we shall have put off our earthly nature.
In the meantime, let us learn, that to deny ourselves is the
beginning of that sacred union which ought to exist between
us and Christ. By her father's house and her people is
doubtless meant all the corruptions which we carry with us
from our mother's womb, or derive from evil custom ; nay,
under this mode of expression there is comprehended what-
ever men have belonging to themselves ; for there is no part
of our nature sound or free from corruption.

It is necessary, also, to notice the reason which is added,
namely, that if the Church refuses to devote herself wholly
to Christ, she casts off his due and lawful authority. By the
word worship we must understand not only the outward
ceremony, but also, according to the figure synecdoche, a
holy desire to yield reverence and obedience. Would to
God that this admonition, as it ought, had been thoroughly
weighed ! for the Church of Christ, had then been more obe-
dient to his authority, and we should not in these days
have had so great a contest to maintain in reference to
her authority against the Papists, who imagine that the
Church is not sufficiently exalted and honoured, unless
with unbridled license she may insolently triumph over
her own husband. They, no doubt, in words ascribe su-
preme authority to Christ, saying, that every knee should
1 " En hiy proposant bonne recompense." — Fr.

190 COMMENTARY UPON PSALM XLV.

bow before him ; but when they maintain that the Church
has an unlimited power of making laws, what else is this but
to give her loose reins, and to exempt her from the authority
of Christ, that she may break forth into any excess according
to her desire ? I stay not to notice how wickedly they arro-
gate to themselves the title and designation of the Church.
But it is intolerable sacrilege to rob Christ and then adorn
the Church with his spoils. It is no small dignity which the
Church enjoys, in being seated at the right hand of the King,
and it is no small honour to be called "the Mother" of all
the godly, for to her it belongs to nourish and keep them
under her discipline. But at the same time it is easy to
gather from innumerable passages of Scripture, that Christ
does not so elevate his own Church that he may diminish or
impair in the least his own authority.

12. And the daughter of Tyre with a gift. This also is a
part of the recompense which the prophet promises to the
queen in order to mitigate, or rather to extinguish entirely,
the longing desire she might still feel after her former condi-
tion. He says, that the Tyrians will come humbly to pay
her reverence, bringing presents with them. Tyre, we know,
was formerly a city of great renown, and, therefore, he ac-
counts it a very high honour that men will come from a city
so distinguished and opulent to greet her and to testify their
submission to her. It is not necessary for us to examine
every word minutely, in order to apply to the Church every
thing here said concerning the wife of Solomon ; but in our
own day we realise some happy fruits of this prophecy
when Grod has so ordered it, that some of the great men of
this world, although they themselves refuse to submit to the
authority of Christ, act with kindness towards the Church,
maintaining and defending her.

PSALM XLV. THE BOOK OF PSALMS. 191

13. The daughter of the King is all glorious within: her clothing

is of garments embroidered with gold.

14. She shall be brought to the King in raiment of needle- work:

the virgins after her, her companions, shall be brought to

15. They shall be brought with joy and gladness : they shall enter

into the palace of the King.

16. Instead of thy fathers shall be thy children: thou shalt make

them princes in all the earth.

17. lwill make thy name to be remembered throughout all gener-

ations : therefore the people shall praise thee for ever and
ever.

13. The daughter of the King is all glorious within.1 This verse
may be understood in a twofold sense ; either as meaning that
the queen, not only when she appears in public before all the
people, but also when sitting in private in her own chamber, is
always sumptuously apparelled ; or, that the splendour and gor-
geous appearance of her attire is not merely a thing of display,
designed to dazzle the eyes of the simple, but consists of
expensive and really substantial material. The prophet ac-
cordingly enhances the happy and lofty condition of the
queen by the circumstance, that she has not only sumptuous
apparel in which she may appear on particular occasions, but
also for her ordinary and daily attire. Others expound it in
this sense, That all her glory consists in the king inviting
her familiarly into his presence ; and this opinion they rest
on the ground that immediately after there is a description
given of her as passing into the chamber of the king accom-
panied with a great and glorious train of followers. This

1 Dathe and Berlin refer within to the interior of the queen's palace,
which seems to agree best with the context. The original word rendered
within denotes the interior of a house in Lev. x. 18, and 1 Kings vi. 18.
Fry explains the words thus : w Most splendid is the royal daughter within
the awning of her covered vehicle ;" and refers to the picture of a bridal
procession in Mr Lane's Egypt. Dr Geddes reads : —

" All glorious is the queen in her apartment,
Her robe is bespangled with gold ;
To the king she shall be brought in brocade,
Attended by her virgin companions."

" This," says he, namely, verse 13th, u and the two next verses, contain
a fine description of Oriental manners. The queen, before she be led to
the king's apartment, is gorgeously dressed in her own ; and thence pro-
ceeds with her female train to the royal palace."

192 COMMENTARY UPON PSALM XLV.

display of pomp exceeds the bounds of due moderation ;
but, in the meantime, we are taught by it, that while the
Church is thus richly apparelled, it is not designed to attract
the notice of men, but only for the pleasure of the King. If
in our day the Church is not so richly adorned with that
spiritual beauty in which the glory of Christ shines forth, the
fault ought to be imputed to the ingratitude of men, who
either through their own indifference despise the goodness
of God, or else, after having been enriched by him, again fall
into a state of poverty and want.

16. Instead of thy fathers shall be thy children. This also
serves to show the glory and transcendent excellence of this
kingdom, namely, that the children will not be inferior in
dignity to their fathers, and that the nobility of the race will
not be diminished after the death of Solomon ; for the children
which shall be born to him will equal those who had pre-
ceded them in the most excellent virtues. Then it is added,
that they shall be princes in all the earth, because the empire
shall enjoy such an extent of dominion on every side, that it
might easily be divided into many kingdoms. It is easy to
gather, that this prophecy is spoken expressly concerning
Christ ; for so far were the sons of Solomon from having a
kingdom of such an extent, as to divide it into provinces
among them, that his first successor retained only a small
portion of his kingdom. There were none of his true and
lawful successors who attained the same power which he
had enjoyed, but being princes only over one tribe and a
half of the people, they were, on this account, shut up within
narrow limits, and, as we say, had their wings clipped.1 But
at the coming of Christ, who appeared at the close of the
ancient Church, and the beginning of the new dispensation,
it is an undoubted truth, that children were begotten by him,
who were inferior in no respect to their fathers, either in
number or in excellence, and whom he set as rulers over the
whole world. In the estimation of the world, the ignominy
of the cross obscures the glory of the Church ; but when

1 " Et (comme on dit) ont eu les ailes rongnees." — Fr.

PSxVLM XLV. THE BOOK OF PSALMS. 193

we consider how wonderfully it has increased, and how much
it has been distinguished by spiritual gifts, we must confess
that it is not without cause that her glory is in this passage
celebrated in such sublime language. It ought, however, to
be observed, that the sovereignty, of which mention is here
made, consists not in the persons of men, but refers to the
head. According to a frequent mode of expression in the
Word of God, the dominion and power which belong pro-
perly to the head, and are applicable peculiarly to Christ
alone, are in many places ascribed to his members. We
know that those who occupy eminent stations in the Church,
and who rule in the name of Christ, do not exercise a lordly
dominion, but rather act as servants. As, however, Christ »
has committed to them his Gospel, which is the sceptre of
his kingdom, and intrusted it as it were to their keeping,
they exercise, in some sort, his power. And, indeed, Christ,
by his ministers, has subdued to his dominion the whole
world, and has erected as many principalities under his author-
ity as there have been churches gathered to him in divers ,
nations by their preaching.

17. I will make thy name to he remembered, &rc. This also
is equally inapplicable to Solomon, who, by his shameful and
impious rebellion, stained the memory of his name with dis-
grace. In polluting by superstitious abominations the land
which was consecrated to God, did he not bring upon him-
self indelible ignominy and shame ? For this deed alone his
name deserves to be buried in everlasting oblivion. Nor was
his son Rehoboam in any degree more deserving of praise ;
for through his own foolish presumption he lost the better part
of his kingdom. To find, therefore, the true accomplishment
of what is here said, we must come to Christ, the memory
of whose name continues to prosper and prevail. It is no
doubt despised by the world, nay, wicked men, in the pride
of their hearts, even reproach his sacred name, and out-
rageously trample it under their feet ; but still it survives in
its undiminished majesty. It is also true, that his enemies
rise up on all sides in vast numbers to overthrow his king-
dom ; but notwithstanding, men are already beginning to bow
VOL. II. N

194 COMMENTARY UPON PSALM XLVI.

the knee before him, which they will continue to do, until
the period arrive when he shall tread down all the powers
that are opposed to him. The furious efforts of Satan and
the whole world have not been able to extinguish the name
of Christ, which, being transmitted from one generation to
another, still retains its glory in every age, even as at this
day we see it celebrated in every language. And although
the greater part of the world tear it in pieces by their im-
pious blasphemies, yet it is enough that God stirs up his
servants every where to proclaim with fidelity and with un-
feigned zeal the praises of Christ. In the meantime, it is
our duty diligently to use our endeavours, that the memory
of Christ, which ought to prosper and prevail throughout all
ages, to the eternal salvation of men, may never at any time
lose any of its renown.

PSALM XLYI.

This psalm seems to be an expression of thanksgiving rather for some
particular deliverance, than for the constant aid by which God has
always protected and preserved his Church. It may be inferred from
it that the city of Jerusalem, when stricken with great terror, and
placed in extreme danger, was preserved, contrary to all expectation,
by the unlooked for and miraculous power of God. The prophet, there-
fore, whoever composed the psalm, commending a deliverance so
singularly vouchsafed by God, exhorts the faithful to commit themselves
confidently to his protection, and not to doubt that, relying fearlessly
upon him as their guardian and the protector of their welfare, they
shall be continually preserved in safety from all the assaults of their
enemies, because it is his peculiar office to quell all commotions.

1" To the chief musician of the sons of Korah, a song upon Alamoth.

Interpreters are not agreed as to the meaning of the word niaSy, ala-
moth ; but without noticing all the different opinions, I shall mention only
two of them, namely, that it was either an instrument of music, or else
the commencement of some common and well known song. The latter
conjecture appears to me the most probable. As to the time when this
psalm was written it is also uncertain, unless, perhaps, we might suppose
that it was written when the siege of the city was suddenly raised by the

PSALM XL VI. TIIE BOOK OF PSALMS. 195

terrible and sore destruction which God brought upon the army of Sen-
nacherib,1 (2 Kings xix. 35.) This opinion I readily admit, because it
accords most with the whole scope of the psalm. It is abundantly mani-
fest that some favour of God, worthy of being held in remembrance, such
as that was, is here commended.

1. God is our refuge and strength: he is found an exceeding [or

superlative] help in tribulations.

2. Therefore we will not fear, though the earth be moved, and

the mountains fall into the midst of the sea.

1. God is our refuge and strength. Here the Psalmist be-
gins with a general expression or sentiment, before he comes
to speak of the more particular deliverance. He begins by
premising that God is sufficiently able to protect his own
people, and that he gives them sufficient ground to expect it ;
for this the word riDPlft machaseh, properly signifies. In the
second clause of the verse the verb he is found, which we
translate in the present, is in the past tense, he has been found;
and, indeed, there would be no impropriety in limiting the
language to some particular deliverance which had already
been experienced, just as others also have rendered it in the
past tense. But as the prophet adds the term tribulations in
the plural number, I prefer explaining it of a continued act,
That God comes seasonably to our aid, and is never wanting
in the time of need, as often as any afflictions press upon his
people. If the prophet wrere speaking of the experience of
God's favour, it would answer much better to render the verb
in the past tense. It is, however, obvious that his design is
to extol the power of God and his goodness towards his
people, and to show how ready God is to afford them assist-

1 Others refer it, as Rosenmiiller, to the victory of Jehoshaphat, which
was celebrated with great rejoicing, 2 Chron. xx. 26-30. It is, however,
difficult or impossible to ascertain with certainty the occasion on which it
was composed. It seems rather the language of faith under threatened
difficulties, than of triumph over vanquished foes. Thus, in the midst of
threatened danger, it may be employed by Christians to support their
faith, hope, and peace. This was Luther's favourite psalm. He composed
a famous version of it on his journey to the Diet at Worms, where he went
boldly to defend the Reformation at the risk of his life ; and he was
wont to say when threatened with any fresh trouble, " Come, let us sing
the 46th Psalm."

19G COMMENTARY UPON PSALM XLVI.

ance, that they may not in the time of their adversities gaze
around them on every side, but rest satisfied with his protec-
tion alone. He therefore says expressly that God acts in
such a manner towards them, to let the Church know that
he exercises a special care in preserving and defending her.
There can be no doubt that by this expression he means to
draw a distinction between the chosen people of God and
other heathen nations, and in this way to commend the
privilege of adoption which God of his goodness had vouch-
safed to the posterity of Abraham. Accordingly, when I
said before that it was a general expression, my intention was
not to extend it to all manner of persons, but only to all
times ; for the object of the prophet is to teach us after what
manner God is wTont to act towards those who are his people.
He next concludes, by way of inference, that the faithful
nave no reason to be afraid, since God is always ready to
deliver them, nay, is also armed with invincible power. He
shows in this that the true and proper proof of our hope con-
sists in this, that, when things are so confused, that the heavens
seem as it wrere to fall with great violence, the earth to
remove out of its place, and the mountains to be torn up from
their very foundations, we nevertheless continue to preserve
and maintain calmness and tranquillity of heart. It is an
easy matter to manifest the appearance of great confidence,
so long as we are not placed in imminent danger : but if, in
the midst of a general crash of the whole world, our minds
continue undisturbed and free of trouble, this is an evident
proof that we attribute to the power of God the honour which
belongs to him. When, however, the sacred poet says, We
will not fear •, he is not to be understood as meaning that the
minds of the godly are exempt from all solicitude or fear, as
if they were destitute of feeling, for there is a great difference
between insensibility and the confidence of faith. He only
shows that whatever may happen they are never overwhelmed
with terror, but rather gather strength and courage sufficient
to allay all fear. Though the earth be moved, and the moun-
tains fall into the midst of the sea, are hyperbolical modes of
expression, but they nevertheless denote a revolution, and
turning upside down of the whole world. Some have ex-

PSALM XLVL THE BOOK OF PSALMS. 197

plained the expression, the midst of the sea, as referring to the
earth. I do not, however, approve of it. But in order more
fully to understand the doctrine of the psalm, let us proceed
to consider what follows.

3. Though the waters thereof roar and rage1 tempestuously:

though the mountains be shaken with the swelling thereof.
Selah.

4. The streams of her river shall make glad the city of God> the

sanctuary of the tabernacles of the Most High.

5. God is in the midst of her; she shall not be moved: God will

help her at the dawn of the morning.

3. Though the waters thereof roar, Sfc. This verse ought
to be read in connection with the verse which follows, because
it is necessary to complete the sense, as if it had been said :
Though the waters of the sea roar and swell, and by their
fierce impetuosity shake the very mountains — even in the
midst of these dreadful tumults, the holy city of God will
continue to enjoy comfort and peace, satisfied with her small
streams. The relative pronoun her, according to the com-
mon usage of the Hebrew language, is superfluous in this
place. The prophet intended simply to say, that the small
streams of a river would afford to the holy city abundant
cause of rejoicing, though the whole world should be moved
and destroyed. I have already mentioned shortly before how
profitable is the doctrine taught us in this place, that our
faith is really and truly tested only when we are brought into
very severe conflicts, and when even hell itself seems opened
to swallow us up. In like manner, we have portrayed to us
the victory of faith over the whole world, when, in the midst
of the utmost confusion, it unfolds itself, and begins to raise
its head in such a manner as that although the whole creation
seem to be banded together, and to have conspired for the
destruction of the faithful, it nevertheless triumphs over all
fear. Not that the children of God, wThen placed in peril,
indulge in jesting or make a sport of death, but the help
which God has promised them more than overbalances, in
their estimation, all the evils which inspire them with fear.

1 " Ou, s'enfleront." — Fr. marg. " Or, swell."

198 COMMENTARY UPON PSALM XLVI.

The sentiment of Horace is very beautiful, when, speaking of
the righteous man and the man who feels conscious of no
guilt, he says, (Car., Lib. iii., 0(1. 3,)

" Dux inquieti turbidus Adriae,
Nee fulminantis magna Jovis maims,
Si fractus illabitur orbis,
Impavidum ferient ruinse."

" Let the wild winds that rale the seas,
Tempestuous, all their horrors raise ;
Let Jove's dread arm with thunders rend the spheres ;
Beneath the crash of worlds undaunted he appears." L

But as no such person as he imagines could ever be found, he
only trifles in speaking as he does. Their fortitude, there-
fore, has its foundation in the assurance of the divine pro-
tection alone, so that they who rely upon God, and put their
trust in him, may truly boast, not only that they shall be un-
dismayed, but also that they shall be preserved in security
and safety amidst the ruins of a falling world.

The prophet says expressly, that the city of God shall be
glad, although it had no raging sea, but only a gently flowing
stream, to set for its defence against those waves of which he
has made mention. By this mode of expression he alludes
to the stream which flowed from Shiloah, and passed through
the city of Jerusalem. Further, the prophet, I have no doubt,
here indirectly rebukes the vain confidence of those who,
fortified by earthly assistance, imagine that they are well pro-
tected, and beyond the reach of all danger. Those who
anxiously seek to strengthen themselves on all sides with the
invincible helps of the world, seem, indeed, to imagine that
they are able to prevent their enemies from approaching
them, just as if they were environed on all sides with the
sea ; but it often happens that the very defences which they
had reared turn to their own destruction, even as when a tem-
pest lays waste and destroys an island by overflowing it.
But they who commit themselves to the protection of God,
although in the estimation of the world they are exposed to

1 Francis' Translation of Horace.

PSALM XLVI. THE BOOK OF PSALMS. 199

every kind of injury, and are not sufficiently able to repel the
assaults made upon them, nevertheless repose in security.
On this account, Isaiah (chap. viii. 6) reproves the Jews
because they despised the gently flowing waters of Shiloah,
and longed for deep and rapid rivers.

In that passage, there is an elegant antithesis between the
little brook Shiloah on the one hand, and the Nile and
Euphrates on the other ; as if he had said, They defraud God
of his honour by the unworthy reflection, that when he made
choice of the city of Jerusalem, he had not made the necessary
provision in respect of strength and fortifications for its defence
and preservation. And certainly, if this psalm was written
after the slaughter and flight of the army of Sennacherib,
it is probable that the inspired writer purposely made use of
the same metaphor, to teach the faithful in all ages, that the
grace of God alone would be to them a sufficient protection,
independent of the assistance of the world. In like manner,
the Holy Spirit still exhorts and encourages us to cherish the
same confidence, that, despising all the resources of those
who proudly magnify themselves against us, we may preserve
our tranquillity in the midst of disquietude and trouble, and
not be grieved or ashamed on account of our defenceless
condition, so long as the hand of God is stretched out to
save us. Thus, although the help of God comes to our aid
in a secret and gentle manner, like the still flowing streams,
yet it imparts to us more tranquillity of mind than if the
whole power of the world wrere gathered together for our
help. In speaking of Jerusalem as the sanctuary of the taber-
nacles of the Most High, the prophet makes a beautiful
allusion to the circumstances or condition of that time : for
although God exercised authority over all the tribes of the
people, yet he made choice of that city as the seat of royalty,
from which he might govern the whole nation of Israel. The
tabernacles of the Most High were scattered throughout
all Judea, but still it was necessary that they should be
gathered together and united in one sanctuary, that they
might be under the dominion of God.

5. God is in the midst of her ; she shall not be moved. The
Psalmist now shows that the great security of the Church

200 COMMENTARY UPON PSALM XLVI.

consists in this, that God dwells in the midst of her ; for the
verb which we translate, shall be moved, is of the feminine
gender, nor can it be referred to God, as if it were designed
to teach that God is immoveable. The sentence must be
explained in this way, The holy city shall not be moved or
shaken, because God dwells there, and is always ready to
help her. The expression, the dawn of the morning,1 denotes
daily, as soon as the sun rises upon the earth. The sum of
the whole is, If we desire to be protected by the hand of
God, we must be concerned above all things that he may dwell
amongst us ; for all hope of safety depends upon his pre-
sence alone. And he dwells amongst us for no other purpose
than to preserve us uninjured. Moreover, although God
does not always hasten immediately to our aid, according to
the importunity of our desires, yet he will always come to us
seasonably, so as to make apparent the truth of what is else-
where said, "Behold, he that keepeth Israel shall neither
slumber nor sleep," (Ps. cxxi. 4.)

6. The peoples raged, the kingdoms were moved : he uttered his

voice,2 the earth melted.

7. Jehovah of armies is with us : the God of Jacob is our fort-

ress. Selah.

8. Come ye, consider the works of Jehovah, what desolations3 he

hath made in the earth.

9. He maketh battles to cease even to the end of the earth; he

breaheth the bow, he cutteth in pieces the spear ; he burnetii
the chariots with fire*

1 " At the looking forth of the morning ; that is, as the Greek explaineth
it, ' very early ;' when the morning peereth or showeth the face." — Ains-
worth. " As soon as the morning appears [or shows'] its face; i. <?., God
will come very early to her succour, before any enemy is awakened to
annoy her." — Mudge. " Before the dawn of the morning; i. e., with the
utmost readiness and alacrity. The expression is borrowed from the
conduct of a person who, in his anxiety to accomplish a favourite object,
engages in it earlier than men ordinarily would. Jer. vii. 13 ; and vii.
25." — French and Skinner.

2 " C'est, fait resonner." — Fr. marg. " That is, made to resound."

3 " Ou, quels deserts." — Fr. marg. " Or, what deserts."

4 There is probably here an allusion to the ancient custom of col-
lecting the arms and armour of the vanquished into a heap, and setting
it on fire. The image is employed to express complete victory, and a
perfect establishment of peace. This custom prevailed among the Jews,
and the first instance of it which we meet with is in Joshua xi. 6. It is also

PSALM XL VI. THE BOOK OF PSALMS. 201

10. Be still,1 and know that I am God : I will be exalted among

the heathen, I will be exalted in the earth.2

11. Jehovah of armies is with us : the God of Jacob is our fort'

ress. Selah.

6. Tlie peoples raged. Since the Church of God is neve*
without enemies, and these very powerful, and such as con-
sequently fight against her with cruel and unbridled fury, the
prophet now confirms from experience the doctrine which he
had advanced concerning the impregnable character of the
divine protection. He then deduces from it this general
ground of consolation, That it belongs continually to God to
restrain and quell all commotions, and that his arm is strong
enough to break all the efforts of the enemy. This passage,
I admit, might be understood in a more general sense, as
meaning that the city of God is liable to be assailed by many
storms and tempests ; but that by the favour of God she is,
nevertheless, always preserved in safety. It is, however, more
probable, as I have already said at the beginning, that the
Psalmist is here speaking of some notable deliverance, in
which God had given a striking proof of the power and
favour which he exercises in the constant preservation of the
Church. Accordingly, he relates what had taken place,
namely, that the enemies of the Church came with a dread-
ful host to waste and destroy it ; but that immediately, by
the voice of God, they, as it were, melted and vanished away.
From this wre derive an invaluable ground of consolation,
when it is said, That although the whole world rise up against
us, and confound all things by their increased madness, they
can be brought to nought in a moment, as soon as God shows
himself favourable towards us. The voice of God, no doubt,
signifies his will or command ; but the prophet, by this

referred to in the description of the judgments of God upon Gog, Ezek.
xxxix. 8-10. This was also a Roman custom. Virgil alludes to it in
iEneid, lib. viii. 1. 560. A medal struck by Vespasian the Roman em-
peror to commemorate the termination of his wars both in Italy and
through all parts of the world, represents the Goddess of Peace holding
an olive-branch with one hand, and in the other a lighted torch, with
which she sets fire to a heap of armour.

1 " Ou, arrestez, demeurez coy." — Fr. marg. " Or, stop, be quiet."

2 " Far toute la terre."— Fr. " Through all the earth."

202 COMMENTARY UPON PSALM XL VI.

expression, seems to have an eye to the promises of God, by
which he has declared, that he will be the guardian and
defender of the Church. At the same time, let us observe
the contrast which is here stated between the voice of God
and the turbulent commotions of the kingdoms of this world.

7. Jehovah of armies is with us. In this verse we are taught
how we shall be able to apply to our own use the things
which the Scriptures everywhere record concerning the in-
finite power of God. We shall be able to do this when we
believe ourselves to be of the number of those whom God
has embraced with his fatherly love, and whom he will cher-
ish. The Psalmist again alludes, in terms of commendation,
to the adoption by which Israel was separated from the com-
mon condition of all the other nations of the earth. And,
indeed, apart from this, the description of the power of God
would only inspire us with dread. Confident boasting, then,
arises from this, that God has chosen us for his peculiar people,
to show forth his power in preserving and defending us. On
this account, the prophet, after having celebrated the power
of God by calling him the God of armies, immediately adds
another epithet, the God of Jacob, by which he confirms the
covenant made of old time with Abraham, that his posterity,
to whom the inheritance of the promised grace belongs, should
not doubt that God was favourable to them also. That our
faith may rest truly and firmly in God, we must take into
consideration at the same time these two parts of his character
— his immeasurable power, by which he is able to subdue the
whole world under him ; and his fatherly love which he has
manifested in his word. When these two things are joined
together, there is nothing which can hinder our faith from
defying all the enemies which may rise up against us, nor
must we doubt that God will succour us, since he has pro-
mised to do it ; and as to power, he is sufficiently able also
to fulfil his promise, for he is the God of armies. From this
we learn, that those persons err egregiously in the inter-
pretation of Scripture, who leave in entire suspense the ap-
plication of all that is said concerning the power of God, and
do not rest assured that he will be a Father to them, inasmuch
as they are of his flock, and partakers of the adoption.

PSALM XLVI. THE BOOK OF PSALMS. 203

8. Come ye, consider the icorks of Jehovah. The Psalmist
seems still to continue in this verse the history of a deliver-
ance by which God had given abundant evidence that he is
the most efficient and faithful protector of his Church, that
the godly might derive from it both courage and strength to
enable them to overcome whatever temptations might after-
wards arise. The manifestations which God has given of his
favour towards us in preserving us, ought to be kept continually
before our eyes as a means of establishing in our hearts a per-
suasion of the stability of his promises. By this exhortation
we have tacitly rebuked the indifference and stupidity of those
who do not make so great account of the power of God as
they ought to do ; or rather, the whole world is charged with
ingratitude, because there is scarcely one in a hundred who
acknowledges that he has abundant help and security in
God, so that they are all blinded to the works of God, or
rather wilfully shut their eyes at that which would, neverthe-
less, prove the best means of strengthening their faith. T\ e
see how many ascribe to fortune that which ought to be
traced to the providence of God. Others imagine that they
obtain, by their own industry, whatever God has bestowed
upon them, or ascribe to second causes what proceeds from him
alone ; while others are utterly lost to all sense. The Psalmist,
therefore, justly calls upon all men, and exhorts them to
consider the works of God; as if he had said, The reason why
men repose not the hope of their Avelfare in God is, that they
are indifferent to the consideration of his works, or so un-
grateful, that they make not half the account of them which
they ought to do. As he addresses himself in general to all
men, we learn, that even the godly themselves are drowsy
and unconcerned in this respect until they are awakened. He
extols very highly the power of God in preserving his chosen
people, which is commonly despised or not estimated as it
ought to be, when it is exercised after an ordinary manner.
He therefore sets before them the desolations of countries,
and marvellous devastations, and other miraculous things,
which more powerfully move the minds of men. If any one
would prefer to understand Avhat follows — He maketh battles to
cease — of some special help vouchsafed by God, yet still it
must be considered as intended to lead the faithful to expect as

204 COMMENTARY UPON PSALM XLVI.

much help from him in future as they had already experienced.
The prophet, it appears, from one particular instance, designs
to show in general how mightily God is wont to defend his
Church. At the same time, it happened more than once,
that God quelled throughout the land of Judea all the
dangerous tumults by which it was distracted, and drove
away wars far from it, by depriving the enemies of their
courage, breaking their bows, and burning their chariots ; and
it is very probable that the prophet, from a particular instance,
here takes occasion to remind the Jews how often God had
disappointed the greatest efforts of their enemies. One thing,
however, is quite certain, that God is here set forth as adorned
with these titles, that we should look for peace from him,
even when the whole world is in uproar, and agitated in a
dreadful manner.

10. Be still, and know that I am God. The Psalmist seems
now to turn his discourse to the enemies of the people of God,
who indulge their lust of mischief and revenge upon them :
for in doing injury to the saints they do not consider that
they are making war against God. Imagining that they have
only to do with men, they presumptuously assail them, and
therefore the prophet here represses their insolence ; and that
his address may have the more weight, he introduces God
himself as speaking to them. In the first place, he bids them
be still, that they may know that he is God ; for we see that
when men are carried away without consideration, they go
beyond all bounds and measure. Accordingly, the prophet
justly requires the enemies of the Church to be still and hold
their peace, so that when their anger is appeased they may
perceive that they are fighting against God. We have in
the fourth Psalm, at the fourth verse, a sentiment somewhat
similar, " Stand in awe, and sin not : commune with your own
heart upon your bed, and be still," In short, the Psalmist
exhorts the world to subdue and restrain their turbulent
affections, and to yield to the God of Israel the glory which
he deserves ; and he warns them, that if they proceed to
act like madmen, his power is not enclosed within the narrow
limits of Judea, and that it will be no difficult matter for him
to stretch forth his arm afar to the Gentiles and heathen

PSALM XLVII. THE BOOK OF PSALMS. 205

nations, that he may glorify himself in every land. In con-
clusion, he repeats what he had already said, that God has
more than enough, both of weapons and of strength, to pre-
serve and defend his Church which he has adopted.

PSALM XLVII.

Some think that this psalm was composed at the time when the temple
was dedicated, and the ark of the covenant placed in the sanctuary.
But as this is a conjecture which has little to support it, it is better,
if I am not mistaken, instead of detaining ourselves with this, to
consider the subject-matter of the psalm, and the use to which it
ought especially to be applied. It was no doubt appointed for the
stated holy assemblies, as may be easily gathered from the whole tenor
of the poem; and perhaps it was composed by David, and delivered
by him to the Levites, to be sung by them before the temple was
built, and when the ark as yet abode in the tabernacle. But whoever
was its author, he exhorts not only the Israelites, but also all nations,
to worship the only true God. It chiefly magnifies the favour which,
according to the state of things at that time, God had graciously
vouchsafed to the offspring of Abraham ; and salvation to the whole
world was to proceed from this source. It however contains, at the
same time, a prophecy of the future kingdom of Christ. It teaches
that the glory which then shone under the figure of the material sanc-
tuary will diffuse its splendour far and wide ; when God himself will
cause the beams of his grace to shine into distant lands, that kings and
nations may be united into fellowship with the children of Abraham.

1" To the chief musician of the sons of Korah : A Psalm.

1. Clap your hands, all ye peoples: shout unto God with the

voice of triumph.

2. For Jehovah is high, terrible, and a great King over all the

earth.

3. Ee hath put in order1 the people under us, and the nations

under our feet.
4- Ee hath chosen our inheritance for us, the glory of Jacob,
whom he loved. Selah.

1 . Clap your hands, all ye peoples. As the Psalmist requires

1 " Ou, range." — Fr. marg. " Or, subdued."

206 COMMENTARY UPON PSALM XLVII.

the nations, in token of their joy and of their thanksgiving to
God, to clap their hands, or rather exhorts them to a more
than ordinary joy, the vehemence of which breaks forth and
manifests itself by external expressions, it is certain that he is
here speaking of the deliverance which God had wrought for
them. Had God erected among the Gentiles some formidable
kingdom, this would rather have deprived all of their courage,
and overwhelmed them with despair, than given them matter
to sing and leap for joy. Besides, the inspired writer does
not here treat of some common or ordinary blessings of God ;
but of such blessings as will fill the whole world with incre-
dible joy, and stir up the minds of all men to celebrate the
praises of God. What he adds a little after, that all nations
were brought into subjection to Israel, must, therefore, ne-
cessarily be understood not of slavish subjection, but of a
subjection which is more excellent, and more to be desired,
than all the kingdoms of the world. It would be unna-
tural for those who are subdued and brought to submit by
force and fear to leap for joy. Many nations were tributary
to David, and to his son Solomon ; but while they were so,
they ceased not, at the same time, to murmur, and bore
impatiently the yoke which was imposed upon them, so far
were they from giving thanks to God with joyful and cheer-
ful hearts.

Since, then, no servitude is happy and desirable but that
by which God subdues and brings under the standard and
authority of Christ his Son those who before were rebels, it
follows that this language is applicable only to the kingdom
of Christ, who is called a high and terrible King, (verse 2 ;)
not that he makes the wretched beings over whom he reigns
to tremble by the tyranny and violence of his sway, but
because his majesty, which before had been held in contempt,
will suffice to quell the rebellion of the whole world. It is
to be observed, that the design of the Holy Spirit is here to
teach, that as the Jews had been long contumeliously treated,
oppressed with wrongs, and afflicted from time to time with
divers calamities, the goodness and liberality of God towards
them was now so much the more illustrious, when the kingdom
of David had subdued the neighbouring nations on every side,

PSALM XLVII. THE BOOK OF PSALMS. 207

and had attained to such a height of glory. We may, how-
ever, easily gather from the connection of the words the truth
of what I have suggested, that when God is called a terrible
and great King over all the earthy this prophecy applies to the
kingdom of Christ. There is, therefore, no doubt, that the
grace of God was celebrated by these titles, to strengthen the
hearts of the godly during the period that intervened till the
advent of Christ, in which not only the triumphant state of
the people of Israel had fallen into decay, but in which also
the people, being oppressed with the bitterest contumely, could
have no taste of the favour of God, and no consolation from
it, but by relying on the promises of God alone. We know
that there was a long interruption of the splendour of the
kingdom of God's ancient people, which continued from the
death of Solomon to the coming of Christ. This interval
formed, as it were, a gulf or chasm, which would have swal-
lowed up the minds of the godly, had they not been sup-
ported and upheld by the Word of God. As, therefore, God *
exhibited in the person of David a type of the kingdom of
Christ, which is here extolled, although there followed
shortly after a sad and almost shameful diminution of the
glory of David's kingdom, then the most grievous calami-
ties, and, finally, the captivity and a most miserable dis-
persion, which differed little from a total destruction, the
Holy Spirit has exhorted the faithful to continue clapping
their hands for joy, until the advent of the promised Ke- i
deemer.

3. He hath set in order the people under us. Some translate
the verb he hath subjected ; and this agrees with the translation
which I have given. Others translate it he hath led, which is
somewhat more remote from the meaning. But to understand
the verb *"D*V> yadebber, as meaning to destroy, as is done by
others, is altogether at variance with the mind of the prophet ;
for it is doubtless an advantageous, joyful, and desirable sub-
jection which is here meant. In the Hebrew, the verb is in the
future tense, he will set in order; and if any are disposed to
prefer retaining it in this tense, I have no great objection to

208 COMMENTARY UPON PSALM XL VII.

it. As, however, it is certain that under the figure of the
kingdom of David there is here celebrated the grace of God
to come, I have readily adopted that rendering which has
been preferred by other interpreters. Besides, although in
this verse the prophet especially exhorts his own country-
men to gratitude to God, because, through his favour, they
ruled over all people ; yet it is certain that he means, that
those also who were subdued are associated with the Jews
in this joy. The body does not differ more from the
shadow than the feigned expressions of joy with which the
heathen nations honoured David in old time, differ from
those with which the faithful through the whole world1
receive Christ ; for the latter flow from the willing obedience
of the heart. And assuredly, if after the ark was brought to
the temple, there had not appeared hidden under this figure
something far higher, which formed the substance of it, it
would have been as it were a childish joy to assign to God
his dwelling there, and to shut him up within such narrow
limits. But when the majesty of God which had dwelt in
the tabernacle was manifested to the whole world, and when
all nations were brought in subjection to his authority, this
prerogative of the offspring of Abraham was then illustriously
manifested. The prophet, then, when he declares that the
Gentiles will be subdued, so that they will not refuse to obey
the chosen people, is describing that kingdom of which he had
previously spoken. We are not to suppose that he here treats
of that secret providence by which God governs the whole
world, but of the special power which he exercises by means
of his word ; and, therefore, in order that he may be properly
called a King, his own people must necessarily acknowledge
him as such. It may, however, be asked, " Since Christ has
brought the Church under his own authority and celestial
power, in what sense can it be said that the nations are
subject to the Jews, seeing we know that the order of the
Church cannot be settled aright, and as it ought to be, unless
Christ the only head stand forth prominently above all, and

1 " Par tout le monde." — Fr.

PSALM XLVII. THE BOOK OF PSALMS. 209

all the faithful, from the greatest to the least, keep themselves
in the humble rank of members ? Nay, more, when Christ
erected his dominion through the whole world, the adoption,
which had before been the peculiar privilege of one people,
began to be the common privilege of all nations ; and by this
means liberty was granted to all together, that being united
to one another by the ties of true brotherhood, they should
aspire to the celestial inheritance." The answer to this is
easy : When the yoke of the law1 was imposed upon the
Gentiles, the Jews then obtained the sovereignty over them ;
even as by the word the pastors of the Church exercise the
jurisdiction of the Holy Spirit. For this very reason the
Church is called a Queen, and the Mother of all the godly,
(Gal. iv. 26,) because divine truth, which is like a sceptre to
subdue us all, has been committed to her keeping. Although
then the Jews, when the kingdom of Christ emerged into
light, were in a state of wretched and ignominious servitude
to heathen nations, and had been, as it were, their slaves ; yet
the sovereignty is truly and justly attributed to them, because
God " sent the rod of his strength out of Zion," (Ps. ex. 2 ;)
and as they were intrusted with the keeping of the law, their
office was to restrain and subdue the Gentiles by its authority.
The only way by which the rest of the world has been brought
into subjection to God is, that men, being renewed by the
Spirit of God, have willingly yielded themselves docile and
tractable to the Jews, and suffered themselves to be under
their dominion ; as it is said in another passage, " In those
days it shall come to pass, that ten men shall take hold out of
all languages of the nations, even shall take hold of the skirt
of him that is a Jew, saying, We will go with you ; for we
have beard that God is with you," (Zech. viii. 23.)

4. He hath chosen our inheritance for us. The inspired poet
here celebrates more distinctly the special grace which God,
in his goodness, had bestowed upon the chosen and holy seed

1 " C'est a dire, la reformation selon la vraye religion de Dieu." — Fr.
marg. " That is to say, the reformation according to the true religion of
God."

VOL. II. O

210 COMMENTARY UPON PSALM XLVII.

of Abraham. As he passed by all the rest of the world, and
adopted to himself a people who were few in number and
contemptible ; so it wTas proper that such a signal pledge of
his fatherly love should be distinguished from his common
beneficence, which is extended to all mankind without dis-
tinction. The word chosen is therefore peculiarly emphatic,
implying that God had not dealt with the children of Abra-
ham as he had been accustomed indiscriminately to deal with
other nations ; but that he had bestowed upon them, as it
were by hereditary right, a peculiar dignity by which they
excelled all others. The same thing is expressed immediately
after by the word glory. Thus then the prophet enjoins the
duty of thanksgiving to God, for having exalted, in the person
of Jacob, his chosen people to the highest degree of honour, so
that they might boast that their condition was distinguished
from that of all other nations. He shows, at the same time,
that this was entirely owing to the free and unmerited favour
of God. The relative pronoun whom is put instead of the
causal particle for or because^ as if the Psalmist had attributed
the cause of this prerogative by which they were distinguished
to God himself. Whenever the favour of God towards the
Jews is commended, in consequence of his having loved their
fathers, this principle should always be kept in mind, that
hereby all merits in man are annihilated. If all the excel-
lence or glory of the holy patriarch depended purely and
simply upon the good pleasure of God, who can dare to arro-
gate any thing to himself as peculiarly his own ? If God then
has given us any thing above others, and as it were by
special privilege, let us learn to ascribe the whole to the
fatherly love which he bears towards us, seeing he has chosen
us to be his flock. We also gather from this passage that
the grace which God displays towards his chosen is not
extended to all men in common, but is a privilege by which
he distinguishes a few from the great mass of mankind.

PSALM XLVII. THE BOOK OF PSALMS. 211

5. God is gone up with triumph, Jehovah with the sound of a

trumpet.

6. Sing praises to God, sing praises : sing praises to our King,

sing praises.

7. For God is King of all the earth : sing praises every one

who under standeth.

8. He hath obtained the kingdom over the heathen : God sitteth

upon the throne of his holiness.

9. The princes of the peoples [or nations] are assembled together

to the people of the God of Abraham : for the shields of
the earth are God's : he is greatly exalted.

5. God is gone up with triumph. There is here an allusion
to the ancient ceremony which was observed under the Law.
As the sound of trumpets was wont to be used in solemniz-
ing the holy assemblies, the prophet says that God goes up,
when the trumpets encourage and stir up the people to
magnify and extol his power. When this ceremony was
performed in old time, it was just as if a king, making his
entrance among his subjects, presented himself to them in
magnificent attire and great splendour, by which he gained
their admiration and reverence. At the same time, the
sacred writer, under that shadowy ceremony, doubtless in-
tended to lead us to consider another kind of going up more
triumphant — that of Christ when he " ascended up far above
all heavens," (Eph. iv. 10,) and obtained the empire of the
whole world, and armed with his celestial power, subdued all
pride and loftiness. You must remember what I have ad-
verted to before, that the name Jehovah is here applied to
the ark ; for although the essence or majesty of God was
not shut up in it, nor his power and operation fixed to it, yet
it was not a vain and idle symbol of his presence. God had
promised that he would dwell in the midst of the people so
long as the Jews worshipped him according to the rule
which he had prescribed in the Law ; and he actually showed
that he was truly present with them, and that it was not in
vain that he was called upon among them. What is here stated,
however, applies more properly to the manifestation of the
glory which at length shone forth in the person of Christ.
In short, the import of the Psalmist's language is, When the

212 COMMENTARY UPON PSALM XLVII.

trumpets sounded among the Jews, according to the appoint-
ment of the Law, that was not a mere empty sound which
vanished away in the air; for God, who intended the ark of
the covenant to be a pledge and token of his presence, truly
presided in that assembly. From this the prophet draws
an argument for enforcing on the faithful the duty of singing
praises to God. He argues, that by engaging in this exercise
they will not be acting blindly or at random, as the super-
stitious, who, having no certainty in their false systems of
religion, lament and howl in vain before their idols. He
shows that the faithful have just ground for celebrating with
their mouths and with a cheerful heart the praises of God;1
since they certainly know that he is as present with them, as if
he had visibly established his royal throne among them.

7. For God is King of all the earth. The Psalmist, having
called God in the close of the preceding verse King of the
chosen people, now calls him King oj all the earth ; and
thus, while he claims to the Jews the right and honour of pri-
mogeniture, he at the same time joins to them the Gentiles
as associates and partakers with them of the same blessing.
By these words he intimates that the kingdom of God would
be much more magnificent and glorious at the coming of the
Messiah, than it was under the shadowy dispensation of the
Law, inasmuch as it would be extended to the utmost bound-
aries of the earth. To show the greater earnestness in his
exhortation, he repeats the words, Sing praises to God, five
times. The word TDfc^ft, maskil,2 is put in the singular
number instead of the plural ; for he invites to this exercise all
who are skilful in singing. He, no doubt, speaks of know-
ledge in the art of music ; but he requires, at the same time,

1 " De faire retentir en leurs bouches et d'un coeur alaigre les louanges
de Dieu."— Fr.

2 Calvin renders this word in the Latin version by " intelligens ;" and
in the French by " entendu ;" and in the margin of the French version
there is the note, " C'est, O vous chacun entendu !" — " That is, O every
one of you who understandeth !" Dr Adam Clarke reads, "Sing an in-
structive song ;" and observes, "Let sense and sound go together. Let
your hearts and heads go with your voices."

PSALM XL VII. THE BOOK OF PSALMS. 213

the worshippers of God to sing the praises of God intelli-
gently, that there may not be the mere sound of tongues,
as we know to be the case among the Papists. Knowledge
of what is sung is required in order to engage in a proper
manner in the singing of psalms, that the name of God may
not be profaned, as it would certainly be, were there nothing
more but the voice which melts away or is dissolved in the

8. He hath obtained the kingdom over the heathen. Literally
it is, He hath reigned ; but as the verb T?jft malach, is in the
past tense, which in Hebrew denotes a continued act, we have
translated it, He hath obtained the kingdom. The prophet
repeatedly informs us that God reigns over the Gentiles ; and
from this it is easy to gather that he here treats of a new and a
previously unheard of manner of reigning. There is an im-
plied contrast between the time of the Law, when God confined
his empire, or kingdom, within the boundaries of Judea, and
the coming of Christ, when he extended it far and wide, so
as to occupy the whole world from one end to the other.
The majesty of God sent forth some sparks of its brightness
among the heathen nations, when David made them tributary ;
but the prophet could not, on that account, have properly
said that God reigned among them, since they both con-
temned his worship and the true religion, and also wished to
see the Church completely extinguished. To find the fulfil-
ment of this prophecy, we must, therefore, necessarily come
to Christ. What is added in the second clause of the verse,
God sitteth upon the throne of his holiness, may be taken in a
twofold sense. By this form of expression is often to be
understood the tabernacle, or the temple; but it also sometimes
signifies heaven. If any are inclined to explain it of the temple,
the meaning will be, That while God reigned over the whole
world, and comprehended all nations under his dominion, he
had established his chief seat at Jerusalem ; and it was from
thence that the doctrine of the gospel, by which he has

1 " Comme de faict il seroit s'il n'y avoit seulement que la voix qui
sescoule en 1'air." — Fr.

214 COMMENTARY UPON PSALM XLVII.

brought under his dominion all people, flowed. We may,
however, very properly take this expression as spoken of
heaven ; and thus the sense will be, That God, in stretching
forth his hand to subdue men, and bring them to submit to
his authority, evidently shows that, from his heavenly throne,
he reigns over men. Unless he show men his power and
working by signs manifest and near at hand, he is not
acknowledged as Governor of the world.

9. The princes of the peoples are gathered together. The
Psalmist enriches and amplifies by various expressions the
preceding sentence. He again declares that the way in
which God obtained dominion over the Gentiles was, that
those who before were aliens united in the adoption of the
same faith with the Jews ; and thus different nations, from a
state of miserable dispersion, were gathered together into one
body. When the doctrine of the Gospel was manifested and
shone forth, it did not remove the Jews from the covenant
which God had long before made with them. On the con-
trary, it has rather joined us to them. As then the calling of
the Gentiles was nothing else than the means by which they
were grafted and incorporated into the family of Abraham,
the prophet justly states, that strangers or aliens from every
direction ivere gathered together to the chosen people, that by
such an increase the kingdom of God might be extended
through all quarters of the globe. On this account Paul says,
(Eph. iii. 6,) that the Gentiles were made one body with the
Jews, that they might be partakers of the everlasting inherit-
ance. By the abolition of the ceremonies of the Mosaic
economy, " the middle wall of partition," which made a sepa-
ration between the Jews and the Gentiles, is now removed,
(Eph. ii. 14;) but it nevertheless remains true, that we are not
accounted among the children of God unless we have been
grafted into the stock of Abraham. The prophet does not
merely speak of the common people : he also tells us that
princes themselves will regard it as the height of their felicity
to be gathered together with the Jews ; as we shall see in
another psalm, (Ixxxvii. 5,) "And of Zion it shall be said,
This and that man was born in her." Farther, it is said that

PSALM XLVII. THE BOOK OF PSALMS. 215

this gathering together will be to the -people of the God of
Abraham, to teach us that it is not here meant to attribute
to the Jews any superiority which they naturally possess
above others, but that all their excellence depends upon this,
that the pure worship of God flourishes among them, and
that they hold heavenly doctrine in high estimation. This,
therefore, is not spoken of the bastard or cast-off Jews, whom
their own unbelief has cut off from the Church. But as,
according to the statement of the Apostle Paul, (Rom. xi. 16,)
the root being holy, the branches are also holy, it follows that
the falling away of the greater part does not prevent this
honour from continuing to belong to the rest. Accordingly,
the u consumption," which, as is stated in the prophecy of
Isaiah, overflowed the whole earth, is called the people of the
God of Abraham, (chap. x. 22, 23.) This passage contains
two very important and instructive truths. In the first place,
we learn from it, that all who would be reckoned among the
children of God ought to seek to have a place in the Church,
and to join themselves to it, that they may maintain fraternal
unity with all the godly ; and, secondly, that when the unity
of the Church is spoken of, it is to be considered as consisting
in nothing else but an unfeigned agreement to yield obedi-
ence to the word of God, that there may be one sheepfold
and one Shepherd. Moreover, those who are exalted in the
world in respect of honours and riches, are here admonished to
divest themselves of all pride, and willingly and submissively
to bear the yoke in common with others, that they may show
themselves the obedient children of the Church.

What follows immediately after, The shields of the earth are
God's, is understood by many as spoken of princes.1 I admit
that this metaphor is of frequent occurrence in Scripture, nor
does this sense seem to be unsuitable to the scope of the pass-
age. It is as if the prophet had said, It is in the power of
God to ingraft into his Church the great ones of the world
whenever he pleases ; for he reigns over them also. Yet the
sense will be more simple if we explain the words thus :
That, as it is God alone who defends and preserves the world,

1 Magistrates and governors are called shields in Hosea iv. 18 ; Ps.
lxxxix. 19. In this sense the word is here understood by the Septuagint.

216 COMMENTARY UPON PSALM XLVIII.

the high and supreme majesty, which is sufficient for so
exalted and difficult a work as the preservation of the world,
is justly looked upon with admiration. The sacred writer
expressly uses the word shields in the plural number, for,
considering the various and almost innumerable dangers which
unceasingly threaten every part of the world, the providence
of God must necessarily interpose in many ways, and make
use, as it were, of many bucklers.

PSALM XLVIII.

In this psalm there is celebrated some notable deliverance of the city of
Jerusalem at a time when many kings had conspired to destroy it.
The prophet, (whoever was the author of the psalm,) after having
given thanks to God for this deliverance, takes occasion from thence to
extol in magnificent terms the happy state of that city, seeing it had
God for its continual guardian and protector. It would not have been
enough for the people of God to have felt and acknowledged that they
were once preserved and defended by the power of God, had they not
at the same time been assured of being also preserved and protected
by the same God in the time to come, because he had adopted them
for his peculiar people. The prophet, therefore, chiefly insists upon
this point, that it was not in vain that the sanctuary of God was
erected upon mount Zion, but that his name was there called upon in
order that his power might be conspicuously manifested for the salva-
tion of his people. It is easy to gather from the subject-matter of the
psalm that it was composed after the death of David. I indeed admit
that among David's enemies there were some foreign kings, and that
it was not for want of will on their part that the city of Jerusalem was
not utterly destroyed ; but we do not read that they ever proceeded
the length of besieging it, and reducing it to such extremity as to render
it necessary that then- efforts should be repressed by a wonderful mani-
festation of the power of God. It is more probable that the psalm
is to be referred to the time of king Ahaz, when the city was besieged
and the inhabitants brought to the point of utter despair, and when,
nevertheless, the siege was suddenly raised, (2 Kings xvi. 5 ;) or else
to the time of Jehoshaphat and Asa, (2 Chron. xiv. 9 ; and xx. 2 ;)
for we know that under their reigns Jerusalem was preserved from

TSALM XLVIII. THE BOOK OF PSALMS. 217

litter destruction only by miraculous aid from heaven. This we are to
regard as certain, that the Psalmist here exhibited to true believers an
example of the favour of God towards them, from which they had reason
to acknowledge that their condition was happy, seeing God had chosen
for himself a dwelling-place upon mount Zion, that from thence he
might preside over them for their good and safety.

% A song of praise of the sons of Korah.

1. Great is Jehovah, and greatly to be praised in the city of our

God, in the mountain of his holiness.

2. Beautiful for situation, the joy of the whole earth, is mount

Zion, on the sides of the north, the city of the great King.

3. God in her palaces is known for a defence, [or fortress.]

1. Great is Jehovah, and greatly to be praised. The pro-
phet, before proceeding to make mention of that special
example of the favour of God towards them, to which I have
adverted, teaches in general that the city of Jerusalem was
happy and prosperous, because God had been graciously
pleased to take upon him the charge of defending and pre-
serving it. In this way he separates and distinguishes the
Church of God from all the rest of the world ; and when God
selects from amongst the whole human race a small number
whom he embraces with his fatherly love, this is an invaluable
blessing which he bestows upon them. His wonderful goodness
and righteousness shine forth in the government of the whole
world, so that there is no part of it void of his praise, but
we are everywhere furnished with abundant matter for prais-
ing him. Here, however, the inspired poet celebrates the
glory of God which is manifested in the protection of the
Church. He states, that Jehovah is great, and greatly to be
praised in the holy city. But is he not so also in the
whole world ? Undoubtedly he is. As I have said, there is
not a corner so hidden, into which his wisdom, righteousness,
and goodness, do not penetrate ; but it being his will
that they should be manifested chiefly and in a particular
manner in his Church, the prophet very properly sets before
our eyes this mirror, in which God gives a more clear and
vivid representation of his character. By calling Jerusalem
the holy mountain, he teaches us in one word, by what right

218 COMMENTARY UPON PSALM XLVIII.

and means it came to be in a peculiar manner the city
of God. It was so because the ark of the covenant had
been placed there by divine appointment. The import of
the expression is this : If Jerusalem is, as it were, a beautiful
and magnificent theatre on which God would have the great-
ness of his majesty to be beheld, it is not owing to any
merits of its own, but because the ark of the covenant was
established there by the commandment of God as a token or
symbol of his peculiar favour.

2. Beautiful for situation, the joy of the whole earth, is mount
Zion. For the confirmation of the statement made in the
preceding sentence, the prophet celebrates the excellencies for
which mount Zion was at that time renowned ; and in them
was to be seen the glory of God, of which I have just now
spoken. The beauty of its situation, which he mentions
in the first place, was indeed natural ; but by it he gives us
to understand, that from the very commencement the agree-
able appearance of the city had engraven upon it marks of
the favour of God, so that the sight of it alone showed that
God had in a special manner adorned and enriched that
place, with the view of its being, at some future period, con-
secrated to sacred purposes. I do not, however, think that
the situation is called beautiful and pleasant, merely because
it was unequalled in the country of Judea ; for there were
other cities, as is well known, which were in no respect
inferior to Jerusalem, either as to fertility or pleasantness of
situation, and other advantages. In my opinion, along with
the situation of the city, the Psalmist comprehends the glory
which it derived from another source — from the circumstance
that the temple of God was built there. When, therefore,
we hear the beauty of the city here celebrated, let us call to
our remembrance that spiritual beauty which was added to
the natural beauty of the place, after the prophecy was given
forth that the ark would there abide for ever. With respect
to the word fr*0, noph, which I have translated situation, com-
mentators are not agreed. Some understand it as meaning
height or elevation, as if it had been said that Jerusalem was
situated on high and elevated ground. Others render it

PSALM XLVIII. THE BOOK OF PSALMS. 219

climate ; l because the Jews metaphorically call climates
branches,2 on account of the extent to which they are spread
out. In a matter like this, which is of no great consequence,
I am not disposed to be so very critical. Only I have selected
that translation which seemed to me the most probable,
namely, that the country in its appearance was pre-eminently
pleasant and delightful. When the Psalmist speaks of
mount Zion being on the sides of the north, it is doubtful
whether he lays it down as a commendation of mount Zion,
that it lay or looked towards the north ; or whether we should
explain the sentence thus : Although mount Zion looks to-
wards the north, that does not in any degree diminish its
beauty. The former interpretation, however, seems to me
to give the more natural meaning. We find the prophet
Isaiah, with the view also of touching upon the excellence of
this mountain, applying to it the very expression which is
here employed. In the 14th chapter of his Prophecies, at
the 13th verse, he represents Sennacherib as speaking thus :
" I will ascend into heaven, I will exalt my throne above the
stars of God : I will sit also upon the mount of the congrega-
tion, in the sides of the north."

The Psalmist, in the next place, calls mount Zion the joy of
the whole earth. And he thus describes it, not only because,
as the Jews foolishly talk, that country was healthy on ac-
count of the mildness of the climate ; or because it produced
sweet and excellent fruits, which might gratify and yield
delight to foreign nations — for this also is a cold and unsatis-
factory speculation ; — but because from thence salvation was
to issue forth to the wmole world, even as all nations have
borrowed from thence the light of life, and the testimony

1 Beautiful in climate, that is, mount Zion is situated in a fair and lovely
climate. This is the view taken by Montanus and Ainsworth. Bate and
Parkhurst read, " Beautiful in extension, i. e., in the prospect which it ex-
tends to the eye."

2 Some ancient copies of the Septuagint have for the original words
tjra nfi>, yepheh noph, which Calvin renders oeautiful for situation, svqvvivv,
which Augustine and Ambrose translate by dilatans, spreading. " This,"
says Hammond, " may not improbably have respect to a notion of?iw,
usual in the Misneh for the boughs or top branches of a tree ; which some
of the Jews also would have take place here, as comparing Zion to a beau-
tiful well-spreading tree."

220 COMMENTARY UPON PSALM XLVIII.

of heavenly grace. If the joy which men experience and
cherish is without God, the issue of their joy at length willoe
destruction, and their laughter will be turned into gnashing of
teeth. But Christ appeared with his Gospel out of Zion, to
fill the world with true joy and everlasting felicity. In the
time of the prophet, the knowledge of the Gospel, it is true,
had not yet reached foreign nations ; but he makes use of
this manner of expression with the highest propriety, to
teach the Jews that true blessedness was to be sought for
only from the gracious covenant of God, which was depo-
sited in that holy place. At the same time also, he has
foretold that which was at length fulfilled in the last time
by the coming of Christ. From this we may learn, that to
cause the hearts of the godly to rejoice, the favour of God
alone abundantly suffices ; as, on the contrary, when it is
withdrawn, all men must inevitably be thrown into a state
of wretchedness and sorrow. What is added immediately
after, concerning the city of the great King, is intended
to show, that mount Zion was not only holy itself, but that
this high prerogative had been conferred upon it to render
sacred the whole city, where God had chosen his seat, that he
might rule over all people.

3. God in her palaces is knoivn for a defence. Here the
sacred poet again brings forward, for the purpose of setting
forth the dignity of the city of Jerusalem, the protection
wThich God afforded it ; as we have seen in Psalm xlvi, 5,
" God is in the midst of her : she shall not be moved : God
shall help her, and that right early." He expressly makes
mention of palaces for the sake of contrast — to teach the
Jews, that although the holy city was fortified by strong
towers, and had within it magnificent houses, and such as
resembled fortresses, yet its continued safety was owing to
the power and aid of God alone. By these words, the people
of God are taught, that although they dwell in strongholds
and palaces, they must, nevertheless, be carefully on their
guard, that this magnificence or loftiness may not shroud or
conceal from their view the power of God ; and that they be
not like worldly men, who, resting satisfied with riches and

PSALM XL VIII. THE BOOK OF PSALMS. 221

earthly means of help, set no value whatever upon having
God for their guardian and protector. Worldly wealth, from
our natural perverseness, tends to dazzle our eyes, and to
make us forget God, and, therefore, we ought to medi-
tate with special attention upon this doctrine, That what-
ever we possess, which seems worthy of being prized, must
not be permitted to obscure the knowledge of the power and
grace of God ; but that, on the contrary, the glory of God
ought always clearly to shine forth in all the gifts with
which he may be pleased to bless and adorn us ; so that
we may account ourselves rich and happy in him, and no
where else.

4. For, behold ! the kings assembled, they passed away together.

5. They saw, so they marvelled ; they were frightened, they jled

precipitately.

6. Fear1 seized upon them there, and pain as of a woman in

travail.

7. By the east wind thou breakest in pieces the ships of Tar-

shish.

4. For, behold/ the kings assembled. Here that special
deliverance of which I have spoken is touched upon. The
prophet relates how, when the kings were assembled together
to destroy Jerusalem, their efforts passed away without pro-
ducing any effect, even as clouds in the atmosphere vanish
away ; yea, he tells us, that by a simple look at the city, they
were defeated and undone, and that not after an ordinary
manner, but like a woman who, when the hour of child-birth
has come upon her, finds herself suddenly afflicted with pain
and sorrow. We cannot affirm with certainty what parti-
cular part of Jewish history the prophet here speaks of;
but the statements made suit very well both the time of
Ahaz, and that of Hezekiah or Asa. It was indeed a won-
derful work of God, when two very powerful kings — the king
of Syria and the king of Israel, accompanied with an immense
army — had smitten the city with such terror, that the king
and his people were brought to the brink of despair, to see

1 " Tremblement."— Fr. "Trembling."

222 COMMENTARY UPON PSALM XLVIII.

this formidable host suddenly routed and disappointed of the
certain expectation which they entertained of making them-
selves masters of the city. Hence the prophet Isaiah (ch. vii.
4) ironically calls them " smoking firebrands," because they
were, so to speak, burning torches to kindle and consume by
fire the whole country of Judea. Nor was the destruction
of the countless host of Sennacherib in one night by an angel,
without the intervention of man's agency, a less stupendous
miracle, (2 Kings xix. 35; Isa. xxxvii. 36.) In like manner,
when the king of Ethiopia gathered together an army of ten
hundred thousand men, and came to besiege Jerusalem, the
overthrow of so great a host was a memorable instance of
the power of God, (2 Chron. xiv. 9.) But whatever was the
occasion on which this psalm was composed, the sacred writer
informs us that the Jews found from manifest experience that
God was the guardian and protector of the holy city, when
he opposed himself to the invincible power of their enemies.
He first declares that the kings assembled. By these words he
intimates that they had confederated and conspired together to
destroy the Church. The expression, passed away together -, may
be explained in two ways ; either as meaning that the armies
when they had gathered themselves together were reduced
to nothing, or that they undertook together, and with one
consent, the expedition, as it were marshalled in battle array.
This second sense seems to me the most suitable to the
scope of the passage ; for it follows immediately after in the
fifth verse, that they stood stricken with astonishment when-
ever they saw the city ; and yet there will be no impropriety in
understanding this verse as added by way of amplification. But
as it affects very little the substance of the passage which of
these two interpretations is adopted, I leave the reader to
choose that which he considers the most appropriate. When
the Psalmist says that upon beholding the city they marvelled —
were frightened— fled 'precipitately — and were seized with sorrow
like the pangs of a woman in travail — he heaps together as
many and varied expressions as possible, in order to set forth
the greatness of the miracle which God had wrought in the
overthrow of such a vast and formidable host. The language
should be resolved thus : As soon as they saw the city they

PSALM XLVIII. THE BOOK OF PSALMS. 223

marvelled. It is related of Caesar in ancient times, that when
speaking of the ease with which he subdued Egypt, he made
use of the laconic saying, " I came, I saw, I conquered ;" but
the prophet here states, on the contrary, that the ungodly were
struck with amazement at the mere sight of the city, as if God
had dazzled their eyes with the splendour of his glory. The
particle p, ken, so, is put as it were to show the thing by
pointing to it with the finger. In the verse which immedi-
ately follows, the adverb lD&^> sham, there, is used in the same
sense. The comparison of a woman in travail is intended to
express the sudden change which came upon the enemies of
Israel. It afforded a more bright and illustrious manifesta-
tion of the grace of God, that they were seized with a fear
which they had not anticipated, lost their courage all at once,
and from the height of secure and presumptuous pride, instantly
fell into such a state of terror, and were so confounded, that
they precipitately betook themselves to flight.1 From this
passage we are taught that it is no uncommon thing, if in our
day the Church is assailed by powerful adversaries, and has
to sustain dreadful assaults ; for it has been God's usual way
from the beginning thus to humble his own people, in order
to give more irrefragable and striking proofs of his wonderful
power. At the same time, let us remember that a nod alone
on the part of God is sufficient to deliver us ; and that,
although our enemies may be ready to fall upon us on every
side to overwhelm us, it is in his power, whenever he pleases,
to strike them with amazement of spirit, and thus to make
their hearts fail in a moment in the very midst of their efforts
against us. Let this reflection serve as a bridle to keep our
minds from being drawn away, to look in all directions for
human aid.

7. By the east wind2 thou breakest in pieces the ships of Tar-

1 "Et d'une fierte pleine d asseurance et outrecuidance sont incontinent
tombez en espouvantement et ont tellement este estourdis, qu'ils s'en sont
fuis grand erre." — Fr.

2 The east wind in Judea and in the Mediterranean is very tempestuous
and destructive. It is also very dry and parching, as -well as sudden and
terrible in its action. Gen. xli. 6 ; Exod. xiv. 21 ; Ezek. xix. 12 ; and
xxvii. 2G ; Job xxvii. 21 ; Isa. xxvii. 8; Jer. xviii. 17 ; Jonah iv. 8.

224 COMMENT AKY UPON PSALM XL VIII.

slush. Commentators are divided in their view of this pass-
age.1 But let us rest contented with the natural sense, which
is simply this, that the enemies of the Church were overthrown
and plunged into destruction, just as God by suddenly rais-
ing storms sinks the ships of Cilicia to the bottom of the sea.
The Psalmist celebrates the power which God is accustomed
to display in great and violent storms; and his language
implies that it is not to be wondered at if God, who breaks
by the violence of the winds the strongest ships, had also
overthrown his enemies, who were inflated with the presump-
tuous confidence which they reposed in their own strength.
By the sea of Tarshish the Hebrews mean the Mediterranean
Sea, because of the country of Cilicia, which in ancient times
was called Tarshish, as Josephus informs us, although in pro-
cess of time this name came to be restricted to one city of
the country. But as the chief part of the naval traffic of the
Jews was with Cilicia, there is here attributed to that coun-
try by synecdoche what was common to other countries which
were at a greater distance and less known.

Hence the LXX. translate the original words, " Ei/ Trvtvfiuri fitxiu ,"
" With a violent wind ;" and the Chaldee reads, " A strong east wind as a
fire from before the Lord." " Such a wind," says Bishop Mant, " is well
known to the modern mariner by the name of Levanter, and is of the same
kind as that spoken of in the twenty-seventh chapter of the Acts of the
Apostles, under the name of Euroclydon."

1 It is supposed by some that there is in it an implied similitude ; the
particle of similitude used in the preceding verse being understood. Thus
French and Skinner translate the 6th and 7th verses —

" Then did trembling seize upon them —
Pangs as of a woman in travail —
As when with a stormy wind,
Thou breakest in pieces the ships of Tarshish."

According to this translation, " the ships of Tarshish" do not refer to an
invading army, nor " the breaking in pieces of them" to an actual storm
which had this effect ; but the sacred writer employs another figure, the
more vividly to describe the terror which seized upon these confederate
powers. He had in the preceding verse compared it with the pangs of a
woman in travail ; and here he compares it to the trembling which seized
upon mariners when the fury of the east wind, which shattered in pieces
the largest and strongest vessels, as the ships of Tarshish probably then
were, was let loose upon them.

PSALM XL VIII. THE BOOK OF PSALMS. 225

8. As we have heard, so have we seen in the city of Jehovah of

hosts, [or armies,] in the city of our God: God will estab-
lish it for ever. JSelah.

9. 0 God! we have waited for thy mercy in the midst of thy

temple.
10. As is thy name, 0 God I so is thy praise unto the ends of the
earth : thy right hand is full of righteousness.

8. As we have heard, so have we seen. There are two senses
in which this passage may be understood, either of which is
suitable. The first is, that the sacred writer, speaking in
the name of true believers, declares that the same power
which God in the days of old had displayed in delivering
their fathers, he now exercised towards their posterity.
They had heard from the mouth of their fathers, and had
learned from sacred history, how God in his great mercy
and fatherly goodness had succoured his Church ; but now
they affirm that they can bear testimony to this not only from
their having heard it spoken about, but also from having seen
it,1 inasmuch as they had actually experienced the same
mercy exercised by God towards themselves. The amount
of what is stated then is, that the faithful not only had a
record of the goodness and power of God in histories, but
that they also felt by actual experience, yea, even saw wTith
their eyes, what they knew before by hearsay, and the report
of their fathers ; and that therefore God continues unchange-
ably the same, confirming as he does, age after age, the
examples of his grace exhibited in ancient times, by renewed
and ever-recurring experiences. The other sense is somewhat
more refined ; and yet it is very suitable, namely, That God
actually performed what he had promised to his people ; as
if the faithful had said, that what they had before only heard
of was now exhibited before their eyes. As long as we have
only the bare promises of God, his grace and salvation are
as yet hidden in hope ; but when these promises are actually
performed, his grace and salvation are clearly manifested.
If this interpretation is admitted, it contains the rich doctrine,

1 " Mais maintenant ils disent qu'ils en sont testmoins non pas par avoir
ouy dere seulement, mais par avoir veu." — Fr.

VOL. II. P

226 COMMENTAKY UPON PSALM XLVIII.

that God does not disappoint the hope which he produces in
our minds by means of his word, and that it is not His way
to be more liberal in promising than faithful in performing
what he has promised. When it is said, in the city, the letter
^, beth, is taken for ft, mem, or 7, lamed ; that is to say, for
of, or as to, or loith respect to the city. The prophet does not
mean to say that in Jerusalem the faithful were informed that
God would succour his servants, although this was no doubt
true, but that God from the beginning had been the gracious
and faithful guardian of his own city, and would continue
always to be so. Mention is expressly made of the city of God,
because he has not promised to extend the same protecting
care to all indiscriminately, but only to his chosen and pecu-
liar people. The name Jehovah of armies is employed to
express the power of God ; but immediately after the faithful
add, that he is their God, for the purpose of pointing to their
adoption, that thus they may be emboldened to trust in him,
and thus to betake themselves freely and familiarly to him.
In the second Council of Nice, the good fathers who sat there
wrested this passage to prove that it is not enough to teach
divine truth in churches, unless there are at the same time
pictures and images for confirming it. This was a piece of
silliness very shameful, and unworthy of being mentioned,
were it not that it is profitable for us to understand that
those who purposed to infect the Church of God with such a
corruption, were horribly stricken with a spirit of giddiness
and stupidity.

The concluding clause of the verse distinguishes Jerusalem
from all the other cities of the world, which are subject to
vicissitudes, and flourish only for a time. As Jerusalem was
founded by God, it continued stedfast and unmoved amidst
the varied commotions and revolutions which took place
in the world; and it is not to be wondered at, if he con-
tinued through successive ages to maintain the city of which
he made choice, and in which it was his will that his name
should be called upon for ever. It may, however, be objected,
that this city was once destroyed, and the people carried
into captivity. But this does not militate against the
statement here made ; for, before that event happened, the

PSALM XLVIII. THE BOOK OF PSALMS. 227

restoration of the city was foretold by Jeremiah, (chap, xxvii.
22 ;) and, therefore, when it took place, God truly, and in a
special manner, showed how stedfast his work was. And
now, since Christ by his coming has renewed the world,
whatever was spoken of that city in old time belongs to
the spiritual Jerusalem, which is dispersed through all the
countries of the world. Whenever, therefore, our minds
are agitated and perplexed, we should call to remembrance
the truth, that, whatever dangers and apprehensions may
threaten us, the safety of the Church which God has estab-
lished, although it may be sorely shaken, can never, how-
ever powerfully assaulted, be so weakened as to fall and be
involved in ruin. The verb, which is in the future tense, will
establish, may be resolved into the past tense, has established;
but this will make no difference as to the sense.

9. O God ! we have waited for thy mercy. This verse
teaches us that the faithful were preserved by the power of
God ; for, when all things were in a state of the greatest
confusion, they continued tranquil and patient until God at
length, having pity upon them, brought them help. The
Hebrew word Oft*T, damam, which we have rendered to
wait, properly signifies to be silent, and is here used to denote
tranquillity of mind. From this we conclude, that the
people of God were so harassed with dangers, that, had
they listened to the judgment of carnal sense and reason, they
would have been overwhelmed with terror; even as we
know that men are in a state of continual uneasiness, and
are driven hither and thither by contrary waves, until faith
tranquillise their minds, and settle them in true patience.
The amount of what the Psalmist says is, that the faithful,
although severely afflicted, were not driven from their pur-
pose, and prevented from relying upon the aid of God ; but
that, on the contrary, by their patience and hope, they
opened the gate of his grace. It served to magnify and
illustrate the greatness of the grace of God, that their expec-
tations of assistance from him were not disappointed. From
this we may also deduce the profitable warning, that if the
aid of God is withdrawn from us, it is because we distrust

228 COMMENTARY UPON PSALM XLVII1.

his promises, and, by our impatience, prevent his grace,
which is laid up for those who wait in patience, from flowing
upon us. But what is meant by the expression, In the midst
of the temple f Is it that the people of God maintained their
faith only in that place, and that each of them ceased to
hope as soon as he returned to his own dwelling ? No ; on
the contrary, it is certain that they carried home with them the
hope which they had entertained in the temple, that they
might continue stedfastly to abide by it. But God having
promised that this place, in which he would be called upon,
would be the seat and dwelling-place of his power and grace,
his people here affirm, that, relying upon this heavenly pro-
mise, they were persuaded beyond all doubt that God would
show himself merciful and gracious towards them, since they
had a real and sure pledge of his presence. We must not
conceive, merely because our own fancy suggests it, that
God will be our deliverer. We are to believe that he will
be so only in so far as he freely and willingly offers himself
to us in this character. Now, if this symbol or pledge of
the presence of God, which was only a shadow, ought to
have had such influence upon the minds of true believers
under the former dispensation, as to make them hope for life
in the midst of death, surely when Christ has now descended
amongst us, to unite us much more closely to his Father, we
have sufficient ground for continuing in a state of undis-
turbed tranquillity, although the world should be embroiled
in confusion and turned upside down. Only it must be our
endeavour that the service of God may flourish pure and
entire amongst us, and that thus the glory of his temple may
shine forth in the midst of us.

10. As is thy name j O God! so is thy praise. Some connect
this verse with the preceding sentence, as if it had been said,
Lord, it is not in vain that thou hast enjoined upon us the duty
of celebrating thy name ; for thou furnishest at the same time
matter of praise. Thus the sense will be, that the name of
God is magnified and extolled with effect, or that along with
his promises his power is at the same time manifested. Others
give this exposition, which is somewhat more refined, That

PSALM XLVIII, THE BOOK OF PSALMS. 229

the works of God correspond with his name ; for in Hebrew-
he is called 7tf, JEl,1 from his power, and he shows in very
deed that this name is not applied to him in vain, but that the
praise which is ascribed to him by it is right and what is due
to him. The former exposition, as it is less forced, so it comes
nearer to the words and mind of the sacred writer, namely,
that God bore testimony by his works that it was not in vain
that he was acknowledged and worshipped by the Jews as
the true and only God. Yet when I come to consider the
words which follow immediately after, Unto the ends of the
earth, I think that the prophet meant something else, — that
he intended to show, that wherever the fame of the name
of God may be spread, men will know that he is worthy of
the highest praise. The words contain a tacit contrast. At
that time, the names of idols, it is well known, were very
common, and had sway through the whole world ; and yet,
whatever fame these counterfeit gods had acquired, we know
that praise in no respect belonged to them, since no sign of
divinity whatever could be discovered about them. But here
the prophet, on the contrary, declares, Lord, in whatever part
of the world thy name is heard, it will always be accompanied
with solid and rightful praise, or it will ever carry along with
it matter of praise, since the whole world will understand
how thou hast dealt with thy chosen people. What is added
immediately after is to the same purpose, Thy right hand is
full of righteousness , teaching us, that God, in succouring his
own people, clearly manifests his righteousness, as if he
stretched forth his arm to us that we might touch his right-
eousness with the finger ; and that he shows not only one spe-
cimen or two of his righteousness, but in every thing and
every where exhibits to us a complete proof of it. We ought
to bear in mind what we have stated elsewhere, that the
righteousness of God is to be understood of his faithfulness
which he observes in maintaining and defending his own
people. From this there accrues to us the inestimable com-
fort, that the work in which God especially desires to be ac-
knowledged as righteous consists in providing what belongs

1 u C'est k dire, Fort."— Fr. marg. " That is to say, Strong."

230 COMMENTARY UPON PSALM XLVIII.

to our welfare and to our maintenance in safety.1 We now
see that the meaning of the inspired poet is, That the names of
false gods prevailed, and were renowned among men, although
they had done nothing to furnish matter of true praise ; but
that it was altogether different with respect to the God of
Israel : for wherever the report of him was carried, all would
understand that he was the deliverer of his people, and that he
did not disappoint their hope and desires, nor forsake them
in danger.

11. Mount Zion shall rejoice, the daughters1 of Judah shall he

glad, because of thy judgments.

12. Encompass Zion, and go round about her, number her towers.

13. Set your heart3 to her walls, exalt her towers,* that ye may

make report to the generation to come.

14. For this God is our God for ever and ever : he will be our

guide even unto death.

11. Mount Zion shall rejoice. The Psalmist now concludes
his exhortation to rejoicing, telling us that Jerusalem and
the other cities of Judea shall have cause to commend the
righteousness of God,6 because they had found from un-
doubted experience that he was the protector of their wel-
fare. He here makes use of the word judgment, because
God, who undertook the cause of his Church, openly showed
that he was the enemy of her oppressors, and that he would
repress their presumption and audacity.

12 and 13. Encompass Zion, Sfc. Here the prophet again
commends the situation and beauty of Jerusalem, intimating
that the city was strongly fortified and impregnable ; and
he does this, because in these external things the blessing of
God in some respect shone forth. We must always bear in

1 " Quel'ceuvre en laquelle Dieu veut singulierement estre recognu juste,
c'est in procurant les choses qui appartienent a nostre salut, et a nous
maintenir en sauvete." — Fr.

2 "C'est, villes." — Fr. marg. "That is, cities."

3 " C'est, prenez bien garde." — Fr. marg. "That is, take good heed."

4 "Palais."— Fr. "Palaces."

8 "Ou, des l'enfance." — Fr. marg. " Or, from infancy."

0 " Auront matiere de liesse." — Fr. "Shall have matter of gladness."

PSALM XLVIII. THE BOOK OF PSALMS. 231

mind what he stated m a preceding verse, that u God in her
palaces is known for a fortress." In making mention here of
her towers and walls, we are not to suppose that he would have
the minds of the faithful to rest in these things. He rather
sets them before us as a mirror in which the character of God
may be seen. He therefore says, Encompass Zion, that is,
look upon it carefully and attentively on every side ; — num-
ber her towers, and apply your mind to consider her walls ; that
is, estimate her palaces as they deserve, and thus it will be
manifest beyond all doubt that this is a city chosen of God,
seeing it far surpasses all other cities. In insisting upon
these points, his whole drift is to make manifest the charac-
ter with which the Lord had invested Jerusalem in making
it a sacred place, in which he himself might take up his abode,
and in erecting it as a dwelling-place for his people. It seems,
moreover, that the prophet, in stating that the object of his
exhortation was, that the beauty and magnificence of the
holy city might be reported to the succeeding generation,
tacitly gives us to understand, that the time would at length
come when that city would be no longer seen. What need
would there be for making this report if it could be seen and
were always before the eyes of the world ? Although, then,
he has said a little before that Jerusalem is established for
ever, yet he now teaches us, by way of correction, what
kind of perpetuity it will be — that it will endure only till the
time of the renovation of the Church. We belong to that
generation to come, to whom it is said these things will be
reported ; for we are sharers in all the benefits which God,
in the days of old, bestowed upon his ancient people. The
outward splendour for which Jerusalem was admired does
not, indeed, stand forth conspicuous amongst us at the pre-
sent day ; but since the coming of Christ into our world, the
Church has been no less richly and magnificently adorned
with spiritual gifts than Jerusalem, under the shadows of the
Law, was in old time surrounded and fortified with strong
walls and towers. I have translated the word \}0£> pasgu,
exalt, referring it to the value which ought to be put upon
the towers of the city because of their excellence. To ex-
plain it, as is done by some, fortify or strengthen, seems to
be less suitable. If any are inclined rather to follow the in-

232 COMMENTARY UPON PSALM XLVIII.

terpretation of those who render it look upon or behold, I have
no great objection to it.

14. For this God is our God for ever and ever. From these
words it appears still more clearly, that when the prophet spake
of the palaces of Jerusalem, it was not that the godly should
keep their eyes fixed upon them, but that by the aid of these
outward things they should elevate their minds to the con-
templation of the glory of God. God would have them to
behold, as it were, the marks of his grace engraven wherever
they turned themselves, or rather, to recognise him as pre-
sent in these marks. From this we conclude, that whatever
dignity or excellence shines forth in the Church, we are not
to consider it otherwise than as the means of presenting God
to our view, that we may magnify and praise him in his gifts.
The demonstrative pronoun |"|J, zeh, this, is not superfluous ; it
is put to distinguish the only true God, of whose existence and
character the faithful were fully persuaded, from all the false
gods which men have set themselves to invent. The unbe-
lieving may boldly speak of the name of God, and prate about
religion ; but however much they may do this, when they are
more closely questioned, it will be found that they have
nothing certain or settled on the subject. Yea, the vain
imaginations and inventions of those who are not grounded
in the true faith must necessarily come to nothing. It is,
then, the property of faith to set before us not a confused
but a distinct knowledge of God, and such as may not leave
us wavering, as superstition leaves its votaries, which, we
know, is always introducing some new counterfeit deities and
in countless numbers. We ought, therefore, so much the more
to mark the emphatic demonstrative pronoun this, which is
here used. We meet with an almost similar passage in the
prophecies of Isaiah, (xxv. 9,) " Lo, this is our God ; we
have wTaited for him, and he will save us : this is the Lord ;
we have waited for him, we will be glad and rejoice in his
salvation :" as if the faithful had protested and declared, We
have not an uncertain God, or a God of whom we have only
a confused and an indistinct apprehension, but one of whom
we have a true and solid knowledge. When the faithful here
declare that God will continue unchangeably stedfast to his

TSALM XLVI1I. THE BOOK OF PSALMS. 233

purpose in maintaining his Church, their object is to encour-
age and strengthen themselves to persevere in a continued
course of faith. What follows immediately after, He icill be
our guide even unto death, seems to be added by way of ex-
position. In making this statement, the people of God
assure themselves that he will be their guide and keeper for
ever. They are not to be understood as meaning that they
will be safe under the government and conduct of God in
this life only, and that he will abandon them in the midst of
death ; but they express generally, and according to the
common people's way of speaking,1 what I have stated, that
God will take care of all who rely upon him even to the
end. What we translate, Even unto death, consists of two
words in the Hebrew text, fflD 7tf , al muth ; but some read
in one word, fil/b/X? almuth, and take it for age or eternity.2
The sense, however, will be the same whether we read the
one way or the other. Others translate it childhood? in this
sense, As God has from the beginning carefully preserved
and maintained his Church, even as a father brings up his
children from their infancy, so he will continue to act in the
same manner. The first sense, however, in my opinion, is
the more appropriate. Others translate it in secret or hidden?
which seems equally remote from the meaning of the pro-
phet ; unless, perhaps, we should understand him as intend-
ing expressly to say, that God's way of exercising his govern-
ment is hidden, that we may not measure or judge of it by
carnal reason, but by faith.

1 "Et selon la facon de parler du commun peuple." — Fr.

2 This is the view taken by the Septuagint, which renders it by u 'E/j
rovs etiavotg," " To all eternity." " A very large number of copies," says
Street, " both of De Rossi's and Dr Kennicott's collation, have ro^>v in one
word. Symmachus renders this expression by to Iiyii/skss, perpetuum."

3 As if the word were derived from caVy, elem, a young man. Thus the
Chaldee reads, " In the days of our youth." See mo, in Buxtorf 's Lexicon.

4 This is the sense in which Houbigant understands jtioSk, almuth ; for
he reads it as one word ; and he is of opinion that it belongs to the title
of the following psalm, to which, he says, woSk, hidden, agrees very well,
as an enigma is set forth in that psalm. Others, who read m ha, al muth,
in two words, upon death, consider them also as belonging to the inscription
of the following psalm, observing that there can be no propriety in saying
— ever and ever — unto death. Merrick, however, remarks, M The words for
ever and ever, and unto death, seem to me very consistent, as they relate
to different propositions : This God will be our God to all eternity, and
(by that power which he has already thus exerted in our protection) will
conduct us through life with safety."

234 COMMENTARY UPON PSALM XLIX.

PSALM XLIX.

The wicked and the votaries of worldly pleasure often enjoy prosperity,
while such as fear the Lord are exposed to affliction, and disposed to
faint under the pressure of it. To moderate that pride which the one
class is apt to feel in the midst of their success, and administer a check
to the despondency of the other, the Psalmist shows what little reason
we have to envy the supposed happiness of the ungodly, which, even
when at its height, is vain and evanescent ; and he teaches us that
good men, however great their trials may be, are objects of the divine
regard, and will be eventually delivered from their enemies.

% To the chief musician, a psalm of the sons of Korah.1

1. Hear this, all ye people ; give ear, all ye inhabitants of the

world :

2. Both ye sons of Adam,2 and ye sons of men,3 rich and poor,

together.

3. My mouth shall speak of wisdom ; and the meditation of my

heart shall be of understanding.

4. / will incline my ear to a parable ;4 / will open my enigma5

upon the harp.

1. Hear this, all ye people. Whoever may have been the
penman of this psalm, it discusses one of the most important
principles in divine philosophy, and there is a propriety in
the elevated terms designed to awaken and secure attention,
with which the Psalmist announces his purpose to discourse of

1 Ten psalms bear the inscription, ■• Of or for the sons of Korah."
As the prefixed preposition h may be translated either of or for, it has been
doubted whether this and other psalms, with a similar inscription, were
written by or for the sons of Korah. Some, as Calmet, think it most
probable that they were composed by them, from certain peculiarities of
style in which they agree with each other, and differ from the psalms
which bear the name of David. Others ascribe these psalms to David, and
suppose that they were committed by him to the chief musician, to be
sung by the posterity of Korah.

2 " C'est, ceux de bas estat." — Fr. marg. " That is, those of low
estate."

3 u C'est, les nobles." — Fr. marg. " That is, the noble."

4 " A man proverbe." — Fr. " To my proverb." " Ou, sentence
grave." — Fr. marg. " Or, grave sentence."

5 " Ou, dire obscur." — Fr. marg. " Or, obscure saying."

PSALM XLIX. THE BOOK OF PSALMS. 235

things of a deep and momentous nature. To a superficial view,
indeed, the subject might seem trite and common-place,
treating, as he does, of the shortness of human life, and the
vanity of those objects in which worldly men confide. But
the real scope of the psalm is, to comfort the people of God
under the sufferings to which they are exposed, by teaching
them to expect a happy change in their condition, when
God, in his own time, shall interpose to rectify the disorders
of the present system. There is a higher lesson still incul-
cated by the Psalmist — that, as God's providence of the
world is not presently apparent, we must exercise patience,
and rise superior to the suggestions of carnal sense in antici-
pating the favourable issue. That it is our duty to maintain
a resolute struggle with our afflictions, however severe these
may be, and that it were foolish to place happiness in the
enjoyment of such fleeting possessions as the riches, honours,
or pleasures of this world, may be precepts which even the
heathen philosophers have enforced, but they have uniformly
failed in setting before us the true source of consolation.
However admirably they discourse of a happy life, they con-
fine themselves entirely to commendations upon virtue, and do
not bring prominently forward to our view that God, who
governs the world, and to whom alone we can repair with
confidence in the most desperate circumstances. But slender
comfort can be derived upon this subject from the teaching
of philosophy. If, therefore, the Holy Ghost in this psalm
introduces to our notice truths which are sufficiently familiar
to experience, it is that he may raise our minds from them
to the higher truth of the divine government of the world,
assuring us of the fact, that God sits supreme, even when
the wicked are triumphing most in their success, or when
the righteous are trampled under the foot of contumely, and
that a day is coming when he will dash the cup of pleasure
out of the hands of his enemies, and rejoice the hearts of his
friends, by delivering them out of their severest distresses.
This is the only consideration which can impart solid comfort
under our afflictions. Formidable and terrible in themselves,
they would overwhelm our souls, did not the Lord lift upon us
the light of his countenance. Were we not assured that he

236 COMMENTARY UPON PSALM XLIX.

watches over our safety, Ave could find no remedy from our
e^vils, and no quarter to which we might resort under them.

The remarks which have been made may explain the
manner in which the inspired writer introduces the psalm,
soliciting our attention, as about to discourse on a theme un-
usually high and important. Two things are implied in this
verse, that the subject upon which he proposes to enter is of
universal application, and that we require to be admonished
and aroused ere we are brought to a due measure of consi-
deration. The words which I have translated, inhabitants of
the ivorld, are translated by others, inhabitants of time ; but
this is a harsh mode of expression, however much it may
agree with the scope of the psalm. He calls upon all men
indiscriminately, because all were equally concerned in the
truths which he intended to announce. By sons of Adam,
we may understand the meaner or lower class of mankind ;
and by sons of men,1 the high, the noble, or such as sustain
any pre-eminence in life. Thus, in the outset, he states it to
be his purpose to instruct high and low without exception ;
his subject being one in which the whole human family was
interested, and in which every individual belonging to it
required to be instructed.

1 The original words for the first of these expressions are, aw *jq, bene
adam ; and those for the second, vw hjb, bene ish. en**, adam, from ntyw,
adamah, earth, means an earthly, frail, mortal, mean man. The term
»"•», ish, on the other hand, is often used to describe a man who is great
and eminent, distinguished for his extraction, strength, valour, and dig-
nity. Thus, in 1 Sam. xxv. 15, we read, " Art thou not »••*, ish, a man ?"
which is explained by what follows, " And who is like thee in Israel?"
denoting there the military valour and reputation of Abner. When the two
expressions, aitt •>», bene adam, and wk ijd, bene ish, are used together as in
this place, in Ps. lxii. 9, Isa. ii. 9, and v. 15, the Jewish Rabbins and
modern Christian interpreters have understood a difference of rank to be
stated ; the former expression, denoting persons of obscure birth, of low
rank, the common people : and the latter, meaning men of illustrious
descent, the great or nobler sorts of men. See Archbishop Seeker's Dis-
sertation on the words aw, vw, wtt, in Appendix to Merrick's Annota-
tions on the Psalms, No. 5. The Septuagint translates the former phrase
by " O'i ynysMslg" " the earth-born." The Chaldee expresses the former
by the sojis of old Adam, and the latter by the sons of Jacob ; thus intending
to comprehend Jews and Gentiles, all men in the world. " But," says Ham-
mond, " it is more likely that the phrases denote only the several condi-
tions of men, men of the lower and higher rank, for so the consequents
interpret it, rich and poor."

PSALM XLIX. THE BOOK OF PSALMS. 237

3. My mouth shall speak of wisdom. The prophet was
warranted in applying these commendatory terms to the doc-
trine which he was about to communicate. It is, no doubt,
by plain appeals to observation that we find him reproving
human folly ; but the general principle upon which his in-
struction proceeds is one by no means obvious to the com-
mon sense of mankind, not to say that his design in using
such terms is less to assert the dignity of his subject than
simply to awaken attention. This he does all the more
effectually by speaking as one who would apply his own
mind to instruction rather than assume the office of exhorta-
tion. He puts himself forward as an humble scholar, one
who, in acting the part of teacher, has an eye at the same
time to his own improvement. It were desirable that all the
ministers of God should be actuated by a similar spirit, dis-
posing them to regard God as at once their own teacher and
that of the common people, and to embrace in the first place
themselves that divine word which they preach to others.1
The Psalmist had another object in view. He would secure
the greater weight and deference to his doctrine by announ-
cing that he had no intention to vend fancies of his own, but
to advance what he had learned in the school of God. This
is the true method of instruction to be followed in the Church.
The man who holds the office of teacher must apply himself
to the reception of truth before he attempt to communicate
it, and in this manner become the means of conveying to the
hands of others that which God has committed to his own.
Wisdom is not the growth of human genius. It must be
sought from above, and it is impossible that any should speak
with the propriety and knowledge necessary for the edification
of the Church, who has not, in the first place, been taught at
the feet of the Lord. To condescend upon the words, some
read in the third verse, And the meditation of my heart shall
speak of understanding. But as it were a harsh and improper

1 " Aussi certes il est bien requis que tous les Prophetes de Dieu ayent
un tel vouloir et affection, ascavoir qu'ils souffrent volontiers que Dieu
soit leur maistre aussi bien que de tout le peuple, et qu'ils recoyvent
tous les premiers sa parolle, laquelle ils portent de leur bouche aux
autres." — Fr.

238 COMMENTARY UPON PSALM XLIX.

expression to say that the meditation of the heart speaks, I have
adopted the simpler reading.

4. / will incline my ear l to a parable. The Hebrew word
/WI2) mashal,2 which I have translated parable, properly
denotes a similitude ; but it is often applied to any deep or
weighty sayings, because these are generally embellished with
figures and metaphors. The noun which follows, ffpfTj
chidoth,3 and which I have rendered an enigma, or riddle, is
to be understood in nearly the same sense. In Ezekiel

1 By timer and Fry are of opinion, that " the inclining of the ear" is a
metaphor taken from the position of the minstrel, who, in accommodating
his words to the tune, brings his ear close to the harp, that he may catch
the sounds. Thus the Psalmist expresses the sense he himself had of the
importance of his subject, and his purpose of giving to it the most serious
attention.

2 This word is of great latitude in its signification. It signifies primarily
any similitude by which another thing is expressed. Thence it comes to
denote a figurative discourse, either in the form of fiction and fable, such
as riddles or significant apologues, as that of Jotham, Judges ix. 7, or in
which application is made of some true example or similitude, as when
the sluggard is bidden " go to the ant," and the impenitent sinner to con-
sider the " swallow and crane," which return at their certain seasons, and
so are fitted to give a lesson to sinners to repent. And, finally, it belongs
to all moral doctrine, either darkly or sententiously delivered ; wise men,
in ancient times, having been in the habit of delivering their lessons in
short concise sentences, sometimes in schemes and figures, and sometimes
without them, as we see in the Proverbs of Solomon, many of which are
plain moral sayings without any figure or comparison. Of this sort is that
which is here introduced to our attention ; it is a moral theme not much
veiled with figures, nor so concise as proverbs usually are, but which contains
the most instructive lessons on the vanity of the prosperity of all wicked
men. See Hammond in loco. '

3 This word is derived from an Arabic root which signifies to lend a thing
aside, to tie knots, fyc; and thus it means an intricate species of composi-
tion, a riddle. It is used for a riddle in the story of Samson, Judges xiv.
14, 15 ; and for difficult questions, as those put by the Queen of Sheba to
Solomon, 1 Kings x. 1. See Lowth's Lectures on Sacred Poetry, vol. i.
p. 78. Accordingly, it is here rendered by the Septuagint, " to n^ophytcA,
fcov," " my problem or difficult question," which is not only asked in the
fifth verse, but also answered in the subsequent verses. The word, how-
ever, is also applied to poetical compositions of a highly adorned and
finished style, in which nothing enigmatical appears, but which contain
weighty and important matter set forth in the parabolic style to secure
the reader's or the hearer's attention, Ps. lxxviii. 2. See Gesenius' Lexicon.
In the subject-matter of this psalm there does not appear to be any thing
peculiarly intricate. It treats of the vanity of riches, and the folly of
those who trust in them •, their insufficiency to save from the power of
death ; and the final triumph of all the suffering people of God over their
rich and haughty persecutors. This is indeed a dark theme to the
worldly-minded man ; but it contains nothing occult or mysterious to
those who are taught of God.

PSALM XLIX. THE BOOK OF PSALMS. 239

xvii. 2, we have both the nouns with their corresponding
verbs joined together, ^£>ft bWfo) P1TFI "fill, chud chedah
umshol mashal, the literal translation being, " Enigmatize
an enigma, and parabolize a parable." I am aware that the
reference in this place is to an allegorical discourse, but I
have already adverted to the reason why, in Hebrew, the
name of enigmas or similitudes is given to any remarkable
or important sayings. The Psalmist, when he adds that he
will open his dark saying, shows that nothing was farther
from his intention than to wrap the subject of his discourse
in perplexing and intricate obscurity. The truths of revela-
tion are so high as to exceed our comprehension ; but, at
the same time, the Holy Spirit has accommodated them
so far to our capacity, as to render all Scripture profitable
for instruction. None can plead ignorance : for the deepest
and most difficult doctrines are made plain to the most
simple and unlettered of mankind. I see little force in the
idea suggested by several interpreters, of the Psalmist having
employed his harp, that he might render a subject in itself
harsh and disagreeable more engaging by the charms of
music. He would merely follow the usual practice of accom-
panying the psalm with the harp.

5. Wherefore should I fear in the days of evil ? the iniquity of

my heel shall compass me about.

6. They trust in their wealth, and boast themselves in the multi-

tude of their riches.

7. The brother shall not be able to redeem, [literally, shall not

redeem by redeeming ;] none shall give to God the price of
his redemption*

8. And the redemption of their soul shall be precious, and their

continuance for ever.

9. That he should still live for ever, and not see the grave.

5. Wherefore should I fear in the days of evil? The Psalm-
ist now enters upon the point on which he proposed to dis-
course, That the people of God must not yield to despondency
even in the most distressing circumstances, when their enemies
may seem to have enclosed them on every side, but must rest
assured that God, although he connives for a time, is awake

240 COMMENTARY UPON PSALM XLIX.

to their condition, and only watches the best opportunity of
executing his judgments. This manner of introducing the
subject by interrogation is much more emphatic than if he
had simply asserted his resolution to preserve his mind un-
disturbed in the midst of adversity. In the second clause of
the verse he particularizes the heaviest and most bitter of all
afflictions, those which are experienced by the righteous when
their enemies triumph in the unrestrained indulgence of their
wickedness. When, the adverb of time, must therefore be
understood — When the iniquity of my heel shall compass me
about. There is a different meaning which some interpreters
have attached to the words, namely, If I should fear in the
days of evil, and be guilty of the excessive anxieties of the
unbeliever, — in that case, when the hour of my death came,
my iniquity would compass me about. The heel they take
to be the end of life. But this interpretation is to be dis-
missed at once as most unnatural. Nor do I see what reason
others have for referring this word to the thoughts, for I be-
lieve that in no other part of Scripture can such a metaphor
or similitude be found. Others, with more plausibility, have
rendered the original word Hers in wait,1 because the Hebrew
verb Hp& akab, signifies to deceive ; and they consider the
Psalmist as intimating, that he would not fear though crafty
and treacherous men laid snares for him. In my opinion,
there is no figure intended; and he means to say, that he
would have no fear when his enemies surrounded him, and in
pursuing him, trode, as it were, upon his heel. The French
have a similar expression, " Poursuy vre jusques aux talons."2
I agree with them, that he speaks of enemies, but it is of
their wicked persecution as they press upon him in the height
of their power, and with design to destroy him, keep them-
selves near him, and tread, so to speak, upon his very heel.

1 Lowth reads, " The wickedness of those who lie in wait for me, or
endeavour to supplant me;" and Horsley, "When the iniquity of those
who plot against me environs me." The original word is *ap5>, akabey,
which Dr Adam Clarke thinks is to be considered as the contracted plural
of tfop», akabim, supplanters, from apj>, akab, to supplant, to defraud. It
is literally, " My Jacobs ;" that is, those who would act towards me as
Jacob acted towards Esau. See Gen. xxvii. 36, and Jer. ix. 4-17, 9. The
Syriac and Arabic versions read it, " My enemies."

2 i. e. "To pursue even to the heels."

PSALM XLIX. THE BOOK OF PSALMS. 241

6. They trust in their wealth. We are now furnished with
the reason why the suffering children of God should dismiss
their apprehensions, and keep themselves from despondency,
even when reduced to extremity by the violence and treachery
of their enemies. Any boasted power which they possess is
fleeting and evanescent. The Psalmist would convince us
that the fear of man is unwarrantable ; that it argues ignor-
ance of what man is even at his best ; and that it were as
reasonable to startle at a shadow or a spectre. They boast
themselves, he adds, in the multitude of their riches, and this
is an error into which we are disposed to fall, forgetting
that the condition of man in this world is fluctuating and
transitory. It is not merely from the intrinsic insufficiency
of wealth, honours, or pleasures, to confer true happiness, that
the Psalmist proves the misery of worldly men, but from their
manifest and total incapacity of forming a correct judgment
of such possessions. Happiness is connected with the state
of mind of that man who enjoys it, and none would call
those happy who are sunk in stupidity and security, and
are destitute of understanding. The Psalmist satisfactorily
proves the infatuation of the wicked from the confidence
which they place in their power and wealth, and their dis-
position to boast of them. It is a convincing sign of folly
when one cannot discern what is before his eyes. Not a
day passes without forcing the plain fact upon their notice,
that none can redeem the life of another ; so that their con-
duct is nothing less than insanity. Some read, A man shall
not be able to redeem his brother ; which amounts to the same
meaning, and the text admits of this translation. The Hebrew
word P!K? ach, which I have rendered brother, is by others
translated one ; but I do not approve, although I would not
absolutely reject, this reading. The Psalmist adds, that none
can give a price to God for the ransom of another, where he
adverts to the truth that men's lives are absolutely at the
disposal of God, and that they never can be extended by
any human arrangement one moment beyond the period
which God has fixed.

He enforces the same lesson in the verse which follows,
VOL. II. Q

242 COMMENTARY UPON PSALM XLIX.

where he states that the redemption of their soul is precious,
an expression not to be understood as implying merely that
it is an event of rare occurrence, but that it never can take
place, as 1 Samuel iii. 1, where the word of the Lord is
said to have been precious under the priesthood of Eli,
when it is evidently meant that it had ceased altogether.
The Psalmist would assert that no man can hope to pur-
chase an immortality either for himself or others in this
world. I have rendered the close of verse 8, And their con-
tinuance for ever ; but others, who construe the Hebrew
word 7irij chadaly as a verb, meaning to cease, read, And
ceasethfor ever, as if the Psalmist meant that no price was
sufficiently great to answer the purpose, and that it must
therefore cease for ever, as what could never obtain the end
desired. I consider that which I have given to be the real
meaning of the word, having had occasion already to observe
upon Psalm xxxix. 5, that it signifies the fixed term of human
life. The words in verse 9, That he should still live for ever,
more fully express the truth, that it is not merely impossible
to redeem the life of men when they are dead, but impossible,
while they are yet living, to extend the term of their existence.
A definite limit has been assigned to every man's life. This he
cannot pass over, and the Psalmist would impress the fact upon
us as one which stamps folly upon the conduct of the wicked,
who will cherish their unfounded confidence even at the mo-
ment when they are upon the brink of the grave. In all
this, it may strike the reader that he has not announced any
thing which merits being called a dark saying, and has rather
been treating a popular subject in a very plain style of lan-
guage ; but if he consider that David here condemns, as by
a voice issuing from the awful judgment-seat of God, the
stupidity of such as forget that they are men, he will not be
disposed to reckon the expression inapplicable. Again, we
have seen that he has opened his dark saying, it being the
divine will that instruction should be delivered in a form
adapted to the meanest capacity.

PSALM XLIX. THE BOOK OF PSALMS. 243

10. For he shall see that ivise men die, the fool and the brutish

person shall perish together, and shall leave their wealth to
strangers.

11. Their inward thought is their houses for ever,1 and their

dwelling-places to all generations ; they have called out
their names upon the earth.

12. And man shall not abide in honour ; he has become like the

beasts : they perish,

10. For he shall see that wise men die, I consider the ninth
and tenth verses to be connected, and that it is the intention
of the Psalmist to censure the folly of those who dream of
spending an eternity in this world, and set themselves seri-
ously to establish a permanent settlement in it, though they
cannot but see their fellow-creatures cut down daily before
their eyes by the stroke of death. It is a common proverb,
that experience teaches fools, and they may be looked upon
as something worse who will not lay to heart their mortality,
when surrounded by so many convincing illustrations of it.
This seems obviously to be the connection. These infatuated
enemies of God, as if he had said, cannot fail to perceive that
death is the universal lot of mankind, that the wise are
equally liable to it with the foolish ; and yet they persist in
the imagination that they will remain here always, and will
live as if they were never to quit with this world ! They see
what happens to others, that all, without exception or dis-
crimination, are involved in the common mortality ; and they
must observe how often it happens that wealth passes
into the hands of strangers. The word QHriNj acherim,
I translate strangers, rather than others; for although it
may be extended to successors of any kind, yet I think
that the Psalmist here supposes the case of wealth pass-
ing into the hands of those who are not our natural and
lawful heirs, and cannot be considered in any sense as
representing us. Many not only die, but die childless, and
their name becomes extinct, which is an additional in-

1 " C'est, ils ne pensent a autre chose si non comment ils pourront faire
durer leurs maisons." — Fr. marg. " That is, they think of nothing else
but how they shall be able to make their houses continue for ever."

244 COMMENTARY UPON PSALM XLIX.

gredient of bitterness in the cup of the worldling. And yet
all these affecting lessons of experience are entirely lost upon
them, and they still in their secret thoughts fondly cherish
the idea of living here for ever. The Hebrew word Sip,
hereby means the middle of anything ; but it is taken metaphori-
cally to signify the heart, or inward parts of the man. Here
it denotes that their secret thoughts are occupied with an
imaginary eternity which they hope to enjoy upon earth.
Another and more ingenious interpretation has been sug-
gested by some, that as the word occasionally means a
tomb, the Psalmist may here be satirising those who think
to perpetuate their memory after death by rearing expensive
mausoleums.1 This view of the words is strained and
unnatural ; and what immediately follows proves that the
other is the most correct, when it is added, that worldly men
call out their names upon the earth; that is, make every exertion
in their power to win reputation amongst their fellow-
creatures. Their desire should be to have their names
written in the book of life, and to be blessed before God and
his holy angels; but their ambition is of another kind — to be
renowned and extolled upon earth. By the expression, call-
ing out, it is insinuated that the fame of ungodly men is but
an empty sound. Some interpreters prefer reading, They
have called their lands by their own names,2 that they might
leave some monument of themselves to posterity. But what
the Psalmist seems chiefly to insist upon is, that they are
wholly bent upon earthly renown.

12. And man shall not abide in honour. Having exposed
the vain and delusory nature of the fancies entertained by
the ungodly, he next shows that however fondly they may

1 The reading of the Septuagint is, "K«i oi raQoi uvrZu oixUi uvruv
tig tov uiZuot." " And their sepulchres are their houses for ever." The
Vulgate, Syriac, and Chaldee, also read " sepulchres." Kennicott sup-
poses that the authors of these versions must have read cnsp, kaberam,
their graves, instead of cmp, kirbam, their inward part. The text as it
stands admits of a good sense- Some eminent critics, however, are disposed
to think that the reading of the ancient versions is the true one.

2 Some also read the verse thus, " Their grave is their house for ever,
their dwelling-place through all generations, though their names are
celebrated over countries."

PSALM XLIX. THE BOOK OF PSALMS. 245

cherish them, they must experience the same fate with the
beasts of the field. It is true that there is a great difference,
so far as the soul is concerned, between man and the brute
creation ; but the Psalmist speaks of things as they appear in
this world, and in this respect he was warranted to say of the
ungodly that they die as the beasts. His subject does not
lead him to speak of the world to come. He is reasoning
with the children of this world, who have no respect to
another, and no idea of a farther happiness than that which
they enjoy here. He accordingly ridicules their folly in
conceiving of themselves as privileged with exemption from
the ordinary lot of humanity, and warns them that death will
soon be near to humble their presumptuous thoughts, and
put them on a level with the meanest of the lower creatures.
This I prefer to the more ingenious interpretation which
some would put upon the words, that they reduced them-
selves to the level of beasts by not recognising the true
dignity of their nature, which consists in the possession of a
never-dying soul. The Psalmist's great aim is to show the
vanity of the boasting of the wicked, from the nearness of
death, which must join them in one common fate with the
beasts of the field. The last word in the verse gives the
reason why the ungodly may be compared to the beasts —
they perish. It matters little whether or not we consider the
relative ^fc^X, asher, as understood, and read, that perish.

13. This their way is foolishness in them,1 and their posterity

will acquiesce in their sayings, [literally, in their mouth.]
Selah.

14. Like sheep they are laid in the grave ; death shall feed them ;

and the upright shall have dominion over them in the
morning, and their strength2 shall wax old ; the grave
shall receive them3 from their dwelling.

1 " C'est, est cognue n'estre que folie en eux." — Fr. mary. " That is,
is known to be only folly in them."

2 " Ou, figure." — Fr. mary. " Or, form."

3 The words, shall receive them, are a supplement, there being nothing
for them in the Latin version nor in the Hebrew text. They stand for
le prendra in the French version.

246 COMMENTARY UPON PSALM XLIX.

15. But God shall redeem my soul from the hand1 of the grave;
for he hath taken me up. Selah.

13. This their way is foolishness. As this verse has been
variously rendered, I shall briefly, before giving my own sense
of it, state the views which have been taken by others. As
the Hebrew word 7D3> kesel, which I have translated foolish-
ness, occasionally means the kidneys, some refine upon the
term, and consider it to be here taken for fat; as if this
imagination of theirs were, so to speak, fat which stupified
and rendered their senses obtuse. But this reading is too
forced to bear examination. Others read, This their toay is
their folly ;2 that is, the reason why they pursue such a line
of conduct is, that they are destitute of sound judgment ;
for, were they not utterly devoid of it, and did they possess
one spark of intelligence, would they not reflect upon the
end for which they were created, and direct their minds
to higher objects ? I rather conceive the Psalmist simply
to mean, that the event proves them to be wholly destitute
of wisdom, in placing their happiness upon earthly ob-
jects, and brands them, notwithstanding all the preten-
sions they make to foresight and shrewdness, with ridicule
and contempt. And this he states, to show in a more aggra-
vated light the madness of their posterity, who will not be
instructed by the fate of their predecessors. The last clause
of the verse has also been variously rendered, and I may
state the views which have been taken of it by others. The
Hebrew verb T\*£~\j ratsah, which I have translated to acqui-
esce, they render, to walk, and the noun *£), phi, translated
mouth or sayings, they take to mean a measure, thus under-
standing the Psalmist to sayr- that the children walked by the
same rule with their fathers ; and they change the letter 2,
beth, into 3, caph, the mark of similitude which is sufficiently

1 " C'est, puissance et domination de la mort." — Fr. marg. " That is,,
the power and dominion of death."

2 "ink bvs-is literally, folly to them ; i. e.y though this their way (the
worldling's trust in his wealth) seem to them a piece of special wisdom,,
yet in the event it proves otherwise ; it becomes perfect folly to them when
they come to discern their frustrations. ": — Hammond.

PSALM XLIX. THE BOOK OF PSALMS. 247

common in the Hebrew language. This view of the passage
comes near to the proper meaning of it. Some conceive that
there is an allusion to the beasts of the field ; but this is im-
probable. It seems best to understand with others that the
word mouth denotes principles or sayings ; and the verb H^,
ratsahy may be taken in its more ordinary and most generally
received sense, which implies consent or complacency. I
have therefore translated it to acquiesce. The boasted confi-
dence of the ungodly proving vain in the issue, and exposing
them justly to ridicule, it argues a monstrous infatuation in
their posterity, with this example before their eyes, to set
their affections upon the same trifles, and to feel and express
themselves exactly in the same manner as those who went
before them. If men reflect at all upon the judgments
which God executes in the world, we might expect that they
would particularly consider his dealings with their imme-
diate predecessors, and when, wholly insensible to the lessons
which should be learned from their fate, they precipitate
themselves into the same courses, this convincingly demon-
strates their brutish folly.

14. Like sheep they are laid in the grave ; death shall feed
them.1 The figure is striking. They go down into the
grave as sheep are gathered into the fold by the shepherd.

1 This is also the reading of the Septuagint, uQ»uoirog TMftccvsl uvrovg,'"
" Death shall feed them as a shepherd," and of Jerome, "Mors pascet eos ;"
and this is the view taken by Dr Kennicott, Dr Hammond, and Bishop
Horsley. Hammond's explanation of this clause is as follows. He ob-
serves, that the Hebrew word rrjn, racih, means to give the sheep pasture, or
to look to them when they are feeding, Gen. xxix. 7, and xxx. 32 ; and
that this feeding of sheep is very different from feeding on them. He
farther observes, that the word is frequently used for ruling or governing.
"In this place," says he, uthe metaphor of sheep must needs rule the
signification of it. As sheep are put into a pasture, there to continue
together in a common place, so men are put into Vwro, ad/jf, the state of the
dead, mentioned in the former words, and to that regularly follows — Death
ojn\ [shall feed them,] — is as the shepherd that conducts or leads them into
this pasture, those Elysian fields : — an excellent piece of divine poesy, to
signify, how men like sheep, like beasts, go by flocks and herds out of this
life, or more plainly, that men die as ordinarily and regularly as sheep are
led to their pasture." Some, however, read, " Death feedeth upon them."
" njn signifies not only to feed, but to feed upon and lay waste ; and thus
we render it in. Micah v. 6, ' They shall waste Assyria with the sword.'

248 COMMENTARY UPON PSALM XLIX.

The entire world might not seem vast enough for men of a
haughty spirit. They are so swollen with their vain imagina-
tions, that they would engross universal nature to themselves.
But the Psalmist, finding the wicked spread as it were far
and wide, in the boundless pride of their hearts, collects them
together into the grave, and hands them over to death as
their shepherd. He intimates, that whatever superiority
they might affect over their fellow-creatures, they would feel,
when too late, that their boasting was vain, and be forced to
yield themselves up to the irresistible and humiliating stroke
of death. In the second part of the verse, the Psalmist
points out the very different fate which awaits the children
of God, and thus anticipates an obvious objection. It
might be said, " Thou tellest us that those who place their
confidence in this world must die. But this is no new
doctrine. And why convert into matter of reproach what
must be considered as a law of nature, attaching to all man-
kind? Who gave thee a privilege to insult the children of
mortality ? Art thou not one of them thyself?" This objec-
tion he meets effectually, by granting that on the supposi-
tion of death being the destruction of the whole man, he
would have advanced no new or important doctrine, but argu-
ing that infidel worldlings reject a better life to come, and
thus lay themselves justly open to this species of reprehen-
sion. For surely it is the height of folly in any man for a
mere momentary happiness — a very dream — to abdicate the
crown of heaven, and renounce his hopes for eternity. Here

See also Psalm lxxx. 14." — Appendix to the Notes in Merrick's version,
No. 4, p. 304. This verb also signifies to feed upon in Isa. xliv. 20, and
Hosea xii. 2. Fry's translation is,

" They are set apart like sheep for Hades ;
Death feedeth upon them, and they go down to them ;"

and he thinks that the idea here is, that Death and Hades are the two
monsters for whose consumption the flock is destined. This is a personi-
fication which we frequently meet with in the Latin poets. Cerberus is
often represented by them as feasting on the bodies of men in the grave.
Thus, notwithstanding the strong desires which worldly men have for
immortality in this world, they shall become the victims of the grave, and
the prey of death.

PSALM XLIX. THE BOOK OF PSALMS. 249

it must be apparent, as I already took occasion to observe,
that the doctrine of this psalm is very different from that
taught by the philosophers. I grant that they may have
ridiculed worldly ambition with elegance and eloquence,
exposed the other vices, and insisted upon the topics of our
frailty and mortality ; but they uniformly omitted to state
the most important truth of all, that God governs the world
by his providence, and that we may expect a happy issue
out of our calamities, by coming to that everlasting inherit-
ance which awaits us in heaven. It may be asked, what
that dominion is which the upright shall eventually obtain ?
I would reply, that as the wicked must all be prostrated
before the Lord Jesus Christ, and made his footstool, His
members will share in the victory of their Head. It is indeed
said, that he " will deliver up the kingdom to God, even the
Father," but he will not do this that he may put an end to
his Church, but " that God may be all in all," (1 Cor. xv.
24.) It is stated that this will be in the morning l — a beauti-
ful and striking metaphor. Surrounded as we are by dark-
ness, our life is here compared to the night, or to a sleep,
an image which is specially applicable to the ungodly, who
lie as it were in a deep slumber, but not inapplicable to the
people of God, such being the dark mist which rests upon all
things in this world, that even their minds (except in so far
as they are illuminated from above) are partially enveloped in
it. Here " we see only as through a glass darkly," and the
coming of the Lord will resemble the morning, when both the
elect and reprobate will awake. The former will then cast aside
their lethargy and sloth, and being freed from the darkness
which rested upon them, will behold Christ the Sun of Right-
eousness face to face, and the full effulgence of life whichresides
in him. The others, who lie at present in a state of total
darkness, will be aroused from their stupidity, and begin to
discover a new life, of which they had previously no apprehen-
sion. We need to be reminded of this event, not only

1 In the morning, that is, says Dathe, in the time of judgment. He
thinks there is here an allusion to the usual time of holding courts of
justice, which was in the morning. See Psalm lxxiii. 14, and ci. 8 ; and
Jer. xxi. 12.

250 COMMENTARY UPON PSALM XLIX.

because corruption presses us downwards and obscures our
faith, but because there are men who profanely argue
against another life, from the continued course of things
in the world, scoffing, as Peter foretold, (2 Eph. iii. 4,)
at the promise of a resurrection, and pointing, in derision,
to the unvarying regularity of nature throughout the lapse
of ages. We may arm ourselves against their arguments
by what the Psalmist here declares, that, sunk as the
world is in darkness, there will dawn ere long a new morning,
which will introduce us to a better and an eternal existence.
It follows, that their strength, or their form,1 (for the Hebrew
word rn*)¥j tsurah, is susceptible of either meaning,) shall
wax old. If we read strength, the words intimate, that
though at present they are in possession of wealth and power,
they shall speedily decline and fall ; but I see no objection to
the other meaning, which has more commonly been adopted.
Paul tells us, (1 Cor. vii. 31,) that " the fashion of this world
passes away," a term expressive of the evanescent nature of
our earthly condition ; and the Psalmist may be consider-
ed as comparing their vain and unsubstantial glory to a
shadow. The words at the close of the verse are ob-
scure. Some read, The grave is their dwelling; and then
they make Q, mem, the formative letter of a noun. But the
other interpretation agrees better both with the words and
scope of the psalm, that the grave awaits them from his dwell-
ing, which is put for their dwelling ; such a change of
number being common in the Hebrew language. They
reside at present in splendid mansions, where they rest in
apparent security, but we are reminded that they must soon
come out of them, and be received into the tomb. There
may be a covert allusion to their goings abroad to places of
public resort with gaiety and pomp. These, the Psalmist

1 The LXX. read, ' H (Soqduat. otvruu, (heir help, conceiving the word ow,
tsuram, to be derived from W, tsur, a rock, and metaphorically, confi-
dence, aid. Ainsworth reads, " their form," their figure, shape, or image,
with all their beauty and proportion ; or " their rock," that is, their strength.
" The Hebrew tsur" says he, "is usually a rock ; here it seemeth to be all
one with tsurah, a form or figure ; and this is confirmed by the writing,
for though by the vowels and reading it is tsur, yet, by the letters, it is
tsir, which is an image, Isa. xlv. 16."

PSALM XLIX. THE BOOK OF PSALMS. 251

intimates, must give place to the sad procession by which
they must be carried down to the grave.

15. But God will redeem my soul. The Hebrew particle,
^X? etch, may be also translated, surely, or certainly. The
Psalmist had made a general assertion of the great truth, that
the righteous shall have dominion in the morning, and now he
applies it to himself for the confirmation of his own faith. This
verse may, therefore, be regarded as a kind of appendix to the
former ; in it he makes a personal application of what had
been said of all the righteous. By the word, the hand, is to be
understood the dominion and poicer, and not the stroke, of the
grave, as some have rendered it. The prophet does not
deny his liability to death ; but he looks to God as He who
would defend and redeem him from it. We have here a con-
vincing proof of that faith in which the saints under the
Law lived and died. It is evident that their views were
directed to another and a higher life, to which the present
was only preparatory. Had the prophet merely intended to
intimate that he expected deliverance from some ordinary
emergency, this would have been no more than what is fre-
quently done by the children of the world, whom God often
delivers from great dangers. But here it is evident that he
hoped for a life beyond the grave, that he extended his glance
beyond this sublunary sphere, and anticipated the morning
which will introduce eternity. From this we may conclude,
that the promises of the Law were spiritual, and that our
fathers who embraced them were willing to confess themselves
pilgrims upon earth, and sought an inheritance in heaven. It
evinced gross stupidity in the Sadducees, educated as they
-were under the Law, to conceive of the soul as mortal.
The man must be blind indeed who can find no mention
of a future life in this passage. To what other interpre-
tation can we wrest the preceding verse, when it speaks of a
morning altogether new and peculiar? We are sufficiently
accustomed to see the return of morning, but it points us to
a day of an extraordinary kind, when God himself shall rise
upon us as the sun, and surprise us with the discovery of his
glory. When the Psalmist adds, Assuredly God will redeem

252 COMMENTARY UPON PSALM XLIX.

my soul1 from the power of the grave, does he not contem-
plate a special privilege, such as could not be shared by all
other men ? If deliverance from death, then, be a privilege
peculiar to the children of God, it is evident that they are
expectants of a better life. We must not overlook, (what I
have already noticed,) that the sure method of profiting by
the divine promises is, to apply to ourselves what God has
offered generally to all without exception. This is done by
the prophet, for how could he have arrived at an assured
promise of the redemption of his soul, except by the general
fact known to him of the future glory awaiting the children
of God, and by concluding himself to be amongst their
number ? The last clause of the verse runs in the Hebrew
literally, for he will take me up. Some, however, resolve the
causal particle *0, ki, which we render for, into the adverb of
time when, and the verb Mp7, lakach, which we translate to
receive or to take up, they translate to cut off, or take away from
this world, giving to the passage this sense, When God shall
have called my soul out of this world to himself, he will
rescue it from the power of the grave. I am afraid that this
is rather too strained an interpretation. Those seem to take
a juster view of the words who consider that the future
tense has been substituted for the perfect, and who retain
the proper signification of the causal particle, reading, for he
has taken me up. The prophet did not consider that the
ground of his hope for a better resurrection was to be found
in himself, but in the gratuitous adoption of God who had
taken him into his favour. There is no need, however, why
we should suppose a change of tense, and not understand
the Psalmist as meaning that God would redeem his soul
from death, by undertaking the guardianship of it when
he came to die. The despairing fears which so many
entertain when descending to the grave spring from the fact
of their not commending their spirit to the preserving care
of God. They do not consider it in the light of a precious

1 Soul is not here to be understood of the intellectual immaterial spirit.
The Hebrew word ^'tn, naphshi, my soul, is often put in the Old Testa-
ment Scriptures for the personal pronoun ; and thus it means my person,
myself, me. — See Appendix, Note on Psalm xvi. 10.

PSALM XLIX. THE BOOK OF PSALMS. 253

deposit which will be safe in his protecting hands. Let our
faith be established in the great truth, that our soul, though
it appears to evanish upon its separation from the body, is
in reality only gathered to the bosom of God, there to be
kept until the day of the resurrection.

16. Be not thou afraid when one shall he made rich, when the

glory of his house shall be increased ;

17. For when he dieth he shall not carry all away : his glory

shall not descend after him :

18. For he will bless his soul in his lifetime, and they shall praise

thee when thou doest well to thyself.1

19. He shall come but to the age of his fathers, and will not see

the light even for ever.

20. Man is in honour, and icill not understand : he is like the

beasts : they shall perish.

16. Be not thou afraid. The Psalmist repeats, in the form
of an exhortation, the same sentiment which he had formerly
expressed, that the children of God have no reason to dread
the wealth and power of their enemies, or to envy their
evanescent prosperity; and as the best preservative against
despondency, he would have them to direct their eyes habit-
ually to the end of life. The effect of such a contemplation
will be at once to check any impatience we might be apt to
feel under our short-lived miseries, and to raise our minds
in holy contempt above the boasted but delusory grandeur
of the wicked. That this may not impose upon our minds,
the prophet recalls us to the consideration of the subject of
death — that event which is immediately at hand, and which
no sooner arrives than it strips them of their false glory,
and consigns them to the tomb. So much is implied in the
words, He shall not carry away all these things when he dieth.2
Be their lives ever so illustrious in the eyes of their fellow-
creatures, this glory is necessarily bounded by the present

1 French and Skinner read, " Yea, though men praise thee when thou
indulgest thyself;" and they explain men to mean " parasites and flat-
terers," and " indulgest thyself" as meaning, "indulgest thyself in unre-
strained luxury."

2 u Heb. ' take of all ;' that is, ought of all that he hath. ' For we
brought nothing into the world, and it is certain that we can carry nothing
out.' " — Ainsworih.

254 COMMENTARY UPON" PSALM XLIX.

world. The same truth is further asserted in the succeeding
clause of the verse, His glory shall not descend after- him.
Infatuated men may strain every nerve, as if in defiance of
the very laws of nature, to perpetuate their glory after death,
but they never can escape the corruption and nakedness of
the tomb ; for, in the language of the poet Juvenal, —

" Mors sola fatetur
Quantula sint hominum corpuscula," —

" It is death which forces us to confess how worthless the
bodies of men are."

18. For he will bless his soul in his lifetime. Various mean-
ings have been attached to this verse. Some read, He
ought to have blessed his soul during Ids life. Others apply the
first clause of the verse to the wicked, while they refer the
second to believers, who are in the habit of praising God for
all his benefits. Others understand the whole verse as de-
scriptive of believers, but without sufficient ground. There
can be little doubt that the reference is to the children of
the world. In the first part of the verse it is said that they
bless their own soul1 so long as they live on earth, by which is
meant, that they indulge and pamper themselves with earthly
pleasures, giving way to the excesses of brutish intemperance,
like the rich man, of whom Christ spoke in the parable, who
said, " Soul, thou hast much goods laid up for many years,
take thine ease, eat, drink, and be merry," (Luke xii. 19 ;)
or that they seek their happiness entirely from this world,
without cherishing a desire for the life that is to come. Some
translate the Hebrew verb, he will do good, and read thus, He
ivill do good to his own soul in his lifetime. But I conceive the
phrase to be synonymous in its import with that which is
employed by Moses, (Deut. xxix. 19,) "And it come to pass,
that he bless himself in his heart ;" that is, flatter himself as
if he might despise God with impunity. The inspired penman
here represents the stupidity of such as please themselves with
a fallacious dream of happiness. In the latter part of the verse
the person is changed, and the votary of pleasure is apostro-

1 That is, themselves. — See note, p. 252.

PSALM XLIX. THE BOOK OF PSALMS. 255

phized ;* the prophet insinuating, by the words he uses, that
the preposterous pride with which the wicked are inflamed
is in part the consequence of the delusive applause of the
world, which pronounces them to be happy, and echoes their
praises even when they gratify their most unlicensed passions.

I

19. He shall come to the age of his fathers. He proceeds to
show how false are the flatteries by which the wicked de-
ceive themselves, and are deceived by others. Be they
ever so intoxicated with the praises of the world, or with
their own vain imaginations, yet they cannot live beyond
the age of their fathers ; and, granting their life to be
extended to the longest term, it can never stretch into
eternity. Others understand the expression as synonymous
with their being gathered to the tomb along with their
fathers who have gone before them ; as in Scripture death
is usually called " The way of all the earth." The Psalm-
ist, a little above, had spoken of their being gathered
together in the grave as sheep in a fold. According to this
view, the meaning of the passage is, that having never aspired
after heaven, but having been sunk in the low grovelling
pursuits of this world, they would come at last to the same
fate with their fathers. When it is added, They shall not
see the light even for ever, we are to understand their con-
signment to everlasting darkness.2 In my opinion, both
clauses of the verse combine to express the same truth, That
however they may flatter and deceive themselves, they can-
not prolong their life beyond the common term of mortality.
As either interpretation, however, agrees with the general
scope of the psalm, the reader may choose for himself.

1 "There is here a change," says Walford, "from the oblique to the
direct form of speech, by which the writer turns himself to the rich man,
who prospers in the world, and says to him, Though you now count your-
self happy, and meet with applause from persons of a character resembling
your own, yet you shall go to the abode of your fathers, who will never
behold the light." He reads the 19th verse, " Thou shalt go to the abode
of thy fathers, who will never behold the light."

2 Horsley reads, " To all eternity they shall not see light ;" " that
light," says he, " which emphatically deserves the name — that light, of
which created light is but a faint image ; the light of God's glory. He
shall have no share in the beatific vision."

25Q COMMENTARY UPON PSALM XLIX.

Should the latter be adopted, the words in the close of the
verse are to be considered as asserting that the ungodly can
only enjoy the light of life for a short period, as they have no
hope of another existence beyond the grave. We are taught
by the Psalmist, in the words which have been under our
consideration, to beware of flattering ourselves in the posses-
sions of this world, and to be principally anxious for the
attainment of that happiness which is reserved for us in
heaven. We are also warned not to allow ourselves to be
carried away by the erring influence of worldly applause.
Even heathen authors have taught us the same lesson. Thus
the poet Persius says, —

" Non si quid turbicla Roma
Elevet, accedas, examenve improbum in ilia
Castiges trutina : nee te quresiveris extra," —

" If Rome, a city full of commotions, exalt or despise any
thing, beware of being satisfied with its weight or balance ;
that is to say, of stopping at its judgment ; and do not look
to what others say of you, but enter into thyself, and examine
what thou art." l But the disposition to be deceived by flat-
tery is one so strongly marked in our nature, as to require
that we should attend to the weightier admonition of one
who was inspired.

20. Man is in honour, and will not understand.2 Here the
prophet, that he may not be understood as having represented
the present life, which in itself is a singular blessing of God,
as wholly contemptible, corrects himself as it were, or qualifies
his former statements by a single word, importing that those
whom he reprehends have reduced themselves to the level of

1 This is the translation which is given of these lines in the French version.

2 This verse is precisely the same as the 12th, with the exception of one
word. Instead of pV»-Va, bal-yalin, will not lodge, in the 12th verse,
we have here po* tt% velo yabin, and will not understand. But the Septua-
gint and Syriac versions read in the 12th verse as here, " understands
not." Houbigant thinks that this is the true reading of the 12th verse.
" The very repetition," says he, " proves that it is to be so read. Besides,
as the Psalmist immediately subjoins, They are like brute creatures, it is
sufficiently evident that the reason why men are said to be like the beasts
is, because they do not understand, and not because they do not continue in
honour, since honour does not belong to the brute creation."

PSALM L. THE BOOK OF PSALMS. 257

the beasts that perish, by senselessly devouring the blessings
which God has bestowed, and thus divesting themselves of
that honour which God had put upon them. It is against
the abuse of this world that the prophet has been directing
his censures. They are aimed at those who riot in the^
bounties of God without any recognition of God himself,
and who devote themselves in an infatuated manner to the
passing glory of this world, instead of rising from it to the
contemplation of the things which are above.

PSALM L.

There have always been hypocrites in the Church, men who have placed
religion in a mere observance of outward ceremonies, and among the
Jews there were many who turned then attention entirely to the figures
of the Law, without regarding the truth which was represented under
them. They conceived that nothing more was demanded of them but
their sacrifices and other rites. The following psalm is occupied with
the reprehension of this gross error, and the prophet exposes in severe
terms the dishonour which is cast upon the name of God by confound-
ing ceremony with religion, showing that the worship of God is spiritual,
and consists of two parts, prayer and thanksgiving.

^ A Song of Asaph.1
The prophet holds up the ingratitude of such persons to our reproba-
tion, as proving themselves unworthy of the honour which has been

1 The preposition V, lamed, prefixed to the name of Asaph, which
Calvin renders of, may also be rendered for, as we have before ob-
served, and it is, therefore, somewhat doubtful whether he was the
author of the psalms in whose inscriptions his name appears, or whether
they were merely delivered to him by David to be sung in the temple
worship. We, however, know from 2 Chron. xxix. 30, that a seer of
the name of Asaph, the son of Berechia, and who, along with his sons,
were appointed singers in the sacred services of the temple, (1 Chron.
vi. 31, 39 ; xv. 19 ; xxv. 1, 2 ; Neh. xii. 40,) was the inspired writer
of several psalms. It is therefore probable that he was the author of
the psalms which bear his name. These are twelve, the 50th, and from
the 73d to the 83d, both inclusive. It has been thought by some that
these psalms differ very remarkably, both in style and subject, from those
of David, the composition being more stiff and obscure than the polished,
flowing, and graceful odes of the sweet singer of Israel, and the subject-
matter being of a melancholy character, and full of reprehension.

VOL. II. R

258 COMMENTARY UPON PSALM L,

placed upon them, and debasing themselves by a degenerate use of this
world. From this let us learn, that if we are miserable here, it
must be by our own fault ; for could we discern and properly improve the
many mercies which God has bestowed upon us, we would not want,
even on earth, a foretaste of eternal blessedness. Of this, however, we
<fall short through our corruption. The wicked, even while on earth,
have a pre-eminency over the beasts of the field in reason and intelligence,
which form a part of the image of God ; but in reference to the end which
awaits them the prophet puts both upon a level, and declares, that being
divested of all their vain-glory, they will eventually perish like the beasts.
Their souls will indeed survive, but it is not the less true that death will
consign them to everlasting disgrace.

1. The God of gods, even Jehovah, hath spoken, and called the
earth1 from the rising of the sun unto the going doum

2. Out of Zion, the perfection of beauty, God hath shined.

3. Our God shall come, and shall not keep silence; afire shall

devour before him, and it shall be very tempestuous round
about him.

4. He shall call to the heavens from above, and to the earth, to

judge his people.

5. Gather my meek ones (will he say2) together unto me, those

who strike a covenant with me over sacrifices,

1. The God of gods, even Jehovah? hath spoken. The in-
scription of this psalm bears the name of Asaph ; but whether
he was the author of it, or merely received it as chief singer
from the hand of David, cannot be known. This, however,

1 That is, the inhabitants of the earth.

2 (" Dira-il.")— Fr.

3 The original words here rendered " The God of gods, even Jehovah,"
are !twi cynha W? -^ Eloliim Yehovah. Each of these words is a name of
the Divine Being. The first has reference to the power of the Deity ;
so that it might be translated, " The Mighty One." If we read z^rha btt,
El Eloliim, together, and translate " The God of gods," this is a Hebrew-
ism for " Most mighty God ;" the word o\-iV>{, Elohim, being placed after
the name of any thing to express its excellency, greatness, or might. See
p. 7, note 1, of this volume. Comp. Deut. x. 17 ; Joshua xxii. 22 ; and
Daniel xi. 36. Horsley reads, " The omnipotent God Jehovah hath
spoken." The reading of the Chaldee is, " The mighty One, the God Jeho-
vah." The prophet has here joined together these three names of God, to
give to the Israelites a more impressive idea of the greatness of Him who,
now seated on his throne, and surrounded with awful majesty, was about
to plead his controversy with them.

PSALM L. THE BOOK OF PSALMS. 259

is a matter of little consequence. The opinion has been very
generally entertained, that the psalm points to the period of
the Church's renovation, and that the design of the prophet
is to apprise the Jews of the coming abrogation of their figu-
rative worship under the Law. That the Jews were sub-
jected to the rudiments of the world, which continued till the
Church's majority, and the arrival of what the apostle calls
" the fulness of times," (Gal. iv. 4,) admits of no doubt ; the
only question is, whether the prophet must here be con-
sidered as addressing the men of his own age, and simply
condemning the abuse and corruption of the legal worship,
or as predicting the future kingdom of Christ ? From the
scope of the psalm, it is sufficiently apparent that the prophet
does in fact interpret the Law to his contemporaries, with a
view of showing them that the ceremonies, while they existed,
were of no importance whatever by themselves, or otherwise
than connected with a higher meaning. Is it objected, that
God never called the whole world except upon the promul-
gation of the Gospel, and that the doctrine of the Law was
addressed only to one peculiar people? the answer is obvious,
that the prophet in this place describes the whole world as
convened not for the purpose of receiving one common sys-
tem of faith, but of hearing God plead his cause with the
Jews in its presence. The appeal is of a parallel nature with
others which Ave find in Scripture : u Give ear, O ye heavens !
and I will speak ; and hear, O earth ! the words of my mouth,"
(Dent, xxxii. 1 ;) or as in another place, " I call heaven and
earth to record this day against you, that I have set before
you life and death," (Deut. xxx. 19 ;) and again Isaiah,
" Hear, O heaven ! and give ear, O earth ! for the Lord hath
spoken," (Isa. i. 2.)1

1 " The Targum, Kimclii, and R. Obediah Gaon, interpret this psalm of
the day of judgment, and Jarchi takes it to be a prophecy of the re-
demption by their future Messiah." — Dr Gill. Dr Adam Clarke explains it
in the first of these senses ; observing, that u to any minor consideration or
fact it seems impossible with any propriety to restrain it." It appears, how-
ever, as Calvin holds, to be rather the aim and intention of the poem to
teach the utter uselessness of all outward ceremonies in the absence of
inward piety ; and it is constructed on the plan of a dramatic performance,
the sole actor being Jehovah seated on his throne in Zion, and the audi-

260 COMMENTARY UPON PSALM L.

This vehement mode of address was required in speaking to
hypocrites, that they might be roused from their complacent
security, and their serious attention engaged to the message of
God. The Jews had special need to be awakened upon the
point to which reference is here made. Men are naturally
disposed to outward show in religion, and, measuring God by
themselves, imagine that an attention to ceremonies consti-
tutes the sum of their duty. There was a strong disposition
among the Jews to rest in an observance of the figures of the
Law, and it is well known with what severity the prophets
all along reprehended this superstition, by which the worst
and most abandoned characters were led to arrogate a claim
to piety, and hide their abominations under the specious
garb of godliness. The prophet, therefore, required to do
more than simply expose the defective nature of that wor-
ship which withdraws the attention of men from faith and
holiness of heart to outward ceremonies ; it was necessary
that, in order to check false confidence and banish insensi-
bility, he should adopt the style of severe reproof. God
is here represented as citing all the nations of the earth
to his tribunal, not with the view of prescribing the rule
of piety to an assembled world, or collecting a church for
his service, but with the design of alarming the hypocrite,
and terrifying him out of his self-complacency. It would
serve as a spur to conviction, thus to be made aware that
the whole world was summoned as a witness to their dis-
simulation, and that they would be stripped of that pretended
piety of which they were disposed to boast. It is with a
similar object that he addresses Jehovah as the God of gods ,

ence beino- the whole world, who are summoned to be witnesses of the
judgment which he is to execute upon his people. This is the view taken
by Bishop Lowth in his Lectures on Sacred Poetry, vol. ii. p. 235. Wal-
ford gives the same interpretation. " To interpret this passage," says he,
" of the promulgation of the Gospel, as is done by Bishop Home and other
expositors of this book, is for the sake of a favourite theory to confound
things that are distinct, and to throw obscurity over the whole, by which
its specific design is darkened, and the poem deprived of its consistency
and unity. The great purpose of the psalm is to deliver the judgment of
God respecting the Jewish people ; and heaven and earth are summoned,
as in Isaiah i. 2, to behold the righteousness of Jehovah, and bear their
testimony to it."

PSALM L. THE BOOK OF PSALMS. 261

to possess their minds with a salutary terror, and dissuade
them from their vain attempts to elude his knowledge. That
this is his design will be made still more apparent from the
remaining context, where we are presented with a formidable
description of the majesty of God, intended to convince the f
hypocrite of the vanity of those childish trifles with which
he would evade the scrutiny of so great and so strict a
judge.

To obviate an objection which might be raised against his
doctrine in this psalm, that it was subversive of the worship
prescribed by Moses, the prophet intimates that this judg-
ment which he announced would be in harmony with the )
Law. When God speaks out of Zion he necessarily sanctions
the authority of the Law ; and the Prophets, when at any
time they make use of this form of speech, declare themselves
to be interpreters of the Law. That holy mountain was not
chosen of man's caprice, and therefore stands identified with
the Law. The prophet thus cuts off any pretext which the
Jews might allege to evade his doctrine, by announcing that
such as concealed their wickedness, under the specious covert
of ceremonies, would not be condemned of God by any new
code of religion, but by that which was ministered originally
by Moses. He gives Zion the honourable name of the per-
fection of beauty, because God had chosen it for his sanctuary,
the place where his name should be invoked, and where his
glory should be manifested in the doctrine of the Law.

3. Our God shall come, and shall not keep silence} He re-
peats that God would come, in order to confirm his doctrine,
and more effectually arouse them. He would come, and
should not always keep silence, lest they should be en-
couraged to presume upon his forbearance. Two reasons
may be assigned why the prophet calls God our God. He
may be considered as setting himself, and the comparatively
small number of the true fearers of the Lord, in opposition
to the hypocrites whom he abhors, claiming God to be his

1 This negative form of expression is employed to give greater em-
phasis.

v h

262 COMMENTARY UPON PSALM L.

God, and not theirs, as they were disposed to boast ; or
rather, he speaks as one of the people, and declares that the
God who was coming to avenge the corruptions of his wor-
ship was the same God whom all the children of Abraham
professed to serve. He who shall come, as if he had said, is
our God, the same in whom we glory, who established his
covenant with Abraham, and gave us his Law by the hand of
Moses. He adds, that God would come withjfe and tempest,
in order to awaken a salutary fear in the secure hearts of
the Jews, that they might learn to tremble at the judg-
ments of God, which they had hitherto regarded with indif-
ference and despised, and in allusion to the awful manifesta-
tion which God made of himself from Sinai, (Exod. xix. 16;
see also Heb. xii. 18.) The air upon that occasion resounded
with thunders and the noise of trumpets, the heavens were
illuminated with lightnings, and the mountain was in flames,
it being the design of God to procure a reverential submis-
sion to the Law which he announced. And it is here in-
timated, that God would make a similarly terrific display of
his power, in coming to avenge the gross abuses of his holy
religion.

4. He shall call to the heavens from above. It is plain from
this verse for what purpose God, as he had already announced,
would call upon the earth. This was to witness the settle-
ment of his controversy with his own people the Jews, against
whom judgment was to be pronounced, not in the ordinary
manner as by his prophets, but with great solemnity before the
whole world. The prophet warns the hypocritical that they
must prepare to be driven from their hiding-place, that their
cause would be decided in the presence of men and angels,
and that they would be dragged without excuse before that
dreadful assembly. It may be asked, why the prophet re-
presents the true fearers of the Lord as cited to his bar,
when it is evident that the remonstrance which follows in the
psalm is addressed to the hypocritical and degenerate portion
of the Jews ? To this I answer, that God here speaks of the
whole Church, for though a great part of the race of Abra-

PSALM L.

THE BOOK OF PSALMS. 263

ham had declined from the piety of their ancestors, yet he
has a respect to the Jewish Church, as being his own insti-
tution. He speaks of them as his meek ones, to remind them
of what they ought to be in consistency with their calling,
and not as if they were all without exception patterns of god-
liness. The form of the address conveys a rebuke to those
amongst them whose real character was far from correspond-
ing with their profession. Others have suggested a more
refined interpretation, as if the meaning were, Separate the
small number of my sincere worshippers from the promiscu-
ous multitude by whom my name is profaned, lest they too
should afterwards be seduced to a vain religion of outward
form. I do not deny that this agrees with the scope of the
prophet. But I see no reason why a church, however uni-
versally coiTupted, provided it contain a few godly members,
should not be denominated, in honour of this remnant, the
holy people of God. Interpreters have differed upon the
last clause of the verse : Those who strike a covenant with me
over sacrifices. Some think over is put for besides, or beyond,
and that God commends his true servants for this, that they
acknowledged something more to be required in his cove-
nant than an observance of outward ceremonies, and were
not chargeable with resting in the carnal figures of the Law.1
Others think that the spiritual and true worship of God is here
directly opposed to sacrifices ; as if it had been said, Those
who, instead of sacrifices, keep my covenant in the right and
appointed manner, by yielding to me the sincere homage of
their heart. But in my opinion, the prophet is here to be
viewed as pointing out with commendation the true and
genuine use of the legal worship ; for it was of the utmost
consequence that it should be known what was the real end
for which God appointed sacrifices under the Law. The
prophet here declares that sacrifices were of no value what-
ever except as seals of God's covenant, an interpretative

1 In Luther's German translation of the Bible this verse is rendered,

" Gather me mine holy ones,
That regard the covenant more than offering."

264 COMMENTARY UPON PSALM L.

handwriting of submission to it, or in general as means employ-
ed for ratifying it. There is an allusion to the custom then
universally prevalent of interposing sacrifices, that covenants
might be made more solemn, and be more religiously
observed.1 In like manner, the design with which sacrifices
were instituted by God was to bind his people more closely to
himself, and to ratify and confirm his covenant. The passage is
well worthy of our particular notice, as defining those who are
to be considered the true members of the Church. They are
such, on the one hand, as are characterised by the spirit of
meekness, practising righteousness in their intercourse with
the world ; and such, on the other, as close in the exercise
of a genuine faith with the covenant of adoption which God
has proposed to them. This forms the true worship of God,
as he has himself delivered it to us from heaven ; and those
who decline from it, whatever pretensions they may make
to be considered a church of God, are excommunicated from
it by the Holy Spirit. As to sacrifices or other ceremonies,
they are of no value, except in so far as they seal to us the
pure truth of God. All such rites, consequently, as have no
foundation in the word of God, are unauthorised, and that
worship which has not a distinct reference to the wTord i3 but
a corruption of things sacred.

1 The manner in which covenants were anciently ratified by sacrifices
was this : The victim was cut into two parts, and each half was placed
upon an altar. The contracting parties then passed between the pieces,
which was a kind of imprecation upon the party who should violate the cove-
nant, being as much as to say, May he or they be cut asunder like that dis-
sected victim. In this manner, the covenant which God made with Abraham
and his family was ratified, Gen. xv. 9, 17, 18. This awful ceremony was
also observed by God's ancient people at the renovation of the covenant,
as appears from Jer. xxxiv. 18. See also a covenant between God and
his people with sacrifices in Exod. xxiv. 4-8. This explains the phrase here
used, which is literally, " Those who have cut a covenant with me by sacri-
fice," the verb being from jro, carath, he cut. The same mode of ratify-
ing covenants prevailed among some of the heathen nations, as appears from
the allusions made to it by Homer and Virgil, Iliad, lib. xix. 1. 260 ;
^Eneid, lib. xii. 1. 292.

PSALM L. THE BOOK OF PSALMS. 265

6. And the heavens shall declare his righteousness : for God is

judge himself. Selah.

7. Hear, 0 my people ! and I will speak ; 0 Israel ! and I

will announce to thee : I am God, even thy God.

8. I will not reprove thee for thy sacrifices, and thy burnt-offer-

ings are continually before me.

9. I will take no calf out of thy house, nor he-goats out of thy

folds.

10. For every beast of the forest is mine, and the cattle upon a

thousand hills.

11. I know all the fowls of the mountains ; and the wild beasts of

the field are at my command.

12. If I am hungry, I ivill not tell thee : for the world is mine,

and the fulness thereof.

13. Will I eat the flesh of bulls,1 and drink the blood of goats 1

6. And the heavens shall declare his righteousness. The
Jews were vain enough to imagine that their idle and fantas-
tic service was the perfection of righteousness ; but they
are here warned by the prophet, that God, who had seemed
to connive at their folly, was about to reveal his own
righteousness from heaven, and expose their miserable devices.
" Think you," as if he had said, " that God can take delight
in the mockery of your deluded services ? Though you
send up the smoke of them to heaven, God will make
known his righteousness in due time from above, and vindicate
it from the dishonours done to it by your wicked inventions.
The heavens themselves will attest your perfidy in despising
true holiness, and corrupting the pure worship of God. He
•will no longer suffer your gratuitous aspersions of his charac-
ter, as if he took no notice of the enmity which lurks under
your pretended friendship." There is thus a cogency in the
prophet's manner of treating his subject. Men are disposed
to admit that God is judge, but, at the same time, to fabri-

1 In explanation of this, Martin observes, " Le feu descenclu du ciel,"
&c. ; i.e., " The fire which descended from heaven upon the sacrifices -was
considered mystically as the mouth of God which devoured the flesh of the
victims ; and it was on that account that God had expressly forbidden
to consume them by fire brought elsewhere, because this strange fire,
not being that which descended from heaven, could not be regarded mvs^
tically as the mouth of God."

266 COMMENTARY UPON PSALM L.

cate excuses for evading his judgment, and it was therefore
necessary that the sentence which God was about to pro-
nounce should be vindicated from the vain cavils which
might be brought against it.

7. Hear, O my people! and I ivill speak. Hitherto the
prophet has spoken as the herald of God, throwing out
several expressions designed to alarm the minds of those whom
he addressed. But from this to the end of the psalm God
himself is introduced as the speaker ; and to show the im-
portance of the subject, he uses additional terms to awaken
attention, calling them his own people, that he might chal-
lenge the higher authority to his words, and intimating, that
the following address is not of a mere ordinary description,
but an expostulation with them for the infraction of his
covenant. Some read, / will testify against thee. But the
reference, as we may gather from the common usage of
Scripture, seems rather to be to a discussion of mutual
claims. God would remind them of his covenant, and
solemnly exact from them, as his chosen people, what was
due according to the terms of it. He announces himself
to be the God of Israel, that he may recal them to allegi-
ance and subjection, and the repetition of his name is
emphatical : as if he had said, When you would have me to
submit to your inventions, how far is this audacity from that
honour and reverence which belong to me? I am God, and
therefore my majesty ought to repress presumption, and
make all flesh keep silence when I speak ; and among you,
to whom I have made myself known as your God, I have still
stronger claims to homage.

8. I will not re-prove thee for thy sacrifices, Sfc. God now
proceeds to state the charge which he adduced against them.
He declares, that he attached no value whatsoever to sacri-
fices in themselves considered. Not that he asserts this rite
of the Jews to have been vain and useless, for in that case
it never would have been instituted by God ; but there is
this difference betwixt religious exercises and others, that
they can only meet the approbation of God when performed

PSALM L. THE BOOK OF PSALMS. 2G7

in their true spirit and meaning. On any other supposition
they are deservedly rejected. Similar language we will find
employed again and again by the prophets, as I have re-
marked in other places, and particularly in connection with
the fortieth psalm. Mere outward ceremonies being there-
fore possessed of no value, God repudiates the idea that
he had ever insisted upon them as the main thing in religion,
or designed that they should be viewed in any other light
than as helps to spiritual worship. Thus in Jer. vii. 22,
he denies that he had issued any commandment regarding
sacrifices ; and the prophet Micah says, (chap. vi. 7,)
" Will the Lord be pleased with thousands of rams, or with
ten thousands of rivers of oil ? and what doth the Lord
require of thee, but to do justly, and to love mercy ?" "I
desire mercy," he says in another place, (Hosea vi. 6,) " and
not sacrifice." The same doctrine is every where declared
by the prophets. I might refer especially to the prophecies
of Isaiah, chap. i. 12 ; lviii. 1, 2 ; lxvi. 3. The sacrifices of
the ungodly are not only represented as worthless and re-
jected bythe Lord, but as peculiarly calculated to provoke
liis anger. Where a right use has been made of the insti-
tution, and they have been observed merely as ceremonies
for the confirmation and increase of faith, then they are
described as being essentially connected with true religion;
but when offered without faith, or, what is still worse, under
the impression of their meriting the favour of God for
such as continue in their sins, they are reprobated as a
mere profanation of divine worship. It is evident, then,
what God means when he says, I will not reprove thee for thy
sacrifices ; he looked to something beyond these. The last
clause of the verse may be understood as asserting that their
burnt-offerings were before the eyes of the Lord to the pro-
ducing even of satiety and disgust, as we find him saying,
(Isa. i. 13,) that they were " an abomination unto him." There
are some, however, who consider the negative in the beginning
of the verse as applying to both clauses, and that God here
declares that he did not design to reckon with them for any
want of regularity in the observance of their sacrifices. It
has been well suggested by some, that the relative may be

268 COMMENTARY UPON PSALM L.

understood, Thy burnt-offerings which are continually before
me ; as if he had said, According to the Law these are im-
perative ; but I will bring no accusation against you at this
time for omitting your sacrifices.1

9. I will take no calf out of thy house. Two reasons are
given in this and the succeeding verses to prove that he can-
not set any value upon sacrifices. The first is, that supposing
him to depend upon these, he needs not to be indebted for
them to man, having all the fulness of the earth at his com-
mand ; and the second, that he requires neither food nor drink
as we do for the support of our infirm natures. Upon the first
of these he insists in the ninth and three following verses,
where he adverts to his own boundless possessions, that he
may show his absolute independence of human offerings. He
then points at the wide distinction betwixt himself and man,
the latter being dependent for a frail subsistence upon meat
and drink, while he is the self-existent One, and communicates
life to all beside. There may be nothing new in the truths
here laid down by the Psalmist ; but, considering the strong
propensity we have by nature to form our estimate of God
from ourselves, and to degenerate into a carnal worship, they
convey a lesson by no means unnecessary, and which contains
profound wisdom, that man can never benefit God by any of
his services, as we have seen in Ps. xvi. 2, " My goodness ex-
tendeth not unto thee." In the second place, God says that
he does not require any thing for his own use, but that, as he
is sufficient in his own perfection, he has consulted the
good of man in all that he has enjoined. We have a passage
in Isaiah to a similar effect, (lxvi. 1, 2,) " The heaven is my
throne, and the earth is my footstool : where is the house
that ye build unto me, and where is the place of my rest?
For all these things hath mine hand made." In these words

1 " I do not well see how it (verse 8th) can be translated otherwise than
Leusden has done it." — Dr Lowth. Leusden translates it thus : — " Non
super sacrificia tua arguam te, et holocausta tua coram me sunt semper."

Merrick's Annotations. Dr Adam Clarke explains the verse as follows :

" I do not mean to find fault with you for not offering sacrifices ; you

have offered them; they have been continually before me ; but you have not
offered them in the proper way."

PSALM L. THE BOOK OF PSALMS. 269

God asserts his absolute independence ; for while the world
had a beginning, he himself was from eternity. From this it
follows, that as he subsisted when there was nothing without
him which could contribute to his fulness, he must have in
himself a glorious all-sufficiency.

14. Sacrifice unto God praise,'1 and pay thy vows2 unto the Most

High.

15. And call upon me in the day of trouble; I icill deliver thee,

and thou shalt glorify me.

These verses cast light upon the preceding context. Had
it been stated in unqualified terms that sacrifices were of no
value, we might have been perplexed to know why in that
case they were instituted by God ; but the difficulty disap-
pears when we perceive that they are spoken of only in
comparison with the true worship of God. From this we
infer, that when properly observed, they were far from in-
curring divine condemnation. There is in all men by nature
a strong and ineffaceable conviction that they ought to wor-
ship God. Indisposed to worship him in a pure and spiritual
manner, it becomes necessary that they should invent some
specious appearance as a substitute ; and however clearly they
may be persuaded of the vanity of such conduct, they persist
in it to the last, because they shrink from a total renuncia-
tion of the service of God. Men have always, accordingly,
been found addicted to ceremonies until they have been
brought to the knowledge of that which constitutes true and
acceptable religion. Praise and prayer are here to be con-
sidered as representing the whole of the worship of God, ac-
cording to the figure synecdoche. The Psalmist specifies
only one part of divine worship, when he enjoins us to ac-
knowledge God as the Author of all our mercies, and to

1 Dr Adam Clarke reads, " Sacrifice unto God the thank-offering ;" and
observes, that " rrnn, todali, the thank-offering, was the same as the sin-offer-
ing, viz., 'a bullock or a ram without blemish ;' only there was in addition,
' unleavened cakes mingled with oil, and unleavened wafers anointed with
oil, and cakes of fine flour mingled with oil and fried,'" (Lev. vii. 12.)

2 The same author translates *p-«, nedareyca, " thy vow-offerings. Tlie
nedar, or vow-offering, was a male without blemish taken from among
the beeves, the sheep, or the goats. Comp. Lev. xxii. 19, with verse 22»"

270 COMMENTARY UPON PSALM L.

ascribe to him the praise which is justly due unto his name :
and adds, that we should betake ourselves to his goodness,
cast all our cares into his bosom, and seek by prayer that
deliverance which he alone can give, and thanks for which
must afterwards be rendered to him. Faith, self-denial,
a holy life, and patient endurance of the cross, are all
sacrifices which please God. But as prayer is the offspring
of faith, and uniformly accompanied with patience and
mortification of sin, while praise, where it is genuine, in-
dicates holiness of heart, we need not wonder that these
two points of worship should here be employed to re-
present the whole. Praise and prayer are set in opposition
to ceremonies and mere external observances of religion, to
teach us, that the worship of God is spiritual. Praise is first
mentioned, and this might seem an inversion of natural order.
But in reality it may be ranked first without any violation of
propriety. An ascription to God of the honour due unto
his name lies at the foundation of all prayer, and application
to him as the fountain of goodness is the most elementary
exercise of faith. Testimonies of his goodness await us ere
yet we are born into the world, and we may therefore be said
to owe the debt of gratitude before we are called to the
necessity of supplication. Could we suppose men to come
into the world in the full exercise of reason and judgment,
their first act of spiritual sacrifice should be that of thanks-
giving. There is no necessity, however, for exercising our in-
genuity in defence of the order here adopted by the Psalmist,
it being quite sufficient to hold that he here, in a general and
popular manner, describes the spiritual worship of God as con-
sisting in praise, prayer, and thanksgiving. In the injunction
here given, to pay our vows, there is an allusion to what was in
use under the ancient dispensation, as Ps. cxvi. 12, 13, " What
shall I render unto the Lord for all his benefits towards me ?
I will take the cup of salvation, and call upon the name of
| the Lord." What the words inculcate upon the Lord's people
is, in short, gratitude, which they were then in the habit of tes-
tifying by solemn sacrifices. But we shall now direct our at-
tention more particularly to the important point of the doctrine
which is set before us in this passage. And the first thing

PSALM L. THE BOOK OF PSALMS. 271

deserving our notice is, that the Jews, as well as ourselves,
were enjoined to yield a spiritual worship to God. Our Lord,
when he taught that this was the only acceptable species of
worship, rested his proof upon the one argument, that "God
is a spirit," (John iv. 24.) He was no less a spirit, however,
under the period of the legal ceremonies than after they were
abolished ; and must, therefore, have demanded then the
same mode of worship which he now enjoins. It is true that
he subjected the Jews to the ceremonial yoke, but in this he
had a respect to the age of the Church ; as afterwards, in the
abrogation of it, he had an eye to our advantage. In every
essential respect the worship wTas the same. The dis-
tinction was one entirely of outward form, God accommo-
dating himself to their weaker and unripe apprehensions by
the rudiments of ceremony, while he has extended a simple
form of worship to us wdio have attained a maturer age since
the coming of Christ. In himself there is no alteration. The
idea entertained by the Manicheans, that the change of dis-
pensation necessarily inferred a change in God himself, was
as absurd as it would be to arrive at a similar conclusion from
the periodical alterations of the seasons. These outward
rites are, therefore, in themselves of no importance, and
acquire it only in so far as they are useful in confirming our
faith, so that we may call upon the name of the Lord with a
pure heart. The Psalmist, therefore, justly denounces the
hypocrites who gloried in their ostentatious services, and
declares that they observed them in vain. It may occur to
some, that as sacrifices sustained a necessary place under
the LawT, they could not be warrantably neglected by the
Jewish worshipper ; but by attending to the scope of the
Psalmist, we may easily discover that he does not propose
to abrogate them so far as they were helps to piety, but to
correct that erroneous view of them, which was fraught with
the deepest injury to religion.

In the fifteenth verse wre have first an injunction to prayer,
then a promise of its being answered, and afterwards a call to
thanksgiving. \Ve are enjoined to pray in the day of trouble,
but not with the understanding that we are to pray only
then, for prayer is a duty incumbent upon us every day, and

272 COMMENTARY UPON PSALM L.

every moment of our lives. Be our situation ever so com-
fortable and exempt from disquietude, we must never cease
to engage in the exercise of supplication, remembering that,
if God should withdraw his favour for a moment, we would
be undone. In affliction, however, our faith is more severely
tried, and there is a propriety in specifying it as the season
of prayer ; the prophet pointing us to God as the only
resort and means of safety in the day of our urgent necessity.
A promise is subjoined to animate us in the duty, disposed
as we are to be overwhelmed by a sense of the majesty of
God, or of our own unworthiness. Gratitude is next en-
joined, in consideration of God's answer to our prayers. In-
vocation of the name of God being represented in this
passage as constituting a principal part of divine worship, all
who make pretensions to piety will feel how necessary it is
to preserve the pure and uncorrupted form of it. We are
forcibly taught the detestable nature of the error upon this
point entertained by the Papists, who transfer to angels and
to men an honour which belongs exclusively to God. They
may pretend to view these in no other light than as patrons,
who pray for them to God. But it is evident that these
patrons are impiously substituted by them in the room
of Christ, whose mediation they reject. It is apparent,
besides, from the form of their prayers, that they recognise
no distinction between God and the very least of their
saints. They ask the same things from Saint Claudius
which they ask from the Almighty, and offer the prayer of
our Lord to the image of Catherine. I am aware that the
Papists justify their invocation of the dead, by denying that
their prayers to them amount to divine worship. They talk
so much about the kind of worship which they call latria,
that is, the worship which they give to God alone, as to
make it appear, that in the invocation of angels and
saints they give none of it to them.1 But it is impossible

1 The Papists have different words by which they express different
degrees of worship. The term T^ut^u*, or latria, they say, denotes the
divine worship which exclusively belongs to God, and which they yield
to him alone; while lovteix, or dulia, signifies that inferior sort of
worship which is due to angels and departed saints, and which alone they
yield to them. They have also a third degree, which they call vnifiovteici,

PSALM L. THE BOOK OF PSALMS. 273

to read the words of the Psalmist, now under our considera-
tion, without perceiving that all true religion is gone unless
God alone is called upon. Were the Papists asked whether
it were lawful to offer sacrifices to the dead, they would im-
mediately reply in the negative. They grant to this day
that sacrifice could not lawfully be offered to Peter or to Paul,
for the common sense of mankind would dictate the pro-
fanity of such an act. And when we here see God preferring
the invocation of his name to all sacrifices, is it not plain to
demonstration, that those who call upon the dead are charge-
able with the grossest impiety ? From this it follows, that
the Papists, let them abound as they may in their genuflec-
tions before God, rob him of the chief part of his glory when
they direct their supplications to the saints.1 The express
mention which is made in these verses of affliction is
fitted to comfort the weak and the fearful believer. When
God has withdrawn the outward marks of his favour, a
doubt is apt to steal into our minds whether he really cares
for our salvation. So far is this from being well founded,
that adversity is sent to us by God, just to stir us up to
seek him and to call upon his name. Nor should we over-
look the fact, that our prayers are only acceptable when we
offer them in compliance with the commandment of God,
and are animated to them by a consideration of the promise
which he has extended. The argument which the Papists have
drawn from the passage, in support of their multiplied vows,

or liyperdulia, that superior kind of inferior worship which they yield
to the Virgin Mary. These distinctions are had recourse to, merely to
evade the charge of idolatry. But if the Papists yield to angels and
glorified saints the honour due only to God, it is of little consequence by
what name it is called. Besides, the words 'ha.r^.icc and BovAs/at s*e used
indifferently by classic Greek authors, by the Greek fathers, by the Sep-
tuagint, and in the New Testament, to express divine worship. In the
New Testament, lov'hticc frequently denotes divine worship. Thus we read,
in 1 Thess. i. 9, " Ye turned to God from idols, lov'hsvstu ra Qsa ^coun, to
serve the living God ; " and in Gal. iv. 8, it is said of the Galatians in
their heathen state, that " kfiov'ktvoxu, they did service unto them which,
by nature, are no gods." — See Calvin's Institutes, Book I. chap. xii.
sections 2 and 3 ; Turretine's Works, vol. iv., Be Necessaria Secessione
Nostra ah Ecclesia Romana, pp. 50-53 ; and Ml Gavin's Protestant,
vol. i. No. 42, p. 334.

1 The subject of the invocation of departed saints is discussed at length
in Calvin's Institutes, Book III. chap.'xx. sections 21-27.

VOL. II. S

274 COMMENTARY UPON PSALM L.

is idle and unwarrantable. The Psalmist, as we have already
hinted, when he enjoins the payment of their vows, refers
only to solemn thanksgiving, whereas they trust in their
vows as meriting salvation. They contract vows, beside,
which have no divine warrant, but, on the contrary, are
explicitly condemned by the word of God.

16. But unto the ivicked God hath said, What hast thou to do

to declare my statutes, or that thou shoiddest take my cove-
nant into thy lips ?

17. Also thou hatest correction, and castest my words behind thee.

18. If thou seest a thief, thou wilt run icith him, and thou hast

been partaker icith adulterers.

19. Thou puttest forth thy mouth to evil, and thy tongue framcth

deceit.

20. Thou sittest and speahest against thy brother ; thou slander-

est thine oivn mother's sons.

1 6. But unto the iciched, 8fc. lie now proceeds to direct
his censures more openly against those whose whole religion
lies in an observance of ceremonies, with which they attempt
to blind the eyes of God. An exposure is made of the
vanity of seeking to shelter impurity of heart and life under
a veil of outward services, a lesson which ought to have been
received by all with true consent, but which was peculiarly
ungrateful to Jewish ears. It has been universally confessed,
that the worship of God is pure and acceptable only when
it proceeds from a sincere heart. The acknowledgment has
been extorted from the poets of the heathen, and it is known
that the profligate were wont to be excluded from their
temples and from participation in their sacrifices. And
yet such is the influence of hypocrisy in choking and obliter-
ating even a sentiment so universally felt as this, that men
of the most abandoned character will obtrude themselves
into the presence of God, in the confidence of deceiving him
with their vain inventions. This may explain the frequency
of the warnings which we find in the prophets upon this subject,
declaring to the ungodly again and again, that they only
aggravate their guilt by assuming the semblance of piety.

PSALM L. THE BOOK OF PSALMS. 275

Loudly as the Spirit of God has asserted, that a form of godli-
ness, unaccompanied by the grace of faith and repentance, is
but a sacrilegious abuse of the name of God ; it is yet im-
possible to drive the Papists out of the devilish delusion,
that their idlest services are sanctified by what they call their
final intention. They grant that none but such as are in a
state of grace can possess the meritum de condigno ;l but they
maintain that the mere outward acts of devotion, without
any accompanying sentiments of the heart, may prepare a
person at least for the reception of grace. And thus, if a
monk rise from the bed of his adultery to chant a few psalms
without one spark of godliness in his breast, or if a whore-
monger, a thief, or any foresworn villain, seeks to make
reparation for his crimes by mass or pilgrimage, they would
be loath to consider this lost labour. By God, on the
other hand, such a disjunction of the form from the inward
sentiment of devotion is branded as sacrilege. In the pass-
age before us, the Psalmist sets aside and refutes a very
common objection which might be urged. Must not, it
might be said, those sacrifices be in some respect acceptable to
God which are offered up in his honour ? He shows that,
on the contrary, they entail guilt upon the parties who present
them, inasmuch as they lie to God, and profane his holy
name. He checks their presumption with the words, Wliat
hast thou to do to declare my statutes ? that is, to pretend that
you are one of my people, and that you have a part in my
covenant. Now, if God in this manner rejects the whole of
that profession of godliness, which is unaccompanied by
purity of heart, how shall we expect him to treat the ob-
servance of mere ceremonies, which hold quite an inferior
place to the declaration of the statutes of God ?

1 " The Schoolmen in that Church, ' the Church of Rome,' spoke of
meritum de congruo, and meritum de condigno. By meritum de co?igruo, ' to
■which Calvin refers in the" concluding part of the sentence,' they meant
the value of good works and good dispositions previous to justification,
which it was fit or congruous for God to reward by infusing his grace.
By meritum de condigno they meant the value of good works performed
after justification, in consequence of the grace then infused." — Dr Hill's
Lectures in Divinity, vol. ii. p. 348 ; see also Turretine's Theology, vol. ii.
p. 778.

276 COMMENTARY UrON PSALM L.

17. Also thou hatest correction. Here hypocrites are chal-
lenged with treacherous duplicity in denying, by their life
and their works, that godliness which they have professed
with the lip. Their contempt of God he proves from their
Avant of reverential deference to his Word ; subjection to the
Word of God, and cordial submission to his precepts and
instructions, being the surest test of religious principle. One
way in which hypocrisy usually displays itself is, by the in-
genious excuses it invents for evading the duty of obedience.
The Psalmist points to this as the mainspring of their ungod-
liness, that they had cast the Word of God behind their
back, while he insinuates that the principle from which all
true worship flows is the obedience of faith. He adverts also
to the cause of their perversity, which lies in the unwilling-
ness of their corrupt heart to suifer the yoke of God.
They have no hesitation in granting that whatever proceeds
from the mouth of God is both true and right ; this honour
they are willing to concede to his Word ; but in so far as it
proposes to regulate their conduct, and restrain their sinful
affections, they dislike and detest it. Our corruption, indis-
posing us to receive correction, exasperates us against the
Word of God ; nor is it possible that we can ever listen to it
with true docility and meekness of mind, till we have been
brought to give ourselves up to be ruled and disciplined by
its precepts. The Psalmist next proceeds to specify some of
those works of ungodliness, informing us that hypocrites, who
were addicted to theft and adultery, mixed up and polluted
the holy name of God with their wickedness. By adverting
only to some species of vices, he would intimate, in general,
that those who have despised correction, and hardened them-
selves against instruction, are prepared to launch into every
excess which corrupt desire or evil example may suggest.
He makes mention, first, of thefts ; then of adulteries ; and,
thirdly, of calumnies or false reproaches. Most interpreters
render T^Jl? tirets, to run, although others derive it from
!"!¥% ratsah, rendering it to consent. Either translation agrees
sufficiently with the scope of the Psalmist, and the preference
may be left to the reader's own choice. The charge here brought
against hypocrites, that they put forth their mouth to evil, may

PSALM L. THE BOOK OF PSALMS. 277

include not merely slander, but all the different kinds of
speaking which injure their neighbours, for it immediately
follows, thy tongue frameth deceit. It is well known in what a
variety of ways the lying and deceitful tongue may inflict
injury and pain. When it is added, Thou sittest, 8fc, the
allusion may be to one who sits for the passing of a formal
judgment ; as if it had been said, Thou defamest thy brethren
under pretext of issuing a just sentence.1 Or there may be a
reference to petty calumny ; such as men maliciously indulge
in, and in which they pass their time as they sit at ease in
their houses.2 It seems more probable, however, that he refers
to the higher crime of accusing the innocent and righteous
in open court, and bringing false charges against them.
Brethren, and the children of their mother? are mentioned, the
more emphatically to express the cruelty of their calumnies,
when they are represented as violating the ties of nature,
and not even sparing the nearest relations.

21. These things hast thou done, and I kept silence ; thou
thoughtest that I icould be like thyself :A I trill reprove thee,
and set them in order before thine eyes.

1 " ante Gejerus and others suppose that this word alludes to the mode
of sitting in judgment. See Ps. cxix. 23." — Dimock^s Notes on the Book
of Psalms.

2 " When you are sitting still, and have nothing else to do, you are ever
injuring your neighbour with your slanderous speech. Your table-talk is
abuse of your nearest friends." — Horsley. The meaning, according to
others, is, Thou sittest in the most public places of resort, which were usu-
ally the gates of the city, and spend est thy time in calumniating thy
brother. See Ps. lxix. 12 ; and cxix. 23.

3 " Thine own mother's son. To understand the force of this expression,
it is necessary to bear in mind that polygamy was allowed amongst the
Israelites. Those who were born to the same father were all brethren,
but a yet more intimate relationship subsisted between those who had the
same mother as well as the same father." — French and Skinner. Com-
pare Gen. xx. 12. It was a high aggravation of the wickedness and
malignity of the persons here spoken of, that they indulged in abusing
with their tongues those to whom they were most nearly related, their
brother, yea, the son of their mother.

4 Horsley translates these two clauses as follows : —

" These things thou hast done, and I was still ;
Thou hast thought that I am is such an one as thyself.

He thinks that the words wi* nwi, heyoth ehyeh, which Calvin renders, " I

278 COMMENTARY UPON PSALM L.

22. Now consider this, ye that forget God: lest I seize upon you,

and there be none to deliver.

23. Whoso offereth praise will glorify me: and to him that

order eth his way aright will I show the salvation of God.

21. These things hast thou done. Hypocrites, until they
feel the hand of God against them, are ever ready to
surrender themselves to a state of security, and nothing is
more difficult than to awaken their apprehensions. By this
alarming language the Psalmist aims at convincing them of
the certainty of destruction should they longer presume
upon the forbearance of God, and thus provoke his anger the
more, by imagining that he can favour the practice of sin.
The greatest dishonour which any can cast upon his name is
that of impeaching his justice. This hypocrites- may not
venture to do in an open manner, but in their secret and cor-
rupt imagination they figure God to be different from what he
is, that they may take occasion from his conceived forbear-
ance to indulge a false peace of mind, and escape the disquie-
tude which they could not fail to feel were they seriously per-
suaded that God was the avenger of sin. We have a sufficient
proof in the supine security which hypocrites display, that
they must have formed such false conceptions of God. They
not only exclude from their thoughts his judicial character,
but think of him as the patron and approver of their sins.
The Psalmist reprehends them for abusing the goodness and
clemency of God, in the way of cherishing a vain hope that
they may transgress with impunity. He warns them, that
ere long they will be dragged into the light, and that those

would be," have been misunderstood by all interpreters, and maintains
that they should be rendered, " I am is." "All interpreters," says he,
" seem to have forgotten that iTVw, ehyeh, is the name which God takes to
himself in the third chapter of Exodus ; and he observes, that it is with
particular propriety, that God, in expostulating with his people for their
breach of covenant, " calls himself by the name by which he was pleased
to describe himself to that same people, when he first called them by his
servant Moses." The LXX. render twin. Jieyoth, as a noun substantive, and
n\-iK, ehyeh, as the first person future of the substantive verb. " ' Y5rs?i«-
Qsg dvoptciv, art iaopcti cot opoiog :" " Thou thoughtest wickedly that X
should be like thee."

PSALM L. THE BOOK OF PSALMS. 279

sins which they would heave hidden from the eyes of God
would be set in all their enormity before their view. He
will set the whole list of their sins in distinct order, for so I
understand the expression, to set in order, before their view,
and force them upon their observation.

22. Now consider this, ye that forget God. Here we have
more of that severe expostulation which is absolutely neces-
sary in dealing with hardened hypocrites, who otherwise will
only deride all instruction. While, however, the Psalmist
threatens and intends to alarm them, he would, at the same
time, hold out to them the hope of pardon, upon their hasten-
ing to avail themselves of it. But to prevent them from
giving way to delay, he warns them of the severity, as well as
the suddenness, of the divine judgments. Pie also charges
them with base ingratitude, in having forgotten God. And
here what a remarkable proof have we of the grace of
God in extending the hope of mercy to those corrupt men,
who had so impiously profaned his worship, who had so
audaciously and sacrilegiously mocked at his forbearance,
and who had abandoned themselves to such scandalous
crimes ! In calling them to repentance, without all doubt he
extends to them the hope of God being reconciled to them,
that they may venture to appear in the presence of his
majesty. And can we conceive of greater clemency than
this, thus to invite to himself, and into the bosom of the
Church, such perfidious apostates and violators of his cove-
nant, who had departed from the doctrine of godliness in
which they had been brought up ? Great as it is, we would
do well to reflect that it is no greater than what we have
ourselves experienced. We, too, had apostatized from the
Lord, and in his singular mercy has he brought us again into
his fold. It should not escape our notice, that the Psalmist
urges them to hasten their return, as the door of mercy will
not always stand open for their admission — a needful lesson
to us all ! lest Ave allow the day of our merciful visitation to
pass by, and be left, like Esau, to indulge in unavailing
lamentations, (Gen, xxvii. 31.) So much is implied when it

280 COMMENTARY UPON PSALM L.

is said, God shall seize upon you, and there shall be none to
deliver}

23. Whoso offereth praise will glorify me. This is the third
time that the Psalmist has inculcated the truth, that the
most acceptable sacrifice in God's sight is praise, by which
we express to him the gratitude of our hearts for his bless-
ings. The repetition is not a needless one, and that on two
accounts. In the first place, there is nothing with which we
are more frequently chargeable than forgetfulness of the
benefits of the Lord. Scarcely one out of a thousand attracts
our notice ; and if it does, it is only slightly, and, as it were,
in passing. And, secondly, we do not assign that importance
to the duty of praise which it deserves. We are apt to
neglect it as something trivial, and altogether common-
place ; whereas it constitutes the chief exercise of godliness,
in which God would have us to be engaged during the whole
of our life. In the words before us, the sacrifice of praise is
asserted to form the true and proper worship of God. The
words, will glorify me, imply that God is then truly and pro-
perly worshipped, and the glory which he requires yielded to
him, when his goodness is celebrated with a sincere and
grateful heart; but that all the other sacrifices to which
hypocrites attach such importance are worthless in his esti-
mation, and no part whatsoever of his worship. Under the
word praise, however, is comprehended, as I have already
noticed, both faith and prayer. There must be an experience
of the goodness of the Lord before our mouths can be opened
to praise him for it, and this goodness can only be experienced

1 The language here is metaphorical. The Almighty, provoked by the
wickedness of these hypocrites, compares himself to a lion, who, with irre-
sistible fury, seizes on his prey, and tears it in pieces, none being able to
rescue it from his jaws. We meet with a similar form of expression in
Hosea v. 14 : " For I will be as a lion unto Ephraim, and as a young lion
to the house of Judah : I, even I, will tear and go away ; I will take
away, and none shall rescue him." We must not, however, suppose that
the rage and fury of this relentless destroyer can have place in the bosom
of jthe Deity. Such phraseology is adopted in accommodation to the
feebleness of our conceptions, and our contracted modes of thinking, to
impress the hearts and consciences of sinners with a conviction of the
tremendous character of the judgments of God, and the fearful condition
of those who fall under his penal wrath.

PSALM LI. THE BOOK OF PSALMS. 281

by faith. Hence it follows, that the whole of spiritual wor-
ship is comprehended under what is either presupposed in
the exercise of praise, or flows from it. Accordingly, in the
words which immediately follow, the Psalmist calls upon
those who desired that their services should be approved of
God, to order their way aright. By the expression here used
of ordering one's wag, some understand repentance or confes-
sion of sin to be meant ; others, the taking out of the way
such things as may prove grounds of offence, or obstacles in
the way of others. It seems more probable that the Psalmist
enjoins them to walk in the right way as opposed to that in
which hypocrites are found, and intimates that God is only
to be approached by those who seek him with a sincere heart
and in an upright manner. By the salvation of God, I do not,
with some, understand a great or signal salvation. God
speaks of himself in the third person, the more clearly to
satisfy them of the fact, that he would eventually prove to
all his genuine worshippers how truly he sustained the char-
acter of their Saviour.

PSALM LI.

We learn the cause which led to the composition of this psalm from the
title appended to it, and which will immediately come under our consi-
deration. For a long period after his melancholy fall, David would
seem to have sunk into a spiritual lethargy ; but when roused from it
by the expostulation of Nathan, he was filled with self-loathing and
humiliation in the sight of God, and was anxious both to testify his
repentance to all around him, and leave some lasting proof of it to
posterity. In the commencement of the psalm, having his eyes
directed to the heinousness of his guilt, he encourages himself to hope
for pardon by considering the infinite mercy of God. This he extols
in high terms, and with a variety of expressions, as one who felt that
he deserved multiplied condemnation. In the after part of the psalm,
he prays for restoration to the favour of God, being conscious that he
deserved to have been cast off for ever, and deprived of all the gifts of
the Holy Spirit. He promises, should forgiveness be bestowed upon
him, to retain a deep and .grateful sense of it. Towards the conclusion,

282 COMMENTARY UPON PSALM LI.

he declares it to be for the good of the Church that God should grant
his request ; and, indeed, when the peculiar manner in which God had
deposited his covenant of grace with David is considered, it could not
but be felt that the common hope of the salvation of all must have
been shaken on the supposition of his final rejection.

1 To the chief musician. A Psalm of David, when Nathan the pro-
phet came to him, after he had gone in to Bathsheba.

When Nathan the prophet came to him. Express mention is made of
the prophet having come before the psalm was written, proving, as it
does, the deep lethargy into which David must have fallen. It was a
wonderful circumstance that so great a man, and one so eminently gifted
with the Spirit, should have continued in this dangerous state for upwards
of a year. Nothing but satanic influence can account for that stupor of
conscience which could lead him to despise or slight the divine judgment,
which he had incurred. It serves additionally to mark the supineness
into which he had fallen, that he seems to have had no compunction for
his sin till the prophet came to him. We have here a striking illustra-
tion, at the same time, of the mercy of God in sending the prophet to
reclaim him when he had wandered. In this view, there is an antithesis
in the repetition of the word came. It was when David came in to Bath-
sheba that Nathan came to him. By that sinful step he had placed him-
self at a distance from God ; and the Divine goodness was signally dis-
played in contemplating his restoration. We do not imagine that David,
during this interval, was so wholly deprived of the sense of religion as no
longer to acknowledge the supremacy of the Divine Being. In all pro-
bability he continued to pray daily, engaged in the acts of Divine wor-
ship, and aimed at conforming his life to the law of God. There is no
reason to think that grace was wholly extinct in his heart ; but only that
he was possessed by a spirit of infatuation upon one particular point, and
laboured under a fatal insensibility as to his present exposure to Divine
wrath. Grace, whatever sparks it might emit in other directions, was
smothered, so to speak, in this. Well may we tremble to contemplate
the fact, that so holy a prophet, and so excellent a king, should have
sunk into such a condition ! That the sense of religion was not altogether
extinguished in his mind, is proved by the manner in which he was
affected immediately upon receiving the prophet's reproof. Had such
been the case, he could not have cried out as he did, " I have sinned
against the Lord," (2 Sam. xii. 13 ;) nor would he have so readily sub-
mitted himself, in the spirit of meekness, to admonition and correction.
In this respect, he has set an example to all such as may have sinned
against God, teaching them the duty of humbly complying with +V calls
to repentance, which may be addressed to them by his servants, instead
of remaining under sin till they be surprised by the final vengeance of
Heaven.

PSALM LI. THE BOOK OF PSALMS. 283

1. Have mercy upon me, 0 God I according to thy loving -kind-

ness ; according to the multitude of thy compassions, blot
out my transgressions.

2. Multiply to wash me from mine iniquity, and cleanse me from

my sin.

1. Have mercy upon me. David begins, as I have already
remarked, by praying for pardon ; and his sin having been
of an aggravated description, he prays with unwonted ear-
nestness. He does not satisfy himself with one petition.
Having mentioned the loving-kindness of the Lord, he adds
the multitude of his compassions, to intimate that mercy of an
ordinary kind would not suffice for so great a sinner. Had
he prayed God to be favourable, simply according to his
clemency or goodness, even that would have amounted to a
confession that his case was a bad one ; but when he speaks
of his sin as remissible, only through the countless multitude
of the compassions of God, he represents it as peculiarly
atrocious. There is an implied antithesis between the great-
ness of the mercies sought for, and the greatness of the trans-
gression which required them. Still more emphatical is the
expression which follows, multiply to wash me. Some take
rftin,1 herebehj for a noun, but this is too great a departure
from the idiom of the language. The sense, on that suppo-
sition, would indeed remain the same, That God would wash
him abundantly, and with multiplied washing ; but I prefer
that form of expression which agrees best with the Hebrew
idiom. This, at least, is certain from the expression which
he employs, that he felt the stain of his sin to be deep, and
to require multiplied washings. Not as if God could expe-
rience any difficulty in cleansing the worst sinner, but the
more aggravated a man's sin is, the more earnest naturally
are his desires to be delivered from the terrors of conscience.

1 There are here two verbs, wvt, lierebeh, and wn, Icabbeseni, the first
signifying to multiply, and the second to ivash. Many expositors think
that the verb ra-in, lierebeh, is used in the sense of an adverb, and they
read, Multum lava me. " When two verbs of the same tense are joined
together, whether a copula goes between them or not, the first is often
expressed in Latin by an adverb." — Glass. Lib. i. Tract, iii. De Verbo Can.
xxix. torn. i. p. 272. See Gen. xxv. 1 ; Ps. vi. 11 ; xlv. 5 ; lxxviii. 41 ;
and cii. 3.

2 84 COMMENTARY UPON PSALM LI.

The figure itself, as all are aware, is one of frequent occur-
rence in Scripture. Sin resembles filth or un cleanness, as it
pollutes us, and makes us loathsome in the sight of God, and
the remission of it is therefore aptly compared to washing.
This is a truth which should both commend the grace of
God to us, and fill us with detestation of sin. Insensible,
indeed, must that heart be which is not affected by it !

3. For I know my transgressions, and my sin is continually be-

fore me.

4. Against thee, thee only, have I sinned, and done evil in thy

sight ; that thou mayest be justified when thou speakest, and
be clear when thou judgest.

5. Behold, I was born in iniquity, and in sin did my mother con-

ceive me.

6. Behold, thou hast desired truth in the inward parts, andhast

shown me wisdom in secret.

3. For I know my sins.1 He now discovers his reason for
imploring pardon with so much vehemency, and this was the
painful disquietude which his sins caused him, and which
could only be relieved by his obtaining reconciliation with
God. This proves that his prayer did not proceed from dis-
simulation, as many will be found commending the grace of
God in high terms, although, in reality, they care little about
it, having never felt the bitterness of being exposed to his
displeasure. David, on the contrary, declares that he is sub-
jected by his sin to constant anguish of mind, and that it is
this which imparts such an earnestness to his supplications.
From his example we may learn who they are that can alone
be said to seek reconciliation with God in a proper manner.
They are such as have had their consciences wounded with a
sense of sin, and who can find no rest until they have
obtained assurance of his mercy. We will never seriously
apply to God for pardon, until we have obtained such a view

1 As if he had said, " I confess and acknowledge that I have sinned,
nor do I say as Cain did, ' I know not,' (Gen. iv. 9.) What I formerly
shamefully and foolishly excused and extenuated, I now acknowledge
before thee and thy prophet, and the whole Church, in this penitential
psalm." The verb is in the future, / will know or acknowledge, to intimate
that he would continue to retain an humble sense of his guiit.

PSALM LI. THE BOOK OF PSALMS. 285

of our sins as inspires us with fear. The more easily satisfied
we are under our sins, the more do we provoke God to
punish them with severity, and if we really desire absolution
from his hand, we must do more than confess our guilt in
words ; we must institute a rigid and formidable scrutiny into
the character of our transgressions. David does not simply
say that he will confess his sins to man, but declares that he
has a deep inward feeling of them, such a feeling of them as
filled him with the keenest anguish. His was a very different
spirit from that of the hypocrite, who displays a complete in-
difference upon this subject, or when it intrudes upon him,
endeavours to bury the recollection of it. He speaks of his sins
in the plural number. His transgression, although it sprung
from one root, was complicated, including, besides adultery,
treachery and cruelty ; nor was it one man only whom he had
betrayed, but the whole army which had been summoned to
the field in defence of the Church of God. He accordingly
recognises many particular sins as wrapt up in it.

4. Against thee, thee only, have I sinned.1 It is the opinion
of some that he here adverts to the circumstance of his sin,
although it was committed against man, being concealed
from every eye but that of God. None was aware of the
double wrong which he had inflicted upon Uriah, nor of the
wanton manner in which he had exposed his army to danger ;
and his crime being thus unknown to men, might be said to
have been committed exclusively against God. According to
others, David here intimates, that however deeply he was con-
scious of having injured men, he was chiefly distressed for
having violated the law of God. But I conceive his meaning

1 From the confession which David makes in this verse, " Against thee,
thee only, have I sinned," Horsley is of opinion that the title of the psalm
is not authentic, and that it could not have been composed on the occasion
to which the title refers. " It ill suits the case of David," says he, " who
laid a successful plot against Uriah after he had defiled his bed." But
there seems to be no force in this objection. The prefix \, lamed, trans-
lated against, sometimes means before, in the presence of, and is so ren-
dered in Gen. xxiii. 11, and xlv. 1. The Hebrew words "pa's, y>, lecha,
lebaddecha, may, therefore, be rendered, " before thee, before thee only."
If this reading is adopted, then, David alludes to the clandestine manner
in which he committed the sin, intimating that it was a secret sin witnessed

286 COMMENTARY UPON PSALM LI.

to be, that though all the world should pardon him, he felt that
God was the Judge with whom he had to do, that conscience
hailed him to his bar, and that the voice of man could ad-
minister no relief to him, however much he might be disposed
to forgive, or to excuse, or to flatter. His eyes " and his
whole soul were directed to God, regardless of what man
might think or say concerning him. To one who is thus
overwhelmed with a sense of the dreadfulness of being
obnoxious to the sentence of God, there needs no other
accuser. God is to him instead of a thousand. There is
every reason to believe that David, in order to prevent his
mind from being soothed into a false peace by the flatteries
of his court, realized the judgment of God upon his offence,
and felt that this was in itself an intolerable burden, even
supposing that he should escape all trouble from the hands
of his fellow-creatures. This will be the exercise of every
true penitent. It matters little to obtain our acquittal at
the bar of human judgment, or to escape punishment through
the connivance of others, provided we suffer from an accus-
ing conscience and an offended God. And there is, perhaps,
no better remedy against deception in the matter of our sins
than to turn our thoughts inward upon ourselves, to con-
centrate them upon God, and lose every self-complacent
imagination in a sharp sense of his displeasure. By a
violent process of interpretation, some would have us read
the second clause of this verse, Tliat thou mayest be justified
ivhen thou speakest, in connection with the first verse of the
psalm, and consider that it cannot be referred to the sen-

by God only, and known in the first instance only to him. God says of it,
" For thou didst it secretly," (2 Sam. xii. 12.) There is, however, no need
to alter the translation to meet the objection of Horsley. By these words,
"Against thee, thee only" David does not mean to say that he had not
wronged Uriah, whose wife he had dishonoured, whom he had caused to
be made drunk, and afterwards to be slain; for he acknowledges in the 14th
verse that "blood-guiltiness" lay heavy upon him, and he prays for
deliverance from it. They are an emphatic declaration of the heinous-
ness of his guilt — that he had sinned chiefly against God — more against
him than against man. " My offence," as if he had said, "against Uriah,
and against society at large, great as it has been, is nothing compared to
that which I have committed against thee."

PSALM LI. THE BOOK OF PSALMS. 287

tence immediately preceding.1 But not to say that this
breaks in upon the order of the verses, what sense could any
attach to the prayer as it would then run, Have mercy upon
me, that thou mayest he clear when thou judc/est? &c. Any
doubt upon the meaning of the words, however, is completely
removed by the connection in which they are cited in Paul's
Epistle to the Romans, iii. 3, 4, " For what if some did not
believe ? Shall God be unjust ? God forbid : ye*, let God
be true, but every man a liar ; as it is written, That thou
mayest be justified in thy sayings, and mightest overcome
when thou art judged." Here the words before us are
quoted in proof of the doctrine that God's righteousness is
apparent even in the sins of men, and his truth in their
falsehood. To have a clear apprehension of their meaning,
it is necessary that we reflect upon the covenant which God
had made with David. The salvation of the whole world
having been in a certain sense deposited with him by this
covenant, the enemies of religion might take occasion to
exclaim upon his fall, " Here is the pillar of the Church
gone, and what is now to become of the miserable remnant
whose hopes rested upon his holiness ? Once nothing could
be more conspicuous than the glory by which he was distin-
guished, but mark the depth of disgrace to which he has
been reduced ! Who, after so gross a fall, would look for
salvation from his seed ?" Aware that such attempts might
be made to impugn the righteousness of God, David takes
this opportunity of justifying it, and charging himself with
the whole guilt of the transaction. He declares that God

1 This is the opinion of R. Abraham and other Jewish commentators.
They say that these words are not to be joined to the immediately pre-
ceding part of this verse, but either to the prayer in the first verse, or to
what is stated in the third verse, "I acknowledge my transgressions ;"
and they put the beginning of the fourth verse, "Against theefthee only,
have I sinned, and done evil in thy sight," within a parenthesis. But there
is no just ground for such an interpretation. Green reads the last
clause of the verse, "So that thou art just in passing sentence upon me,
and clear in condemning me." And it is not uncommon for po'"5, le-macin,
to be used in the sense of so that, as in Ps. xxx. 12 ; Isa. xxviii. 13 ; and
Jer. 1. 34. According to this reading, the words are a part of David's
confession ; — he not only confesses his sin in the first part of the verse, but
also here acknowledges the divine righteousness should God condemn
him. This is the sense in which Calvin understands the passage.

288 COMMENTARY UPON PSALM LI.

was justified when he spoke — not when he spoke the promises
of the covenant, although some have so understood the words,
but justified should he have spoken the sentence of condem-
nation against him for his sin, as he might have done but for
his gratuitous mercy. Two forms of expression are here em-
ployed which have the same meaning, that thou mayest be
justified ivhen thou speakest, and be clear when thou judgest.
As Paul,?in the quotation already referred to, has altered
the latter clause, and may even seem to have given a new
turn to the sentiment contained in the verse, I shall briefly
show how the words were applicable to the purpose for which
they were cited by him. He adduces them to prove that
God's faithfulness remained unaffected by the fact that the
Jews had broken his covenant, and fallen from the grace
which he had promised. Now, at first sight it may not
appear how they contain the proof alleged. But their appo-
siteness will at once be seen if we reflect upon the circum-
stance to which I have already adverted. Upon the fall of
one who was so great a pillar in the Church, so illustrious
both as a prophet and a king, as David, we cannot but
believe that many were shaken and staggered in the faith of
the promises. Many must have been disposed to conclude,
considering the close connection into which God had adopted
David, that he was implicated in some measure in his fall.
David, however, repels an insinuation so injurious to the
divine honour, and declares, that although God should cast
him headlong into everlasting destruction, his mouth would
be shut, or opened only to acknowledge his unimpeachable
justice. The sole departure which the apostle has made from
the passage in his quotation consists in his using the verb
to judge in a passive sense, and reading, that thou mightest
overcome, instead of, that thou mightest be clear. In this he
follows the Septuagint,1 and it is well known that the apostles

1 There does not appear to be any substantial difference between the
reading of the Septuagint, which the apostle follows, and that of the
Hebrew text. Calvin says that Paul uses the verb to judge in a passive
sense, whereas it is here used actively. But this is a mistake. Street,
after giving the words of the Septuagint, which are, Nikyioyls iv ra x^iveoSoit
at, says, " The verb xQivsaSxt is in the middle, not in the passive voice,
and the phrase, iv ra k^ivzoSui oi, signifies cum tujudicas," [i.e. when thou

PSALM LI. THE BOOK OF PSALMS. 289

do not study verbal exactness in their quotations from the
Old Testament. It is enough for us to be satisfied, that the
passage answers the purpose for which it was adduced by
the apostle. The general doctrine which we are taught from
the passage is, that whatever sins men may commit are
chargeable entirely upon themselves, and never can implicate
the righteousness of God. Men are ever ready to arraign his
administration, when it does not correspond with the judgment
of sense and human reason. But should God at any time
raise persons from the depth of obscurity to the highest dis-
tinction, or, on the other hand, allow persons who occupied a
most conspicuous station to be suddenly precipitated from
it, we should learn from the example which is here set before
us to judge of the divine procedure with sobriety, modesty,
and reverence, and to rest satisfied that it is holy, and that
the works of God, as well as his words, are characterized by
unerring rectitude. The conjunction in the verse, that — that
thou mayest he justified, denotes not so much cause as conse-
quence. It was not the fall of David, properly speaking, which
caused the glory of God's righteousness to appear. And yet,
although men when they sin seem to obscure his righteousness,
it emerges from the foul attempt only more bright than ever,
it being the peculiar work of God to bring light out of dark-
ness.

judgest.~] " I take notice of this the rather, because the passage being
cited by Paul, Rom. iii. 4, (and the Septuagint version of it having been
inserted instead of the Hebrew, which the apostle quoted,) our translators
seem to have mistaken the sense of it ; for they render it, ' That thou
mightest be justified in thy sayings, and mightest overcome when thou art
judged.' But who shall judge the Almighty ?" In the other instance
which Calvin mentions, the difference between the apostle's reading and
that of the Hebrew text is more in appearance than in reality. " The
word nai," says Hammond, u is ordinarily rendered mundus firit, clean, or
clear, or pure. But this, as the context evinces, must be understood in a
forensic sense, as pure is all one with free from guilt ; and so there is a
second notion of the word for overcoming, meaning that sort of victory
which belongs to him that carries the cause in judicature." After statinc
that this is the rendering of the Septuagint, he observes, " That is very
reconcileable with the notion of mundus fuit ; for he that doth overcome
in the suit is fitly said to be cleared or quitted by the law." Thus Ham-
mond, with Chrysostom, supposes the meaning to be, that should God
proceed against David, should he indite and arraign him at the bar of
justice for his sins, demanding vengeance to be inflicted upon him, God
would be justified and cleared, and would overcome in the suit.
VOL. II. T

290 COMMENTARY UPON PSALM LI.

5. Behold, 1 was born in iniquity, Sfc. He now proceeds
further than the mere acknowledgment of one or of many
sins, confessing that he brought nothing but sin with him
into the world, and that his nature was entirely depraved.
He is thus led by the consideration of one offence of peculiar
atrocity to the conclusion that he was born in iniquity, and
was absolutely destitute of all spiritual good. Indeed,
every sin should convince us of the general truth of the
corruption of our nature. The Hebrew word ^nftPlS yecne~
mathni, signifies literally, hath warmed herself of me, from D1T?
yacham, or Dft|"t? chamam, to warm ; but interpreters have
very properly rendered it hath conceived me. The expression
intimates that we are cherished in sin from the first moment
that we are in the womb. David, then, is here brought, by
reflecting on one particular transgression, to cast a retro-
spective glance upon his whole past life, and to discover
nothing but sin in it. And let us not imagine that he
speaks of the corruption of his nature, merely as hypocrites
will occasionally do, to excuse their faults, saying, " I have
sinned it may be, but what could I do ? We are men, and
prone by nature to everything which is evil." David has
recourse to no such stratagems for evading the sentence of
God, and refers to original sin with the view of aggravating
his guilt, acknowledging that he had not contracted this or
that sin for the first time lately, but had been born into the
world with the seed of every iniquity.

The passage affords a striking testimony in proof of original
sin entailed by Adam upon the whole human family. It not
only teaches the doctrine, but may assist us in forming a correct
idea of it. The Pelagians, to avoid what they considered the
absurdity of holding that all were ruined through one man's
transgression, maintained of old, that sin descended from
Adam only through force of imitation. But the Bible, both
in this and other places, clearly asserts that we are born in
sin, and that it exists within us as a disease fixed in our nature.
David does not charge it upon his parents, nor trace his
crime to them, but sists himself before the Divine tribunal,
confesses that he was formed in sin, and that he was a trans-
gressor ere he saw the light of this world. It was therefore

TSALM LI. THE BOOK OF PSALMS. 291

a gross error in Pelagius to deny that sin was hereditary,
descending in the human family by contagion. The Papists,
in our own day, grant that the nature of man has become
depraved, but they extenuate original sin as much as possible,
and represent it as consisting merely in an inclination to
that which is evil. They restrict its seat besides to the
inferior part of the soul and the gross appetites ; and while
nothing is more evident from experience than that corrup-
tion adheres to men through life, they deny that it remains
in them subsequently to baptism. We have no adequate
idea of the dominion of sin, unless we conceive of it as
extending to every part of the soul, and acknowledge that
both the mind and heart of man have become utterly corrupt.
The language of David sounds very differently from that of
the Papists, I teas formed in iniquity ; and in sin did my mother
conceive me. He says nothing of his grosser appetites, but
asserts that sin cleaved by nature to every part of him with-
out exception.

Here the question has been started, How sin is trans-
mitted from the parents to the children ? And this ques-
tion has led to another regarding the transmission of the
soul, many denying that corruption can be derived from
the parent to the child, except on the supposition of one
soul being begotten of the substance of another. With-
out entering upon such mysterious discussions, it is enough
that we hold, that Adam, upon his fall, was despoiled of his
original righteousness, his reason darkened, his will perverted,
and that, being reduced to this state of corruption, he
brought children into the world resembling himself in char-
acter. Should any object that generation is confined to
bodies, and that souls can never derive anything in common
from one another, I would reply, that Adam, when he was
endued at his creation with the gifts of the Spirit, did not
sustain a private character, but represented all mankind, who
may be considered as having been endued with these gifts in
his person ; and from this view it necessarily follows that when
he fell, we all forfeited along with him our original integrity.1

1 Our Author's views on the doctrine of original sin are more fully
stated in his Institutes, Book II. chap. 1.

292 COMMENTARY UPON PSALM LI.

6. Behold, thou hast desired truth, Src. This verse confirms
the remark which we already made, that David was far from
seeking to invent an apology for his sin, when he traced it
back to the period of his conception, and rather intended by
this to acknowledge that from his very infancy he was an
heir of eternal death. He thus represents his whole life to
have been obnoxious to condemnation. So far is he from
imitating those who arraign God as the author of sin,
and impiously suggest that he might have given man a
better nature, that in the verse now before us he opposes
God's judgment to our corruption, insinuating, that every
time we appear before him, we are certain of being con-
demned, inasmuch as we are born in sin, while he delights
in holiness and uprightness. He goes further, and asserts,
that in order to meet the approval of God, it is not enough
that our lives be conformed to the letter of his law, unless
our heart be clean and purified from all guile. He tells us
that God desires truth in the inward parts,1 intimating to
us, that secret as well as outward and gross sins excite his
displeasure. In the second clause of the verse, he aggra-
vates his offence by confessing that he could not plead the
excuse of ignorance. He had been sufficiently instructed by
God in his duty. Some interpret OlHMj besathum, as if he
here declared that God had discovered secret mysteries to him,
or things hidden from the human understanding. He seems
rather to mean that wisdom had been discovered to his mind in

1 The word fiinu, taclioih, which is rendered inward pa?'ts, and which is
derived from the verb mta, tuach, to spread over, means the reins, which
are so called, because they are overspread with fat. " Once more it is
used in Scripture, Job xxxviii. 36, where, as here, our English Bible
renders it inward parts, somewhat too generally. The Chaldee expresses
it more particularly by reins, and these, in the Scripture style, are fre-
quently taken for the seat of the affections, the purity whereof is most
contrary to the natural corruption or inbred pollution spoken of in the
preceding verse. The word nan, emeth, truth, ordinarily signifies sin-
cerity, uprightness, and integrity ; and so truth in the reins is equivalent
to a hearty sincere obedience, not only of the actions, but of the very
thoughts and affections to God ; and so, in things of this nature, where-
in this psalm is principally concerned, denotes the purity of the heart, the
not admitting any unclean desire or thought, the very first degree of in-
dulgence to any lust. And this God is said to will, or desire, or delight in,
and so to command and require of us." — Hammond,

PSALM LI. THE BOOK OF PSALMS. 293

a secret and intimate manner.1 The one member of the verse
responds to the other. He acknowledges that it was not a
mere superficial acquaintance with divine truth which he had
enjoyed, but that it had been closely brought home to his
heart. This rendered his offence the more inexcusable.
Though privileged so highly with the saving knowledge of
the truth, he had plunged into the commission of brutish sin,
and by various acts of iniquity had almost ruined his soul.

We have thus set before us the exercise of the Psalmist at
this time. First, we have seen that he is brought to a
confession of the greatness of his offence : this leads him to
a sense of the complete depravity of his nature : to deepen
his convictions, he then directs his thoughts to the strict
judgment of God, who looks not to the outward appearance
but the heart ; and, lastly, he adverts to the peculiarity of his
case, as one who had enjoyed no ordinary measure of the
gifts of the Spirit, and deserved on that account the severer
punishment. The exercise is such as we should all strive to
imitate. Are we conscious of having committed any one
sin, let it be the means of recalling others to our recollection,
until we are brought to prostrate ourselves before God in
deep self-abasement. And if it has been our privilege to
enjoy the special teaching of the Spirit of God, we ought to
feel that our guilt is additionally heavy, having sinned in
this case against light, and having trampled under foot the
precious gifts with which we were intrusted.

7. Thou shalt purge me with hyssop, and I shall he clean ;

thou shalt wash me, and I shall be whiter than the snoit:

8. Make me to hear joy and gladness ; and the bones which

thou hast broken shall rejoice.

9. Hide thy face from my sins, and blot out all mine iniquities.

7. Thou shalt purge me with hyssop. Pie still follows out

1 The word is explained in the first of these senses in the Septuagint :
M Tot xhyhx xxl rx xovtpix rfc aotpixg ibfaoaxg ftoi ;" — " Thou hast mani-
fested to me the secret and hidden things of thy wisdom." Viewed in
this light as well as in the other, the language expresses the aggravated
nature of David's sin. He had sinned, although God had revealed to him
high and secret mysteries.

294 COMMENTARY UPON PSALM LI.

the same strain of supplication ; and the repetition of his
requests for pardon proves how earnestly he desired it. He
speaks of hyssop ,] in allusion to the ceremonies of the law ;
and though he was far from putting his trust in the mere
outward symbol of purification, he knew that, like every
other legal rite, it was instituted for an important end.
The sacrifices were seals of the grace of God. In them,
therefore, he was anxious to find assurance of his reconcilia-
tion ; and it is highly proper that, when our faith is disposed
at any time to waver, we should confirm it by improving
such means of divine support. All which David here prays
for is, that God would effectually accomplish, in his experi-
ence, what he had signified to his Church and people by these
outward rites ; and in this he has set us a good example for
our imitation. It is no doubt to the blood of Christ alone
that we must look for the atonement of our sins ; but we are
creatures of sense, who must see with our eyes, and handle
with our hands ; and it is only by improving the outward
symbols of propitiation that we can arrive at a full and
assured persuasion of it. What we have said of the hyssoj)
applies also to the ivashings 2 referred to in this verse, and

1 Hyssop was much used by the Hebrews in their sacred purifications
and sprinklings. The allusion here probably is to the ceremony of sprink-
ling such as had been infected with leprosy. Two birds were to be taken,
cedar wood, scarlet, and hyssop ; one of the birds was to be killed, and
the priest having dipped the living bird, the cedar wood, scarlet, and
hyssop, in the blood of the bird that was killed, sprinkled the leper,
(Lev. xiv.) This ceremony, it is to be observed, was not to be performed
until the person was cured ; and it was intended as a declaration to the
people, that, God having healed him of a disease which no human means
could remove, he might with safety be restored to society, and to the privileges
of which he had been deprived. David, polluted Avith the crimes of adul-
tery and murder, regarded himself as a man affected with the dreadful
disease of leprosy, and he prays that God would sprinkle him with hyssop,
as the leper was sprinkled, using this figurative language to express his
ardent desires to obtain forgiveness and cleansing by the application of the
blood of Christ, and that God would show to the people that he had
pardoned his sin, restored him to favour, and purified his soul.

2 David felt that he was stained, as it were, by the blood of Uriah, and
therefore he prays, " Wash me." The word "OD33, cabbeseni, wash me,
is from D35, cabas, to tread, to trample with the feet; and hence it signifies
to wash, to cleanse, for example, garments, by treading them in a trough, &c.
It differs from ^m, rachats, to laveor icash the body, as the Greek word n'Kvviiv,
to cleanse soiled garments, differs from ~hwuu, to wash the body. See Gesenius
Lexicon. These two words, pas, cabas, and ^m, rachats, which thus ex-

PSALM LI. THE BOOK OF PSALMS. 295

which were commonly practised under the Law. They figu-
ratively represented our being purged from all iniquity, in
order to our reception into the divine favour. I need not
say that it is the peculiar work of the Holy Spirit to sprinkle
our consciences inwardly with the blood of Christ, and, by
removing the sense of guilt, to secure our access into the
presence of God.

In the two verses which follow, the Psalmist prays that
God would be pacified towards him. Those put too con-
fined a meaning upon the words who have suggested that,
in praying to hear the voice of joy and gladness, he requests
some prophet to be sent, who might assure him of pardon.
He prays, in general, for testimonies of the divine favour.
When he speaks of his bones as having been broken, he alludes
to the extreme grief and overwhelming distress to which he
had been reduced. The joy of the Lord would reanimate
his soul ; and this joy he describes as to be obtained by hear-
ing ; for it is the word of God alone which can first and
effectually cheer the heart of any sinner. There is no true
or solid peace to be enjoyed in the world except in the way
of reposing upon the promises of God. Those who do not
resort to them may succeed for a time in hushing or evading
the terrors of conscience, but they must ever be strangers to
true inward comfort. And, granting that they may attain
to the peace of insensibility, this is not a state which could
satisfy any man who has seriously felt the fear of the Lord.
The joy which he desires is that which flows from hearing
the word of God, in which he promises to pardon our guilt,
and readmit us into his favour. It is this alone which sup-
press different kinds of washing, observes Bishop Mant, " are always used
in the Hebrew language with the strictest propriety : the one to signify
that kind of washing which pervades the substance of the thing washed, and
cleanses it thoroughly ; and the other to express that kind of washing which
only cleanses the surface of a substance, which the water cannot penetrate.
The former is applied to the washing of clothes ; the latter is used for
washing some part of the body. By a beautiful and strong metaphor,
David uses the former word in this and the second verse : ' Wash me
thoroughly from mine iniquity, and cleanse me from my sin.' '■Wash me,
and I shall be whiter than snow.' So in Jer. iv. 14, the same word is ap-
plied to the heart. There is a similar distinction in the Greek language,
which the LXX. constantly observe in their rendering of the Hebrew words
above alluded to."

296 COMMENT AKY UPON PSALM LT.

ports the believer amidst all the fears, dangers, and distresses
of his earthly pilgrimage ; for the joy of the Spirit is insepa-
rable from faith. When God is said, in the 9th verse, to
hide his face from our sins, this signifies his pardoning them,
as is explained in the clause immediately annexed — Blot out
all my sins. This represents our justification as consisting in
a voluntary act of God, by which he condescends to forget
all our iniquities ; and it represents our cleansing to consist
in the reception of a gratuitous pardon. We repeat the re-
mark which has been already made, that David, in thus re-
iterating his one request for the mercy of God, evinces the
depth of that anxiety which he felt for a favour which his con-
duct had rendered difficult of attainment. The man who prays
for pardon in a mere formal manner, is proved to be a stranger
to the dreadful desert of sin. "Happy is the man," said
Solomon, " that feareth alway," (Prov. xxviii. 1 4.)

But here it may be asked why David needed to pray so
earnestly for the joy of remission, when he had already received
assurance from the lips of Nathan that his sin was pardoned ?
(2 Sam.xii. 13.) Why did he not embrace this absolution? and
was he not chargeable with dishonouring God by disbelieving
the word of his prophet ? We cannot expect that God will send
us angels in order to announce the pardon which we require.
Was it not said by Christ, that whatever his disciples remitted
on earth would be remitted in heaven ? (John xx. 23.) And
does not the apostle declare that ministers of the gospel are
ambassadors to reconcile men to God ? (2 Cor. v. 20.) From
this it might appear to have argued unbelief in David, that,
notwithstanding the announcement of Nathan, he should
evince a remaining perplexity or uncertainty regarding his
forgiveness. There is a twofold explanation which may be
given of the difficulty. We may hold that Nathan did not
immediately make him aware of the fact that God was will-
ing to be reconciled to him. In Scripture, it is well known,
things are not always stated according to the strict order of
time in which they occurred. It is quite conceivable that,
having thrown him into this situation of distress, God might
keep him in it for a considerable interval, for his deeper
humiliation; and that David expresses in these verses the

PSALM LT. THE BOOK OF PSALMS. 297

dreadful anguish which he endured when challenged with his
crime, and not yet informed of the divine determination to
pardon it. Let us take the other supposition, however, and
it by no means follows that a person may not be assured of
the favour of God, and yet show great earnestness and im-
portunity in praying for pardon. David might be much
relieved by the announcement of the prophet, and yet be
visited occasionally with fresh convictions, influencing him to
have recourse to the throne of grace. However rich and
liberal the offers of mercy may be which God extends to us,
it is highly proper on our part that we should reflect upon
the grievous dishonour which we have done to his name, and
be filled with due sorrow on account of it. Then our faith is
weak, and we cannot at once apprehend the full extent of
the divine mercy ; so that there is no reason to be surprised
that David should have once and again renewed his prayers
for pardon, the more to confirm his belief in it. The truth
is, that we cannot properly pray for the pardon of sin until
we have come to a persuasion that God will be leconciled to
us. Who can venture to open his mouth in God's presence
unless he be assured of his fatherly favour ? And pardon
being the first thing we should pray for, it is plain that there
is no inconsistency in having a persuasion of the grace of
God, and yet proceeding to supplicate his forgiveness. In
proof of this, I might refer to the Lord's Prayer, in which we
are taught to begin by addressing God as our Father, and
yet afterwards to pray for the remission of our sins. God's
pardon is full and complete ; but our faith cannot take in his
overflowing goodness, and it is necessary that it should distil
to us drop by drop. It is owing to this infirmity of our faith,
that we are often found repeating and repeating again the
same petition, not with the view surely of gradually softening
the heart of God to compassion, but because we advance by
slow and difficult steps to the requisite fulness of assurance.
The mention which is here made of purging zvith hyssop, and
of icashing or sprinkling, teaches us, in all our prayers for the
pardon of sin, to have our thoughts directed to the great
sacrifice by which Christ has reconciled us to God. " With-
out shedding of blood," says Paul, u is no remission," (Heb.

298 COMMENTARY UPON PSALM LI.

ix. 22 ;) and this, which was intimated by God to the ancient
Church under figures, has been fully made known by the
coming of Christ. The sinner, if he would find mercy, must
look to the sacrifice of Christ, which expiated the sins of the
world, glancing, at the same time, for the confirmation of his
faith, to Baptism and the Lord's Supper ; for it were vain to
imagine that God, the Judge of the world, would receive us
again into his favour in any other way than through a satis-
faction made to his justice.

10. Create in me a clean heart, 0 God! and renew a right

spirit l in my inward parts.

11. Cast me not away from thy presence, and take not the Spirit

of thy holiness from me.

12. Restore unto me the joy of thy salvation, and uphold me with

a free spirit.

10. Create in me a clean heart, O God! In the previous
part of the psalm David has been praying for pardon. He
now requests that the grace of the Spirit, which he had for-
feited, or deserved to have forfeited, might be restored to
him. The two requests are quite distinct, though sometimes
confounded together, even by men of learning. He passes
from the subject of the gratuitous remission of sin to that of
sanctification. And to this he was naturally led with ear-
nest anxiety, by the consciousness of his having merited the
loss of all the gifts of the Spirit, and of his having actually,
in a great measure, lost them. By employing the term create,
he expresses his persuasion that nothing less than a miracle
could effect his reformation, and emphatically declares that
repentance is the gift of God. The Sophists grant the neces-
sity of the aids of the Spirit, and allow that assisting grace
must both go before and come after; but by assigning a
middle place to the free will of man, they rob God of a great
part of his glory. David, by the word which he here uses,
describes the work of God in renewing the heart in a manner

1 French and Skinner read, " a stedfast spirit; i. e., a mind steady in
following the path of duty."

rSALM LI. THE BOOK OF PSALMS. 299

suitable to its extraordinary nature, representing it as the
formation of a new creature.

As he had already been endued with the Spirit, he prays
in the latter part of the verse that God icould renew a right
spirit loithin him. But by the term create, which he had pre-
viously employed, he acknowledges that we are indebted
entirely to the grace of God, both for our first regeneration,
and, in the event of our falling, for subsequent restoration.
He does not merely assert that his heart and spirit were
weak, requiring divine assistance, but that they must remain
destitute of all purity and rectitude till these be communi-
cated from above. By this it appears that our nature is
entirely corrupt : for were it possessed of any rectitude or
purity, David would not, as in this verse, have called the one
a gift of the Spirit, and the other a creation.

In the verse which follows, he presents the same petition,
in language which implies the connection of pardon with the
enjoyment of the leading of the Holy Spirit. If God recon-
cile us gratuitously to himself, it follows that he will guide
us by the Spirit of adoption. It is only such as he loves, and
has numbered among his own children, that he blesses with
a share of his Spirit ; and David shows that he was sensible
of this when he prays for the continuance of the grace of
adoption as indispensable to the continued possession of the
Spirit. The words of this verse imply that the Spirit had
not altogether been taken away from him, however much his
gifts had been temporarily obscured. Indeed, it is evident
that he could not be altogether divested of his former excel-
lencies, for he seems to have discharged his duties as a king
with credit, to have conscientiously observed the ordinances
of religion, and to have regulated his conduct by the divine
law. Upon one point he had fallen into a deadly lethargy,
but he was not "given over to a reprobate mind ;" and it is
scarcely conceivable that the rebuke of Nathan the prophet
should have operated so easily and so suddenly in arousing
him, had there been no latent spark of godliness still remain-
ing in his soul. He prays, it is true, that his spirit may be
renezvedj but this must be understood with a limitation. The
truth on which we are now insisting is an important one, as

300 COMMENTARY UPON PSALM LI.

many learned men have been inconsiderately drawn into the
opinion that the elect, by falling into mortal sin, may lose
the Spirit altogether, and be alienated from God. The con-
trary is clearly declared by Peter, who tells us that the word
by which we are born again is an incorruptible seed, (1 Pet.
i. 23 ;) and John is equally explicit in informing us that the
elect are preserved from falling away altogether, (1 John iii.
9.) However much they may appear for a time to have been
cast off by God, it is afterwards seen that grace must have
been alive in their breast, even during that interval when it
seemed to be extinct. Nor is there any force in the objec-
tion that David speaks as if he feared that he might be de-
prived of the Spirit. It is natural that the saints, when they
have fallen into sin, and have thus done what they could to
expel the grace of God, should feel an anxiety upon this point ;
but it is their duty to hold fast the truth that grace is the
incorruptible seed of God, wrhich never can perish in any
heart where it has been deposited. This is the spirit dis-
played by David. Reflecting upon his offence, he is agitated
with fears, and yet rests in the persuasion that, being a child
of God, he would not be deprived of what indeed he had
justly forfeited.

12. Restore unto me the joy of thy salvation. He cannot
dismiss his grief of mind until he have obtained peace with
God. This he declares once and again, for David had no
sympathy with those who can indulge themselves in ease
when they are lying under the divine displeasure. In the
latter clause of the verse, he prays as in the verses preceding,
that the Holy Spirit might not be taken away from him.
There is a slight ambiguity in the words. Some take 03/bDP>
thismecheni, to be the third person of the verb, because 1"!!%
ruach, is feminine, and translate, let the Spirit uphold me.
The difference is immaterial, and does not affect the meaning
of the passage. There is more difficulty in fixing the sense
of the epithet PQ'H^ nedibah, which I have translated free.
As the verb 31J> nadab, signifies to deal liberally^ princes are
in the Hebrew called, by way of eminence, D^*73> nedibim,
which has led several learned men to think that David speaks

PSALM LI. THE BOOK OF PSALMS. 301

here of a princely or royal spirit ; and the translators of the
Septuagint rendered it accordingly r)ys/u>vr/,bv. The prayer,
in this sense, would no doubt be a suitable one for David,
who was a king, and required a heroical courage for the exe-
cution of his office. But it seems better to adopt the more
extensive meaning, and to suppose that David, under a pain-
ful consciousness of the bondage to which he had been
reduced by a sense of guilt, prays for a free and cheerful
spirit.1 This invaluable attainment, he was sensible, could
only be recovered through divine grace.

13. / will teach transgressors thy ways, and sinners shall be con-

verted unto thee.

14. Deliver me from bloods, 0 God I thou God of my salvation,

and my tongue shall sing aloud with joy of thy righteous-
ness.

15. 0 Lord ! open thou my lips, and my mouth shall show forth

thy praise.

13. I will teach transgressors thy ways. Here he speaks of
the gratitude which he would feel should God answer his

1 Some commentators refer the clause, upon which Calvin is here com-
menting, to the Holy Spirit, and others to the qualities of mind with
which David desired to be endued. The translators of our English Bible
understand the expression in the first sense, reading, " thy free Spirit."
The word thy is a supplement, but it does not appear to be liable to any
material objection. Fry, who adopts the same view, reads, "bountiful
or spontaneously flowing Spirit ; " and observes, that the word msij,
nedibah, " is more still than spontaneously flowing : it signifies to flow both
spontaneously and plentifully : ' pras uberitate succi sponte fluens.' This
epithet of the indwelling Spirit will be best explained from our Lord's
own words, John iv. 14, and vii. 38." Others refer the expression to the
mind of the Psalmist. Mudge reads, " And let a plentiful effusion of spirit
support me." Dimock, " Let a free spirit sustain me ;" " that is," says
he, " let me not be enslaved, as I have been, by my sinful passions."
Green, " And support with a cheerful spirit." French and Skinner,
"And may a willing spirit uphold me;" by which they understand, ua
spirit devoted to the service of God." YValibrd, following the Septuao-int,
reads, "And with a princely spirit sustain me." "David," says this
critic, "was so overwhelmed by the consciousness of his extreme iniquity,
so broken in spirit, courage, and fortitude, as to feel altogether incompe-
tent to the discharge of his office, as the King of Israel. He therefore
addresses this petition to God, in the hope that he would grant to him a
renewal of that powerful energy by which he had at first been fitted for
an employment so every way unsuitable to his lowly descent, and his em-
ployment as a shepherd."

302 COMMENTARY UPON PSALM LI.

prayer, and engages to show it by exerting himself in effect-
ing the conversion of others by his example. Those who
have been mercifully recovered from their falls will feel
inflamed by the common law of charity to extend a helping
hand to their brethren ; and in general, such as are partakers
of the grace of God are constrained by religious principle,
and regard for the divine glory, to desire that others should
be brought into the participation of it. The sanguine
manner in which he expresses his expectation of converting-
others is not unworthy of our notice. We are too apt to
conclude that our attempts at reclaiming the ungodly are
vain and ineffectual, and forget that God is able to crown
them with success.

14. Deliver me from bloods. His recurring so often to
petitions for pardon, proves how far David was from flatter-
ing himself with unfounded hopes, and what a severe struggle
he sustained with inward terrors. According to some, he
prays in this verse to be delivered from the guilt of the blood of
Uriah, and, in general, of the whole army.1 But the term bloods
in Hebrew may denote any capital crime, and, in my opinion,
he is here to be considered as alluding to the sentence of
death, to which he felt himself to be obnoxious, and from
which he requests deliverance. By the righteousness of God,
which he engages to celebrate, we are to understand his

1 This opinion, although disapproved of by our Author, is very gene-
rally held by commentators. When blood is used in the plural number as
here, it usually denotes murder or manslaughter, and the guilt following
thereupon : as in Gen. iv. 11, " The voice of thy brother's bloods crieth
unto me from the ground;'' 1 Chron. xxii. 8, uThou hast shed bloods
abundantly ;" and Psalm ix. 13, " When he maketh inquisition for bloods."
See also Ps. cvi. 38. " A man of bloods" is a bloody man, a man who is
guilty of bloodshed, Ps. v. 6 ; xxvi. 9 ; lix. 2 ; and lv. 23. David's
conduct towards Uriah, forming as it did a dark and an atrocious deed of
treachery and cruelty which has few parallels in the history of mankind,
must, on his recovery to a sense of its real character, have inflicted on his
soul an agony which cannot be told. He escaped being tried before an
earthly tribunal ; but his conscience told him that he stood at the bar of
Heaven, laden with the guilt of murder ; and he was convinced that the
mercy of God alone could pardon him and purify his conscience. No
wonder then that he cries out with such emphasis and earnestness, 0 God!
thou God of my salvation ! deliver me! The Chaldee reads, "Deliver me
from the judgment of murder."

PSALM LI. THE BOOK OF PSALMS. 303

goodness ; for this attribute, as usually ascribed to God in the
Scriptures, does not so much denote the strictness with
which he exacts vengeance, as his faithfulness in fulfilling the
promises and extending help to all who seek him in the hour
of need. There is much emphasis and vehemency in the
mode of his address, O God! the God of my salvation, inti-
mating at once how tremblingly he was alive to the danger
of his situation, and how strongly his faith terminated upon
God as the ground of his hope. Similar is the strain of the
verse which follows. He prays that his lips may be opened ; in
other words, that God would afford him matter of praise.
The meaning usually attached to the expression is, that God
would so direct his tongue by the Spirit as to fit him for
singing his praises. But though it is true that God must
supply us with words, and that if he do not, we cannot fail
to be silent in his praise, David seems rather to intimate that
his mouth must be shut until God called him to the exercise
of thanksgiving by extending pardon. In another place we
find him declaring that a new song had been put in his
mouth, (Ps. xl. 3,) and it seems to be in this sense that he
here desires his lips to be opened. He again signifies the
gratitude which he would feel, and which he would express,
intimating, that he sought the mercy of God with no other
view than that he might become the herald of it to others.
My mouth, he says emphatically, shall show forth thy praise.

16. For thou ivilt not accept a sacrifice ; though I should give1 a

burnt-offering, it would not please thee.

17. The sacrifices of God are a broken spirit : a broken and a

contrite heart, 0 God I thou wilt not despise.

1 The original word run*n, ve-etendh, which Calvin renders, Though I
should give, is considered by some as a noun. " The common interpreta-
tion, Else would I give it thee" says Rogers, " is harsh. Gesenius attri-
butes to the word niriN, with a slight difference in the punctuation, the
sense of a. gift, reward. It is used only in Hos. ii. 14. If this sense might
be given to the word in this passage, the verse might be translated,

' For thou desirest no sacrifice or gift,
[In] a burnt- offering thou hast no delight.' "

Book of Psalms in Hebrew, vol. ii. p. 208.

304 COMMENTARY UPON PSALM LI.

18. Do good in thy good pleasure unto Zion ; build thou the

walls of Jerusalem.

19. Thou shalt then accept the sacrifices of righteousness, even the

burnt-offering and whole oblation ; then shall calves come
upon thine altar.

16. For thou wilt not accept a sacrifice. By this language
he expresses his confidence of obtaining pardon, although he
brought nothing to God in the shape of compensation, but
relied entirely upon the riches of Divine mercy. He confesses
that he comes to God both poor and needy ; but is persuaded
that this will not prevent the success of his suit, because God
attaches no importance to sacrifices. In this he indirectly
reproves the Jews for an error which prevailed amongst them
in all ages. In proclaiming that the sacrifices made expia-
tion for sin, the Law had designed to withdraw them from
all trust in their own works to the one satisfaction of Christ ;
but they presumed to bring their sacrifices to the altar as a
price by which they hoped to procure their own redemption.
In opposition to this proud and preposterous notion, David
declares that God had no delight in sacrifices,1 and that he
had nothing to present which could purchase his favour.
God had enjoined the observance of sacrifice, and David was
far from neglecting it. He is not to be understood as assert-
ing that the rite might warrantably be omitted, or that God
would absolutely reject the sacrifices of his own institution,
which, along with the other ceremonies of the Law, proved
important helps, as we have already observed, both to David
and the whole Church of God. He speaks of them as
observed by the proud and the ignorant, under an impression
of meriting the divine favour. Diligent as he was, therefore,

1 There may be another reason why David here affirms that God would
not accept of a sacrifice, nor be pleased with a burnt-offering. No parti-
cular sacrifices were appointed by the Law of Moses to expiate the guilt
of murder and adultery. The person who had perpetrated these crimes
was, according to the Divine law, to be punished with death. David
therefore may be understood as declaring, that it was utterly vain for him
to think of resorting to sacrifices and burnt-offerings with a view to the
expiation of his guilt ; that his criminality was of such a character, that the
ceremonial law made no provision for his deliverance from the doom
which his deeds of horror deserved ; and that the only sacrifices which
would avail were those mentioned in the succeeding verse, " The sacrifices
of a broken heart."

PSALM LI. THE BOOK OF PSALMS. 305

in the practice of sacrifice, resting his whole dependence upon
the satisfaction of Christ, who atoned for the sins of the
world, he could yet honestly declare that he brought nothing
to God in the shape of compensation, and that he trusted
entirely to a gratuitous reconciliation. The Jews, when they
presented their sacrifices, could not be said to bring anything
of their own to the Lord, but must rather be viewed as bor-
rowing from Christ the necessary purchase-money of redemp-
tion. They were passive, not active, in this divine service.

17. The sacrifices of God are a broken spirit. He had
shown that sacrifices have no such efficacy in procuring the
Divine favour as the Jews imagined ; and now he declares that
he needed to bring nothing whatever to God but a contrite
and humbled heart. Nothing more is necessary, on the part
of the sinner, than to prostrate himself in supplication for
Divine mercy. The plural number is used in the verse to
express more forcibly the truth, that the sacrifice of repent-
ance is enough in itself without any other. Had he said no
more than that this kind of sacrifice was peculiarly acceptable
to God, the Jews might easily have evaded his argument by
alleging that this might be true, and yet other sacrifices
be equally agreeable in his sight ; just as the Papists in
our own day mix up the grace of God with their own
works, rather than submit to receive a gratuitous pardon for
their sins. In order to exclude every idea of a pretended
satisfaction, David represents contrition of heart as compre-
hending in itself the whole sum of acceptable sacrifices. And
in using the term sacrifices of God, he conveys a tacit
reproof to the proud hypocrite, who sets a high value upon
such sacrifices as are of his own unauthorised fancy, when he
imagines that by means of them he can propitiate God.
But here a difficulty may be started. " If the contrite heart,"
it may be said, " hold a higher place in the estimation of God
than all sacrifices, does it not follow that we acquire pardon
by our penitence, and that thus it ceases to be gratuitous ?"
In reply to this, I might observe, that David is not speaking
at this time of the meritorious condition by which pardon is
procured, but, on the contrary, asserting our absolute desti-

VOL. II. U

J

306 COMMENTARY UPON PSALM LI.

tution of merit by enjoining humiliation and contrition of
spirit, in opposition to everything like an attempt to render
a compensation to God. The man of broken spirit is one
who has been emptied of all vain-glorious confidence, and
brought to acknowledge that he is nothing. The contrite
heart abjures the idea of merit, and has no dealings with God
upon the principle of exchange. Is it objected, that faith is
a more excellent sacrifice that that which is here commended
by the Psalmist, and of greater efficacy in procuring the
Divine favour, as it presents to the view of God that Saviour
who is the true and only propitiation ? I would observe, that
faith cannot be separated from the humility of which David
speaks. This is such a humility as is altogether unknown to
the wicked. They may tremble in the presence of God, and
the obstinacy and rebellion of their hearts may be partially
restrained, but they still retain some remainders of inward
pride. Where the spirit has been broken, on the other hand,
and the heart has become contrite, through a felt sense of
the anger of the Lord, a man is brought to genuine fear and
self-loathing, with a deep conviction that of himself he can
do or deserve nothing, and must be indebted unconditionally
for salvation to Divine mercy. That this should be repre-
sented by David as constituting all which God desires in
the shape of sacrifice, need not excite our surprise. He does
not exclude faith, he does not condescend upon any nice divi-
sion of true penitence into its several parts, but asserts in
general, that the only way of obtaining the favour of God is
by prostrating ourselves with a wounded heart at the feet of
his Divine mercy, and supplicating his grace with ingenuous
confessions of our own helplessness.

18. Do good to Zion in thy good pleasure : build thou the walls
of Jerusalem.1 From prayer in his own behalf he now pro-

1 We have already considered Horsley's first objection, founded on the
fourth verse, to the authenticity of the title of this psalm. His second
and only other objection rests on the 18th verse. He thinks that the
prayer, " Build thou the walls of Jerusalem," is more applicable to the
time of the Babylonish captivity than to the time of David ; and to the
former period he refers the psalm. Calmet and Mudge are of the same
opinion. Some learned Jewish interpreters, while they assign the psalm

PSALM LI. TILE BOOK OF PSALMS. 307

ceeds to offer up supplications for the collective Church of
God, a duty which he may have felt to be the more incum-
bent upon him from the circumstance of his having done
what he could by his fall to ruin it. Eaised to the throne,
and originally anointed to be king for the very purpose of
fostering the Church of God, he had by his disgraceful
conduct nearly accomplished its destruction. Although
chargeable with this guilt, he now prays that God would
restore it in the exercise of his free mercy. He makes no
mention of the righteousness of others, but rests his plea
entirely upon the good pleasure of God, intimating that the
Church, when at any period it has been brought low, must
be indebted for its restoration solely to Divine grace. Jerusa-
lem was already built, but David prays that God would build it
still farther, for he knew that it fell far short of being complete,
so long as it wanted the temple, where he had promised to
establish the Ark of his Covenant, and also the royal palace.
We learn from the passage, that it is God's own work to
build the Church. " His foundation," says the Psalmist else-
where, " is in the holy mountains," (Ps. lxxxvii. 1.) We are
not to imagine that David refers simply to the Church as a
material structure, but must consider him as having his eye
fixed upon the spiritual temple, which cannot be raised by
human skill or industry. It is true, indeed, that men will not

to the occasion mentioned in the title, conjecture that the 18th and 19th
verses were added by some Jewish bard in the time of the Babylonish
captivity. This opinion is also held by Venema, Green, Street, French
and Skinner. There does not, however, seem to be any sufficient ground
for referring the poem, either in whole or in part, to that period. Neither
the walls of Jerusalem, nor the buildings of Zion, as the royal palace, and
the magnificent structure of the temple, which we know David had alreadv
conteni plated for the worship of God, (2 Sam. vii. 1, &c.,) were completed
during his reign. This was only effected under the reign of his son Solo-
mon, (1 Kings iii. 1.) The prayer, then, in the 18th verse, might have a
particular reference to the completion of these buildings, and especially to
the rearing of the temple, in which sacrifices of unprecedented magnitude
were to be offered. David's fears might easily suggest to him that his crimes
might prevent the building of the temple which God had promised should
be erected, (2 Sam. vii. 13.) " The king forgets not," observes Bishop
Home, " to ask mercy for his people, as well as for himself; that so
neither his own nor their sins might prevent either the building and flour-
ishing of the earthly Jerusalem, or, what was of infinitely greater import-
ance, the promised blessing of Messiah, who was to descend from him, and
to rear the walls of the New Jerusalem."

308 COMMENTARY UPON PSALM LI.

make progress even in the building of material walls, unless
their labour be blessed from above ; but the Church is in a
peculiar sense the erection of God, who has founded it upon
the earth in the exercise of his mighty power, and who will
exalt it higher than the heavens. In this prayer David does
not contemplate the welfare of the Church for a short period
merely, but prays that God would preserve and advance it till
the coming of Christ. And here, may it not justly excite our
surprise, to find one who, in the preceding part of the psalm,
had employed the language of distress and almost of despair,
now inspired with the confidence necessary for commending
the whole Church to the care of God ? How comes it about,
may we not ask, that one who so narrowly escaped destruc-
tion himself, should now appear as a guide to conduct others
to salvation ? In this we have a striking proof, that, provided
we obtain reconciliation with God, we may not only expect
to be inspired with confidence in praying for our own salva-
tion, but may hope to be admitted as intercessors in behalf
of others, and even to be advanced to the higher honour
still, of commending into the hands of God the glory of the
Redeemer's kingdom.

19. Then shalt thou accept sacrifices of righteousness. In
these words there is an apparent, but only an apparent, in-
consistency with others which he had used in the preceding
context. He had declared sacrifices to be of no value when
considered in themselves, but now he acknowledges them to
be acceptable to God when viewed as expressions or symbols
of faith, penitence, and thanksgiving. He calls them dis-
tinctly sacrifices of righteousness, right, warrantable, and such
as are offered in strict accordance with the commandment of
God. The expression is the same employed in Ps. iv. 5, where
David uses it with a tacit condemnation of those who gloried
in the mere outward form of ceremonies. We find him again
exciting himself and others by his example to the exercise of
gratitude, and to the expression of it openly in the solemn
assembly. Besides sacrifices in general, two particular kinds
of sacrifice are specified. Although some consider 7*7)3, calil,
and roljk olahj to be both of one signification, others maintain

PSALM LII. THE BOOK OF PSALMS. 309

with more correctness, that the first is to be understood as
meaning the priest's sacrifice, because in it the offering was
consumed or burnt with fire.1 In the enumeration which he
makes, David designs to teach us that none of all the legal
rites can find acceptance with God, unless they be used with
a reference to the proper end of their institution. The whole
of this verse has been figuratively applied by some to the
kingdom of Christ, but the interpretation is unnatural and
too refined. Thanksgivings are indeed called by Hosea
" the calves of the lips," (Hos. xiv. 2 ;) but it seems evident
that in the passage before us there are conjoined along with
the frame or disposition of the heart those solemn ceremonies
which constituted part of the ancient worship.

PSALM LII.

This psalm was composed by David at the time when the death of Abi-
melech and the other priests had spread universal terror among the
people, indisposing them for lending any countenance to his cause,
and when Doeg was triumphing in the successful issue of his informa-
tion. Supported, even in these circumstances, by the elevating influ-
ence of faith, he inveighs against the cruel treachery of that unprin-
cipled informer, and encourages himself by the reflection, that God,
who is judge in heaven, will vindicate the interests of such as fear him,
and punish the pride of the ungodly.

1 To the chief singer. A Psalm of David for instruction ; when Doeg
the Edomite came and told Saul, and said imto him, that David
had come into the house of Abimelech.

I have already had occasion to observe that the term Vowo, maskil,
is strictly affixed to those psalms in which David makes mention of hav-

1 Ainsworth reads, "the burnt- offering and the whole oblation;" and
observes, that " The whole oblation, the calil, was a kind of oblation that was
wholly and every whit given up in fire unto God, and differed from the
ghnola, or burnt- offering, which was only of 'beasts or birds,' Lev. i. ;
whereas the calil was also of flour, called the meat-offering, but burned
altogether, which the common meat-offerings were not, Lev. vi. 20, 22,
23. It was also of beasts, 1 Sam. vii. 9."

310 COMMENTAKY UPON PSALM LTI.

ing been chastised by God, or at least admonished, by some species of
affliction, sent, like the rod of the schoolmaster, to administer correction.
Of this we have examples in Psalms xxxii. and xlii. As inscribed above
the 45th psalm, its meaning is somewhat different. There, it seems de-
signed to intimate to the reader that the song, although breathing of
love, was not intended to please a mere wanton taste, but describes the
spiritual marriage of Christ with his Church. In this and the following
psalms, the term admits of being understood as signifying instruction,
more particularly such as proceeds from correction ; and David, by em-
ploying it, would evidently insinuate that he was at this time subjected
to peculiar trials, sent to instruct him in the duty of placing an absolute
trust in God. The portion of history to which the psalm refers is well
known. When David had fled to Abimelech in Nob, he obtained provi-
sions and the sword of Goliath from the hands of that priest, having
concealed from him the real danger in which he stood, and pretended
that he was executing a secret and important business of the king.
Doeg, chief of the king's herdsmen, having conveyed intelligence of this
to Saul, in expectation of a reward, was the means of drawing down the
rage of the tyrant, not only upon that innocent individual, but the whole
priesthood.1 The bloody example which was thus made must have de-
terred the people from extending to David even the commonest offices of
humanity, and every avenue of relief seemed shut upon the miserable
exile. As Doeg triumphed in the success of his crime, and others might
be tempted, by the reward which he had received, to meditate the ruin
of David, we find him in this psalm animating his soul with divine con-
solations, and challenging his enemies with the audacity of their conduct.

1. Why boastest thou of thy wickedness, thou mighty man ? the

goodness of God endureth daily.

2. Thy tongue reckons up mischiefs, like a sharp razor, work-

ing deceitfully.

3. Thou lovest evil more than good, to speak lying rather than

righteousness. Selah.

4. Thou lovest all words of deceit, 0 thou guileful tongue !

1. Why boastest thou of thy wickedness? The success which
crowned the treachery of Doeg must have tended consider-

1 The history of this transaction is recorded in 1 Sam. xxi. 1-7, and
xxii. 9-19. It affords a strong evidence of the hatred which Saul bore to
David, and of his savage cruelty to order the execution of eighty-five
priests for no crime ; and what a monster of iniquity must Doeg have been,
who executed this command when not another individual in all Saul's com-
pany would do it, and who, in addition to this, ■'•' smote the city of the
priests with the edge of the sword, both men and women, children and
sucklings, and oxen, and asses, and sheep?" "If we are confounded,"
says Walford, " by the savage ferocity of a prince who could order the

PSALM LII. THE BOOK OF PSALMS. 311

ably to stagger David's faith ; and he seems to have adopted
the strain of holy defiance with which the psalm commences,
in order to arm himself more effectually against this tempta-
tion. He begins by charging Doeg with an aggravation of
his guilt, in boasting of the power which he had acquired by
an act of consummate villany. This power may have been
sufficiently considerable to attract the notice which is here
taken of it ; for although he is only said to have been " mas-
ter of the king's herdsmen," the designation does not imply
that he was personally occupied in herding cattle, but may
have been an honorary title ; as in modern courts we speak
of " The Master of the Horse." He is reminded that there
was no reason why he should applaud himself in his great-
ness, so long as he abused it to purposes of wickedness ; nor
why he should be vain of any new honour which the king-
might have conferred upon him in consideration of his late
crime, as integrity is the only sure pathway to power and
preferment. Any triumph which may be obtained by vio-
lence, treachery, or other unjustifiable means, is short-lived.
In the second part of the verse, he points at the true cause
of the blindness and stupidity that lead men to glory in their
wickedness, which is, that they despise the poor and the
humble ; imagine that God will not condescend to interest
himself in their behalf; and therefore embrace the occasion
of oppressing them with impunity. They make no account
of that providence which God exerts over his own children.
David, in the exercise of a holy confidence, challenges such
proud boasters with dishonouring the goodness of God ; and
as the Divine goodness does not always pursue the same even
course — occasionally appears to suffer an interruption, and
sometimes seems as if it were cut off altogether — David

execution of eighty-five persons of most venerable station, for a crime
which existed alone in his disturbed imagination, we shall feel disposed to
execrate the ruthless villain who could imbrue his hands in the blood of so
many innocent victims ; and we shall be ready to draw the conclusion,
that both Saul and Doeg were prompted to this deed of atrocious crueltv,
not merely by their hatred of David, but by a malevolence, almost without
parallel, against the ministers of religion, and which rendered conspicuous
their contempt and hatred for God himself. It can excite little surprise
to find David saying, as he does, in the next psalm, ' The fool saith in his
heart, There is no God.' "

312 COMMENTARY UPON PSALM LII.

repels any temptation which this might suggest, by asserting
that, whatever appearances may say to the contrary, it is
daily exercised. This is evidently the meaning which he
intends to convey, that any partial obstructions which may
take place in the display of it can never prevent its constant
renewal. He was confident that he would experience, in the
future, what he had found in the past ; for God cannot
become weary in helping his people, or alleviating their
miseries ; and although he may suffer them again and again to
fall into affliction, he is always equally ready to extend them
the deliverance which they need.

2. Thy tongue reckons up mischiefs. David is not to be
considered as here venting a flood of reproaches against his
adversary, as many who have been unjustly injured are in
the habit of doing, merely to gratify a feeling of revenge.
He brings these charges against him in the sight of God,
with a view to encourage himself in the hopefulness of his
own cause : for it is plain that the farther our enemies pro-
ceed in the practice of iniquity, they proportionally provoke
the anger of the Lord, and are nearer to that destruction
which must issue in our deliverance. His object, therefore,
is not to blacken the character of Doeg in the estimation of
the world, but rather to set before his own eyes the divine
punishment which the flagrant offences he specifies were cer-
tain to draw down upon his head. Amongst these he singles
out, as more especially worthy of reprobation, the hidden
treachery with which he had been chargeable in accomplish-
ing the destruction of the priesthood. Adverting to his
secret and malieious information, he likens his tongue to a
sharp razor, as elsewhere, Ps. cxx. 4, the tongues of the
wicked are compared to " sharp arrows." It is added, work-
ing deceitfully, which words are considered by some as refer-
ring to the razor which cuts subtilely, and not with an open
wound like a sword ; but perhaps they may be construed
with more propriety as applying to the tongue,1 although
there can be no doubt of the reason of the comparison.

1 According to the first sense, the meaning is, that as a razor cuts so
easily, that the wound is at first hardly perceptible, in the same manner,

PSALM LII. THE BOOK OF PSALMS. 313

The term jp^, halting, in verse fourth, which has been
translated destruction, I prefer understanding in the sense of
hiding or concealment He seems to allude to the drawing
back of the tongue when we swallow ; and under this figure,
to describe the deceitfulness of Doeg's words, by which he
devoured the unsuspecting and the innocent.1 The great
design of David, as I have already remarked in the preceding
verses, is to encourage himself in the hope of deliverance by
dwelling upon the extreme character of that wickedness
which his enemy had displayed.

5. God shall likewise destroy thee for ever: he shall take thee

away, and pluck thee out of thy dwelling-place, and root
thee out of the land of the living. Selah.

6. The righteous also shall see, and fear, and shall laugh at him.

7. Lo ! this is the man that made not God his strength ; and

trusted in the abundance of his riches, and strengthened him-
self in his wickedness,

5. God shall likeicise destroy thee for ever. From these
words it is made still more evident that his object in dwelling
upon the aggravated guilt of Doeg, was to prove the cer-
tainty of his approaching doom, and this rather for his own
conviction and comfort, than with a view to alarming the
conscience of the offender. Accordingly, he declares his
persuasion that God would not allow his treachery to pass
unpunished, though he might for a time connive at the per-
petration of it. The ungodly are disposed, so long as their
prosperity continues, to indulge in undisturbed security ; and
the saint of God, when he sees the power of which they are
possessed, and witnesses their proud contempt of the divine
judgments, is too apt to be overwhelmed with unbelieving
apprehensions. But in order to establish his mind in the

the deceitful tongue works its purposes of mischief before the objects
which it means to ruin are conscious of their danger. It is like a, sharp
razor, that cuts the throat betbre a man is aware of it. " If, however, we
take the words, thou workest deceitfully, as being descriptive not of the
razor but of the tongue, the sense will be, that such a tongue is capable
of inflicting deep and dreadful wounds like a sharp razor." — Waif or d.

1 " yVa, balang, is to swallow, to devour, with the idea of eagerness,
greediness." — Gesenius.

314 COMMENTARY UPON PSALM LII.

truth which he announces, it is observable that the Psalmist
heaps one expression upon another, — God shall destroy thee,
take thee away, pluck thee out, root thee out, — as if by this mul-
tiplicity of words he would convince himself more effectually,
that God was able to overthrow this adversary with all his
boasted might and authority.1 In adding that God would
root him out of his dwelling-place or tent,2 and out of the land
of the living, he insinuates that the wicked will be destroyed
by God, however securely they may seem to repose in the
nest of some comfortable mansion, and in the vain hope of
living upon earth for ever. Possibly he may allude, in men-
tioning a tent, to the profession of Doeg, as shepherds have
their dwelling in tents.

6. The righteous also shall see, and fear.3 He here adduces,
as another reason why the ruin of Doeg might be expected,
that an important end would be obtained by it, in so far as it
would promote religion in the hearts of the Lord's people,
and afford them a refreshing display of the Divine justice.

1 " Wonderful," says Bishop Home, " is the force of the verbs in the
original, which convey to us the four ideas of ' laying prostrate,' ' dissolv-
ing as by fire,' ' sweeping away as with a besom,' and ' totally extirpating
root and branch,' as a tree eradicated from the spot on which it grew."
The second verb, 1^, yachtecha, Bylhner explains, " will snatch thee
away, as one snatches fire from a hearth. From .inn, chatheh, he snatched
off live coals or fire from one place to another.''''

2 There is another interpretation of this expression which may here be
stated. It has been thought that the allusion is to God's tabernacle.
" hntt?:, meohel" says Hammond, " is literally ' from the tabernacle,' not
' from thy dwelling-place : ' and so the LXX. render it, ' ' Atto aKfivu-
{AXTog,'1 ' from the tabernacle ;' and though the Latin, and Syriac, and
Arabic, have added tuo, thy, yet neither will the Hebrew bear, nor do the
Chaldee acknowledge it, who read by way of paraphrase, ' He shall cause
thee to depart from inhabiting in the place of the Schechina, or taber-
nacle, the place of God's presence.' " Hammond supposes that the ex-
pression is to be understood " of the censure of excommunication, which
in the last and highest degree was Schammatha, delivering up the offender
to the hand of heaven to be cut off, himself and his posterity." " Doeg,"
says Archbishop Seeker, " had no office in the tabernacle ; but it seems,
by his history, that he frequented it, which he might do to seem a good
man. And there seems an opposition between his being plucked out of
God's dwelling-place, and David's continuing in the house of God, verse
eighth."

3 French and Skinner read, " The righteous shall see it, and feel rever-
ence ; — feel reverence, i. e., in the punishment of this wicked man, find
additional reason to reverence God, and to observe his righteous laws."

PSALM LII. THE BOOK OF PSALMS. 315

Should it take place, it would be witnessed by the ungodly
as well as by the righteous ; but there are two reasons why
the Psalmist represents it as being seen especially by the
latter. The wicked are incapable of profiting by the judg-
ments of God, being blind to the plainest manifestations
which he has made of himself in his works, and it was only
the righteous therefore who could see it. Besides, the oreat
end which God has in view, when he prostrates the pride of
the ungodly, is the comfort of his own people, that he may
show to them the care with which he watches over their
safety. It is they, therefore, whom David represents as wit-
nessing this spectacle of Divine justice. And when he says
that they would fear, it is not meant that they would tremble,
or experience any slavish apprehension, but that their reve-
rential regard for God would be increased by this proof of
his care of their interests. When left exposed to the injurious
treatment of their enemies, they are apt to be distressed with
doubts as to the concern which he takes in the government
of the world. But such illustrations to the contrary have
the effect of quickening their discouraged zeal, and promoting
that fear which is by no means inconsistent with the joy
spoken of in the close of the verse. They are led to rever-
ence him the more when they see that he is the avenger of
cruelty and injustice : on the other hand, when they perceive
that he appears in defence of their cause, and joins common
battle with them against their adversaries, they are naturally
filled with the most triumphant joy. The beautiful play
upon the words see and fear, in the Hebrew, cannot be trans-
ferred to our language ; the form of the expression intimates
that they would see, and see effectually.

7. Lo ! this is the man that made not God his strength.
Some think that these words are given as what should after-
wards be proverbially applied to Doeg ; but they would not
appear to have been intended in that restricted signification.
They merely express the improvement which the people of
God would make of the judgment. It would teach them, on
the one hand, to be patient under the insolence of the un-
godly, which is so speedily humbled ; and, on the other, to

316 COMMENTARY UPON PSALM LIT.

beware of indulging a similarly infatuated spirit themselves.
They would laugh at their destruction, yet not in the way of
insulting over them, but rejoicing more and more in the con-
fidence of the help of God, and denying themselves more
cheerfully to the vain pleasures of this world. This is the
lesson to be learned from such dispensations of providence :
they should recall our wandering affections to God. The
verse is introduced with an exclamation, Lo ! this is the man,
&c. ; for David would have us to look upon this one instance
as representing to our eyes, in a vivid manner, the end of all
who despise the Lord ; and it may be remarked, that it is no
small point of practical wisdom thus to generalize individual
providences. The two clauses, made not God his strength,
and, trusted in the abundance of his riches, stand mutually con-
nected ; for none can be said sincerely to repose upon God
but he who has been emptied of all confidence in his own
resources. So long as men imagine that they have something
of their own in which they can boast, they will never resort
to God : just in proportion as we arrogate to ourselves do we
derogate from him ; and it is not only wealth, but any other
earthly possession, which, by engrossing our confidence, may
prevent us from inquiring after the Lord. The noun ?])?],
havah, which most interpreters have rendered icickedness,1 and
some slaughter or destruction, seems, in this place, rather to
mean substance.2 Such repetitions of the same sentiment in
different words are common with the Psalmist ; and, accord-
ing to this translation, the verse will flow connectedly, read-
ing, that the man who trusts in his riches, and strengthens
himself in his substance, defrauds God of his just glory.

8. But I am like a green olive-tree in the house of God : I

have hoped in the goodness of God for ever and ever.

9. / will praise thee for ever, because thou hast done it : I icill

ivait on thy name, for it is good before thy meek ones.

1 If this is the true rendering, there may be a reference to the expecta-
tions which Doeg had entertained of increasing his power and influence
by maliciously injuring David, as he would thereby obtain, in a high de-
gree, the favour of Saul.

2 This is the marginal reading in our English Bible. As he was Saul's
chief herdsman, it is probable that his riches consisted chiefly in cattle.

PSALM LTI. THE BOOK OF PSALMS. 317

8. But I am like a green olive-tree} We have seen that
David was enabled, by the exercise of faith, to look down
upon the worldly grandeur of Doeg with a holy contempt ;
and now we find him rising superior to all that was presently
afflictive in his own condition. Though, to appearance, he
more resembled the withered trunk of a tree which rots upon
the ground, he compares himself, in the confidence of coming
prosperity, to a green olive. I need not say that the destruc-
tion of Doeg could only communicate comfort to his mind,
in the way of convincing him that God was the avenging
judge of human cruelty, and leading him to infer that, as he
had punished his wrongs, so he would advance him to renewed
measures of prosperity. From his language, it appears that
he could conceive of no higher felicity in his condition than
being admitted amongst the number of the worshippers of

1 Our English Bible also reads, " like a green olive-tree ;" but it would
be more correct to translate, " I am like a flourishing, or vigorous olive-
tree." The original word, jJjn, racinan, has no reference to the colour of
the tree, but to its fresh, vigorous, and flourishing condition. Hence this
word is used, in Ps. xcii. 11, to express " fresh oil ;" and in Dan. iv. 4, to
denote the prosperous condition of Nebuchadnezzar, " I was at rest in
mine house, and flourishing in my palace." The fact is, that the colour
of the olive-tree, so far from being of a bright and lively green, is dark,
disagreeable, and yellowish. Travellers, when they have seen this tree,
have experienced a feeling of disappointment in not finding it to possess
the vivid verdure which they had been led to expect from the description
given of it in the Scriptures. An excellent English traveller, Mr Sharpe,
writing from Italy, thus expresses himself on this subject : " The fields,
and indeed the whole face of Tuscany, are in a manner covered with olive-
trees ; but the olive-tree does not answer the character I had conceived
of it. The royal Psalmist, and some of the sacred writers, speak with
rapture of the ' green olive-tree,' so that I expected a beautiful green ;
and I confess to you I was wretchedly disappointed to find its hue resem-
bling that of our hedges when they are covered with dust." But this dis-
appointment which Mr Sharpe felt arose not from overcharged or exag-
gerated colouring on the part of the sacred writers, but from his not
understanding the meaning of their language. The beauty of the olive-
tree is represented in other parts of Scripture as consisting, not in the
greenness of its foliage, but in the spread of its branches, (Hosea xiv. 6.)
— Harmerh Observations, vol. hi. pp. 255-257. The propriety and beauty
of the comparison which David here makes appears from the fact that the
olive is an evergreen, and is also, considering its size, long-lived. While,
in the 5th verse, he had predicted the speedy and total destruction of
Doeg, comparing him to a tree plucked up by the roots, he, in contrast
with this, represents himself as like a young, vigorous olive-tree, which
had long to live and flourish ; confidently expecting to obtain that out-
ward peace and prosperity which God had promised him, and, along with
this, the enjoyment of all spiritual blessings.

318 COMMENTARY UPON PSALM LII.

God, and engaging in the exercises of devotion. This was
characteristic of his spirit. We have already had occasion to
see that he felt his banishment from the sanctuary of God
more keenly than separation from his consort, the loss of
worldly substance, or the dangers and hardships of the wilder-
ness. The idea of an allusion being here made, by way of
contrast, to Doeg, who came to the tabernacle of the Lord
merely as a spy, and under hypocritical pretexts, is strained
and far-fetched. It is more natural to suppose that David
distinguishes himself from all his enemies, without exception,
intimating that, though he was presently removed from the
tabernacle, he would soon be restored to it ; and that they
who boasted of possessing, or rather monopolizing, the house
of God, would be rooted out of it with disgrace. And here
let us engrave the useful lesson upon our hearts, that we should
consider it the great end of our existence to be found num-
bered amongst the worshippers of God ; and that we should
avail ourselves of the inestimable privilege of the stated assem-
blies of the Church, which are necessary helps to our infir-
mity, and means of mutual excitement and encouragement.
By these, and our common Sacraments, the Lord, who is one
God, and who designed that we should be one in him, is
training us up together in the hope of eternal life, and in the
united celebration of his holy name. Let us learn with David
to prefer a place in the house of God to all the lying vanities
of this world. He adds the reason why he should be like
the green olive-tree — because he hoped in the goodness of God ;
for the causal particle appears to be understood. And in this
he adverts to the contrast between him and his enemies.
They might flourish for a time, spread their branches far and
wide, and shoot themselves up to a gigantic stature, but
would speedily wither away, because they had no root in the
goodness of God ; whereas he was certain to derive from this
source ever renewed supplies of sap and vigour. As the term
of his earthly trials might be protracted, and there was a
danger that he might sink under their long continuance, un-
less his confidence should extend itself far into futurity, he
declares expressly that he would not presume to prescribe
times to God, and that his hopes were stretched into eternity.

PSALM LII. THE BOOK OF PSALMS. 319

It followed that he surrendered himself entirely to God in all
that regarded this life or his death. The passage puts us in
possession of the grand distinction between the genuine chil-
dren of God and those who are hypocrites. They are to be
found together in the Church, as the wheat is mingled with
the chaff on the same threshing-floor ; but the one class abides
for ever in the stedfastness of a well-founded hope, while the
other is driven away in the vanity of its false confidences.

9. i" ivill praise thee, 8fc. He concludes the psalm with
thanksgiving, and shows that he is sincere in this, by the
special acknowledgment which he makes of the fact that this
had been the work of God. Such is the corruption of the
human heart, that out of a hundred who profess gratitude
to God with their lips, scarcely one man seriously reflects
upon the benefits which he has received as coming from
his hand. David declares, therefore, that it was entirely
owing to the divine protection that he had escaped from
the treachery of Doeg, and from all his subsequent dan-
gers, and promises to retain a grateful sense of it throughout
the whole of his life. There is no religious duty in which it
does not become us to manifest a spirit of perseverance ; but
we need to be especially enjoined to it in the duty of thanks-
giving, disposed as we are so speedily to forget our mercies,
and occasionally to imagine that the gratitude of a few days
is a sufficient tribute for benefits which deserve to be kept in
everlasting remembrance. He speaks of joining the exercise
of hope with that of gratitude ; for to wait on the name of God
is synonymous with patiently expecting his mercy even when
there is least appearance of its being granted, and trusting in
his word, whatever delays there may be in the fulfilment of
it. He encourages himself in the belief that his hope will
not be vain, by reflecting that the name of God is good before
his saints. Some read, because it is good before thy saints ;
that is, to hope in the divine name, (Ps. cxviii. 8.) But the
other reading appears to me to be the most simple and natu-
ral, expressing the truth, that God will not frustrate the ex-
pectations of his people, because his goodness towards them
is always conspicuous. The name of God may be detested

320 COMMENTARY UPON PSALM LIII.

by the wicked, and the very sound of it be sufficient to strike
terror into their hearts ; but David asserts it to be a sweet
name in the experience of all his people. They are here
called his meek ones, because, as I have remarked in com-
menting upon Ps. xvi. 3, they reflect in their character the
kindness and beneficence of their Father in heaven.

PSALM LIII.

This psalm being almost identical with the fourteenth, it has not been
considered necessary to subjoin any distinct commentary.1

% To the chief musician upon Mahalath. 2 A Psalm of David for

instruction.

1. The fool hath said in his heart, There is no God : they have

become corrupt, they have done abominable works : there
is none that doeth good.

2. God looked down from heaven upon the children of men, to

see if there were any that did understand, that did seek God.

3. Every one of them has gone back ; they have together become

filthy : there is none that doeth good, no, not one.

1 Some slight differences will be found, on comparison, between this and
the 14th psalm ; the chief of which is in the 5th verse. For Calvin's ex-
planation of this verse, see vol. i. p. 199. It is not easy to say whether
these variations are owing to transcribers, or whether they were made by
some prophetic bard, who, during some afflictive period of Jewish history,
adapted the 14th psalm, by a few alterations, to circumstances different
from those for which it was originally composed. Theodoret is of this
last opinion, and refers it to the alarm created by Sennacherib's invasion
under the reign of Hezekiah ; others think it was written during the cap-
tivity— a conjecture which is founded on the last verse, " O that the sal-
vation of Israel were come out of Zion !"

2 " What nSfio, mahalath, signifies, in the title of this and the 88th psalm,
must be uncertain, the word not being found elsewhere. It is most pro -
bably the name of an instrument on which the psalm was to be sung ; and
it may fitly be deduced from SSn, perforavit, or incidit, either from the
hollowness of the instrument, or farther, from the holes cut in it ; in which
respect V<Vn 1S ordinarily used for fistula, or tibia, apipe.'''1 — Hammond.

PSALM LI V. THE BOOK OF PSALMS. 321

4. Have the workers of iniquity no knowledge ? eating my

people as they eat bread :l they have not called upon God.

5. There were they in great fear where no fear was ; for God

hath scattered the bones of him that encampeth against thee :
thou hast put them to shame, because God hath despised them.

6. Who shall give the salvation of Israel out of Zion ? When

God bringeth back the captivity of his people,2 Jacob shall
rejoice, and Israel shall triumph.

PSALM LIY.

David has recorded in this psalm the prayers which he offered up to God
when he heard of his having been betrayed by the Ziphites, and was
reduced to a situation of extreme danger. It cannot fail to impress us
with a high idea of his indomitable faith, thus to find him calling upon
the name of God in the immediate prospect of death.

1" To the chief musician on Neginoth. A Psalm of David for instruction :
when the Ziphites came and said to Saul, Doth not David hide him-
self with us ?

We know from the sacred history that David frequently concealed
himself in that part of the wilderness which adjoined to the Ziphites. It
appears (1 Sam. xxiii. 19 ; xxvi. 1) that he was betrayed by them on
two different occasions ; and he takes notice of the particular circumstances
in which the psalm was written, to teach us that we should never despair
of divine help even in the worst situation. Surrounded as he was by
hostile troops, and hemmed in on every side by apparently inevitable
destruction, we cannot but admire the rare and heroical intrepidity which
he displayed in committing himself, by prayer, to the Almighty. It
might have appeared just as credible that God could bring the dead out
of the grave, as that he could preserve him in such circumstances ; for it
seemed impossible that he should escape from the cave where he was
concealed with his life.

1. Save me, 0 God ! by thy name, and judge me by thy strength,

1 " C'est, n'en font non plus de conscience, que de manger un morceau de
pain." — Fr. marg. " That is, they have no more scruple in doing this
than in eating a morsel of bread."

2 " C'est, son peuple captif." — Fr. marg. "That is, his captive people."

VOL. II. X

322 COMMENTARY UPON PSALM LIV.

2. Hear my prayer, 0 God! give ear to the words of my

mouth.

3. For strangers are risen up against me, and the terrible ones

have sought after my soul : they have not set God before
them. Selah.

1. Save me, O God ! As David was at this time placed
beyond the reach of human assistance, he must be understood
as praying to be saved by the name and the power of God, in
an emphatical sense, or by these in contradistinction to the
usual means of deliverance. Though all help must ultimately
come from God, there are ordinary methods by which he
generally extends it. When these fail, and every earthly
stay is removed, he must then take the work into his own
hands. It was in such a situation that David here fled to
the saints' last asylum, and sought to be saved by a miracle
of divine power. By appealing, in the second part of the
verse, to God as his judge, he asserts his uprightness. And
it must strike us all, that in asking the divine protection it
is indispensably prerequisite we should be convinced of the
goodness of our cause, as it would argue the greatest pro-
fanity in any to expect that God should patronize iniquity.
David was encouraged to pray for deliverance by the good-
ness of his cause and his consciousness of integrity ; nor did
he entertain a single doubt, that on representing this to God
he would act the part of his defender, and punish the cruelty
and treachery of his enemies.

2. Hear my prayer, O God ! The language is expressive
of his earnestness. He was led to this fervour of supplication
by the extremity of his present circumstances, which is alluded
to in the following verse, where he complains of being sur-
rounded by men fierce, barbarous, and unrestrained by a
sense of religion. There was no necessity for his informing
God of a fact which was already known to him ; but he dis-
burdens his own heart by venting the cause of his fear and
disquietude. By calling his enemies strangers,1 he seems to

1 For taint, zairim, strangers, upwards of twenty MSS. have oiit, zoidim,
the proud; and this is the sense given by the Chaldee Paraphrast. As the

PSALM LIV.

THE BOOK OF PSALMS. 323

refer to their barbarity, whether he applied the name to the
Ziphites only, or, in general, to the whole army of Saul.
Others consider him, in this term, to advert to their degene-
racy as children of Abraham ; and it is true that the Jews
are repeatedly stigmatized by the prophets under this form
of expression, when they had cast themselves out of the
Church of God by their profligacy or impiety. But in this
passage it seems to be used in a different sense. As even
enemies are accustomed, in some measure, to respect the ties
of kindred and relationship, David would point out to us the
monstrous inhumanity of the men who now surrounded him,
by the fact that they assaulted him as strangers, as persons
wrho had never known him, or as if he had been born in some
distant part of the world. He calls them, also, terrible ones,1
not mighty , or powerful ones, as some have rendered the word;
for that falls short of the meaning intended by David, which
was, that they were divested of all humanity, and ready to
rush upon him like wild beasts. Hence the fear with which
he resorted to the protection of God. He adds, that they
sought after his soul, to denote that nothing would content
their insatiable cruelty but his life. And the better to express
the unbridled nature of their fury, he tells us that they had
no respect to God. The only thing which could be supposed,
in the circumstances, to act as a restraint upon their minds,
was the consideration of there beiug a judge in heaven to
whom they were amenable for their conduct ; and being
insensible to this, what moderation could be expected of them ?

4. Behold ! God is my helper; the Lord is with them that

uphold my soul.

5. He shall reward evil unto mine enemies : cut them off in thy

truth.

Ziphites were Jews, and of the same tribe with David, (Joshua xv. 24,)
and therefore not, strictly speaking, " strangers," some think that the proud
is the true reading. But the Ziphites, as our Author justly observes, may
be called " strangers," because they acted towards David the part of
strangers and enemies, in seeking to deliver him into the hands of his un-
just and cruel persecutor, Saul.

1 Ainsworth reads, " Daunting tyrants." " Terrible dismay crs, as Saul
and his retinue, whose terror daunted many. See Ps. x. 18."

324 COMMENTARY UPON PSALM LIV.

6. I will freely sacrifice unto thee : Iiuill praise thy name, 0

God ! for it is good.

7. For he hath delivered me out of all trouble ; and mine eye

hath seen upon my adversaries.1

4. Behold! God is my helper. Such language as this may
show us that David did not direct his prayers at random into
the air, but offered them in the exercise of a lively faith.
There is much force in the demonstrative adverb. He points,
as it were, with the finger, to that God who stood at his side
to defend him ; and was not this an amazing illustration of
the power with which faith can surmount all obstacles, and
glance, in a moment, from the depths of despair to the very
throne of God ? He was a fugitive amongst the dens of the
earth, and even there in hazard of his life — how, then, could
he speak of God as being near to him ? He was pressed
down to the very mouth of the grave ; and how could he
recognize the gracious presence of God ? He was trembling
in the momentary expectation of being destroyed ; and how
is it possible that he can triumph in the certain hope that
Divine help will presently be extended to him ? In number-
ing God amongst his defenders, we must not suppose that
he assigns him a mere common rank amongst the men who
supported his cause, which would have been highly deroga-
tory to his glory. He means that God took part with those,
such as Jonathan and others, who were interested in his
welfare. These might be few in number, possessed of little

1 The translators of our English Bible have supposed an ellipsis here ;
and hence they supply " my desire." Calvin, in his translation of the
verse, makes no supplement, but understands it in a similar sense, "My
eye hath seen punishment upon my adversaries ;" just as it is said in
Psalm xci. 8, " With thine eyes shalt thou behold and see the reward of
the wicked." But if we read the words literally, without any supplement,
and as they are rendered by the LXX. and the Syriac, "My eyes beheld,
or looked upon mine enemies," they will be susceptible of a very good and
natural meaning. David's enemies were not at this time destroyed ; but
Saul, when he had reached the farther side of the mountain where David
lay concealed, and was about to seize his victim, having heard that the
Philistines invaded the land, hastened in confusion to repel the invaders.
The meaning of David's language, therefore, may be, that he was so near
Saul and his army as to behold them marching away, which may be easily
conceived, when it is considered that " Saul went on this side of the moun-
tain Maon, and David and his men on that side of the mountain," (1 Sam.
xxiii. 26.)

PSALM LIV. THE BOOK OF PSALMS. 325

power, and cast down with fears ; but he believed that, under
the guidance and protection of the Almighty^ they would
prove superior to his enemies : or, perhaps, we may view him
as referring, in the words, to his complete destitution of all
human defenders, and asserting that the help of God would
abundantly compensate for all.1

5. He shall reward evil unto mine enemies. As the verb
yW, yashib, may be rendered he shall cause to return,2 it
seems to point not only at the punishment, but the kind of
punishment, which would be awarded to his enemies, in the
recoiling of their wicked machinations upon their own heads.
Some give an optative signification to the verb, understand-
ing the words to express a wish or prayer ; but I see no
reason why it should not be taken strictly in the future tense,
and imagine that David intimates his certain expectation that
this favour, which he had already prayed for, would be granted.
It is by no means uncommon to find the prayers of the
Psalmist intersected with sentences of this kind, inserted
for the purpose of stimulating his faith, as here, where he
announces the general truth, that God is the righteous judge
who will recompense the wicked. With the view of con-
firming his hopes, he adverts particularly to the truth of God ;
for nothing can support us in the hour of temptation, when
the Divine deliverance may be long delayed, but a firm per-

1 The phrase, «o»t» '■Jw, Adonai besomkey, which Calvin renders, " The
Lord is with them that uphold," is translated by Hammond, "The Lord
among the sustainers ;" and he remarks, that this form of expression, which
is not unusual among the Hebrews, signifies no more than " God is my
upholder ; not one of many upholders, but my only upholder." Thus, when
Jephtha (Judges xi. 35) tells his daughter, " Thou art among the troublers
of me," or "one of them that trouble me," the meaning simply is, that
she very much grieved and troubled him. So Psalm lv. 18, " There were
many with me ;" i. e., " God was with me," which is as good as the greatest
multitude. This is the sense in which the learned Castellio understands
the passage, rendering it, " Dominus is est qui mihi vitam sustentat ;"
" The Lord is he who sustains my life ;" and he defends it by the above
and like arguments. With this the Septuagint agrees : " Kv^iog avT/A'4?r-
r<w£ rjj? •fyvyjiis pov" "The Lord is the defender of my soul;" and also
the Syriac, Arabic, and iEthiopic.

2 French and Skinner read, " May their mischief return upon those
who watch me ;" and observe, that their mischief in Hebrew is the m'Z, and
that the meaning is, the very evil which they devised against me. Com-
pare Ps. vii. 16."

326 COMMENTARY UPON PSALM LIV.

suasion that God is true, and that he cannot deceive us by
his divine promises. His confidence of obtaining his request
was grounded upon the circumstance that God could no more
deny his word than deny himself.

6. / icill freely sacrifice unto thee. According to his usual
custom, he engages, provided deliverance should be granted,
to feel a grateful sense of it ; and there can be no doubt that
he here promises also to return thanks to God, in a formal
manner, when he should enjoy an opportunity of doing so.
Though God principally looks to the inward sentiment of the
heart, that would not excuse the neglect of such rites as the
Law had prescribed. He would testify his sense of the favour
which he received, in the manner common to all the people
of God, by sacrifices, and be thus the means of exciting
others to their duty by his example. And he would sacrifice
freely : by which he does not allude to the circumstance, that
sacrifices of thanksgiving were at the option of worshippers,
but to the alacrity and cheerfulness with which he would
pay his vow when he had escaped his present dangers. The
generality of men promise largely to God so long as they are
under the present pressure of affliction, but are no sooner re-
lieved than they relapse into that carelessness which is natural
to them, and forget the goodness of the Lord. But David
engages to sacrifice freely, and in another manner than the
hypocrite, whose religion is the offspring of servility and
constraint. We are taught by the passage that, in coming
into the presence of God, we cannot look for acceptance
unless we bring to his service a willing mind. The last
clause of this verse, and the verse which follows, evidently
refer to the time when the Psalmist had obtained the deliver-
ance which he sought. The whole psalm, it is true, must
have been written after his deliverance ; but up to this point
it is to be considered as recording the form of prayer which
he used when yet exposed to the danger. We are now to
suppose him relieved from his anxieties, and subjoining a
fresh expression of his gratitude : nor is it improbable that
he refers to mercies which he had experienced at other periods

PSALM LV. THE BOOK OF PSALMS. 327

of his history, and which were recalled to his memory by the
one more immediately brought under our notice in the pre-
ceding verses ; so that he is to be understood as declaring,
in a more general sense, that the name of God icas good, and
that he had been delivered out of all trouble. I have already
adverted, in a former psalm, (Ps. lii. 6,) to the sense in which
the righteous are said to see the destruction of their ene-
mies. It is such a sight of the event as is accompanied with
joy and comfort; and should any inquire, whether it is allow-
able for the children of God to feel pleasure in witnessing the
execution of Divine judgments upon the wicked, the answer
is obvious, that all must depend upon the motive by which
they are influenced. If their satisfaction proceed in any
measure from the gratification of a depraved feeling, it must
be condemned ; but there is certainly a pure and unblameable
delight which we may feel in looking upon such illustrations
of the divine justice.

PSALM LV.

Many interpreters have thought that this psalm refers to the conspi-
racy of Absalom, by which David was driven from the throne, and
forced to take refuge under circumstances of great distress in the
wilderness. But it seems rather to have been written at a period when
he was reduced to extreme danger by the persecutions of Saul. It is
a prayer, expressive of the deepest distress, and full of fervour, urging
every consideration which could be supposed to solicit the com-
passion of God. After having disburdened his sorrows and given
utterance to his requests, the Psalmist contemplates the prospect of
deliverance, and offers thanksgivings to God as if he had already
obtained it.

% To the chief musician on ISTeginoth. A Psalm of David for
instruction.

1. Give ear to my prayer, 0 God! and hide not thyself from my
supplication*

328 COMMENTARY UPON PSALM LV.

2. Attend unto me, and answer me. I will wail1 in my address,

and make a noise.3

3. By reason of the voice of the enemy, under the affliction of the

wicked : for they cast iniquity upon me, and in wrath they
fight against me.

1. Give ear to my prayer, O God! From the language with
which the psalm opens, we may conclude that David at this
time was labouring under heavy distress. It could be no
ordinary amount of it which produced such an overwhelming
effect upon a saint of his distinguished courage. The trans-
lation which has been given of T*TK, arid, I will prevail, does
violence to the context, for, so far from boasting of the forti-
tude which would govern his address, he is anxious to convey
an impression of his wretchedness, by intimating that he was
constrained to cry out aloud. What is added in the third
verse, By reason of the voice of the enemy, may be viewed as
connected either with the first verse or that immediately
preceding, or with both. By the voice some understand such
a noise as is occasioned by a multitude of men; as if he had said,
that the enemy was mustering many troops against him : but
he rather alludes to the threatenings which we may suppose
that Saul was in the habit of venting upon this innocent pro-
phet. The interpretation, too, which has been given of the
casting of iniquity upon him, as if it meant that his enemies
loaded him with false accusations, is strained, and scarcely
consistent with the context. The words are designed to
correspond with the succeeding clause, where it is said that
his enemies fought against him in wrath ; and, therefore, to cast

1 The verb thk, arid, which Calvin renders, "I will wail," is rendered
by Boothroyd, "I am distressed, confused, distracted." Mudge is of
opinion that thj*, arid, is derived from •n*, yarad, to tincture, to drop, &c. ;
and hence he reads, " While I weep in my complaint."

2 " Meditation or discoursing, talk, prayer, complaint. The Hebrew siach
signifieth any large discourse or exercise of the mind or mouth, by busy
musing, talking, praying, communing with one's self or others." — Ains-
worth.

3 " Heb. am in a violent tumultuous agitation, as the waves of the sea."
— Bishop Home. The original word oin, hum, according to Gesenius,
signifies " to put in motion, throw into commotion, consternation, to agitate ;
and Hiph. to make commotion, to make a noise, spoken of an unquiet mind,
internal commotion, Ps. lv. 3."

PSALM LV. THE BOOK OF PSALMS. 329

iniquity upon him means, in my opinion, no more than to
discharge their unjust violence upon him for his destruction,
or iniquitously to plot his ruin. If any distinction be intended
between the two clauses, perhaps the fighting against him in
wrath may refer to their open violence, and the casting of
iniquity upon him1 to their deceitful treachery. In this case,
PX? oven, which I have rendered iniquity, will signify hidden
malice. The affliction of the tricked is here to be understood
in the active sense of persecution. And in applying the term
tricked to his enemies, he does not so much level an accusa-
tion against them as implicitly assert his own innocence. Our
greatest comfort under persecution is conscious rectitude,
the reflection that wre have not deserved it ; for there springs
from this the hope that wTe will experience the help of the
Lord, who is the shield and defence of the distressed.

4. My heart trembles within me, and the terrors of death have

fallen upon me.
5- Fearfulness and trembling are come upon me, and horror hath

overwhelmed me.

6. And 1 said, Who will give me wings like a dove ? I will fly

away, and be at rest.

7. Lo ! I will prolong the flight,2 I will repose in the zcildemess.

Selah.

8. / ivill hasten a deliverance for me,3 from the ivind raised by

the whirlwind.

4. My heart trembles within me.4 Here we have additional
evidence of the extremity of David's sufferings. He that

1 " Literally slide iniquity upon me ; i. e., by oblique and artful insinua-
tions they asperse my character. The sentiment of the whole line I take
to be this, that the enemies of the Psalmist, by sly insinuations, brought
him under the suspicion of the worst enemies, and then wreaked their
malice upon him under the colour of a just resentment." — Horsley.

2 " C'est, m'enfuiray bien loin." — Fr. marg. " That is, I will flee afar
off."

3 " C'est, hasteroye de m'eschapper." — Fr. marg. u That is, I will
hasten to escape.".

4 "Aft/ lieartis in travail within me. Vin, de tremore maximeparturientium."
—Fry. Ainsworth reads, " My heart is pained within me, or trembleth
with pain." w The word," says he, " usually meaneth such pains as a
woman feeleth in her travail."

330 COMMENTAEY UPON PSALM LV.

uses these words was no soft or effeminate person, but one
who had given indubitable proofs of constancy. Nor is it
merely of the atrocious injuries inflicted upon him by his
enemies that he complains. He exclaims that he is over-
whelmed with terrors, and thus acknowledges that his heart
was not insensible to his afflictions. We may learn from the
passage, therefore, not only that the sufferings which David
endured at this time were heavy, but that the fortitude of the
greatest servants of God fails them in the hour of severe trial.
We are all good soldiers so long as things go well with us,
but when brought to close combat, our weakness is soon
apparent. Satan avails himself of the advantage, suggests
that God has withdrawn the supports of his Spirit, and insti-
gates us to despair. Of this we have an example in David,
who is here represented as struggling with inward fears, as
well as a complication of outward calamities, and sustaining
a sore conflict of spirit in his application to the throne of
God. The expression, terrors of death, shows that he was on
the very eve of sinking unless Divine grace interposed.

6. And I said, Who will give me wings like a dove f1 These
words mean more than merely that he could find no mode of

1 This very beautiful image, derived from the flight of the dove, is con-
tinued in the two following verses. The defencelessness of the dove, the
danger to which it is exposed from birds of prey, the surprising rapidity
with which, when pursued by the hawk, it flees to deserts and rocks to
hide itself, putting forth its utmost speed, and outstripping its deadly pur-
suer ; all these characteristics of this bird were in the view of the Fsalmist
on the present occasion. We find an allusion to them in Jer. xlviii. 28 :
" O ye that dwell in Moab, leave the cities, and dwell in the rock, and be
like the dove that maketh her nest in the sides of the hole's mouth." The
poets of Greece and Rome make frequent allusions to the rapid flight of
the dove : —

" So, when the falcon wings her way above,
To the cleft cavern speeds the gentle dove,
Not fated yet to die." — Pope's Homer.

Sophocles, in a passage somewhat similar to this of the Psalmist, says,
" O that with the rapid whirlwind flight of a dove I could cleave the
etherial clouds !" — (CEdip. Colon. 1136.) " Kimshi gives it as the reason
why the Psalmist prefers the dove to other birds, that while they become
weary with flying, and alight upon a rock or a tree to recruit their
strength, and are taken ; the dove, when she is fatigued, alternately rests
one wing, and flies with the other, and, by this means, escapes from the

PSALM LV. THE BOOK OF PSALMS. 331

escape. They are meant to express the deplorableness of his
situation, which made exile a blessing to be coveted, and
this not the common exile of mankind, but such as that of
the dove when it flies far off to some deserted hiding-place.
They imply that he could only escape by a miracle. They
intimate that even the privilege of retreat by common
banishment was denied him, so that it fared worse with him
than with the poor bird of heaven, which can at least fly
from its pursuer. Some think that the dove is singled out
on account of its swiftness. The Jews held the ridiculous
idea that the Hebrew reads icing in the singular number,
because doves use but one wing in flying ; whereas nothing
is more common in Scripture than such a change of number.
It seems most probable that David meant by this compari-
son, that he longed to escape from his cruel enemies, as the
timid and defenceless dove flies from the hawk. Great,
indeed, must have been the straits to which he was reduced,
when he could so far forget the promise made to him of the
kingdom as, in the agitation of his spirits, to contemplate a
disgraceful flight, and speak of being content to hide himself
far from his native country, and the haunts of human society,
in some solitude of the wilderness. Nay, he adds, as if by
way of concession to the fury of his adversaries, that he was
willing (would they grant it) to icander far off, that he was
not proposing terms of truce to them which he never meant
to fulfil, merely to gain time, as those will do who entertain
some secret and distant hope of deliverance. We may
surely say that these are the words of a man driven to the
borders of desperation. Such was the extremity in which he
stood, that though prepared to abandon all, he could not
obtain life even upon that condition. In such circumstances,
in the anguish of this anxiety, we must not wonder that
his heart was overwhelmed with the sorrows of death. The
Hebrew word njflD, soah, which I have rendered raised, is by

swiftest pursuers." — (Paxton's Illustrations of Scripture, vol. ii. p. 292.)
It is worthy of observation, and it serves to heighten the effect of the
Psalmist's comparison, that W, yonah, the Hebrew name of the dove, is
derived from w, yanah, he hath oppressed by force or fraud, and seems to
have been applied to it from the circumstance of its being particularly
defenceless, and exposed to rapine and violence. — Buxtorf's Lexicon.

332 COMMENTARY UPON PSALM LV.

some translated tempestuous ; and there can be no doubt that
the Psalmist means a stormy wind raised by a whirlwind.
When he says that this wind is raised by the whirlwind,1 by
this circumlocution he means a violent wind, such as compels
the traveller to fly and seek shelter in the nearest dwelling
or covert.

9. Destroy, 0 Lord ! and divide their tongue : for I have
seen persecution and strife in the city.

10. Bay and night they go about it upon the walls thereof:

labour2 also, and sorrow, are in the midst of it.

11. Wickedness is in the midst thereof ; deceit and guile depart

not from her streets.

9. Destroy?3 O Lord / and divide their tony ue. Having now
composed, as it were, his mind, he resumes the exercise of
prayer. Had he indulged longer in the strain of complaint,
he might have given his sanction to the folly of those who
do themselves more harm than good by the excessive use of
this barren species of comfort. There will occasionally escape
from the lips of a saint, when he prays, some complaining

1 Whirlwinds are not uncommon in Palestine, and the surrounding
countries, and to them we often find allusions in the Sacred Writings.
The description of that kind of whirlwind called the Sammicl, which
sometimes happens between Egypt and Nubia, will serve to show the pro-
priety with which David made this allusion in his present circumstances
of distress and danger. " This wind, which the Arabs call poisonous, stifles
on the spot those that are unfortunate enough to breathe in it : so that to
guard against its pernicious effects, they are obliged to throw themselves
speedily on the ground, with their face close to these burning sands, with
which they are surrounded, and to cover their heads with some cloth or
carpet, lest, in respiration, they should suck in that deadly quality which
everywhere attends it. People ought even to think themselves very
happy when this wind, which is always besides very violent, does not raise
up large quantities of sand with a whirling motion, which, darkening the
air, render the guides incapable of discerning their way. Sometimes
whole caravans have been buried by this means under the sand, with
which this wind is frequently charged." — Maillet, quoted in Harmer's Ob-
servations, vol. i. p. 95.

2 " Malice."— Fr.

3 Hare, Green, and others, conjecture that the first verb in the verse,
"destroy," had been originally " divide" — " divide, O Lord! divide their
tongues." In Scripture we sometimes meet with an elegant repetition of
this kind, as in Psalm lix. 13, " Consume them in wrath, consume them,
that they may not be."

PSALM LV. THE BOOK OF PSALMS. 333

exclamations which cannot be altogether justified, but he
soon recalls himself to the exercise of believing supplication.
In the expression, divide their tongue, there seems an
allusion to the judgment which fell upon the builders of
Babel, (Gen. xxxi. 7.) He means in general to pray that
God would break their criminal confederacies, and distract
their impious counsels, but evidently with an indirect reference
to that memorable proof which God gave of his power to
thwart the designs of the wicked by confounding their com-
munication. It is thus that to this day he weakens the ene-
mies of the Church, and splits them into factions, through the
force of mutual animosities, rivalries, and disagreements in
opinion. For his own encouragement in prayer, the Psalmist
proceeds to insist upon the wickedness and malignity of his
adversaries, this being a truth never to be lost sight of, that
just in proportion as men grow rampant in sin, may it be
anticipated that the divine judgments are about to descend
upon them. From the unbridled license prevailing amongst
them, he comforts himself with the reflection that the deliver-
ance of God cannot be far distant ; for he visits the proud, but
gives more grace to the humble. Before proceeding to pray
for divine judgments against them, he would intimate that he
had full knowledge of their evil and injurious character. In-
terpreters have spent an unnecessary degree of labour in
determining whether the city here spoken of was that of
Jerusalem or of Keilah, for David by this term would appear
merely to denote the open and public prevalence of crime in
the country. The city stands opposed to places more hidden
and obscure, and he insinuates that strife was practised with
unblushing publicity. Granting that the city meant was the
metropolis of the kingdom, this is no reason why we should
not suppose that the Psalmist had in his view the general state
of the country ; but the term is, in my opinion, evidently em-
ployed in an indefinite sense, to intimate that such wicked-
ness as is generally committed in secret was at that time
openly and publicly perpetrated. It is with the same view
of marking the aggravated character of the wickedness then
reigning in the nation, that he describes their crimes as going
about the walls, keeping sentry or watch, so to speak, upon

334 COMMENTAHY UPON PSALM LV.

them. Walls are supposed to protect a city from rapine and
incursion, but he complains that this order of things was in-
verted— that the city, instead of being surrounded with forti-
fications^ was beset with strife and oppression, or that these
had possession of the walls, and went about them.1 I
have already commented elsewhere upon the words |*)K>
aven, and 7&& amal. In announcing that wickedness was
in the midst of the city, and deceit and guile in her streets,
he points to the true source of the prevailing crimes ;
even as it was to be expected that those who were inwardly
corrupt, and given to such mischievous devices, would indulge
in violence, and in persecuting the poor and defenceless. In
general, he is to be considered as adverting in this passage to
the deplorable confusions which marked the government of
Saul, when justice and order were in a manner banished from
the realm. And whether his description were intended to
apply to one city or to many, matters had surely reached a
portentous crisis in a nation professing the true religion, when
any of their cities had thus become a den of robbers. It may
be observed, too, that David, in denouncing a curse, as he does
in the psalm before us, upon cities of this description, was
obviously borne out by what must have been the judgment of
the Holy Spirit against them.

12. Of a truth, it was not an enemy that cast reproach upon me,
for then I could have borne it ;2 it was not an adversary
that did magnify himself against me, for then I vjould have
hid 3 myself from him.

1 " Violence and Strife" are here personified, as sentinels or patrol, who
keep watch over the city ; going their rounds upon the walls to guard
" labour, sorrow, wickedness, deceit, and guile," which reign in the midst
of it, and to exclude happiness, righteousness, and truth. " It is,
in fact," says Bishop Mant, " a very fine specimen of that power of per-
sonification, or enduing general and abstract ideas with personal qualities ;
and thus introducing them acting and speaking upon the stage, for which
the Hebrew poets are distinguished, equalling therein the most polished
writers of other nations in elegance and beauty, and surpassing the most
elevated in grandeur and sublimity."

2 " C'est, receu et soustenu le coup." — Fr. marg. " That is, received and
sustained the blow."

3 " C'est, donne garde." — Fr. marg. " That is, been on my guard."

PSALM LV. THE BOOK OF PSALMS. 335

13. But it was thou, a man of mine own order, my leader, and

mine acquaintance.

14. We sweetly exchanged our most secret thoughts ;l we walked

into the house of God in company. (

15. Let death seize upon them, let them descend alive into the

grave : for wickedness is in their dwelling, and in the midst
of them.

12. Of a truth, it icas not an enemy that cast reproach upon
me. He informs us of one circumstance which added bitter-
ness to the injuries under which he suffered, that they came
from the hands not only of his professed enemies, but of such
as pretended to be his friends. Those mistake the meaning of
X£>3, nasa, who interpret it as if David had said, that he could
patiently have borne the reproach of an open enemy. What he
says is, that had an open enemy reproached him, he could
then have met it, as one meets and parries off a blow which
is aimed at him. Against a known foe we are on our watch,
but the unsuspected stroke of a friend takes us by surprise.
By adopting this view of the word, we shall find that
the repetition in the verse is more perfect ; reading in the
one member, / would have met it ; and in the other, i~
would have hidden myself. When he speaks of the enemy
magnifying himself against him, he does not simply mean
that he used insulting language, but in general, that he
summoned all his violence to overthrow him. The sum of
David's complaint in this passage is, that he was assailed by
treachery of that secret description which rendered self-
defence impossible. With regard to the individual whom he
had particularly in view, when he preferred this accusation, I
do not imagine that it was Ahitophel, for the psalm itself
would not appear to have been written upon the persecution
of Absalom. Whether it may have been some notorious
traitor in the city of Keilah, it is impossible to determine.
Not the least probable conjecture is, that it may have been
some great man at court, whose intimacy with David was
generally known. Possibly he may have had more than one
in his eye, courtiers who had sacrificed former friendship to a

1 " The phrase, mv pitt, will literally be read, ' We made our secret
sweet.' And so it may be an elegance to signify the pleasure of his
friendship, or of communicating secrets to him." — Hammond.

336 COMMENTARY UPON PSALM LV.

desire of rising in the royal favour, and lent their influence to
destroy him. These, with some more eminent person at their
head, may be the parties aimed at. At any rate, we are taught
by the experience of David, as here represented to us, that we
must expect in this world to meet with the secret treachery
of friends, as well as with undisguised persecution. Satan
has assaulted the Church with sword and open war, but he
has also raised up domestic enemies to injure it with the
more secret weapons of stratagem and fraud. This is a species
of foe which, as Bernard expresses it, we can neither fly from
nor put to flight. Whoever might be the individual referred
to, David calls him a man of his oxen order, for so the term
*T^> erach, should, in my opinion, be translated, and not as
by some, his equal in estimation, or as by others, a man
esteemed by him to be his second self} He complains of the
violation of the common bond of fraternity, as none needs to
be told that there are various bonds, whether of relationship,
profession, or office, which ought to be respected and held
sacred. He makes mention also of his having been his leader
and commander, of their having enjoyed sweet interchange of
secret counsel together, and of their having frequented the re-
ligious assemblies in company, — all of which he adverts to as
circumstances which lent an additional aggravation to his
treachery. The term W}T\,2 regesh, does not seem to signify
here the stir attending the convention of an assembly, but rather
company, intimating, that he was his close companion when
they went to the house of God. Thus he would inform us,
that he was betrayed by one who had been his intimate asso-
ciate, and to whom he had looked up as a leader, in matters
not only secular but religious. We are taught by the Spirit
to reverence all the natural ties which bind us together in
society. Besides the common and universal one of humanity,
there are others of a more sacred kind, by which we should
feel ourselves attached to men in proportion as they are more

1 This is the sense put upon the Hebrew word *pjr> erach, by the LXX.,
who read, " 2i> Is otufyawe lao-tyvyjc? " But thou, a man whom I love and
esteem as I do my own soul ;" the word iaoxj/vyos signifying hog spy
\pv%y, equal to my soul.

2 "Properly ' a noisy crowd ;' hence, genr. crowd, multitude." — Gesenius.
It is from m, ragash, to rage, to make a noise, tumult ; of nations, Ps. ii. 1.

PSALM LV. THE BOOK OF PSALMS. 337

nearly connected with us than others by neighbourhood, re-
lationship, or professional calling, the more as we know that
such connections are not the result of chance, but of providen-
tial design and arrangement. Need I say that the bond of
religious fellowship is the most sacred of all ?

15. Let death seize upon them. He now denounces the
whole faction, not the nation generally, but those who had
taken a prominent part in the persecution of him. In impre-
cating this curse he was not influenced by any bad feeling
towards them, and must be understood as speaking not in his
own cause but in that of God, and under the immediate guid-
ance of his Spirit. This was no wish uttered in a moment of
resentment or of reckless and ill-considered zeal, and wThich
would justify us in launching maledictions against our enemies
upon every trivial provocation. The spirit of revenge differs
widely from the holy and regulated fervour with which David
prays for the judgment of God against wicked men, who had
already been doomed to everlasting destruction. The trans-
lation, Let death condemn them, is forced, and so also is an-
other which has been suggested, Let him appoint death a credi-
tor over them? That which we have given is the most obvi-
ous and simple. In praying that his enemies may descend
alive into the grave, it has been well observed, that he seems
to allude to the punishment of Korah, Dathan, and Abiram ;
though I conceive that in imprecating sudden and unexpected
ruin upon them, he adverts to the proud persuasion which
they cherished in their prosperity, that they would escape the
stroke of death. " Lord," as if he had said, " in the infatuation
of their pride they consider themselves to be exempted from
the ordinary lot of mortality, but let the earth swallow them up
alive — let nothing prevent their being dragged down with all
their pomp to the destruction which they deserve." The
cause which he assigns for his prayer in the latter part of the

1 This is the sense in which Horsley understands the passage. He ob-
serves, that " the image here is not sufficiently expressed by the English
word seize, though it is not impossible that our translators might intend to
allude to the seizure of a debtor. But this is rather a kindred image than
the same. The precise image in the original is the exaction of payment,
not the seizure of the person." His rendering is, " Let death exalt his
claim upon them."

VOL. II. Y

338 COMMENTARY UPON PSALM LV.

verse, is another proof that he was not influenced by any per-
sonal resentment against his enemies, but simply denounced
the just judgments of God upon such as persecuted the
Church. Wickedness, he adds, is in their dwelling. By this
he meant that it could not but dwell where they dwelt
and this he expresses still more fully when he adds, in the
midst of them ; intimating, that they inwardly cherished their
wickedness, so that it was their inseparable companion, and
dwelt with them under the same roof.

16. I will call upon God, and Jehovah sJiall save me.

17. Evening, and morning, and at noon, will I pray, and cry

aloud ; and he shall hear my voice.

18. He hath redeemed my sold into peace from the battle which

ivas against me : for they were in great numbers with me.

19. God shall hear, and afflict them,1 even He who sitteth from an-

cient time.2 Selah. Because they have no changes, and
fear not God.

16. I will call upon God. In translating this verse I
have retained the future tense of the verb, as the Psalmist
does not refer to something already done, but rather excites
himself to the duty of prayer, and to the exercise of hope and
confidence. Though there was no apparent method of escape,
and he stood on the brink of immediate destruction, he de-
clares his resolution to continue in prayer, and expresses his
assurance that it would be successful. In the verse which
follows he engages more particularly to show perseverance in
prayer. He does not content himself with saying that he
will pray, for many do this in a perfunctory manner, and soon
become wearied with the exercise ; but he resolves to display
both assiduity and vehemency. From the particular mention
he makes of evening, morning, and noon, we are left to infer
that these must have been the stated hours of prayer amongst
the godly at that period. Sacrifices were offered daily in the
temple morning and evening, and by this they were taught
to engage privately in prayer within their own houses. At
noon also it was the practice to offer additional sacrifices. As

1 " C'est, leur respondra." — Fr. marg. " That is, will answer them."
3 Ainsworth reads, " from antiquity ;" Boothroyd, " from eternity."

PSALM LV. THE BOOK OF PSALMS. 339

we are naturally indisposed for the duty of prayer, there is a
danger that we may become remiss, and gradually omit it
altogether, unless we restrict ourselves to a certain rule. In
appointing particular fixed hours to be observed for his wor-
ship, there can be no doubt that God had respect to the in-
firmity of our nature, and the same principle should be ap-
plied to the secret as to the public services of devotion, as
appears from the passage now before us, and from the ex-
ample of Daniel, (chap. ix. 3.) Sacrifices are no longer to be
observed in the Church, but as there remains the same indis-
position on our part to the duty, and an equal need of incite-
ments to overcome it, we should still prescribe certain hours
to ourselves to be observed in prayer. He adds, that he would
cry aloud, to denote vehemency of supplication, under the
grief and anxiety of mind to which he was subjected. He
intimates, that no extremity of present trouble would prevent
him from directing his complaint to God, and cherishing a
confident hope of deliverance.

18. He hath redeemed my soul into peace. Those who read
the two preceding verses in the perfect instead of the future
tense, are apparently led to this by considering that David
here proves his former prayers to have been answered, from
the fact of deliverance having been granted. But there is no
difficulty involved in adopting the other reading. We may
suppose that either he was so confident of being delivered
that he speaks as if he actually were so already, or that he
inserts what was the substance of his meditations at different
times ; it being sufficiently common, when mention is made of
prayers, to subjoin a statement of the event which followed
from them. Having spoken, then, of his prayers, he adverts
to the result of them, with the view of expressing his thank-
fulness for the mercy which he had received. He says that
he had been redeemed into peace — a strong expression, signify-
ing the danger to which he had been exposed, and the almost
miraculous manner in which he had been delivered from it.
What is added, they were in great numbers with me, admits
of a double meaning. Some understand him as referring to
enemies; with me being, according to them, equivalent to

340 COMMENTARY UPON PSALM LV.

against me. He represents himself as having been beset by
a host of adversaries, and commends the goodness manifested
by God in accomplishing his deliverance. Others think that
he refers to the angels, whose hosts are encamped round
about those that fear the Lord, (Ps. xxxiv. 7.) The letter
2, beth, which I have rendered in, they consider to be here,
as in many other places, merely expletive j1 so that we may
read the words, great numbers were with me. The last of
these interpretations conveys a comfortable truth, as God,
although he cannot stand in need of auxiliaries, has seen fit,
in accommodation to our infirmity, to employ a multitude of
them in the accomplishment of our salvation. But David
would appear rather to speak of enemies, and to refer to the
number of them, with the view of magnifying the deliverance
which he had received.2

19. God shall hear, and afflict them. As the verb n3J?>
anah, which I have rendered afflict, signifies, occasionally, to
testify^ some understand David to say that God would rise
up as a witness against them. The syntax of the language
will scarcely, however, admit of this, as, in Hebrew, the
letter 2? beth, is generally subjoined in such a case. There
seems no doubt that the word signifies here to afflict or punish,
although this is rather its signification implicitly and by a
species of irony ; for, most commonly, H3Jk anah, means to
answer. Having said that God would hear him, he adds that
he would answer him, in the way of avenging his cause, in the

1 Rogers is of this opinion ; and observes, that " in the Appendix to the
first volume of Glassius, many instances are adduced of the redundancy
of the prefix a ; as Exod. xxxii. 22 ; Ps. lxviii. 5 ; Ezra iii. 3."

2 Walford renders the sentence, " Though multitudes be in opposition
to me." " The sense," says he, " which is here given, is evidently re-
quired, and is fairly deducible from the Hebrew text." Bishop Horsley's
rendering is, " For they who stood on my side told for many ;" — "they
who stood on my side," denoting the Divine assistance described under
the image of numerous auxiliaries. See 2 Kings vi. 16 ; 1 John iv. 4.
Bishop Mant is satisfied that this is the Psalmist's meaning, and he accord-
ingly turns the verse thus : —

" And he shall hear me, he shall shield,
And he with peace shall crown ;
My guardian in the battle-field,
An host himself alone."

PSALM LV. THE BOOK OF PSALMS. 3A1

punishment of his enemies. The epithet, or descriptive title,
which he applies to God, is one calculated to comfort the
pious mind in times of trouble and confusion. Much of that
impatience into which we are hurried arises from not elevat-
ing our thoughts to the eternity of God. Can anything be
more unreasonable than that poor mortals, who pass away
like a shadow, should measure God by their feeble apprehen-
sions, which is to cast him down from his eternal throne,
and subject him to the fluctuations of a changing world ? As
ppn? chalaph, may signify to cut off as well as to change, some
have supposed that David here complains of the destruction
of the wicked having been too long deferred ; but this is not
a probable interpretation. The term has been more properly
rendered changes. But even those who have adopted this
rendering have varied in the sense of the passage.1 Some
understand it to mean that no change to the better was to
be expected in their character ; that they were so bent upon
evil as to be inflexible to repentance ; so entirely under the
influence of a cruel disposition, as never once to incline to
humanity or mercy. Others, with more reason, consider
that he refers, in the language of complaint, to the uninter-
rupted flow of their prosperity, which was such that they
seemed exempt from the common vicissitudes of life. He
represents them as being corrupted by this indulgence, and
casting off from their minds every principle of fear, as if they
were privileged with immunity from mortal ills. The copu-
lative particle will thus carry the force of a consequence —
they have no changes, and therefore they fear not God? It is

1 The reason of this difference arises from the ambiguity of the meaning
of the original word, which signifies change simply, without reference to
the kind of change. Of the two senses which our Author proceeds to
state, the first is that adopted by the Chaldee, which reads, "Wicked
men, who change not their very evil course, and fear not the sight of God,
shall perish." Dathe, while he admits the ambiguity of the word, follows
the Chaldee. Gesenius gives the same interpretation. " But," says
Walford, "this reduces the passage nearly to an identical proposition;
so that the probable meaning is, vicissitudes of fortune. These men had
enjoyed great prosperity, and been subjected to few trials ; they were
therefore enamoured of this world and its pleasures, and gave themselves
little regard about the will and authority of God. See Ps. lxxiii. 5, 6."

2 "That is," says Williams, " they suppose they also shall live for ever ;
or, at least, that things will go on the same for ever. See 2 Peter iii. 4."

342 COMMENTARY UPON PSALM LV.

an undeniable truth, that the longer the wicked are left in
the enjoyment of their pleasures, they are only hardened the
more in their evil courses; and that where pride has the
ascendancy in the heart, the effect of the Divine indulgence
is to make us forget that we are men. In the connection
between the two parts of the verse there is an implied cen-
sure of the infatuation of those who are led by their exemp-
tion from adversity to conclude that they are a species of
demigods ; for, how insignificant is the course of human life
when compared with the eternity of God ? We have need
to be upon our guard when under prosperity, lest we fall into
the secure spirit which the Psalmist here alludes to, and
even carry our exultation to the extent of a defiance of the
Almighty.

20. He hath sent his hands against those that were at peace with

him .-1 he hath broken his covenant.

21. The ivords of his mouth were smoother than butter, and his

heart icar : his words were softer than oil, yet were they
darts.

22. Cast thy giving 2 upon Jehovah, and he shall feed thee :

he shall not suffer the righteous always to stagger.3

23. Thou, 0 God ! shalt cast them into the pit of corruption :

bloody and deceitful men shall not live out half their days :
but I will hope in thee.

20. He hath sent his hands against those that ivere at peace
with him. He afterwards speaks in verse 23d in the plural
number, but here it is probable that he begins by addressing
the leader and head of the wicked conspiracy. He accuses
him of waging war in the midst of peace, and being thus
guilty of a breach of faith. He had neither suffered provo-
cation, nor had he announced in an open manner his intention
to give battle, but had commenced the attack unexpectedly

1 " Misit maims in paces suas." — Lat. On the margin of the French
version, "paces suas" is thus explained: "C'est, ses alliez et gens qui
vivoyent paisiblement avec luy."

2 " Ou, ta charge." — Fr. marg, " Or, thy burden."

3 " Ou, tombe." — Fr. marg. u Or, fall." Fry reads, " He will not per-
mit for ever the displacing, moving, tossing, or slipping of the righteous."

PSALM LV. THE BOOK OF PSALMS. 343

and with treachery. The same charge is insisted upon still
further, when it is added, that butter and oil were in his lips,
while war was in his heart, and his words themselves were
darts. To appearance they were soft and agreeable, but they
covered a hidden virulence and cruelty which wounded like
a sword or like darts,1 according to the common proverb, that
deceivers carry on their lips poison besmeared with honey.
It is well known how many fair promises and flatteries Saul
addressed to David with a view to entrap him, and we may
conjecture that the same arts were practised by his courtiers.
It is one special trial of the Lord's people, that they are
exposed to such attempts on the part of crafty men to seduce
them into destruction. Here the Holy Spirit puts a mark of
reprobation upon all subtilty of this kind, and particularly
upon treacherous flatteries, exhorting us to cultivate simpli-
city of intention.

22. Cast thy giving upon Jehovah. The Hebrew verb ^|"p>
yahab, signifies to give, so that *|ifl*> yehobcha, according to
the ordinary rules of grammar, should be rendered thy giving,
or thy gift.2 Most interpreters read thy burden, but they
assign no reason for this rendering. The verb ^JT? yahab,
never denotes to burden, and there is no precedent which

1 In the figurative language of the East, severe, unfeeling, and injuri-
ous words are often compared to swords, daggers, arrows, &c. Thus" it is
said in Psalm lix. 7, " Swords are in their hps ; for who, say they, doth
hear? " and in Prov. xii. 18, " There is that speaketh like the piercings of
a sword." In our own language, a similar figure of speech is quite common,
as when we speak of keen, cuttincj, and piercing words, and of the wounds
which they inflict. " I will speak daggers to her." — Hamlet.

2 " What thou desirest to have given thee," according to the Chaldee,
which renders the word thy hope ; i. e., that which thou hopest to receive.
On the margin of our English Bibles it is, thy gift, which Williams explains
by " allotment." " Cast thy allotment upon the Lord," says he, " on which
we may remark, that whatever allotment we receive from God, whether
of prosperity or adversity, it is our duty to refer it back to him : ' He
that giveth to the poor lendeth to the Lord, and he will repay him ;' or if
our lot be adverse, ' he will sustain' under every burden, and ' never suifer
the righteous to be moved' from his foundation." In like manner Rogers
understands the word. " Castupon Jehovah what he allots you ; i. e., com-
mit to Jehovah your destiny. Supply "WK before "p*." — Book of Psalms in
Hebrew, vol. ii. p. 210. The Septuagint reads, ^k^i^va.v aov, thy care;
in which it is followed by the apostle Peter, (1 Epis. chap. v. 5.) The
reading of the Yulgate, Syriac, iEthiopic, and Arabic versions is the same.

344 COMMENTAEY UPON PSALM LV.

might justify us in supposing that the noun deduced from it
can mean a burden. They have evidently felt themselves
compelled to invent that meaning from the harshness and
apparent absurdity of the stricter translation, Cast thy gift
upon Jehovah. And I grant that the sentiment they would
express is a pious one, that we ought to disburden ourselves
before God of all the cares and troubles which oppress us.
There is no other method of relieving our anxious souls, but
by reposing ourselves upon the providence of the Lord. At
the same time, I find no example of such a translation of the
word, and adhere therefore to the other, which conveys a
sufficiently important instruction, provided we understand
the expression gift or giving in a passive sense, as meaning
all the benefits which we desire God to give us. The
exhortation is to the effect that we should resign into the
hands of God the care of those things which may concern our
advantage. It is not enough that we make application to
God for the supply of our wants. Our desires and petitions
must be offered up with a due reliance upon his providence,
for how many are there who pray in a clamorous spirit, and
who, by the inordinate anxiety and restlessness which they
evince, seem resolved to dictate terms to the Almighty. In
opposition to this, David recommends it as a due part of
modesty in our supplications, that we should transfer to God
the care of those things which we ask, and there can be no
question that the only means of checking an excessive im-
patience is -an absolute submission to the Divine will, as to the
blessings which should be bestowed. Some would explain the
passage : Acknowledge the past goodness of the Lord to have
been such, that you ought to hope in his kindness for the
future. But this does not give the genuine meaning of the
words. As to whether David must be considered as here
exhorting himself or others, it is a question of little moment,
though he seems evidently, in laying down a rule for his own
conduct, to prescribe one at the same time to all the children
of God. The words which he subjoins, And he shall feed thee,
clearly confirm that view of the passage which I have given
above. Subject as we are in this life to manifold wants, we
too often yield ourselves up to disquietude and anxiety.

PSALM LV. THE BOOK OF PSALMS. 345

But David assures us that God will sustain to us the part of
a shepherd, assuming the entire care of our necessities, and
supplying us with all that is really for our advantage. He
adds, that he will not suffer the righteous to fall, or ahcays to
stagger. If tOlft nwt, be understood as meaning a fall, then
the sense will run : God shall establish the righteous that
he shall never fall. But the other rendering seems pre-
ferable. We see that the righteous for a time are left to
stagger, and almost to sink under the storms by which they
are beset. From this distressing state David here declares,
that they shall be eventually freed, and blessed with a peaceful
termination of all their harassing dangers and cares.

23. Thou, O God! shalt cast them into the pit of corruption.
He returns to speak of his enemies, designing to show the
very different end which awaits them, from that which may
be expected by the righteous. The only reflection which
comforts the latter, when cast down at the feet of their op-
pressors, is, that they can confidently look for a peaceful issue
to the dangers which encompass them ; while, on the other
hand, they can discern by faith the certain destruction which
impends the wicked. The Hebrew word HPlKS shachath,
signifies the grave, and as there seems an impropriety in say-
ing that they are cast into the pit of the grave, some read in
preference the pit of corruption,1 the word being derived from
nn^j shachath, to corrupt, or destroy. It is a matter of little
consequence which signification be adopted ; one thing is
obvious, that David means to assert that they would be over-
taken not only by a temporary, but everlasting destruction.
And here he points at a distinction between them and the
righteous. These may sink into many a deep pit of worldly
calamity, but they arise again. The ruin which awaits their
enemies is here declared to be deadly, as God will cast them
into the grave, that they may rot there. In calling them
bloody men,2 he adverts to a reason which confirmed the
assertion he had made. The vengeance of God is certain to
overtake the cruel and the deceitful ; and this being the

1 The Chaldee explains it, " the deep Gehenna."
8 Heb. "men of blood and deceit.''

346 COMMENTARY UPON PSALM LV.

character of his adversaries, he infers that their punishment
would be inevitable. u But does it consist," may some ask,
" with what passes under our observation, that bloody men
live not half their days ? If the character apply to any, it
must with peculiar force to tyrants, who consign their fellow-
creatures to slaughter, for the mere gratification of their
licentious passions. To such very evidently, and not to com-
mon murderers, does the Psalmist refer in this place; and yet
will not tyrants, who have butchered their hundreds of thou-
sands, reach frequently an advanced period of life ?" They
may ; but notwithstanding instances of this description, where
God has postponed the execution of judgment, the assertion
of the Psalmist is borne out by many considerations. With
regard to temporal judgments, it is enough that we see them
executed upon the wicked, in the generality of cases, for a
strict or perfect distribution in this matter is not to be ex-
pected, as I have shown at large upon the thirty-seventh
psalm. Then the life of the wicked, however long it may be
protracted, is agitated by so many fears and disquietudes,
that it scarcely merits the name, and may be said to be death
rather than life. Nay, that life is worse than death which is
spent under the curse of God, and under the accusations of
a conscience which torments its victim more than the most
barbarous executioner. Indeed, if we take a right estimate
of what the course of this life is, none can be said to have
reached its goal, but such as have lived and died in the Lord,
for to them, and them alone, death as well as life is gain.
AYhen assailed, therefore, by the violence or fraud of the
wicked, it may comfort us to know that their career shall be
short, — that they shall be driven away, as by a whirlwind,
and their schemes, which seemed to meditate the destruction
of the whole world, dissipated in a moment. The short
clause which is subjoined, and which closes the psalm, sug-
gests that this judgment of the wicked must be waited for
in the exercise of faith and patience, for the Psalmist rests in
hope for his deliverance. From this it appears that the
wicked are not cut off so suddenly from the earth, as not to
afford us hope for the exhibition of patience under the severity
of long-continued injuries.

PSALM LVI. THE BOOK OF PSALMS. 347

PSALM LVI.

In this psalm David mixes complaint with prayer, and assnages the dis-
tress of his mind by meditation npon the mercy of God. He prays
that he may experience the divine help under the persecutions to which
he was subjected by Saul, and his other enemies ; and expresses Ms
confidence of success. It is possible, however, that the psalm may
have been written after the dangers to which he alludes were past,
and in thanksgiving for a deliverance which he had already received.

^f To the chief musician upon the silent dove in distant places,1 Mich-
tam of David, when the Philistines took him in Gath.

The portion of history referred to in the title is recorded in 1 Sam.
xxi. Being driven from every hiding-place in which he had hitherto
found safety, he fled to King Achish. He speaks here of having been
apprehended ; and that he was so, may be gathered from the inspired
narrative, where Achish is represented as saying, "Lo, ye see the man
is mad ; wherefore, then, have ye brought him to me?" It is probable
that they suspected him of some sinister design in the visit. He escaped
upon that occasion by feigning madness ; but this psalm proves that he
must have been engaged in fervent supplication, and that faith was
secretly in exercise even when he betrayed this weakness. He would
not appear to have been under that inordinate agitation of mind, which
instigates men to adopt methods of relief which are positively sinful ; but
in the desperate emergency to which he was reduced, he was compelled
through fear to employ an artful device, which might save his life,
although it would lower his dignity in the eyes of the world. If he lost
the praise of magnanimity, it is at least apparent from this psalm,
what a strenuous contest there was between faith and fear in his heart.
The words, upon the silent dove, are supposed by some to have formed
the commencement of a song well known at the time. Others have
thought that David is here compared to a dove ; and this conjecture is
borne out by the propriety of the metaphor in his present circumstances,"

1 "The late learned Editor of Calmet, from comparing this title with
Terse 6 of the psalm preceding, had a suspicion that it is here misplaced,
and belonged originally to that psalm." — Williams' Cottage Bible.

2 Harmer is of opinion, that the dove dumb in distant places is simply
the name of the psalm. In support of this view, he quotes the titles of
several Eastern books ; a Persian metaphysical and mystic poem, called the

348 COMMENTARY UPON PSALM LVI.

especially as it is added, in distant places, for he had been driven to an
enemy's country by the fury of his persecutors. The meaning which
some have attached to the word, translating it a palace, is far- fetched.
I have already given my views of the term Michtam} I would not pre-
tend to say anything dogmatically on a point upon which even Hebrew
interpreters are not agreed in opinion ; but the probability is, that it was
a particular kind of tune, or a musical instrument.

1 . Be merciful unto me, 0 God ! for man swallows me up : he

fighting against me,2 daily oppresseth me.

2. Mine enemies daily swallow me up: surely they be many5 that

fight against me, 0 Most High I*

3. In the day that I was afraid, I did put my trust in thee.

4. In God I will praise his word ; in God I have put my trust :

1 will not fear what flesh can do unto me.

1. Be merciful unto me, O God! for man swallows me up.6
It would be difficult to determine whether he speaks here of
foreign or domestic enemies. When brought to King Achish

Rose Bush; a collection of Moral Essays, the Garden of Anemonies ; and
a poem in which the Arabian prophet is celebrated for having given sight
to a blind person, which is entitled the Bright Star. " The ancient
Jewish taste," he remarks, " may reasonably be supposed to have been
of the same kind. Every one that reflects on the circumstances of David
at the time to which the 56th psalm refers, and considers the Oriental
taste, will not wonder to see that psalm entitled the Dove dumb in distant
places.'''' — Observations, vol. iii. p. 147-149.

1 See vol. i. p. 215.'

2 " Ou, me mangeant." — Fr. marg. " Or, eating me."

3 " Ou, des puissans et robustes." — Fr. marg. " Or, they be mighty
and strong."

4 The original word cno, marom, here rendered " O Most High !" is
literally loftily. Dathe, Berlin, and Gesenius, render it superbe, proudly.
Cresswell, following Le Clerc, reads, from the highest places, and consi-
ders the meaning to be, that the foes of David made an incursion upon
him, descending from the mountains, and forcing him again to supplicate
Achish. Compare 1 Sam. xxvii. 1, 2, 3. Horsley and Dr Adam Clarke
read, "from on high ;" by which the latter critic understands from "the
place of authority, the court and cabinet of Saul." He observes, on the
word Dino, marom, " I do not think that this word expresses any attribute
of God, or, indeed, is at all addressed to him." " In Micah vi. 6, however,"
says Dr Morrison, " diio seems to express the perfections of the divine
character." Calvin's translation agrees with that of the Chaldee, of
Aquila, and of our English Bible.

5 The verb here translated swallows me up, is rendered by French and
Skinner, panteth after me. It is literally draiveth in the air. It thus
implies the intense desire of David's enemies to get him into their hands,
and to destroy him.

PSALM LVL THE BOOK OF PSALMS. 349

he was as a sheep between two bands of wolves, an object
of deadly hatred to the Philistines on the one hand, and ex-
posed to equal persecutions from his own fellow-countrymen.
He uses the indefinite term man in this verse, though in the
next he speaks of having many enemies, the more forcibly
to express the truth that the whole world was combined
against him, that he experienced no humanity amongst men,
and stood in the last necessity of divine help. The term
daily would suggest that he refers more immediately to Saul
and his faction. But in general, he deplores the wretched-
ness of his fate in being beset with adversaries so numerous
and so barbarous. Some translate $ti&W, sha'dph, to regard,
but it is more properly rendered to swallow up, a strong
expression, denoting the insatiable rage with which they as-
sailed him. I have adhered to the common translation of
DPI /> lacham, though it also signifies to eat up, which might
consist better with the metaphor already used in the pre-
ceding part of the verse. It is found, however, in the sense
to fight against, and I was unwilling to depart from the re-
ceived rendering. I shall only observe in passing, that those
who read in the second member of the verse, many fighting
with me, as if he alluded to the assistance of angels, mistake
the meaning of the passage; for it is evident that he uses the
language of complaint throughout the verse.

3. In the day that I was afraid, fyc. In the Hebrew, the
words run in the future tense, but they must be resolved
into the preterite. He acknowledges his weakness, in so far
as he was sensible of fear, but denies having yielded to it.
Dangers might distress him, but could not induce him to
surrender his hope. He makes no pretensions to that lofty
heroism which contemns danger, and yet while he allows
that he felt fear, he declares his fixed resolution to persist
in a confident expectation of the divine favour. The true
proof of faith consists in this, that when we feel the soli-
citations of natural fear, we can resist them, and prevent
them from obtaining an undue ascendancy. Fear and hope
may seem opposite and incompatible affections, yet it is
proved by observation, that the latter never comes into full

350 COMMENTARY UPON PSALM LVI.

sway unless there exists some measure of the former. In a
tranquil state of the mind, there is no scope for the exer-
cise of hope. At such times it lies dormant, and its power
is only displayed to advantage when we see it elevating the
soul under dejection, calming its agitations, or soothing its
distractions. This was the manner in which it manifested
itself in David, who feared, and yet trusted, was sensible of
the greatness of his danger, and yet quieted his mind with
the confident hope of the divine deliverance.

4. In God I will praise his word. Here he grows more
courageous in the exercise of hope, as generally happens
with the people of God. They find it difficult at first to reach
this exercise. It is only after a severe struggle that they
rise to it, but the effort being once made, they emerge from
their fears into the fulness of confidence, and are prepared
to grapple with the most formidable enemies. To praise,
is here synonymous with glorying or boasting. He was now
in possession of a triumphant confidence, and rejoiced in the
certainty of hope. The ground of his joy is said to be the
divine word; and this implies, that however much he might seem
to be forsaken and abandoned by God, he satisfied himself
by reflecting on the truthfulness of his promises. He would
glory in God notwithstanding, and although there should be
no outward appearance of help, or it should even be sensibly
withdrawn, he would rest contented with the simple security
of his word. The declaration is one that deserves our notice.
How prone are we to fret and to murmur when it has not
pleased God immediately to grant us our requests ! Our
discontent may not be openly expressed, but it is inwardly
felt, when we are left in this manner to depend upon his
naked promises. It was no small attainment in David, that
he could thus proceed to praise the Lord, in the midst of
dangers, and with no other ground of support but the word
of God. The sentiment contained in the latter clause of the
verse might seem at first glance to merit little consideration.
What more obvious than that God is able to protect us from
the hand of men, that his power to defend is immensely
greater than their power to injure ? This may be true, but

PSALM LVI. THE BOOK OF PSALMS. 351

we all know too well how much of that perverse unbelief
there is in our hearts, which leads us to rate the ability of
God below that of the creature. It was no small proof,
therefore, of the faith of David, that he could despise the
threatenings of his enemies. And it would be well if all the
saints of God were impressed with such a sense of his supe-
riority to their adversaries as would lead them to show a
similar contempt of danger. When assailed by these, it
should never escape their recollection, that the contest is in
reality between their enemies and God, and that it were
blasphemous in this case to doubt the issue. The great
object which these have in view is to shake our faith in the
promised help of the Lord ; and we are chargeable with limit-
ing his power, unless we realize him standing at our right
hand, able with one movement of his finger, or one breath of
his mouth, to dissipate their hosts, and confound their in-
fatuated machinations. Shall we place him on a level with
mortal man, and measure his probable success by the numbers
which are set against him ? " But how," may it be asked, " are
we to account for this sudden change in the exercise of
David? A moment before, he was expressing his dread of
destruction, and now he bids defiance to the collected strength
of his enemies." I reply, that there is nothing in his words
which insinuate that he was absolutely raised above the in-
fluence of fear, and every sense of the dangers by which
he was encompassed. They imply no more than that he
triumphed over his apprehensions, through that confident
hope of salvation with which he was armed. Men he terms
in this verse jlesh, to impress the more upon his mind the
madness of their folly in attempting a contest so infinitely
above their strength.

5. Every day my words vex me ; all their thoughts are against

me for evil.

6. They gather themselves together, they hide themselves, they

watch my heels, because they seek my soid,1

7. After their mischief they think to escape : in thine anger cast

down the peoples, 0 God !

1 " Ou, ne demandent qu'a m'oster la vie.'' — Fr. mcrg. u Or, they
want only to take away my life."

352 COMMENTARY UPON PSALM LVI.

8. Thou hast taken account of my wandering ; put thou my
tears into thy bottle : are they not in thy register ?

5. Every day my words vex me. The first part of this verse
has been variously rendered. Some understand my words to
be the nominative in the sentence, and with these I agree in
opinion. Others suppose a reference to the enemies of David,
and translate, they calumniate my words, or, they cause me grief
on account of my words. Again, )HT^, yeatsebu, has been
taken in the neuter sense, and translated, my ivords are
troublesome. But y£$,x atsab, commonly signifies to affect
with grief, and in Pi/iel is always taken transitively ; nor does
there seem any reason in this place to depart from the gene-
ral rule of the language. And the passage flows more natu-
rally when rendered, my words affect me with grief, or vex me,
than by supposing that he refers to his enemies. Ac-
cording to this translation, the verse contains a double com-
plaint, that, on the one hand, he was himself unsuccessful in
everything which he attempted, his plans having still issued
in vexatious failure ; while, on the other hand, his enemies were
devising every means for his destruction. It may appear at
first sight rather inconsistent to suppose that he should im-
mediately before have disclaimed being under the influence
of fear, and now acknowledge that he was not only distressed,
but in some measure the author of his own discomfort. I
have already observed, however, that he is not to be con-
sidered as having been absolutely divested of anxiety and
fear, although enabled to look down with contempt upon his

1 Horsley observes, that the primary meaning of the verb apj atsab,
is " perhaps to do a thing with great labour, to take pains about itj if, indeed,
its primary meaning be not to distort. Hence it may signify to affect
the mind with any unpleasing passion or sensation, grief, vexation, an-
ger ; for every perturbation is a sort of distortion of the mind, ^y iotjr»
fn:n — 'torquent contra me verba mea,'— • torquent, i. e., laboriose fingunt
in mentem alienam et sensum alienum.' — Pagninus after Aben Ezra and
R. D." — Horsley. Hammond, after stating that a*y, atsab, signifies primarily
to grieve, or be in pain, and that by metonomy it is used for the laborious
framing or forming of any thing, says, " Here, being applied to another's
■words or speeches, it seems to denote the depraving them, labouring and
using great art and diligence to put them into such a form as may be most
for the3 disadvantage of the speaker, turning and winding them to his hurt,
putting some odious gloss upon them, and so, according to sense, may most
fully be rendered depraving.'''

TSALM LVI. THE BOOK OF PSALMS.

353

enemies from the eminence of faith. Here he speaks of the
circumstances which tried him, which his faith certainly over-
came, but at the same time could not altogether remove out
of the way. He confesses his own lack of wisdom and fore-
sight, shown in the abortive issue of every plan which he de-
vised. It aggravated the evil, that his enemies were employ-
ing their united counsels to plot his ruin. He adds, that they
gathered themselves together ; and this made his case the more
calamitous, matched as he was, a single individual, against this
numerous host. In mentioning that they hide themselves,
he adverts to the subtile devices which they framed for sur-
prising him into destruction. The verb l^^S yitsponu, by
grammatical rule ought to have the letter ), vau, in the
middle ; from which the general opinion is, that the *, god, is
as it were the mark of Hiphil, denoting that the enemies of
David came to the determination of employing an ambush,
with the view of surrounding him. He tells us that they
pressed upon him in every direction, and as it were trod upon
his heels, so that he had no respite. And he points at their
implacable hatred as the cause of their eager pursuit of him ;
for nothing, he informs us, would satisfy them but his death.

7. After their mischief they think to escape. The begin-
ning of this verse is read by some interrogatively, Shall theg
escape in their iniquity ?l But there is no necessity for having
recourse to this distant meaning. It is much better to under-
stand the words in the sense which they naturally suggest
when first read, That the wicked think to escape in their ini-
quity, but that God will cast them down. He alludes to the
fact that the ungodly, when allowed to proceed without inter-
ruption in their evil courses, indulge the idea that they have
a license to perpetrate the worst wickedness with impunity.
In these our own times, we see many such profane characters,
who display an unmeasured audacity under the assurance that
God's hand can never reach them. They not only look to go

1 French and Skinner read, " Shall they escape after their wickedness ?"
and observe, that the Hebrew is, " Is there escape for them ?" the
meaning being, that they assuredly will not escape, because of their wicked-
ness.

VOL. II. Z

354 COMMENTARY UPON PSALM LVI.

unpunished, but found their hopes of success upon their evil
deeds, and encourage themselves to farther wickedness, by
cherishing the opinion that they will contrive a way of escape
from every adversity. David has no sooner stated this vain
confident persuasion of the wicked, than he refutes it by an
appeal to the judgment of God, declaring his conviction that,
however proudly they might exalt themselves, the hour of
vengeance would come when God would cast down the
peoples. Pie makes use of the plural number, to fortify his
mind against fear, when he reflected upon the array of his
enemies. Let us remember, when our enemies are many, that
it is one of the prerogatives of God to cast down the people,
and not one nation of foes merely, but the world.

8. Thou hast taken account of my wanderings. The words
run in the form of an abrupt prayer. Having begun by
requesting God to consider his tears, suddenly, as if he had
obtained what he asked, he declares that they were written
in God's book. It is possible, indeed, to understand the inter-
rogation as a prayer ; but he would seem rather to insinuate
by this form of expression, that he stood in no need of mul-
tiplying words, and that God had already anticipated his
desire. It is necessary, however, to consider the words of
the verse more particularly. He speaks of his wandering as
having been noted by God, and this that he may call atten-
tion to one remarkable feature of his history, his having been
forced to roam a solitary exile for so long a period. The
reference is not to any one wandering ; the singular number
is used for the plural, or rather, he is to be understood as
declaring emphatically that his whole life was only one con-
tinued wandering. This he urges as an argument to com-
miseration, spent as his years had been in the anxieties
and dangers of such a perplexing pilgrimage. Accordingly,
he prays that God might -put his tears into his bottle.1 It was

1 Some think that there is here an allusion to an ancient custom of
putting the tears of mourners into lachrymal urns or bottles. In the
Roman tombs there are found small vials, or bottles of glass or pottery,
usually called ampullce, or urnce lacliry males, which, it has been supposed,
contained tears shed by the surviving relatives and iriends, and were
deposited in the sepulchres of the deceased as memorials of affection and

PSALM LVI. THE BOOK OF PSALMS. 355

usual to preserve the wine and oil in bottles : so that the
words amount to a request that God would not suffer his
tears to fall to the ground, but keep them with care as a
precious deposit. The prayers of David, as appears from the
passage before us, proceeded upon faith in the providence of
God, who watches our every step, and by whom (to use an
expression of Christ) " the very hairs of our head are num-
bered," (Matth. x. 30.) Unless persuaded in our mind that
God takes special notice of each affliction which we endure,
it is impossible we can ever attain such confidence as to pray
that God would put our tears into his bottle, with a view to
regarding them, and being induced by them to interpose in
our behalf. He immediately adds, that he had obtained what
he asked : for, as already observed, I prefer understanding the
latter clause affirmatively. He animates his hope by the
consideration that all his tears were written in the book of
God, and would therefore be certainly remembered. And
we may surely believe, that if God bestows such honour upon
the tears of his saints, he must number every drop of their

sorrow. If in this passage there is a reference to this custom, it must
have existed at an early period among the Hebrews. It may however
be doubted, whether there is any such allusion. "It is only a modern
conjecture that these bottles 'found in the Roman tombs' have been
deposited there for such a purpose, and there is no trace of such a custom
in ancient writings or sculptures. Some think the}- were intended to
contain the perfumes used in sprinkling the funeral pile. On some of
them there is the representation of one or two eyes, and this seems to
favour the former view." — Illustrated Commentary on the Bible. Let it
also be observed, that the word im, nod, here translated bottle, means a
sort of bottle which had no resemblance to these Roman urns. It was made
of a goat's or kid's skin, and was used by the Hebrews for keeping their
wine, their milk, and their oil. Compare 1 Sam. xvi. 20 ; Josh. ix. 13 ;
Judges iv. 19 ; Matth. ix. 17. " Besides," as Bishop Mant remarks, " the
treasuring up of the Psalmist's tears shed by him during his own suffer-
ings, seems a very different thing from the offering up of the tears of sur-
viving relations or friends, as memorials on the tomb of a deceased person."
The expression, " Put thou my tears into thy bottle," may be viewed as
simply meaning, Let not my tears fall unnoticed ; let my distress and the
tears which it has wrung from me be ever before thee, excite thy com-
passion, and plead with thee to grant me relief. As the choicest things,
such as wine and milk, were put into bottles, the Psalmist may also be under-
stood as praying that his tears might not only be noted by God, but
prized by him. The "UO, nod, was of large capacity, and used for churning
as well as for wine. It may therefore contain a reference to the large
quantity of tears which David's affliction forced from him. — liar ma's
Observations^ vol. ii. pp. 121, 122.

356 COMMENTARY UPON PSALM LVI.

blood which is shed. Tyrants may burn their flesh and their
bones, but the blood remains to cry aloud for vengeance ; and
intervening ages can never erase what has been written in
the register of God's remembrance.

9. When I cry, then shall mine enemies turn back : this I know,
for God is with me.

10. In God will I praise his word; in Jehovah will I praise his

word.

11. In God have I hoped : I will not be afraid what man can do

unto me,

9. When I cry, then shall mine enemies turn back. Here he
boasts of victory with even more confidence than formerly,
specifying, as it were, the very moment of time when his
enemies were to be turned back. He had no sensible evidence
of their appr . ti ,^o a destruction ; but from the firm reliance
which he exercisecf "Jpon the promise, he was able to antici-
pate the coi~pc5ison offering ti resolved to wait for it with
patienCo not neglect the slight make no haste to interpose,
and might A upon th his enemies at the very instant when
he prayed, he was confident that his prayers would not be
disappointed: and his ground for believing this was just a
conviction of the truth, that God never frustrates the prayers
of his own children. With this conviction thoroughly fixed
in his mind, he could moderate his anxieties, and calmly
await the issue. It is instructive to notice, that David, when
he would secure the obtainment of his requests, does not
pray in a hesitating or uncertain spirit, but with a confident
assurance of his being heard. Having once reached this
faith, he sets at defiance the devil and all the host of the
ungodly.

10. In God ivill I praise his word. In the original the
pronoun is not expressed, but we are left to infer, from the
parallel verse which went before, that it is understood. The
repetition adds an emphasis to the sentiment, intimating,
that though God delayed the sensible manifestation of his
favour, and might seem to deal hardly in abandoning him

PSALM LVI. THE BOOK OF PSALMS. 357

to the word — giving him nothing more, he was resolved to
glory in it with undiminished confidence. When in a spirit
such as this we honour the word of God, though deprived
of any present experience of his goodness or his power,
we " set to our seal that God is true," (John iii. 33.) The
repetition amounts to an expression of his determination
that, notwithstanding all circumstances which might appear
to contravene the promise, he would trust in it, and persist
in praising it both now, henceforth, and for ever. How
desirable is it that the Lord's people generally would accustom
themselves to think in the same manner, and find, in the
word of God, matter of never-failing praise amidst their
worst trials ! They may meet with many mercies calling for
the exercise of thanksgiving, but can scarcely have proceeded
one step in life before they will feel the necessity of reliance
upon the naked promise. A similar reason may be given for
his repetition of the sentiment in the Vem^ rse — ^n G°d
have I hoped, &c. We shall find men ..^versally agreed in
the opinion that God is an all **** ; but obser-

vation proves how ready we are' first> David Sives ex? t^der the
slightest temptation. When exposed as^st^epposition of
assailants formidable for strength, or policy, or any worldly
advantages, let us learn with David to set God in opposition
to them, and we shall speedily be able to view the mightiest
of them without dismay.

12. Thy vows are upon me, 0 God ! I will pay thy praises.

13. For thou hast delivered my soul from death : hast thou not

delivered my feet from falling headlong ? that I may walk
before God in the light of the living.

12. Thy vows are upon me, O God ! I hinted, from the
outset, that it is probable this psalm was written by David
after he had escaped the dangers which he describes ; and
this may account for the thanksgiving here appended to it.
At the same time, we have evidence that he was ever ready
to engage in this exercise even when presently suffering under
his afflictions. He declares that the vows of God were upon
him ; by which he means, that he was bound to pay them,

358 COMMENTARY UPON PSALM LVI.

as, among the Romans, a person who had obtained what he
sought, under engagement of a vow, was said to be voti dam-
natus — condemned of his vow. If we have promised thanks,
and our prayers have been heard, an obligation is contracted.
He calls them the vows of God — thy vows ; for the money in
my hand may be said to be my creditor's, being, as I am, in
his debt. He views his deliverance as having come from
God ; and the condition having been performed, he acknow-
ledges himself to be burdened with the vows which he had
contracted. We learn from the second part of the verse
what was the nature of the vows to which he adverts, and,
by attending to this, may preserve ourselves from the mistake
of imagining that he sanctions any such vows as those which
are practised among Papists. He says that he would render
praises, or sacrifices of praise ; for the word is applied to sacri-
fices, which were the outward symbols of thanksgiving.
David knew well that God attached no value to sacrifices
considered in themselves, or irrespectively of the design and
spirit of the. j^on offering ti hem ; but we may believe that
he would :ot neo-lect the sr^cred ceremonies of the Law which
was impose*. upon t.K±e Church at that time; and that he
speaks of some solemn expression of gratitude, such as was
customary among the Jews upon the reception of a signal
Divine favour.

13. For thou hast delivered my soul from death. This con-
firms the truth of the remark which I have already made,
that he considered his life as received from the hands of God,
his destruction having been inevitable but for the miraculous
preservation which he had experienced. To remove all
doubt upon that subject, he speaks of having been preserved,
not simply from the treachery, the malice, or the violence of
his enemies, but from death itself. And the other form of
expression which he employs conveys the same meaning,
when he adds, that God had kept him back with his hand
when he was on the eve of rushing headlong into destruction.
Some translate THfc, middechi, from falling ; but the word
denotes here a violent impulse. Contemplating the greatness
of his danger, he considers his escape as nothing less than

PSALM LVII. THE BOOK OF PSALMS. 359

miraculous. It is our duty, when rescued from any peril, to
retain in our recollection the circumstances of it, and all
which rendered it peculiarly formidable. During the time
that we are exposed to it, we are apt to err through an exces-
sive apprehension ; but when it is over, we too readily forget
both our fears and the Divine goodness manifested in our
deliverance. To walk in the light of the living means nothing
else than to enjoy the vital light of the sun. The words,
before God, which are interjected in the verse, point to the
difference between the righteous, who make God the great
aim of their life, and the wicked, who wander from the right
path and turn their back upon God.

PSALM LVII.

This psalm consists of two parts. In the first, David gives expression to
the anxiety which he felt, imploring Divine assistance against Saul
and his other enemies. In the second, he proceeds upon the confident
expectation of deliverance, and stirs up his soul to the exercise of
praise.

*[ To the chief musician, Al-tascheth,1 Michtam of David, when he fled
from the face of Saul in the cave.

"We are left entirely to conjecture as to the meaning of the word
Michtam ; and equal uncertainty prevails among interpreters regarding
the reason of the inscription given to the psalm, Al-tascheth, i. e., destroy
not. Some are of opinion that this formed the commencement of a song
well known at the time ; others take it to be an expression uttered by
David in the desperate exigency to which he was reduced, O God!
destroy me not. Others conceive that the word is inscribed upon the
psalm in praise of the high principle shown by David when he prevented
Abishai from slaying Saul, and are confirmed in their opinion by the
fact, that this is the very expression which the inspired historian repre-
sents him as having used, (1 Sam. xxvi. 9.) But as the prayers which
follow must have been offered up before he gave any such injunction to

1 The words, nrwrrhtt, al-tascheth, are found in the titles of three other
psalms, the 58th, 59th, and 75th.

360 COMMENTARY UPON PSALM LVII.

Abishai, this explanation is not satisfactory ; and we are left to adopt
one or other of the two former suppositions, either that the psalm was
composed to the air of some song generally known at the time, or that
the word expresses a brief prayer, which David notes down as having
been uttered in memorable circumstances, and in circumstances of great
danger.

1. Be merciful unto me, 0 God! be merciful unto me, for my

soul trusteth in thee ; and in the shadow of thy wings will I
hope,1 until wickedness 2 pass over.

2. I will cry unto God most High, to God that performeth all

things for me.

3. He shall send from heaven, and save me from the reproach of

him that would swallow me up.3 God shall send forth his
mercy and Ms truth.

1. Be merciful unto me, O God! The repetition of the
prayer proves that the grief, the anxiety, and the apprehen-
sion, with which David was filled at this time, must have
been of no common description. It is noticeable, that his
plea for mercy is, his having hoped in God. His soul trusted
in him ; and this is a form of expression the force of which is
not to be overlooked : for it implies that the trust which he
exercised proceeded from his very innermost affections, — that
it was of no volatile character, but deeply and strongly rooted.
He declares the same truth in figurative terms, when he adds
his persuasion that God would cover him with the shadow of
his wings. The Hebrew word HDlf? chasah, which I have
translated to hope, signifies occasionally to lodge, or obtain
shelter, and in this sense it may be understood with great
propriety in the passage before us, where allusion is made

1 " Ou, hebergeray." — Fr. marg. " Or, will lodge."

2 The original word, mn, ha-uoth, for wickedness, the Septuagint here
renders sin — " Until sin pass away." Symmachus explains it in Psalm
lv. 12, by sTTYiQiiot, insulting injury. " Simon, from Schultens, has, I think,
given the true meaning, !Wt, barathrum — est desiderium, idque pravum.
v. c. cupiditas devorandi — cupiditas dicitur profundum quod, barathrum,
quod expleri non potest." — Fry. French and Skinner read, " until their
mischief pass away ;" " the mischief," they observe, " now directed against
me by my enemies."

3 " Ou, a la confusion de celuy qui m'a guette." — Fr. marg. " Or, to
the confusion of him who hath laid wait for me." See note on Psalm hi.
1, where the same original word is used.

PSALM LVII. THE BOOK OF PSALMS. 361

to the shadow of wings. David had committed himself,
in short, entirely to the guardianship of God; and now ex-
perienced that blessed consciousness of dwelling in a place
of safety, which he expresses in the beginning of the nine-
tieth psalm. The divine protection is compared to the
shadow of wings, because God, as I have elsewhere observed,
the more familiarly to invite us to himself, is represented as
stretching out his wings like the hen, or other birds, for the
shelter of their young. The greater our ingratitude and per-
versity, in being so slow to comply with such an endearing
and gentle invitation ! He does not merely say, in general,
that he would hope in God, and rest under the shadow of
his wings, but, particularly, that he would do so at the time
when wickedness should pass over him, like a storm or whirl-
wind. The Hebrew word J"flPl> hovah, which I have rendered
ivickedness, some translate power. Be that as it may, it is
evident he declares that God would prove his refuge, and
the wings of God his shelter, under every tempest of afflic-
tion which blew over him. There are seasons when we are
privileged to enjoy the calm sunshine of prosperity ; but
there is not a day of our lives in which we may not suddenly
be overtaken by storms of affliction, and it is necessary we
should be persuaded that God will cover us with his wings.
To hope he adds prayer. Those, indeed, who have placed
their trust in God, will always direct their prayers to him ;
and David gives here a practical proof of his hope, by show-
ing that he applied to God in his emergencies. In address-
ing God, he applies to him an honourable title, commending
him as the God who performed whatsoever he had promised,
or (as we may understand the expression) who carries for-
ward to perfection the work which he has begun.1 The
Hebrew word ^^, gomer, here employed, would seem to be
used in the same sense as in Psalm cxxxviii. 8, the scope of
both passages being the same. It materially confirms and
sustains our hope to reflect that God will never forsake the
workmanship of his own hands, — that he will perfect the sal-
vation of his people, and continue his divine guidance until

] Horsley reads the last clause of the verse, " Upon God, who will brin^
things to a conclusion for me."

362 COMMENTARY UPON PSALM LVII.

he have brought them to the termination of their course.
Some read, to God, who rewards me ; but this fails to bring-
out the force of the expression. It would be more to the
purpose, in my judgment, to read, God, who fails me; in
which case the sentence would, of course, require to be un-
derstood adversatively : That though God failed him, and
stretched not out his hand for his deliverance, he would still
persist in crying to him. The other meaning, which some
have suggested, I id ill cry to God, who performs, or exerts to
the utmost, his severity against me, is evidently forced, and
the context would lead us to understand the word as refer-
ring to the goodness of God, the constancy of which in per-
fecting his work when once begun, should ever be present to
our remembrance.

3. He shall send from heaven, and save me. David, as I have
repeatedly had occasion to observe, interlaces his prayers
with holy meditations for the comfort of his own soul, in
which he contemplates his hopes as already realized in the
event. In the words before us, he glories in the divine help
with as much assurance as if he had already seen the hand of
God interposed in his behalf. When it is said, he shall
send from heaven, some consider the expression as elliptical,
meaning that he would send his angels ; but it seems rather
to be an indefinite form of speech, signifying that the deliver-
ance which David expected was one not of a common, but a
signal and miraculous description. The expression denotes
the greatness of the interposition which he looked for, and
heaven is opposed to earthly or natural means of deliverance.
What follows admits of being rendered in two different ways.
We may supply the Hebrew preposition ft, mem, and read,
He shall save me from the reproach; or it might be better
to understand the words appositively, He shall save me, to the
reproach of him who swallows me up.1 The latter expression

1 In this all the ancient versions agree. They make spn, chereph, a
verb, and not a noun, regarding it as applicable to God, and conveying
the idea that He would deliver David, having put to shame, or to re-
proach, his enemies. Thus, in the Septuagint, it is " ihax.~v tig Sutihoc^
and in the Vulgate, " dedit in opprobrium," "he gave to reproach ;" ami
in like manner in the Chaldee, Syriac, Arabic, and Ethiopic versions.

PSALM LVII. THE BOOK OF PSALMS. 3G3

might be rendered, from him who waits for me. His ene-
mies gaped upon him in their eagerness to accomplish his
destruction, and insidiously watched their opportunity ; but
God would deliver him, to their disgrace. He is said to
strike his enemies with shame and reproach, when he dis-
appoints their expectations. The deliverance which David
anticipated was signal and miraculous ; and he adds, that
he looked for it entirely from the mercy and truth of God,
which he represents here as the hands, so to speak, by which
his assistance is extended to his people.

4. My soul is among lions ;l and I lie even among them that are

set on fire,2 even the sons of men, whose teeth are spears
and arrows y and their tongue a sharp sword.

5. Exalt thyself, 0 God I above the heavens : let thy glory be

above all the earth.

6. They have prepared a net for my steps ; my soul is bowed

down : they Jiave digged a pit before me, into the midst
whereof they are fallen themselves.

4. My soul is among lions. He again insists upon the
cruelty of his enemies as a plea to prevail with God for his
speedier interposition. He compares them to lions, speaks
of them as inflamed with fury or implacable hatred, and
likens their teeth to spears and arrows. In what he says of
their tongue, he alludes to the virulent calumnies which are
vended by the wicked, and wThich inflict a deeper wound

1 " Mudge translates literally, ' I lie with my soul amidst lionesses.'"
— Arch. Seeker. This agrees with the opinion of Bochart, who thinks
that the animals here intended are lionesses, properly when giving suck
to their young, a time when they are peculiarly fierce and dangerous.
" Nor need we wonder," he observes, " that the lioness is reckoned among
the fiercest lions ; for the lioness equals, or even exceeds, the lion in
strength and fierceness ;" and this he proves from the testimonies of an-
cient writers.

2 Fry reads, " I lay down among children of men, who are flaming fire,
or breathing flames." Ainsworth reads, u I lie among inflamers ;" M mean-
ing," says he, u fiery, fierce, and raging persons, that flamed with wrath
and envy, and inflamed others. Of such David did complain to Saul,
1 Sam. xxiv. 40." French and Skinner read, " men of fiery spirit ; and
observe, that the Hebrew \s flaming sons of men, i. e., violent men urging
on my destruction." Mant observes, that it may either be u persons set on

fire, that is, with rage and malice ; or, perhaps, setters on fire, kindlers of
mischief, incendiaries."

364 COMMENTARY UPON PSALM LVII.

than any sword upon the innocent party who suffers from
them. David, as is well known, encountered no heavier trial
than the false and calumnious charges which wrere levelled
against him by his enemies. When we hear of the cruel
persecution of different kinds which this saint was called
upon to endure, we should account it no hardship to be involved
in the same conflict, but be satisfied so long as we may
bring our complaints to the Lord, who can bridle the false
tongue, and put an arrest upon the hand of violence.

To him we find David appealing in the words that follow,
Exalt thyself, O God ! above the heavens : let thy glory be
above all the earth. To perceive the appropriateness of this
prayer, it is necessary that we reflect upon the height of
audacity and pride to which the wicked proceed, when unre-
strained by the providence of God, and upon the formidable
nature of that conspiracy which wras directed against David
by Saul, and the nation in general, all which demanded a
signal manifestation of divine power on his behalf. Nor is it
a small comfort to consider that God, in appearing for the
help of his people, at the same time advances his own glory.
Against it, as well as against them, is the opposition of the
wicked directed, and he will never suffer his glory to be ob-
scured, or his holy name to be polluted with their blas-
phemies. The Psalmist reverts to the language of complaint.
He had spoken of the cruel persecution to which he was
subjected, and now bewails the treachery and deceit which
were practised against him. His soul he describes as being
bowed down, in allusion to the crouching of the body when
one is under the influence of fear, or to birds when terrified
by the fowler and his nets, which dare not move a feather,
but lie flat upon the ground. Some read, He has bowed
down my soul. But the other is the most obvious rendering,
and the verb WM, caphaph, is one which is frequently taken
with the neuter signification. Although the Hebrew- word
£*£}! nephcsh, rendered soul, is feminine, this is not the only
place where we find it with a masculine adjunct.

PSALM LVII. THE BOOK OF PSALMS. 365

7. My heart is prepared, 0 God ! my heart is prepared : I icill

sing, and give praise.

8. Awake up, my tongue : awake, psaltery and harp : I myself

shall be awaked1 at dawn of day.

9. I will praise thee, 0 Lord ! among the peoples : I ivill sing

unto thee among the nations.

10. For thy mercy is great unto the heavens, and thy truth unto

the clouds.

11. Be thou exalted, 0 God ! above the heavens : let thy glory be

above all the earth.

7. My heart is prepared, O God f2 Some read fixed, or
confirmed, and the Hebrew word V\^, nacon, bears that sig-
nification as well as the other. If we adopt it, we must
understand David as saying that he had well and duly medi-
tated upon the praises which he was about to offer ; that he
did not rush into a hurried and perfunctory discharge of this
service, as too many are apt to do, but addressed himself to
it with stedfast purpose of heart. I prefer, however, the
other translation, which bears that he was ready to enter
upon the service with all cheerfulness and cordiality. And
although, wherever this spirit is really felt, it will lead to
stedfastness of religious exercise, it is not without importance
that the reader should be apprised of the force of the word
which is here employed in the Hebrew. The ready heart is
here opposed by David to the mere lip-service of the hypo-
crite, on the one hand, and to dead or sluggish service, on
the other. He addressed himself to this voluntary sacrifice
with a sincere fervour of spirit, casting aside sloth, and
whatever might prove a hinderance in the duty.

8. Awake up, my tongue, David here expresses, in poetical
terms, the ardour with which his soul was inspired. He calls
upon tongue, psaltery, and harp, to prepare for the celebra-

1 " Ou, me resueilleray." — Fr. marg. " Or, I will awake."

2 This psalm consists of two parts. The preceding verses, which con-
tain the first part, express deep distress and extreme danger, and are of
a plaintive and imploring strain. But here, where the second part com-
mences, there is an elegant transition suddenly made to the language of
exultation and triumph, which continues to the close of the psalm.

366 COMMENTARY UPON PSALM LYII.

tion of the name of God. The word TD3, cabod, which I
have translated tongue, some have rendered glory ; but
although this is its more common signification, it bears the
other in the sixteenth psalm, and in numerous places of
Scripture. The context proves this to be its signification
here, David intimating that he would celebrate the praises of
God both with the voice and with instrumental music. He
assigns the first place to the heart, the second to declaration
with the mouth, the third to such accompaniments as stimu-
late to greater ardour in the service. It matters little
whether we render the verb ni^^j dirah, I will be awaked,
or transitively, / will awake myself by daivn of day.1 But
one who is really awaked to the exercise of praising God, we
are here taught will be unremitting in every part of the duty.

9. / will praise thee, O Lord ! among the peoples. As the
nations and peoples are here said to be auditors of the
praise which he offered, we must infer that David, in the
sufferings spoken of throughout the psalm, represented
Christ. This it is important to observe, as it proves that
our own state and character are set before us in this psalm
as in a glass. That the words have reference to Christ's
kingdom, we have the authority of Paul for concluding, (Rom.
xv. 9,) and, indeed, might sufficiently infer in the exercise of
an enlightened judgment upon the passage. To proclaim
the praises of God to such as are deaf, would be an absurdity
much greater than singing them to the rocks and stones ; it
is therefore evident that the Gentiles are supposed to be
brought to the knowledge of God when this declaration of

1 Hammond reads, " I will awaken the morning." Dr Geddes, Archbishop
Seeker, Street, andFry, give a similar version. " The verb m^tf^'says Street,
" is in the Hiphil conjugation ; and therefore transitive ; and the word
ipitt'n is the objective case after it." As to translating nnu?, early, Arch-
bishop Seeker says, " irro is not elsewhere used adverbially, nor, I believe,
with an ellipsis of a ;" and he observes, that " ' I will awaken the morn-
ing' is more grammatical and poetical." A similar thought frequently
occurs in poetry. Thus Ovid says, u Non vigil ales ibi cristati cantibus
oris evocat auroram." " The cock by crowing calls not up the morning
there." And in Milton's Allegro we meet with the following couplet : —

" Oft listening how the hound and horn
Cheerly rouse the slumbering morn."

PSALM LVIII. THE BOOK OF PSALMS. 367

his name is addressed to them. He touches briefly upon
what he designed as the sum of his song of praise, when he
adds, that the whole world is full of the goodness and truth
of God. I have already had occasion to observe, that the
order in which these divine perfections are generally men-
tioned is worthy of attention. It is of his mere goodness
that God is induced to promise so readily and so liberally.
On the other hand, his faithfulness is commended to our no-
tice, to convince us that he is as constant in fulfilling his pro-
mises as he is ready and willing to make them. The Psalmist
concludes with a prayer that God would arise, and not suffer
his glory to be obscured, or the audacity of the wicked to
become intolerable by conniving longer at their impiety. The
words, however, may be understood in another sense, as a
prayer that God would hasten the calling of the Gentiles, of
which he had already spoken in the language of prediction,
and illustrate his power by executing not only an occasional
judgment in Judea for the deliverance of distressed innocence,
but his mighty judgments over the whole world for the sub-
jection of the nations.

PSALM LVIII.

The following psalm consists of two parts. In the commencement,
David vindicates his personal integrity from the calumnies cast upon
him by his enemies. Having expressed his sense of the grievous
injuries which they had inflicted, their cruelty and their treachery, lie
concludes by an appeal to the judgment of God, and by praying that
they might be visited with deserved destruction.

% To the chief musician, Destroy not, Michtam of David.

1. Do ye indeed speak righteousness ? 0 congregation ! do ye

judge uprightly 1 0 ye sons of men !

2. Yea, rather in heart ye plot wickedness ; your hands iceigh

out violence upon the earth.

3. They are estranged, being wicked from the womb : they went

astray as soon as they were born, speaking lies.

368 COMMENTARY UPON PSALM LVIII.

4. Their poison is like the poison of a serpent : they are like

the deaf adder that stoppeth her ear:

5. Which will not hearken to the voice of the enchanter, charm

he never so wisely.

1. Do ye indeed speak righteousness f In putting this ques-
tion to his enemies, by way of challenge, David displays the
boldness of conscious rectitude. It argues that the justice
of our cause is demonstratively evident when we venture to
appeal to the opposite party himself; for were there any
ground to question its justice, it would show an absurd degree
of confidence to challenge the testimony of an adversary.
David comes forward with the openness of one who was
supported by a sense of his integrity, and repels, by a decla-
ration forced from their own lips, the base charges with
which they blackened his character in the estimation of such
as were simple enough to believe them. " Ye yourselves," as
if he had said, " can attest my innocence, and yet persecute
me with groundless calumnies. Are you not ashamed of
such gross and gratuitous oppression?" It is necessary,
however, to determine who they were whom David here ac-
cuses. He calls them a congregation, and again, sons of men.
The Hebrew word O7X, elem, which I have rendered con-
gregation, some consider to be an epithet applied to right-
eousness, and translate dumb y1 but this does not express the
meaning of the Psalmist. Interpreters differ as to what we

1 " D /K* There is some difficulty in ascertaining the sense of this word.
Gesenius derives it from Q^fc^, to ^e silent: Is justice indeed silent? But this
breaks the parallelism, which requires |^^*in [TV£i ' wiH >'e speak right-
eousness ? ' in the first line, to correspond with ^fcOS^Jl O^t^/ft? ' w^l Je
judge uprightness ? ' in the second. Dathe agrees with Bishop Lowth, &c.,

who propose to point the word £) 7^, or plene, Q vKi judices, ' 0 ye judges,

or rulers !' See Exod. xxii. 27 ; Psalm lxxxii. 1. But this reading, though
it makes a very good sense, receives no support from the MSS., or ancient
versions. Diodati and De Rossi agree with our translators in taking the

word in the sense of assembly, congregation. So Schindler u?#, collegatio

hominum, congregation, multitudo coetus, ab £]"?&$, ligavit, colligavit.

This is probably the true sense. LXX. Vulg. 2Eth. and Ar., seem to

have read Q7I& or D /K-" — (Rogers' Book of Psalms, vol. ii. p. 212.)

Walford prefers Dathe's version.

PSALM LYII1. THE BOOK OF PSALMS. 369

should understand by the term congregation. Some think
that he adverts, by way of accusation, to the meetings which
his enemies held, as is usual with those who entertain
wicked designs, for the purpose of concerting their plans.
I rather incline to the opinion of those who conceive that
he here gives (although only in courtesy) the usual title of
honour to the counsellors of Saul, who met professedly to
consult for the good of the nation, but in reality with no
other intention than to accomplish his destruction. Others
read, in the congregation — a translation which gives the same
meaning to the passage we have already assigned to it, but
is not supported by the natural construction of the words.
The congregation which David addresses is that assembly
which Saul convened, ostensibly for lawful objects, but really
for the oppression of the innocent. The term, sons of men,
which he immediately afterwards applies to them — taking
back, as it were, the title of courtesy formerly given — would
seem to be used in contempt of their character, being, as
they were, rather a band of public robbers than a convention
of judges. Some, however, may be of opinion, that in
employing this expression, David had in his eye the univer-
sality of the opposition which confronted him — almost the
whole people inclining to this wicked faction — and that he
here issues a magnanimous defiance to the multitude of his
enemies. Meanwhile, the lesson taught us by the passage is
apparent. Although the whole world be set against the
people of God they need not fear, so long as they are sup-
ported by a sense of their integrity, to challenge kings and
their counsellors, and the promiscuous mob of the people.
Should the whole world refuse to hear us, we must learn, by
the example of David, to rest satisfied with the testimony of
a good conscience, and with appealing to the tribunal of God.
Augustine, who had none but the Greek version in his hands,
is led by this verse into a subtle disquisition upon the point,
that the judgment of men is usually correct when called to
decide upon general principles, but fails egregiously in the
application of these principles to particular cases,1 through

1 "Argute hie disputant, hominibus rectum esse judicium in generalibus
principiis : sed ubi ad hypothesin ventum est, hallucinari," &c. The
VOL. II. 2 A

370 COMMENTARY UPON PSALM LVIII.

the blinding and warping influences of their evil passions.
All this may be plausible, and, in its own place, useful, but
proceeds upon a complete misapprehension of the meaning of
the passage.

2. Yea, rather, in heart ye plot wickedness. In the former
verse he complained of the gross shamelessness manifested in
their conduct. Now he charges them both with entertaining
wickedness in their thoughts, and practising it with their
hands. I have accordingly translated the Hebrew particle f]tf,
aph, yea, rather — it being evident that David proceeds, after
first repelling the calumnies of his enemies, to the further step
of challenging them with the sins which they had themselves
committed. The second clause of the verse may be rendered
in two different ways, ye weigh violence ivith your hands, or,
your hands weigh violence ; and as the meaning is the same, it
is immaterial which the reader may adopt. Some think that
he uses the figurative expression, to weigh, in allusion to the
pretence of equity under which he was persecuted, as if he
were a disturber of the peace, and chargeable with treason
and contumacy towards the king. In all probability, his
enemies glossed over their oppression with plausible pretences,
such as hypocrites are never slow to discover. But the
Hebrew word th%, phalas, admits of a wider signification,
to frame or set in order ; and nothing more may be meant
than that they put into shape the sins which they had first
conceived in their thoughts. It is added, upon the earth, to
denote the unbridled license of their wickedness, which was
done openly, and not in places where concealment might
have been practised.

3. They are estranged, being wicked from the womb. He
adduces, in aggravation of their character, the circumstance,
that they were not sinners of recent date, but persons born to
commit sin. We see some men, otherwise not so depraved
in disposition, wTho are drawn into evil courses through levity

French translation runs — " Dispute yci subtilement que les hommes ont un
jugement droit et entier es principes generaux, mais quand ce vient a la
particularity, que leur raison defaut," &c.

TSALM LVIII. THE BOOK OF PSALMS. 371

of mind, or bad example, or the solicitation of appetite, or
other occasions of a similar kind; but David accuses his
enemies of being leavened with wickedness from the womb,
alleging that their treachery and cruelty were born with them.
We all come into the world stained with sin, possessed, as
Adam's posterity, of a nature essentially depraved, and incap-
able, in ourselves, of aiming at anything which is good ; but
there is a secret restraint upon most men which prevents
them from proceeding all lengths in iniquity. The stain of
original sin cleaves to the whole human family without
exception; but experience proves that some are charac-
terized by modesty and decency of outward deportment ; that
others are wicked, yet, at the same time, within bounds of
moderation ; while a third class are so depraved in disposition
as to be intolerable members of society. Now, it is this
excessive wickedness — too marked to escape detestation even
amidst the general corruption of mankind — which David
ascribes to his enemies. He stigmatizes them as monsters of
iniquity.

4. Their poison is like the poison of a serpent : they are
like the deaf adder.1 He prosecutes his description; and,
though he might have insisted on the fierceness which
characterized their opposition, he charges them more par-
ticularly, here as elsewhere, with the malicious virulence
of their disposition. Some read, their fury ;2 but this does
not suit the figure, by which they are here compared to
serpents. No objection can be drawn to the translation we
have adopted from the etymology of the word, which is
derived from heat. It is well known, that while some poisons
kill by cold, others consume the vital parts by a burning
heat. David then asserts of his enemies, in this passage,

1 The jnfi, phethen, rendered adder, is generally supposed by interpreters
to be the kind of serpent called by the ancients the aspic, and to which
there are frequent allusions in Scripture. Deut. xxxiii. 33 ; Job xx. 14,
16; Isa. xi. 8. It is the fro, bccten, of the Arabians, which M. Forskal
(Descript. Anim. p. 15) describes as spotted with black and white, about
one foot in length, nearly halt1 an inch thick, oviparous, and its bite almost
instant death ; and which is called " the aspic" by the literati of Cyprus,
though the common people give it the name of xovtpy}, deaf.

* This is the reading of the Septuagint, the Vulgate, and of Jerome.
Sept, " 0^df." Vulg. and Jer. " Furor."

372 COMMENTARY UPON PSALM LVIII.

that they were as full of deadly malice as serpents are full of
poison. The more emphatically to express their consummate
subtlety, he compares them to deaf serpents, which shut their
ears against the voice of the charmer — not the common kind
of serpents, but such as are famed for their cunning, and are
upon their guard against every artifice of that description.
But is there such a thing, it may be asked, as enchantment ?
If there were not, it might seem absurd and childish to draw
a comparison from it, unless we suppose David to speak in
mere accommodation to mistaken, though generally received
opinion.1 He would certainly seem, however, to insinuate
that serpents can be fascinated by enchantment ; and I can
see no harm in granting it. The Marsi in Italy were believed
by the ancients to excel in the art. Had there been no
enchantments practised, where was the necessity of their
being forbidden and condemned under the Law ? (Deut.
xviii. 11.) I do not mean to say that there is an actual
method or art by which fascination can be effected. It was

1 That the serpent tribe may be charmed is a well-attested fact, and
one of the most curious and interesting in natural history. It is often
mentioned by the Greek and Roman classics, by Hebrew and Arabic
writers ; to the last of whom the different species of serpents were well
known. It is also supported by the testimony of many modern travellers.
Some serpents are delighted with the sounds of vocal and instrumental
music, and by it may be disarmed of their fury and rendered in-
noxious, (Eccles. x. 11.) In the East it is not uncommon to make use
of pipes, flutes, whistles, or small drums, to draw them from their hiding-
places and to subdue their ferocity ; and when they are tame ones, the
charmer makes th^m dance and keep time with the notes of music, twists
them round his body, and handles them without any harm, although the
fangs are not broken or extracted. But in some cases the charmer's art
fails ; and, notwithstanding his incantations, the serpent will fasten on the
arm, or some other part of the body, and inflict, with its poisoned fangs, a
deadly wound, (Jer. viii. 17.) In this case it " will not listen to the voice
of the charmer." It is not necessary to suppose that the "deaf adder"
means a species of serpent naturally deaf, and which it is impossible for
the charmer ever to fascinate. Nothing more may be meant but that his
incantations sometimes fail of success ; that some adders are so stubborn
that the sound of music makes no impression upon them ; and they are
like creatures who are destitute of hearing, or whose ears are stopped.
The manner in which the " deaf adder stoppeth its ear" is described by
Bochart to be this : — " The reptile lays one ear close to the ground, and
with its tail covers the other, that it cannot hear the sound of the music ;
or it repels the incantation by hissing violently." So impenetrable are
the wicked here represented to be to persuasion : they will not be wrought
upon to forsake their wicked courses, and gained to the ways of God, by
his most persuasive entreaties.

PSALM LVIII. THE BOOK OF PSALMS. 373

doubtless done by a mere sleight of Satan,1 whom God has
suffered to practise his delusions upon unbelieving and igno-
rant men, although he prevents him from deceiving those
who have been enlightened by his word and Spirit. But we
may avoid all occasion for such curious inquiry, by adopting
the view already referred to, that David here borrows his
comparison from a popular and prevailing error, and is to be
merely supposed as saying, that no kind of serpent was imbued
with greater craft than his enemies, not even the species (if
such there w^ere) which guards itself against enchantment.

6. Break their teeth, 0 God ! in their mouth : break the jaws of

the lions.

7. Let them flow away like waters, let them depart : let them

bend their bow, and let their arrows be as broken.2

8. Let him vanish like a snail, ichich melts away; like the untimely

birth of a icoman, which does not see the sun.

9. Before your pots* can feel the fire of the thorns, a whirlwind

shall carry him away, like flesh yet raw.

6. Break their teeth, O God! in their mouth.* From this
part of the psalm he assumes the language of imprecation,

1 The power which charmers had over serpents was probably ascribed
by them to the agency of invisible beings, although it might be the natu-
ral efiect of the music which they used.

2 There is nothing in the original for, " Let their arrows be ;'' it is a
supplement made by Calvin in the French version. There is some diffi-
culty in the last member of the verse. Many interpreters refer it to God,
who bends his bow against the ungodly. This agrees with the Septuagint,
Vulgate, Chaldee, Syriac, and Arabic versions. But Symmachus and
others refer it to ungodly men, who study, indeed, to hurt the godly, but
without effect. " This seems," says Dathe, " to be the most natural con-
nection : in the 6th verse the sacred writer addresses God himself in the
second person ; and there is here described the unsuccessful issue of the
endeavours of the wicked against the righteous." " I am persuaded,"
says Rogers, " that some word, the name of something with which the
■wicked, perishing under the Divine vengeance, were compared, is lost in
the Hebrew." — Book of Psalms in Hebrew, vol. ii. p. 213.

3 " Ou, vos espines." — Fr. marg. " Or, your thorns."

4 " Break their teeth in their mouth " is most probably a continuation
of the metaphorical illustration taken from serpents and adders immediately
before, whose poison is contained in a bag at the bottom of one of their
teeth, and who are disarmed by being deprived of this tooth which con-
veys the poison. This the charmer sometimes does after he has brought
them out of their retreats by music. When the serpent makes its appear-
ance, he seizes it by the throat, draws it forth, shows its poisoned fangs,
and beats them out. To this beating out there seems to be here an allu-

374 COMMENTAEY UPON PSALM LVIII.

and solicits the vengeance of God, whose peculiar prerogative
it is to repel oppression and vindicate injured innocence. It
is necessary, however, that we attend to the manner in which
this is done. He does not claim the judgment or patronage
of God to his cause, until he had, in the first place, asserted
his integrity, and stated his complaint against the malicious
conduct of his enemies ; for God can never be expected to
undertake a cause which is unworthy of defence. In the
verse before us, he prays that God would crush the wicked,
and restrain the violence of their rage. By their teeth, he
would intimate that they resembled wild beasts in their
desire to rend and destroy the victims of their oppression ;
and this is brought out more clearly in the latter part of the
verse, where he likens them to lions. The comparison denotes
the fury with which they were bent upon his destruction.

In the next verse, and in the several succeeding verses, he
prosecutes the same purpose, employing a variety of apt simili-
tudes. He prays that God would make them to flow away like
waters, that is, swiftly. The expression indicates the greatness
of his faith. His enemies were before his eyes in all the array
of their numbers and resources ; he saw that their power was
deeply rooted and firmly established ; the whole nation was
against him, and seemed to rise up before him like a hopeless
and formidable barrier of rocky mountains. To pray that this
solid and prodigious opposition should melt down and dis-
appear, evidenced no small degree of courage, and the event
could only appear credible to one who had learnt to exalt the
power of God above all intervening obstacles. In the com-
parison which immediately follows, he prays that the attempts
of his adversaries might be frustrated, the meaning of the
words being, that their arrows might fall powerless, as if
broken, when they bent their bow. Actuated as they were
by implacable cruelty, he requests that God would confound

sion. " This mention of teeth," says Hammond, "fairly introduces that
which follows concerning the lion, whose doing mischief with that part is
more violent and formidable, and so signifies the open, riotous invader, the
violent and lawless person ; as the serpent's teeth, the more secret, indis-
cernible wounds of the whisperer or backbiter, which yet are as danger-
ous and destructive as the former, by the smallest puncture killing him on
whom they fasten."

PSALM LVIII. THE BOOK OF PSALMS. 375

their enterprises, and in this we are again called to admire
his unshaken courage, which could contemplate the formid-
able preparations of his enemies as completely at the disposal
of God, and their whole power as lying at his feet. Let his
example in this particular point be considered. Let us not
cease to pray, even after the arrows of our enemies have been
fitted to the string, and destruction might seem inevitable.

8. Let Mm vanish like a snail, icMch melts away. The two
comparisons in this verse are introduced with the same design
as the first, expressing his desire that his enemies might pass
away quietly, and prove as things in their own nature the
most evanescent. He likens them to snails,1 and it might
appear ridiculous in David to use such contemptible figures
when speaking of men who were formidable for their strength
and influence, did we not reflect that he considered God as
able in a moment, without the slightest effort, to crush aud
annihilate the mightiest opposition. Their power might be
such as encouraged them, in their vain-confidence, to extend
their schemes into a far distant futurity, but he looked upon
it with the eye of faith, and saw it doomed in the judgment
of God to be of short continuance. He perhaps alluded to
the suddenness with which the wicked rise into power, and
designed to dash the pride which they are apt to feel from
such an easy advance to prosperity, by reminding them that
their destruction would be equally rapid and sudden. There
is the same force in the figure employed in the end of the
verse where they are compared to an abortion. If we consi-
der the length of time to which they contemplate in their
vain-confidence that their life shall extend,2 they may be said

1 The original word for snail occurs only in this instance in the whole
Bible. The LXX. render it oxrtl xnqos, as icax, and the Syriac and
Vulgate follow them. But the Chaldee reads " as a reptile," interpreting
the word as meaning some creeping thing, which affords an eminent ex-
ample of melting, and this seems to apply to the snail, which, in its pro-
gress from its shell, leaves a slime in its tract till it altogether melts away
and dies. Comp. Job iii. 16.

2 "Si reputamus quantum temporis inani fiducia devorent," &c. Literally,
" If we consider how much time they devour in their vain-confidence," &c.
The French version adheres to this translation of the mere words. " Si
nous regardons combien ils devorent de temps par leur vaine confiance."

376 COMMENT AEY UPON PSALM LVIII.

to pass out of this world before they have well begun to live,
and to be dragged back, as it were, from the very goal of
existence.

9. Before your pots can feel the fire of your thorns. Some
obscurity attaches to this verse, arising partly from the per-
plexed construction, and partly from the words being sus-
ceptible of a double meaning.1 Thus the Hebrew word

We have hazarded the more free translation given in the text, because
this seems one of those instances where the brevity of the Latin idiom de-
mands explanation, in order that the idea may be intelligible many other
language.

1 This verse has been deemed one of the most difficult passages in the
Psalter, and has greatly perplexed commentators.

Bishop Horsley reads —

" Before your pots feel the bramble,
In whirlwind and hurricane he shall sweep them away."

He supposes that the language is proverbial, and that the Psalmist de-
scribes the sudden eruption of the divine wrath ; sudden and violent as
the ascension of the dry bramble underneath the housewife's pot.
Walford reads —

" Before your cooking vessels feel the fuel ;
Both the green and the dry a whirlwind shall scatter."

The passage is supposed by this author and others to contain an allusion
to the manners of the Arabs, who, when they want to cook their food,
collect bushes and brambles, both green and withered, with which they
kindle a fire in the open air. But before their culinary vessels are sensi-
bly affected with the heat, a whirlwind not unfrequently arises and scatters
the fuel. And this strikingly expresses the sudden and premature destruc-
tion of the wicked.

Fry gives a somewhat different explanation. He reads —

" Sooner than your vessels can feel the blazing thorn,
The hot blast shall consume them, as well the green as the dry."

And he observes, that " njw, or nyo, no doubt expresses the action of the
hot wind of the desert." This wind is eminently destructive, and has not
unfrequently been known to entomb and destroy whole caravans. Sidi
Hamet, describing his journey across the great desert to Tombuctoo with
a caravan consisting of above one thousand men and four thousand camels,
relates that, " after travelling upwards of a month they were attacked
by the Shume, the burning blast of the desert, carrying with it clouds of
sand. They were obliged to lie for two days with their faces on the ground,
only lifting them occasionally to shake off the sand and obtain breath.
Three hundred never rose again, and two hundred camels also perished."
— (Murray's Discoveries in Africa, vol. i. pp. 515, 516.) Estius gives this
sense : ''Before your thorns shall arrive to their full growth into a bush,
the rage of a tempest shall snatch them away, as it were, in the flower
of their age and growing to maturity." The words th-ini, kemo-chai, which
Calvin renders flesh yet raw, are used in this sense in Lev. xiii. 16, and 1
Sam. xi. 15.

TSALM LVIII. THE BOOK OF PSALMS. 377

rOTD? siroth, signifies either a pot or a thorn. If we adopt
the first signification, we must read, before your pots feel the
fire which has been kindled by thorns ; if the second, before
your thorns grow to a bush, that is, reach their full heighth
and thickness. What, following the former sense, we have
translated flesh yet raw, must be rendered, provided we
adopt the other, tender, or not yet grown. But the scope
of the Psalmist in the passage is sufficiently obvious. He
refers to the swiftness of that judgment which God would
execute upon his enemies, and prays that he would carry
them away as by a whirlwind, either before they arrived at
the full growth of their strength, like the thorn sprung to
the vigorous plant, or before they came to maturity and
readiness, like flesh which has been boiled in the pot. The
latter meaning would seem to be the one of which the passage
is most easily susceptible, that God, in the whirlwind of his
anger, would carry away the wicked like flesh not yet boiled,
which may be said scarcely to have felt the heat of the fire.

10. The righteous shall rejoice when he seeth1 the vengeance ;

he shall icash his hands in the blood of the icicked.2

11. And a man shall say, Verily there is a reward [literally

fruit3] for the righteous ; verily there is a God that
judgeth in the earth.

10. The righteous shall rejoice ichen he seeth the vengeance.
It might appear at first sight that the feeling here attributed
to the righteous is far from being consistent with the mercy
which ought to characterize them ; but we must remember, as
I have often observed elsewhere, that the affection which David
means to impute to them is one of a pure and well-regulated
kind ; and in this case there is nothing absurd in supposing
that believers, under the influence and guidance of the Holy
Ghost, should rejoice in witnessing the execution of divine

1 " Ou, pource qu'il aura veu." — Fr. marg. " Or, because he seeth."

2 " The similitude is taken from fierce battles, in which the effusion of
blood is so great as to moisten the feet of the victors in the conflict." — -
Waif or d. See Appendix.

3 Reward is the fruit of obedience, Isaiah liii. 10.

378 COMMENTARY UPON PSALM LV1II.

judgments. That cruel satisfaction which too many feel when
they see their enemies destroyed, is the result of the unholy
passions of hatred, anger, or impatience, inducing an inordi-
nate desire of revenge. So far as corruption is suffered to
operate in this manner, there can be no right or acceptable
exercise. On the other hand, when one is led by a holy zeal
to sympathize with the justness of that vengeance which God
may have inflicted, his joy will be as pure in beholding the
retribution of the wicked, as his desire for their conversion
and salvation was strong and unfeigned. God is not pre-
vented by his mercy from manifesting, upon fit occasions, the
severity of the judge, when means have been tried in vain to
bring the sinner to repentance, nor can such an exercise of
severity be considered as impugning his clemency ; and, in a
similar way, the righteous would anxiously desire the con-
version of their enemies, and evince much patience under
injury, with a view to reclaim them to the way of salvation :
but when wilful obstinacy has at last brought round the
hour of retribution, it is only natural that they should rejoice
to see it inflicted, as proving the interest which God feels in
their personal safety. It grieves them when God at any
time seems to connive at the persecutions of their enemies ;
and how then can they fail to feel satisfaction when he awards
deserved punishment to the transgressor ?

11. So that a man shall say, Verily there is a reward. We have
additional evidence from what is here said of the cause or source
of it, that the joy attributed to the saints has no admixture
of bad feeling. It is noticeable from the way in which this
verse runs, that David would now seem to ascribe to all,
without exception, the sentiment which before he imputed
exclusively to the righteous. But the acknowledgment im-
mediately subjoined is one which could only come from the
saints who have an eye to observe the divine dispensations ;
and I am, therefore, of opinion that they are specially alluded
to in the expression, And a man shall say, $'c. At the same
time, this mode of speech may imply that many, whose minds
had been staggered, would be established in the faith. The
righteous only are intended, but the indefinite form of speak-

PSALM LVIII. THE BOOK OF PSALMS. 379

ing is adopted to denote their numbers. It is well known
how many there are whose faith is apt to be shaken by ap-
parent inequalities and perplexities in the divine administra-
tion, but who rally courage, and undergo a complete change
of views, when the arm of God is bared in the manifestation
of his judgments. At such a time the acknowledgment ex-
pressed in this verse is widely and extensively adopted, as
Isaiah declares, u When thy judgments are in the earth, the
inhabitants of the world will learn righteousness," (Isaiah xxvi.
9.) The Hebrew particle *]N, ach, which we have translated
verily, occasionally denotes simple affirmation, but is generally
intensitive, and here implies the contrast between that unbe-
lief which we are tempted to feel when God has suspended
the exercise of his judgments, and the confidence with which
we are inspired when he executes them. Thus the particles
which are repeated in the verse imply that men would put
away that hesitancy which is apt to steal upon their minds
when God forbears the infliction of the punishment of sin,
and, as it were, correct themselves for the error into which
they had been seduced. Nothing tends more to promote
godliness than an intimate and assured persuasion that the
righteous shall never lose their reward. Hence the language
of Isaiah, " Say ye to the righteous, that it shall be well with
him ; for they shall eat the fruit of their doings," (Isaiah iii.
10.) When righteousness is not rewarded, we are disposed to
cherish unbelieving fears, and to imagine that God has retired
from the government of the world, and is indifferent to its
concerns. I shall have an opportunity of treating this point
more at large upon the seventy-third psalm.

There is subjoined the reason why the righteous cannot fail
to reap the reward of their piety, because God is the judge of
theioorld; it being impossible, on the supposition of the world
being ruled by the providence of God, that he should not,
sooner or later, distinguish between the good and the evil.
He is said more particularly to judge in the earth, because men
have sometimes profanely alleged that the government of God
is confined to heaven, and the affairs of this world abandoned
to blind chance.

380 COMMENTARY UPON PSALM LIX.

PSALM LIX.

The title, which immediately follows, informs us upon what occasion this
psalm was written, which bears a considerable resemblance to the
preceding. He begins by insisting upon the injustice of that cruel
hostility which his enemies showed to him, and which he had done
nothing to deserve. His complaint is followed up by prayer to God
for help ; and afterwards, as his hopes revive in the exercise of devout
meditation, he proceeds to prophesy their calamitous destruction. At
the close, he engages to preserve a grateful remembrance of his de-
liverance, and to praise the goodness of God.

1 To the chief musician, Al-taschith, [destroy not,] Michtam of David,
when Saul sent, and they watched the house to kill him.

The incident in David's history, here referred to, is one with which
we are all familiar, (1 Sam. xix. 11.) Besieged in his own house by a
troop of soldiers, and having no opportunity of egress from the city, every
avenue to which was taken possession of by Saul's guards, it seemed im-
possible that he could escape with his life. He was indebted instrumentally
for his deliverance to the ingenuity of his wife, but it was from the di-
vine goodness that he looked for safety. Michal may have contrived the
artifice which deceived the soldiers sent by her father, but he never
could have been saved except through the wonderful preservation of
God. We are told in the words of the title that his house was watched,
and this amounts, in the circumstances, to its being said that he was
shut up to certain destruction ; for the emissaries of Saul were sent with
orders not only for his apprehension, but his death.

1 . Deliver me from mine enemies, 0 my God ! lift me up from

the reach of them that rise up against me.

2. Deliver me from the workers of iniquity, and save me from

bloody men.

3. For, lo ! they lie in wait for my soul : the mighty are

gathered against me ; not for my transgression, nor for
my sin, 0 Jehovah !

4. They run and prepare themselves without my fault : awake

to hasten for my help, and behold.

5. And thou, 0 Jehovah, God of Hosts ! the God of Israel,

awake to visit all the nations : be not merciful to any
wicked transgressors. Selah.

PSALM LIX. THE BOOK OF PSALMS. 381

1. Deliver me from mine enemies, Omy God! He insists upon
the strength and violence of his enemies, with the view of
exciting his mind to greater fervour in the duty of prayer.
These he describes as rising up against him, in which expres-
sion he alludes not simply to the audacity or fierceness of
their assaults, but to the eminent superiority of power which
they possessed ; and yet he asks that he may be lifted up on
high, as it were, above the reach of this overswelling inunda-
tion. His language teaches us that we should believe in the
ability of God to deliver us even upon occasions of emergency,
when our enemies have an overwhelming advantage. In the
verse which follows, while he expresses the extremity to
which he was reduced, he adverts at the same time to the
injustice and cruelty of his persecutors. Immediately after-
wards, he connects the two grounds of his complaint together:
on the one hand, his complete helplessness under the danger,
and, on the other, the undeserved nature of the assaults from
which he suffered. I have already repeatedly observed, that
our confidence in our applications to a throne of grace will be
proportional to the degree in which we are conscious of
integrity ; for we cannot fail to feel greater liberty in plead-
ing a cause which, in such a case, is the cause of God himself.
He is the vindicator of justice, the patron of the righteous
cause everywhere, and those who oppress the innocent must
necessarily rank themselves amongst his enemies. David
accordingly founds his first plea upon his complete destitu-
tion of all earthly means of help, exposed as he was to plots
on every side, and attacked by a formidable conspiracy.
His second he rests upon a declaration of innocency. It
may be true that afflictions are sent by God to his people as
a chastisement for their sins, but, so far as Saul was con-
cerned, David could justly exonerate himself from all blame,
and takes this occasion of appealing to God on behalf of his
integrity, which lay under suspicion from the base calumnies
of men. They might pretend it, but he declares that they
could charge him with no crime nor fault. Yet, groundless
as their hostility was, he tells us that they ran, were unre-
mitting in their activity, with no other view than to accom-
plish the ruin of their victim.

382 COMMENTARY UPON PSALM LIX.

4. Awake to hasten for my help, and behold. In using this
language, he glances at the eagerness with which his enemies,
as he had already said, were pressing upon him, and states
his desire that God would show the same haste in extending
help as they did in seeking his destruction. With the view
of conciliating the divine favour, he once more calls upon
God to be the witness and judge of his cause, adding, and
behold. The expression is one which savours at once of
faith and of the infirmity of the flesh. In speaking of
God, as if his eyes had been hitherto shut to the wrongs
which he had suffered, and needed now for the first time
to be opened for the discovery of them, he expresses him-
self according to the weakness of our human apprehension.
On the other hand, in calling upon God to behold his
cause, he shows his faith by virtually acknowledging that
nothing was hid from his providential cognizance. Though
David may use language of this description, suited to the
infirmity of sense, we must not suppose him to have doubted
before this time that his afflictions, his innocence, and his
wrongs, were known to God. Now, however, he lays the
whole before God for examination and decision.

He prosecutes the same prayer with still greater vehemency
in the verse which succeeds. He addresses God under new
titles, calling him Jehovah, God of Hosts, and the God of Israel,
the first of which appellations denotes the immensity of his
power, and the second the special care which he exerts over
the Church, and over all his people. The manner in which
the pronoun is introduced, and Thou, Sfc, is emphatical,
denoting that it was as impossible for God to lay aside the
office of a judge as to deny himself, or divest himself of his
being. He calls upon him to visit all the nations : for although
the cause which he now submitted was of no such universal
concernment, the wider exercise of judgment would neces-
sarily include the lesser ; and on the supposition of heathens
and foreigners being subjected to the judgment of God, it
followed that a still more certain and heavy doom would be
awarded to enemies within the pale of the Church, who per-
secuted the saints under the guise of brethren, and overthrew
those laws which were of divine appointment. The opposi-

PSALM LIX. THE BOOK OF PSALMS. 383

tion which David encountered might not embrace all nations ;
but if these were judicially visited by God, it was absurd to
imagine that those within the Church would be the only
enemies who should escape with impunity. In using these
words, it is probable also that he may have been struggling
with a temptation with which he was severely assailed, con-
nected with the number of his enemies, for these did not
consist merely of three or four abandoned individuals. They
formed a great multitude ; and he rises above them all by
reflecting that God claims it as his prerogative, not only to
reduce a few refractory persons to submission, but to punish
the wickedness of the whole world. If the judgments of
God extended to the uttermost parts of the earth, there was
no reason why he should be afraid of his enemies, who, how-
ever numerous, formed but a small section of the human
race. We shall shortly see, however, that the expression
admits of being applied without impropriety to the Israelites,
divided, as they were, into so many tribes or peoples. In
the words which follow, when he deprecates the extension
of God's mercy to wicked transgressors, we must understand
him as referring to the reprobate, whose sin was of a despe-
rate character. "We must also remember, what has been
already observed, that in such prayers he was not influenced
by mere private feelings, and these of a rancorous, distem-
pered, and inordinate description. Not only did he know
well that those of whom he speaks with such severity were
already doomed to destruction, but he is here pleading the
common cause of the Church, and this under the influence
of the pure and well-regulated zeal of the Spirit. He there-
fore affords no precedent to such as resent private injuries by
vending curses on those who have inflicted them.

6. They will return at evening; they will make a noise like a dog,
and go round about the city.1

1 " Ou, ils iront et viendront." — Fr. marg. " (9r, they go and come."
"He here describes the ceaseless pursuit of him in which his enemies were
engaged : all the day they were seeking him in vain in more distant places ;
in the evening they came again into the city, and continued their search,
while their execrations and curses resembled the angry howling of a doo-."
— Walford.

384 COMMENTARY UPON PSALM LIX.

7. Behold, they will prate1 with their mouth; swords are in their

lips : for who (say they) will hear ?

8. But thou, 0 Jehovah ! shalt laugh at them ; thou shalt have

all the nations in derision.

9. I will put in trust his strength with thee;2 for God is my

fortress.

6. They will return at evening. He compares his enemies
to famished and furious dogs which hunger impels to course
with endless circuits in every direction, and under this figure
accuses their insatiable fierceness, shown in the ceaseless
activity to which they were instigated by the desire of mis-
chief. He says that they return in the evening, to intimate, not
that they rested at other times, but were indefatigable in pur-
suing their evil courses. If they came no speed through the
day, yet the night would find them at their work. The
barking of dogs aptly expressed as a figure the formidable
nature of their assaults.

In the verse which follows, he describes their fierceness.
The expression, prating, or belching out with their mouth, denotes
that they proclaimed their infamous counsels openly, and with-
out affecting concealment. The Hebrew word \}^, nabang,
means, metaphorically, to speak, but properly, it signifies to
gush out,3 and here denotes more than simply speaking. He
would inform us, that not content with plotting the destruc-
tion of the innocent secretly amongst themselves, they pub-
lished their intentions abroad, and boasted of them. Accord-
ingly, when he adds, that swords were in their lips, he means that

1 " Ou, bouilloneront." — Fr. marg. " Or, will belch out."

2 " Ou, sa force est a toy, je me tiendray coy : ou, ma force est a toy,"
&c. — Fr. marg. " Or, his strength is with thee, I will keep myself quiet :
or, my strength is with thee," &c.

3 Ainsworth reads, " to utter or well out, as from a fountain ; belch or
babble, as Prov. xv. 2, 28, ' As a fountain casteth out her waters, so she
casteth out her malice.' " " Le mot Hebrieu signifie se repandre en paroles,
&c. ;" i. e,, " The Hebrew word signifies to break out in words, and it here
denotes the oft repeated and passionate expressions which proceed from
the mouth of persons actuated by hatred and rage, as in Psalm xciv. 4.
To it the word bark answers very well, which is borrowed from dogs, and
expresses the noise made by these animals ; and this word is here the more
apposite, that David in the preceding verse compares his enemies to dogs
which incessantly run about and do nothing but bark." — Martin.

PSALM LIX. THE BOOK OF PSALMS. 385

they breathed out slaughter, and that every word they spoke
was a sword to slay the oppressed. He assigns as the cause
of their rushing to such excess of wickedness, that they had
no reason to apprehend disgrace. It may be sufficiently
probable, that David adverts here, as in many other places,
to the gross stupidity of the wicked, who, in order to banish
fear from their minds, conceive of God as if he were asleep
in heaven ; but 1 am of opinion that he rather traces the
security with which they prosecuted their counsels, and
openly proclaimed them, to the fact, that they had long ere
now been in possession of the uncontrolled power of inflict-
ing injury. They had succeeded so completely in deceiving
the people, and rendering David odious by their calumnies,
that none had the courage to utter a word in his defence.
Nay, the more atrociously that any man might choose to
persecute this victim of distress, from no other motive than
to secure the good graces of the king, the more did he rise
in estimation as a true friend to the commonwealth.

8. But thou, O Jehovah ! shalt laugh at them. In the face
of all this opposition, David only rises to greater confidence.
When he says that God would laugh at his enemies, he em-
ploys a figure which is well fitted to enhance the power of
God, suggesting that, when the wicked have perfected their
schemes to the uttermost, God can, without any effort, and,
as it were, in sport, dissipate them all. No sooner does God
connive at their proceedings, than their pride and insolence
take occasion to manifest themselves : for they forget that
even when he seems to have suspended operation, he needs
but nod, and his judgments shall be executed. David,
accordingly, in contempt of his adversaries, tells them that
God was under no necessity to make extensive preparations,
but, at the moment when he saw fit to make retribution,
would, by a mere play of his power, annihilate them all. He
in this manner conveys a severe rebuke to that blind infatua-
tion which led them to boast so intemperately of their own
powers, and to imagine that God was slumbering in the
heavens. In the close of the verse, mention is made of all
nations, to intimate, that though they might equal the whole
VOL. II. 2 B

386 COMMENTARY UPON FSALM LIX.

world in numbers, they would prove a mere inockery with
all their influence and resources. Or the words may be
read — Even AS thou hast all the nations in derision. One
thing is obvious, that David ridicules the vain boasting of
his enemies, who thought no undertaking too great to be
accomplished by their numbers.

9. I 'will intrust his strength to thee. The obscurity of this
passage has led to a variety of opinions amongst commenta-
tors. The most forced interpretation which has been pro-
posed is that which supposes a change of person in the rela-
tive his, as if David, in speaking of himself, employed the
third person instead of the first, I will intrust MY strength
to thee. The Septuagint, and those who adopt this interpre-
tation, have probably been led to it by the insufficient reason,
that in the last verse of the psalm it is said, / will ascribe
with praises MY strength to thee, or, MY strength is with thee, I
luill sing, Sfc. But on coming to that part of the psalm, we
will have occasion to see that David there, with propriety,
asserts of himself what he here in another sense asserts of
Saul. There can be no doubt, therefore, that the relative is
to be here understood of Saul. Some consider that the first
words of the sentence should be read apart from the others —
strength is his — meaning that Saul had the evident superiority
in strength, so as at the present to be triumphant. Others
join the two parts of the sentence, and give this explanation :
Although thou art for the present moment his strength, in so
far as thou dost sustain and preserve him on the throne, yet I
will continue to hope, until thou hast raised me to the kingdom,
according to thy promise. But those seem to come nearest
the meaning of the Psalmist who construe the words as one
continuous sentence : i~ will put in trust his strength with
thee ; meaning that, however intemperately Saul might boast
of his strength, he would rest satisfied in the assurance that
there was a secret divine providence restraining his actions.
We must learn to view all men as subordinated in this man-
ner, and to conceive of their strength and their enterprises
as depending upon the sovereign will of God. In my
opinion, the following version is the best — His strength is with

PSALM L1X, THE BOOK OF PSALMS. 387

thee,1 I will wait. The words are parallel with those in
the end of the psalm, where there can be no doubt that
the nominative case is employed, My strength is with thee ;
I ivill sing. So far as the sense of the passage is con-
cerned, however, it does not signify which of the latter in-
terpretations be followed. It is evident that David is here
enabled, from the eminence of faith, to despise the vio-
lent opposition of his enemy, convinced that he could do
nothing without the divine permission. But by taking the
two parts of the sentence separately, in the way I have
suggested, — His strength is with thee, I will wait, — the mean-
ing is more distinctly brought out. First, David, in vindi-
cation of that power by which God governs the whole world,
declares that his enemy was under a secret divine restraint,
and so entirely dependent for any strength which he possessed
upon God, that he could not move a finger without his con-
sent. He then adds, that he would wait the event, whatso-
ever it might be, with composure and tranquillity. For the
word which we have translated, / will intrust, may here
be taken as signifying i" will keej) myself, or quietly wait
the pleasure of the Lord. In this sense we find the word
used in the conjugation Niphal, Isaiah vii. 4. Here it is put
in the conjugation Kal, but that is no reason why we may
not render it, " I will silently wait the issue which God may
send." It has been well suggested, that David may allude to
the guards which had been sent to besiege his house, and be
considered as opposing to this a watch of a very different
description, which he himself maintained, as he looked out
for the divine issue with quietness and composure.2

1 In the Latin edition, from which we now translate, it reads, " For-
titudo mea ad te." This is evidently a mistake of the printer for "forti-
tudo ejus" and has misled the former English translators. This is the
more wonderful, as they thus make the Author adopt the very transposi-
tion of person which he had immediately before rejected. Of course, the
French version reads, " Sa forte est a toy : je garderay."

2 Hammond translates, " His strength I will ward, or avoid, or beware,
or take heed of at thee." And the amount of his explanation is : Saul having
sent a party to guard, that is, to besiege the house in which David Avas, in
order to kill him, as is mentioned in the title of the psalm, David resolves
to guard, or look to, or beware of the strength of his persecutor, by flee-
ing to God as his refuge.

388 COMMENTARY UPON PSALM LIX.

10. The God of my mercy will prevent me : God shall let me

see my desire upon mine enemies.

11. Slay them not, lest my people forget : scatter them by thy

power ; and bring them down, 0 Lord ! our shield.

12. The sin of their mouth, the ivords of their lips ; let them

be taken in their pride : and let them speak of cursing and
lying.

10. The God of my mercy will prevent me. In the Hebrew,
there is the affix of the third person, but we have the point
which denotes the first.1 The Septuagint has adopted the
third person, and Augustine too ingeniously, though with a
good design, has repeatedly quoted the passage against the
Pelagians, in proof that the grace of God is antecedent to all
human merit. In the same manner, he has again and again
cited the preceding verse, to refute the arrogancy of those
who boast of the power of free-will. " I will put in trust my
strength with thee" he says ; " that is, men must subject them-
selves with all modesty and humility to God, as having no
strength but that with which he supplies them." Now, it may
be said with great plausibility, that the man puts his strength
in trust with God, who declares that he has no strength but
what comes from him, and who depends entirely upon his
help. The sentiment inculcated is also, without all doubt, a
pious and instructive one ; but we must be ever on our guard
against wresting Scripture from its natural meaning. The
Hebrew word D*lp> kidem, means no more than to come for-
ward seasonably; and David simply intimates that the divine
assistance would be promptly and opportunely extended.2
The scope of the words is, that God will interpose at the
very moment when it is required, however much he may re-
tard or defer his assistance. Were it not that we are hurried
on by the excessive eagerness of our own wishes, we would

1 " We have ^DH> his mercy, with the points ^DH> mV mercy, the keri
being for the one, and the kethib for the other. And, accordingly, of the
interpreters, some read the one, some the other, both certainly meaning
the same thing : the Chaldee, ' the God of my grace, or goodness, or
mercy ;' but the LXX. ' 'O ®eog pov to fang ctvrov,' ' My God his mercy,'
and so the Latin." — Hammond. Green translates, " My God shall pre-
vent, me with his loving-kindness."

a Horsley reads, " God shall give me ready help."

PSALM LIX. THE BOOK OF PSALMS. 389

sufficiently recognise the promptness with which God hastens
to our help, but our own precipitance makes us imagine that
he is dilatory. To confirm his faith, he calls him the God of
his mercy, having often proved him to be merciful ; and the
experience of the past afforded him good hopes of what he
might expect in the future. The idea of some, that David
uses the word in an active sense, and praises his own mercy,
is poor and unnatural. Its passive use is quite common.

11. Slay them not, lest my people forget. David very
properly suggests this to his own mind, as a consideration
which should produce patience. We are apt to think, when
God has not annihilated our enemies at once, that they have
escaped out of his hands altogether ; and we look upon it as
properly no punishment, that they should be gradually and
slowly destroyed. Such being the extravagant desire which
almost all, without exception, have, to see their enemies at
once exterminated, David checks himself, and dwells upon
the judgment of God to be seen in the lesser calamities which
overtake the wicked. It is true, that were not our eyes
blinded, we would behold a more evident display of divine
retribution in cases where the destruction of the ungodly is
sudden ; but these are so apt to fade away from our remem-
brance, that he had good reason to express his desire
that the spectacle might be one constantly renewed, and thus
our knowledge of the judgments of God be more deeply
graven upon our hearts. He arms and fortifies himself against
impatience under delays in the execution of divine judgment,
by the consideration that God has an express design in them,
as, were the wicked exterminated in a moment, the remem-
brance of the event might speedily be effaced. There is an
indirect censure conveyed to the people of Israel for failing
to improve the more striking judgments of God. But the
sin is one too prevalent in the world even at this day. Those
judgments which are so evident that none can miss to observe
them without shutting his eyes, we sinfully allow to pass into
oblivion ; so that we need to be brought daily into that
theatre where we are compelled to perceive the divine hand.
This we must never forget when we see God subjecting his

390 COMMENTARY UPON PSALM LIX.

enemies to a gradual process of destruction, instead of launch-
ing his thunders instantly upon their head, He prays that
God would make them to icander, as men under poverty and
misery, who seek in every direction, but in vain, for a remedy
to their misfortunes. The idea is still more forcibly described
in the word which follows, make them descend, or, cast
them dozvn. He wished that they might be dragged from
that position of honour which they had hitherto occupied,
and thrown to the ground, so as to present, in their wretched-
ness and degradation, a constant illustration of the wrath of
God. The word T^J-Q? bccheylcha, which we have translated,
in thy poiver, some render, with thy army, understanding
the people of God. But it is more probable that David calls
to his assistance the power of God for the destruction of his
enemies, and this because they deemed themselves invincible
through those worldly resources in which they trusted. As
a further argument for obtaining his request, he intimates in
the close of the verse that he was now pleading the cause of
the whole Church, for he uses the plural number, O God
OUR shield. Having been chosen king by divine appoint-
ment, the safety of the Church stood connected with his
person. The assault made upon him by his enemies was not
an assault upon himself merely as a private individual, but
upon the whole people, whose common welfare God had con-
sulted in making choice of him. And this suggested another
reason why he should patiently submit to see the judgments
of God measured out in the manner which might best en-
gage their minds in assiduous meditation.

12. The sin of their mouth, the words of their lips. Some
interpreters read, for, or, on account of the sin of their mouth,1
supplying the causal particle, that the words may be the bet-
ter connected with the preceding verse. And there can be
no doubt that the reason is stated here why they deserved
to be subjected to constant wanderings and disquietude. The
words as they stand, however, although abrupt and elliptical,

1 This is the reading adopted by Jerome, and also by Horsley, who re-
marks, that in Jerome's copies the words, " sin" and " discourse," had
certainly the preposition 3 prefixed.

PSALM LIX. THE BOOK OF PSALMS. 391

well express the meaning which David would convey ; as if
he had said, that no lengthened proof was necessary to con-
vict them of sin, which plainly showed itself in the mis-
chievous tendency of their discourse. Wickedness, he tells
us, proceeded from their mouth.1 They vomited out their
pride and cruelty. That this is the sense in which we are to
understand the words, is confirmed by what immediately
follows — Let them be taken in their pride. He here points
to the source of that insolence which led them with such
proud and contumelious language, and in such a shameless
manner, to oppress the innocent. He then specifies the sin
of their lips, adding, that they spoke zcords of cursing and
falsehood. By this he means that their mouth was con-
tinually filled with horrid imprecations, and that they were
wholly addicted to deceit and to calumniating. Those have
mistaken the meaning of David who give a passive significa-
tion to the word which I have translated to speak, and under-
stand him as saying that the wicked would be accounted
examples of divine vengeance, the plain and notorious marks
of which were written upon them.

13. Consume, consume them in icrath, that they may not be, and

let them hnovj unto the ends of the earth that God ruleth in
Jacob. Selah.

14. And at evening they will return ; they will make a noise like

a dog, and go round about the city.

15. They ivill wander up and down to eat ;- if they be not satis-

1The Syriac translation of the first part of the verse is, " The discourse
of their mouth is the sin of their lips." That is, whatever then- lips speak
is sin ; so many words, so many sins.

2 "The literal translation, to eat, i. e., to devour, may behest." — Arch-
bishop Seeker. From the great attention which is paid to external purity
in the East, and in consequence of dogs being reckoned unclean, as they
were by the Jews under the law, the inhabitants do not admit them
into their houses, and even carefully avoid touching them in their streets,
by which they would consider themselves defiled. But though not there
domesticated as with us, dogs are to be found in great numbers, and crowd
the streets. They are not attached to any particular person or family, nor
accounted the property of any one ; and though it is not uncommon for
some of the inhabitants, from motives of superstition, to give money weekly
or monthly to butchers and bakers to feed them at stated times, and
though some even leave legacies at their death for the same purpose, yet
they must necessarily subsist in a great measure on what the}' can seize or
steal ; and, being very numerous, they are perpetually wandering about

392 COMMENTARY UPON TSALM LIX.

Jled,1 they will even lodge all night long. 16. But I will
sing of thy power, I will praise thy mercy in the morning;2
for thou hast been my fortress and refuge in the day of
my trouble.
17. My strength is with thee, I will sing psalms ; for God is my
defence, the God of my mercy,

13. Consume , consume them in wrath, that they may not he.
David may seem to contradict himself in praying for the
utter destruction of his enemies, when immediately before he
had expressed his desire that they might not be exterminated
at once.3 What else could he mean when he asks that God
would consume them in wrath, but that he would cut them
off suddenly, and not by a gradual and slower process of
punishment ? But he evidently refers in what he says here
to a different point of time, and this removes any apparent
inconsistency, for he prays that when they had been set up
for a sufficient period as an example, they might eventually
be devoted to destruction. It was customary with the vic-
torious Roman generals, first to lead the captives which had
been kept for the day of triumph through the city, and after-
wards, upon reaching the capital, to give them over to the
lictors for execution. Now David prays that when God had,
in a similar manner, reserved his enemies for an interval suf-
ficient to illustrate his triumph, he would upon this consign
them to summary punishment. The two things are not at

in large troops seeking for something to devour. — {Harmer's Observations,
vol. i. p. 344.) To these circumstances the Psalmist clearly alludes in
the 14th and 15th verses, when he compares the behaviour of his enemies
to that of dogs. He repeats what he had said in the 5th verse ; but here
he intends to convey a different idea. " Let them do what they may ;" as
if he had said, " I am safe under the protection of God."

1 " G'est, combien qu'ils ne soyent." — Fr. marg. " That is, though they
be not satisfied."

2 " In the morning. It should seem this hath a relation to Saul's servants
watching for him in the morning to kill him, (l Sam. xix. 11 ;) meaning,
At that time when those people imagine to have me in their hands I shall
be in safety, and have cause to praise and bless thee for my deliverance."
— Annotations on the Bible by English Divines.

3 Williams observes, that the Hebrew rendered consume "literally means
to finish, bring to an end ; namely, the banditti. The Psalmist, verse 11,
prays, ' Slay them not ;' i. e., take not away their lives as individuals, but
put an end to the conspiracy."

PSALM LIX. THE BOOK OF PSALMS. 303

all inconsistent ; first, that the divine judgments should be
lengthened out through a considerable period, to secure their
being remembered better, and that then, upon sufficient evi-
dence being given to the world of the certainty with which
the wicked are subjected in the displeasure of God to the
slower process of destruction, he should in due time bring
them forth to final execution, the better to awake, by such a
demonstration of his power, the minds of those who may be
more secure than others, or less affected by witnessing mode-
rate inflictions of punishment. He adds, accordingly, that they
may know, even to the ends of the earthy that God ruleth in Jacob.
Some would insert the copulative particle, reading, that they
may know that God rules in Jacob, and in all the nations of the
world, an interpretation which I do not approve, and which
does violence to the sense. The allusion is to the condign
nature of the judgment, which would be such that the report
of it would reach the remotest regions, and strike salutary
terror into the minds even of their benighted and godless
inhabitants. He was more especially anxious that God
should be recognised as ruling in the Church, it being prepos-
terous that the place wmere his throne was erected should
present such an aspect of confusion as converted his temple
into a den of thieves.

14. And at evening they shall return. It is of no conse-
quence whether we read the words in the future tense or
in the subjunctive, understanding it to be a continuance of the
preceding prayer. But it seems more probable that David,
after having brought his requests to a close, anticipates the
happy issue which he desired. And he makes an apt allusion
to what he had already said of their insatiable hunger. The
words which he had formerly used he repeats, but with a
different application, ironically declaring that they would be
ravenous in another sense, and that matters would issue
otherwise than they had looked for. Above he had com-
plained that they made a noise like dogs, adverting to the
eagerness and fierceness with which they were bent upon
mischief ; now he derides their malicious efforts, and says, that
after wearying themselves with their endless pursuit all day,

394 COMMENTARY UPON PSALM LIX.

they would go disappointed of their purpose. He uses no
longer the language of complaint, but congratulates himself
upon the abortive issue of their activity. The Hebrew word
which I have translated, if not, in the close of the fifteenth
verse, is by some considered to be the form of an oath. But
this is an over-refined interpretation. Others would have the
negation repeated, reading, if they shall not have been satisfied,
neither shall they lodge for the night. But this also is far-fetched.
The simple and true meaning suggests itself at once, that,
although they might not be satisfied, they would be forced to
lay themselves down, and the misery of their hunger would
be aggravated, by the circumstance that they had passed the
whole day in fruitless application, and must lie down for the
night empty, wearied, and unsatisfied.1

16. But I will sing of thy power. By this he does not mean
merely that he would have occasion to sing at some future
period, but prepares himself presently for the exercise of
thanksgiving ; and he proceeds to acknowledge that his
deliverance would be at once an illustrious effect of Divine
power, and conferred of mere grace. It may be true, that
David escaped at this time from the hands of his enemies
without stir, and with secrecy, through the dexterity of his
wife ; still, by means of this artifice, God disappointed the
preparations and forces of Saul, and may, therefore, with
propriety be said to have exerted his power. We may sup-
pose, however, that David takes occasion, from this particular
instance, to look further back, and embrace, in his view, the
various Divine interpositions which he had experienced.

17. My strength is icith thee, I will sing psalms. He ex-
presses still more explicitly the truth, that he owed his safety

1 Street translates, " If they be not satisfied, they spend the night in
howling ;" and observes, that there seems to be a word lost after the origi-
nal verb pV, lun, which he renders, they spend the night ; and he supplies it
by the words, in howling. The meaning of the verb pV, lun, is ambiguous.
It signifies both to continue all night, and to growl, or murmur. Either
sense will be appropriate in this passage. The Chaldee and Syriac under-
stand it in the former sense ; and the Septuagint in the latter.

PSALM LX. THE BOOK OF PSALMS. 395

entirely to God. Formerly he had said that the strength of
his enemy was with God, and now he asserts the same thing
of his own. The expression, however, which admits of two
meanings, he elegantly applies to himself in a different sense.1
God has the strength of the wicked in his hands, to curb
and to restrain it, and to show that any power of which they
boast is vain and fallacious. His own people, on the other
hand, he supports and secures, against the possibility of fall-
ing, by supplies of strength from himself. In the preceding
part of the psalm, David had congratulated himself upon his
safety, by reflecting that Saul was so completely under the
secret restraint of God's providence as to be unable to move
a finger without his permission. Now, weak as he was in
himself, he maintains that he had strength sufficient in the
Lord ; and accordingly adds, that he had good reason to
engage in praise, as James the inspired apostle exhorts those
who are merry to sing psalms, (chap. v. 13.) As to the
reading which some have adopted, I will ascribe my strength
with praises unto thee, the reader cannot fail to see that it is
forced. It is clear that the two clauses must be taken sepa-
rately, as I have already observed.

PSALM LX.

David, who was now settled upon the throne, and had gained several
signal victories, tending to confirm him in the kingdom, in this psalm
exalts the goodness of God, that he might at once express his gratitude,
and, by conciliating the favour of snch as still stood out against his
interests, unite the community, which had been rent into factions.
Having first adverted to the clear indications of the Divine favour,
which proved that God had chosen him to be king, he more particularly
calls the attention of the faithful to the oracle itself, in order to con-
vince them that they could only comply with the mind of God, by

1 " Sed eleganter ambiguam locutionem diverso sensu ponit." — Lat. In
the French version, "Mais c'est une bonne rencontre et qui a grace,
quand il met deux fois mi propbs ambigu, ruais en divers sens."

396 COMMENTARY UPON PSALM LX.

yielding their consent and approbation to the anointing which he had
received from Samuel. Prayers also are offered up throughout the
psalm, urging God to perfect what he had begun.

Tf To the chief musician upon Shushan-eduth, Mich tarn x of David, to
teach ; when he strove with the Syrians of Mesopotamia, and with
the Syrians of Zoba, and when Joab returned, and smote of the
Edomites in the valley of Salt twelve thousand.
Of the first part of this title I have spoken in another place, and shall
not insist upon it further than to repeat, that Shushan-eduth, the lily of
witness,"2 or of beauty, seem to have been the first words of some song
which was commonly known at the time. It is added, to teach ; and this,
as some have thought, because the psalm was given to the Levites, that
they might learn it. But others have very properly rejected this idea, as
we cannot suppose that a title, which is equally applicable to all the
psalms, would have been here used as a term of distinction. More pro-
bably it points at a particular instruction or doctrine, which would be
taught by the following psalm. We may suppose that David, who had
gained so many decisive victories, but had not the satisfaction, as yet, of
seeing the kingdom finally settled under him, employs the word to de-
note that he had a special lesson to enforce, which was, the duty of all
who had hitherto opposed him to put an end to factions, and, after such
convincing evidences, acknowledge that he was their divinely- appointed
king. Let experience, at least, as if he had said, prove that the sove-
reignty which I hold meets with the approbation of God, crowned, as it is,
in the eyes of all, with so many tokens of his favour. The psalm is described
as being a kind of triumphal song for victories obtained over the Syrians
and other allied nations. As the Jews reckon Mesopotamia, and other
countries, to be included in Syria, which they call Aram, they are forced
subsequently to distinguish it into different parts, as here we find Syria
Naharim put for Mesopotamia, which some of the Latins have named Inter-
amnis, (or, between two rivers,) following the Greek etymology ; for Meso-
potamia in Greek means between two rivers, that is, between the Tigris
and Euphrates.3 Next, we have Syria Soba mentioned, which some have
considered upon good grounds to be Sophene, because adjacent to the
bank of the Euphrates ; and David is said (2 Sam. viii. 3) to have
smitten Kehob, king of Soba, as he went to recover his border at the
river. In the same passage, we read of a third Syria, that of Damascus,

1 Michtam is prefixed to six psalms, of which this is the last. The
others are, the 16th, 56th, 57th, 58th, and 59th.

2 What that means it is not easy to ascertain : from the lily being a six-
leaved flower, it has been supposed that the word may also mean a six-
stringed instrument.

3 We have here adopted the French version, which is fuller than the
Latin, " laquelle aucuns des Latins a limitation des Grecs (car Mesopo-
tamie en Grec signifie entre les fleuves, pource qu'elle est entre Tigris et
Euphrates) ont nommee Interamnis."

PSALM LX. THE BOOK OF PSALMS. 397

nearer to Judea, and almost touching upon it. Syria is, in other places
of Scripture, represented as still more extensive, and has epithets attached
to it according to the different territories which are meant to be pointed
out. As David had war with the more adjacent part of Syria, and
routed the army which had come out from it to the assistance of the
Ammonites, it may be asked why he speaks only of the inhabitants of
Mesopotamia and Soba. I think it probable that he specifies the more
distant nations, as being the most formidable, and as affording a more
illustrious proof of the Divine favour which accompanied his arms. For
this reason, he passes over the more neighbouring nations, and mentions
those which were situated at a distance, the terror of which was known
only by report, and whose overthrow was something unheard of, and
almost incredible. In the inspired history, two-and-twenty thousand
are said to have been slain,1 (1 Chron. xviii. 12,) in the title of this
psalm only twelve thousand ; but the apparent inconsistency is easily
explained. It is Abishai whom the history represents as defeating the
forces, which are here said to have been overthrown by Joab. We are to
consider that the army was divided between the two brothers. Abishai
being inferior in rank and authority, we need not wonder that the praise
of the victory is ascribed to him who was the chief commander, although
both had a share in gaining it ; as in 1 Sam. xviii. 7, David is described
as having the whole honour of the victory, because he was the individual
under whose auspices it had been accomplished. It is probable that
about half the number mentioned in the history fell during the main
engagement, and that the rest having fled from the field, were put to the
sword by Joab in their retreat.2

1. 0 God! thou hast cast us off; thou hast scattered us ; thou

hast been displeased : 0 turn thyself to us again !

2. Thou hast made the earth [or the land] to tremble ; thou hast

caused it to open wide : heal the breaches thereof ; for it
shaJceth.

3. Thou hast showed thy people hard things : thou hast made us

drunk with the wine of astonishment.

1 It should be eighteen thousand.

2 There is another way in which this difference as to number may be
reconciled besides that in which Calvin attempts to do it. "If the
Hebrew numbers here," says Street, " have been ever expressed by let-
ters used as numerals, the variation might be accounted for ; 31 being
twelve, and rr> being eighteen, and many instances being to be found of the
corruption of n into 3. — See Dr Kennicott" s Dissertation on 1 Chron. xi.
page 96, where it is plainly shown that many errors in numbers have
arisen from the numbers having been expressed by letters, and one letter
having been mistaken for another."

3 The three first verses, which complain of calamities and distresses,
seem not to correspond to the title of the psalm, from which we would
naturally expect the expressions of joy and praise for the victory obtained.
Hare conjectures that these three verses have accidentally changed place

398 COMMENTARY UPON PSALM LX.

1. O God ! thou hast cast us off. With the view of ex-
citing both himself and others to a more serious consideration
of the goodness of God, which they presently experienced,
he begins the psalm with prayer ; and a comparison is insti-
tuted, designed to show that the government of Saul had
been under the divine reprobation. He complains of the
sad confusions into which the nation had been thrown, and
prays that God would return to it in mercy, and re-establish
its affairs. Some have thought that David here adverts to
his own distressed condition : this is not probable. I grant
that, before coming to the throne, he underwent severe
afflictions ; but in this place he evidently speaks of the whole
people as well as himself. The calamities which he describes
are such as extended to the whole kingdom ; and I have not
the least doubt, therefore, that he is to be considered as draw-
ing a comparison which might illustrate the favour of God,
as it had been shown so remarkably, from the first, to his
own government. With this view, he deplores the long-
continued and heavy disasters which had fallen upon the
people of God under Saul's administration. It is particularly
noticeable, that though he had found his own countrymen his
worst and bitterest foes, now that he sat upon the throne, he
forgets all the injuries which they had done him, and, mind-
ful only of the situation which he occupied, associates himself
with the rest of them in his addresses to God. The scattered
condition of the nation is what he insists upon as the main
calamity. In consequence of the dispersion of Saul's forces,
the country lay completely exposed to the incursions of
enemies ; not a man was safe in his own house, and no relief
remained but in flight or banishment. He next describes
the confusions which reigned by a metaphor, representing

wi

ith Ps. lxxxv. 2, 3, 4. Archbishop Seeker observes, that this conjecture
"is bold, but otherwise very ingenious and plausible; and this change
would make each psalm more consistent, and reconcile this psalm to its
title very well ; for the historical books mention no distress in the war to
which the title refers." Dr Adam Clarke considers this conjecture well
founded ; but others think the apparent discrepancy may be removed by
supposing that the psalm was written after some of the battles of which
mention is made in the title, and that the Author does not restrict himself
to those events, but takes in a wider range, so as to embrace the afflictive
condition both of Israel and Judah during the latter part of Saul's life, and
the former years of David's reign.

PSALM LX. THE BOOK OF PSALMS. 399

the country as opened, or cleft asunder ; not that there had
been a literal earthquake, but that the kingdom, in its rent
and shattered condition, presented that calamitous aspect
which generally follows upon an earthquake. The affairs of
Saul ceased to prosper from the time that he forsook God ;
and when he perished at last, he left the nation in a state
little short of ruin. The greatest apprehension must have
been felt throughout it ; it was become the scorn of its ene-
mies, and was ready to submit to any yoke, however degrad-
ing, which promised tolerable conditions. Such is the manner
in which David intimates that the divine favour had been
alienated by Saul, pointing, when he says that God was dis-
pleased, at the radical source of all the evils which prevailed ;
and he prays that the same physician who had broken would
heal.

3. Tliou hast showed thy -people hard things. He says, first,
that the nation had been dealt with severely, and then adds
a figure which may additionally represent the grievousness of
its calamities, speaking of it as drunk with the wine of stupor
or astonishment. Even the Hebraist interpreters are not
agreed among themselves as to the meaning of H /JHn>
tarelah, which 1 have rendered astonishment. Several of
them translate it poison. But it is evident that the Psalmist
alludes to some kind of poisoned drink, which deprives a
person of his senses, insinuating that the Jews were stupified
by their calamities.1 He would place, in short, before their

1 It was customary among the Hebrews to make their wine stronger
and more inebriating by the addition of hotter and more powerful ingre-
dients ; such as honey, spices, defrutum, («. e., wine inspissated by boiling
it down to two-thirds or one-half of the quantity,) mandrakes, opiates, and
other drugs. Such were the stupifying ingredients which the celebrated
Helen is represented, in Homer's Odyssey, as mixing in the bowl, together
with the wine, for her guests oppressed with grief, to raise their spirits ;
and such is probably the wine to which there is here an allusion. The
people were stupified by the heavy judgments of God, like a person stupi-
fied with wine which had been rendered more intoxicating by the delete-
rious drugs with which it had been mingled. This highly poetical language
is not unfrequently employed to express the divine judgments ; as in Isaiah
li. 17, 20-22, and Jeremiah xxv. 15, 16. The original word nVy-m, tarelah,
means properly trembling, from the verb Sjn, raa'Z, from which the English
word reel is perhaps derived. We might therefore read, " the wine of
trembling."

400 COMMENTARY UPON PSALM LX.

eyes the curse of God, which had pressed upon the govern-
ment of Saul, and induce them to abandon their obstinate
attempts to maintain the interests of a throne which lay under
the divine reprobation.

4. Thou hast given a banner to them that fear thee, that it miy

be displayed before the truth. Selah.

5. That thy beloved may be delivered,1 save with thy right hand,

and hear me.

6. God hath spoken in his holiness; I will rejoice: I will divide

Shechem, and mete out the valley of Succoth.

7. Gilead is mine, and Manasseh is mine ; Ephraim also is the

strength of my head ; Judah is my lawgiver.2

8. Moab is my washpot ; over Edom will I cast my shoe : Pales-

tina, triumph over me.

4. Thou hast given a banner to them that fear thee. Some
interpreters would change the past tense, and read the words
as if they formed a continuation of the prayers which precede
— O that thou wouldst give a banner to them that fear thee!3
But it is better to suppose that David diverges to the language
of congratulation, and, by pointing to the change which had
taken place, calls attention to the evident appearances of the
divine favour. He returns thanks to God, in the name of all
the people, for having raised a standard which might at once
cheer their hearts, and unite their divided numbers.4 It is a

1 " Ou, que tes bien-aimez soyent delivrez." — Fr. marg. " Or, let
thy beloved be delivered."

2 " Ou, gouverneur." — Fr. marg. " Or, governor."

3 Boothroyd gives a translation similar to this, and thinks that this is
required by the connection. But see note 3, p. 397.

4 Harmer has given a very ingenious explanation of this passage, derived
from the manners of the East. " It seems," says he, " that the modern
Eastern people have looked upon the giving them a banner as a more
sure pledge of protection ' than that given by words.1 So Albertus
Aquensis tell us, that when Jerusalem was taken in 1099, about three
hundred Saracens got upon the roof of a very lofty building, and earnestly
begged for quarter, but could not be induced, by any promises of safety,
to come down, until they had received the banner of Tancred [one of the
chiefs of the Crusade army] as a pledge of life. It did not, indeed, avail
them, as that historian observes ; for their behaviour occasioned such
indignation that they were destroyed to a man. The event showed the
faithlessness of these zealots, whom no solemnities could bind ; but the
Saracens surrendering themselves upon the delivery of a standard to them,
proves in what a strong light they looked upon the giving them a banner ;
since it induced them to trust it when they would not trust any promises.

PSALM LX. THE BOOK OF PSALMS. 401

poor and meagre interpretation which some have attached to
the words, before the truth, that God showed favour to the
Jews because he had found them true-hearted, and sound in
his cause. Those in the higher ranks had, as is well known,
proved eminently disloyal ; the common people had, along
with their king, broken their divine allegiance : from the
highest to the lowest in the kingdom all had conspired to
overthrow the gracious purpose of God. It is evident, then,
that David refers to the truth of God as having emerged
in a signal manner, now that the Church began to be restored.
This was an event which had not been expected. Indeed,
who did not imagine, in the desperate circumstances, that
God's promises had altogether failed ? But when David
mounted the throne, his truth, which had been so long
obscured, again shone forth. The advantage which ensued
extended to the whole nation ; but David intimates that God
had a special respect to his own people, whose deliverance,
however few they might be in number, he particularly con-
templated.

Perhaps the delivery of a banner was anciently esteemed, in like man-
ner, an obligation to protect, and the Psalmist might consider it in this
light, when, upon a victory gained over the Sp-ians and Edomites, after
the public affairs of Israel had been in a bad state, he says, ' Thou hast
showed thy people hard things, &c. ; thou hast given a banner to them
that fear thee.' Though thou didst for a time give up thine Israel into
the hands of their enemies, thou hast now given them an assurance of thy
having received them under thy protection." — Observations, vol. hi. pp.
496, 497. Harmer supposes that our translation, which speaks of a banner
displayed, is inaccurate ; observing, that it is most probable that the
Israelites anciently used only a spear, properly ornamented to distinguish
it from a common one — a supposition which he founds on the fact, that a
very long spear, covered all over with silver, and having a ball of gold on
the top, was the standard of the Egyptian princes at the time of the
Crusade wars, and was carried before their armies. He proposes to read,
" Thou hast given an ensign or standard [dj, lies'] to them that fear thee,
that it may be lifted up." But Parkhurst considers the radical meaning
of the Hebrew word oa, nes, to be a banner or ensign, from its ivavmg or
streaming in the wind ; in other words, a streamer. See his Lexicon on
vi. Mant's explanation of the phrase is similar to that of Calvin. " In
this place," says he, " it may mean no more than that God had united his
people under one head, and so enabled them to meet their enemies by
repairing to the standard of their sovereign." " The banner, or standard
of an army," says Walford, "is the object of constant attention to sol-
diers: so long as it is safe and elevated, so long courage, hope, and energy,
are maintained. The poet uses this symbol to express his hope that God
himself would be the source of their valour and success, in order that the
truth, the promise made to David, might be accomplished."

VOL. II. 2 c

402 COMMENTARY UPON PSALM LX.

He next proceeds to address God again in prayer ;
although, I may observe in passing, the words which follow,
that thy beloved may be deliver ed, are read by some in connec-
tion with the preceding verse. I am myself inclined to adopt
that construction; for David would seem to magnify the
illustration which had been given of the divine favour, by
adverting to the change which had taken place,1 God having
inspirited his people so far as to display a banner ; whereas,
formerly, they were reduced to a state of extremity, from
which it seemed impossible to escape without a miracle. In
the previous verse he calls them fearers of the Lord, and now
his beloved; implying that, when God rewards such as fear
and worship him, it is always with a respect to his own free
love. And prayer is subjoined : for however great may be
the favours which God has bestowed upon us, modesty and
humility will teach us always to pray that he would perfect
what his goodness has begun.

6. God hath spoken in his holiness ; I ivill rejoice. Hitherto
he has adverted to the proofs which had come under their
own observation, and from which they might easily see that
God had manifested his favour in a manner new, and for
many years unprecedented. He had raised the nation from
a state of deep distress to prosperity, and had changed the
aspect of affairs so far, that one victory was following another
in rapid succession. But now he calls their attention to a
point of still greater importance, the divine promise — the
fact that God had previously declared all this with his own
mouth. However numerous and striking may be the prac-
tical demonstrations we receive of the favour of God, we
can never recognize them, except in connection with his pre-
viously revealed promise. What follows, although spoken
by David as of himself individually, may be considered as
the language adopted by the people generally, of whom he
was the political head. Accordingly, he enjoins them, pro-

1 The Latin is here concise — " Nam in ipsa varietate David magnitu-
dinem gratia? commendat." Accordingly, the French version amplifies
the passage — " Car David en proposant la diversite et lachangement d'un
temps a l'autre, magnifie," &c.

PSALM LX. THE BOOK OF PSALMS. 403

yided they were not satisfied with the sensible proofs of
divine favour, to reflect upon the oracle by which he had
been made king in terms the most distinct and remarkable.1
He says that God had spoken in his holiness, not by his Holy
Spirit, as some, with an over-refinement of interpretation,
have rendered it, nor in his holy place, the sanctuary ; 2 for we
read of no response having been given from it to the prophet
Samuel. It is best to retain the term holiness, as he adverts
to the fact of the truth of the oracle having been confirmed,
and the constancy and efficacy of the promise having been
placed beyond all doubt by numerous proofs of a practical
kind. As no room had been left for question upon the point,
he employs this epithet to put honour upon the words which
had been spoken by Samuel. He immediately adds, that
this word of God was the chief ground upon which he placed
his trust. It might be true that he had gained many vic-
tories, and that these had tended to encourage his heart ; but
he intimates, that no testimony which he had received of
this kind gave him so much satisfaction as the word. This
accords with the general experience of the Lord's people.
Cheered, as they unquestionably are, by every expression
of the divine goodness, still faith must ever be considered as
holding the highest place — as being that which dissipates their
worst sorrows, and quickens them even when dead to a happi-
ness which is not of this world. Nor does David mean that
he merely rejoiced himself. He includes, in general, all who
feared the Lord in that kingdom. And now he proceeds to
give the sum of the oracle, which it is observable that he
does in such a way as to show, in the very narration of it,
how firmly he believed in its truth : for he speaks of it as
something which admitted of no doubt whatsoever, and
boasts that he would do what God had promised. / will
divide Shechem, he says, and mete out the valley of Succoth.3

1 " Cum prasclaris elogiis." — Lat. Amplified in the French version as
follows : — " Fornant detitres excellens, etluifaisant des promesses authen-
tiques."

2 This is the reading of Mudge, Street, Archbishop Seeker, and Morrison.
" Should not the word be read, in his sanctuary ? whence the divine oracles
were issued forth. David, having received a favourable answer, perhaps
by Urim and Thummim, delivers himself in a strain of the fullest confi-
dence of victor)' over his enemies." — DimocTc.

3 Shechem lay in Samaria, and, therefore, by it the whole of Samaria

404 COMMENTARY UPON PSALM LX.

The parts which he names are those that were more late of
coming into his possession, and which would appear to have
been yet in the hands of Saul's son, when this psalm was
written. A severe struggle being necessary for their acquisi-
tion, he asserts that, though late of being subdued, they
would certainly be brought under his subjection in due time,
as God had condescended to engage this by his word. So
with Gilead and Manasseh.1 As Ephraim was the most
populous of all the tribes, he appropriately terms it the
strength of his head, that is, of his dominions.2 To procure
the greater credit to the oracle, by showing that it derived
a sanction from antiquity, he adds, that Judah would be his
lawgiver, or chief; which was equivalent to saying, that the
posterity of Abraham could never prosper unless, in agree-
ableness to the prediction of the patriarch Jacob, they were
brought under the government of Judah, or of one who was
sprung from that tribe. He evidently alludes to what is
narrated by Moses, (Gen. xlix. 10,) " The sceptre shall not
depart from Judah, nor a lawgiver from between his feet,
until Shiloh come." The same word is there used, pplPlft
Mechokek, or legislator. It followed, that no government
could stand which was not resident in the tribe of Judah,
this being the decree and the good pleasure of God. The
words are more appropriate in the mouth of the people than of
David ; and, as already remarked, he does not speak in his
own name, but in that of the Church at large.

8. Moab is my wash-pot. In proceeding to speak of foreign-
may be intended. The valley of Succoth, or booths, received its name
from Jacob's making booths, and feeding his cattle there. (See Gen.
xxxiii. 17, 18.) It lay beyond the Jordan, and it may be employed to
designate the whole of that district of country. Though Samaria, and the
country beyond the Jordan, were now in the hands of the enemy, yet
David anticipates the time when he would gain complete and absolute
possession of them, which he expresses by dividing, and meting them
out. The allusion is to the dividing and measuring out of land ; and it
was a part of the power of a king to distribute his kingdom into cities and
provinces, and to place judges and magistrates over them.

1 Gilead and Manasseh were beyond the Jordan. The tribe of Gad,
which was in Gilead, was distinguished for its warlike valour.

2 This tribe was also distinguished for its valour. (Deut. xxxiii. 17 ;
Ps. lxxviii. 9 ; see also Gen. xlviii. 19.)

PSALM LX. THE BOOK OF PSALMS. 405

ers, he observes a wide distinction between them and his own
countrymen. The posterity of Abraham he would govern as
brethren, and not as slaves ; but it was allowable for him to
exercise greater severities upon the profane and the uncir-
cumcised, in order to their being brought under forcible sub-
jection. In this he affords no precedent to conquerors who
would inflict lawless oppression upon nations taken in war;
for they want the divine warrant and commission which
David had, invested as he was not only with the authority
of a king, but with the character of an avenger of the Church,
especially of its more implacable enemies, such as had thrown
off every feeling of humanity, and persisted in harassing a
people descended from the same stock with themselves. He
remarks, in contempt of the Moabites, that they would be a
vessel in which he should wash his feet, the washing of the
feet being, as is well known, a customary practice in Eastern
nations.1 With the same view he speaks of casting his shoe
over Edom. This is expressive of reproach, and intimates,
that as it had once insulted over the chosen people of God,
so now it should be reduced to servitude.2 What follows

1 This office of washing the feet was in the East commonly performed by-
slaves, and the meanest of the family, as appears from what Abigail said
to David when he took her to wife, " Behold, let thine handmaid be a ser-
vant to wash the feet of the servants of my lord," 1 Sam. xxv. 41 ; and
from the fact of our Saviour washing his disciples' feet, to give them an
example of humility, John xiii. 5. The word ui7?tvh>, used in this last pass-
age, signifies in general a washing-pot, and is put for the word 7rohovi7r-
tqou, the term which the Greeks, in strict propriety of speech, applied to a
vessel for washing the feet. As this office was servile, so the vessels em-
ployed for this purpose were a mean part of household stuff. Gataker and
Le Clerc illustrate this text from an anecdote related by Herodotus, con-
cerning Amasis, king of Egypt, who expressed the meanness of his own
origin by comparing himself to a pot for washing the feet in, (Herod. Lib.
ii. c. 172.) When, therefore, it is said, " Moab is my washing-pot," the
complete and servile subjection of Moab to David is strongly marked. This
is expressed not by comparing Moab to a slave who performs the lowest
offices, as presenting to his master the basin for washing his feet, but by
comparing him to the mean utensil itself. See 2 Sam. viii. 2 ; 1 Chron.
xviii. 1, 2, 12, 13.

2 Edom or Idumea was inhabited by the Edomites, or posterity of Edom,
that is, Esau, (the elder brother of Jacob,) who, on account of his profan-
ity in selling his birthright for a mess of red pottage — called in Hebrew
Edom — had this name imposed upon him to the perpetual disgrace of him-
self and his posterity, (Gen. xxv. 30 ; xxxvi. 8, 9 ; Heb. xii. 16.) The
expression, "Over Edom will I cast my shoe," has been differently ex-
plained by interpreters. Some, as Gataker and Martin, read, " To Edom

406 COMMENTARY UPON PSALM LX.

concerning Palestina is ambiguous. By some the words are
taken ironically, as if David would deride the vain boastings
of the Philistines, who were constantly assaulting him with
all the petulance which they could command.1 And the
Hebrew verb J^n, ruang, though it means in general to shout
with triumph, signifies also to make a tumult, as soldiers when
they rush to battle. Others, without supposing any ironical
allusion, take the words as they stand, and interpret them as
meaning servile plaudits ; that much and obstinately as they
hated his dominion, they would be forced to hail and applaud
him as conqueror. Thus in Psalm xviii. 44, it is said, " The
sons of the strangers shall feign submission to me."2

will I cast my shoe ;" and suppose that the reference is to the custom which
then prevailed, of the master employing his meanest servant to untie, take
off, and cleanse his shoes, (Matth. iii. 11 ; Luke Hi. 16 ;) and that David
intimates, that the Edomites would become his menial slaves, who would
perform to him the lowest offices. " And the prophet," observes Martin,
" uses the word throw, which marks an action done in a passionate and
angry manner, in allusion to the circumstance that masters, when em-
ploying their servants with whom they are displeased to take off their
shoes, hold out their feet to them with violence, as if they would thrust
their feet against them." The LXX. and Vulgate read, " will extend
my shoe." And Bishop Home is of opinion, that the meaning is, " extend-
ing his shoe," that is to say, putting his feet upon them ; and this, it is well
known, was the manner in which Eastern conquerors were wont to treat
their captives. But there is another ancient custom to which others sup-
pose the passage refers. The ancients were wont to throw their shoes and
sandals, when soiled with dirt, into some obscure corner before they sat
down to meat, and many might possibly have some mean place in their
houses into which they commonly threw them ; and, therefore, the throw-
ing of the shoe over or on Edom might mean, as Bucer expounds it, u Edom
will be as the place into which I cast my shoe." But whatever may be
the precise allusion, the meaning conveyed undoubtedly is, that David
would make a complete conquest of Edom, that he would reduce it to the
lowest subjection. And such was actually the case, as we learn from 2
Sam. viii. 14. " Abu Walid would have iyi here to signify a fetter, — ' I
will cast my fetter or chain on him :' and so Kimchi, in his roots ; though
in his comment here he interpret it in the notion of a shoe." — Hammond.

1 u The apostrophe to PhiHstia is the language of irony and of defiance.
— ' PhiHstia, triumph thou over me ! ' as if he had said, ' Thou hast been
used to insult and triumph over me ; but circumstances are now reversed,
and it is my turn to shout and triumph over thee.' See Ps. cviii. 9."
— Williams' Cottage Bible.

2 " PhiHstia, be thou glad of me, rather, PhiHstia, welcome me (as thy
conqueror) with shouts ; a hard task for the vanquished to perform." —
Cresswell. Bishop Home reads, " Over PhiHstia give a shout of triumph."
Horsley reads, " Over PhiHstia is my shout of triumph." " I take," says
he, " ••yyonn for a noun substantive, with the pronoun of the first person suf-
fixed."

PSALM LX. THE BOOK OF PSALMS. 407

9. Who will bring me into the fortified city ? who will lead ine
into Edom ?

10. Wilt not thou, 0 God ! who hadst cast us of, and thou, 0

God ! who didst not go out with our armies ?

11. Give us help from trouble : for vain is the help of man.1

12. Through God we shall do valiantly : for he it is that shall

tread down our enemies.

9. Who icill bring me into the fortified city ? Anticipating
an objection which might be alleged, he proceeds to state
that he looked to God for the accomplishment of what re-
mained to be done in the capture of the fortified places of his
enemies, and the consolidation of his victories. It might be
said, that as a considerable number continued to resist his
claims, the confident terms which he had used were prema-
ture. God, however, had pledged his word that every nation
which set itself in opposition to him would be brought under
his power, and in the face of remaining difficulties and dangers
he advances with certainty of success. By the fortified
city? some understand Kabbah, the capital of the Moabites.
Others, with more probability, consider that the singular is
used for the plural number, and that David alludes in general
to the different cities under protection of which his enemies
were determined to stand out. He declares, that the same
God who had crowned his arms with victory in the open field
would lead him on to the siege of these cities. With a view
to prove his legitimate call to the government, he amplifies a
second time the marks of the divine favour which it had re-
ceived, by contrasting it with that which preceded. " The
God," he says, " who had formerly cast us off, and abandoned

1 " C'est, la salut que l'homme peut apporter." — Fr. marg. " That
is, the help which man can bring."

2 Literally, " the strong city," or " the city of strength." The Chaldee
makes it Tyre, the capital of Phoenicia. Mudge and others think Petra,
the capital of Idumea, is meant. Viewed as referring to that remark-
able city, which was hewn out of the rock, and deemed impregnable,
(Obadiah, 3d verse,) and with which Burckhardt, Laborde, Stephens,
and other modern travellers, have made us so minutely acquainted;
the language of the Psalmist is very appropriate, illustrating the strength
of his faith, and magnifying the greatness of the divine aid. Who will
bring me into the fortified city ? it is impossible for me, by my own strength,
or by mere human aid, to occupy this stronghold, unless God interpose in
my behalf, assist, and prosper my attempts.

408 COMMENT AEY UPON TSALM LX.

us to unsuccessful warfare, will now lay open before me the
gates of hostile cities, and enable me to break through all
their fortifications."

11. Give us help from trouble: for vain is the help of man.
Again he reverts to the exercise of prayer, or rather is led to
it naturally by the very confidence of hope, which we have
seen that he entertained. He expresses his conviction, that
should God extend his help, it would be sufficient of itself,
although no assistance should be received from any other
quarter. Literally it reads, Give us help from trouble, and
vain is the help of man. " O God," as if he had said, " when
pleased to put forth thy might, thou needest none to help
thee ; and when, therefore, once assured of an interest in thy
favour, there is no reason why we should desire the aid of
man. All other resources of a worldly nature vanish before
the brightness of thy power." The copulative in the verse,
however, has been generally resolved into the causal particle,
and I have not scrupled to follow the common practice. It
were well if the sentiment expressed were effectually engraven
upon our hearts. Why is it almost universally the case with
men that they are either staggered in their resolution, or buoy
themselves up with confidences, vain, because not derived
from God, but just because they have no apprehension of
that salvation which he can extend, which is of itself suffi-
cient, and without which, any earthly succour is entirely in-
effectual ? In contrasting the help of God with that of man,
he employs language not strictly correct, for, in reality, there
is no such thing as a power in man to deliver at all. But, in
our ignorance, we conceive as if there were various kinds of
help in the w^orld, and he uses the word in accommodation to
our false ideas. God, in accomplishing our preservation, may
use the agency of man, but he reserves it to himself, as his pe-
culiar prerogative, to deliver, and will not suffer them to rob
him of his glory. The deliverance which comes to us in this
manner through human agency must properly be ascribed to
God. All that David meant to assert is, that such confidences
as are not derived from God are worthless and vain. And to
confirm this position, he declares in the last verse of the psalm,
that as, on the one hand, we can do nothing without him, so,

PSALM LXI. THE BOOK OF PSALMS. 409

on the other, we can do all things by his help. Two things
are implied in the expression, through God ice shall do
valiantly ;l first, that if God withdraw his favour, any sup-
posed strength which is in man will soon fail ; and, on the
other hand, that those whose sufficiency is derived from God
only are armed with courage to overcome every difficulty.
To show that it is no mere half credit which he gives God,
he adds, in words which ascribe the whole work to him, that
it is he who shall tread down our enemies. Thus, even
in our controversy with creatures like ourselves, we are not
at liberty to share the honour of success with God ; and must
it not be accounted greater sacrilege still when men set free
will in opposition to divine grace, and speak of their con-
curring equally with God in the matter of procuring eternal
salvation ? Those who arrogate the least fraction of strength
to themselves apart from God, only ruin themselves through
their own pride.

PSALM LXI.

This psalm begins with prayer, or, at any rate, with the brief record
of a prayer, which David had preferred to God in a season of deep dis-
tress. It is chiefly occupied, however, with the praises of God, ex-
pressing his thankfulness for a miraculous deliverance which he had
experienced from some imminent danger, and for his establishment
upon the throne.

1" To the chief musician upon jNeginoth, A Psalm of David.

1 Street supposes that this psalm was composed before the battle of
Helam, which is recorded in 1 Chron. xix. ] 6, where David beat the Syrians
of Mesopotamia and the Syrians of Zobah ; and, farther, that this psalm
might have been sung by the armies of Israel when they were marching
out to that battle, triumphantly commemorating their former victories, and
avowing their hopes of gaining another by the help of the Almighty. On
this verse he observes : " It was a constant practice among the bravest
nations of the Greeks, for the troops to advance to battle chanting some
kind of song.1' And, after quoting some lines which were sung by the
Spartan soldiery, he adds, "The Grecian poet avails himself of the love of
glory, and the ties of domestic affection, to animate his troops ; but the
Hebrew makes use of the more powerful stimulus of religious enthusiasm."

410 COMMENTARY UPON PSALM LXI.

1. Hear my cry, 0 God I attend unto my prayer.

2. From the end of the earth will I cry unto thee, when my heart

is vexed : thou shalt lead me to the Bock which is too high
for me.1

3. For thou hast been my hope, a tower of strength from the

face of the enemy.

4. I ivill abide in thy tabernacle for ever ; I will be safe under

the covert of thy wings. Selah.

1. Hear my cry, O God! It is not exactly ascertained
at what time this psalm was composed ; but there seems to be
some probability in the conjecture, that David had been for a
considerable period in possession of the throne before he fell
into the circumstances of distress which are here mentioned.

1 agree witli those who refer it to the time of the conspiracy
of Absalom ;2 for, had he not been an exile, he could not speak,
as in the second verse, of crying from the ends of the earth.
By using the term cry, he would intimate the vehemency
of his desire ; and it is a word which expresses inward fer-
vency of spirit, without reference to the fact whether he may
have prayed aloud, or in a low and subdued tone. The re-
petition which is employed denotes his diligence and perse-
verance in prayer, and teaches us that we should not faint
and become discouraged in this exercise, because God may
not have immediately and openly testified his acceptance of
our petitions. There can be no question that, by the ends
of the earth, he refers to the place of his banishment, as
being cut off from access to the temple and the royal city.
By some, indeed, the words have been understood figura-
tively, as meaning, that he prayed from the lowest deeps of
distress ; but I can see no foundation for this. In a subse-
quent part of the psalm, he calls himself King, a title never
assumed by him before the death of Saul, and from this cir-
cumstance we may at once infer, that the time referred to
was that when he fled in trepidation from the fury of his son
Absalom, and hid himself in the wilderness of Mahanaim, and

1 He represents himself as like a man climbing to get up into a place of
safety, but who wants strength to get to it.

2 It is generally agreed that this psalm refers to the history recorded in

2 Sam. xvii. 22, 24.

PSALM LXI. THE BOOK OF PSALMS. 411

places of a similarly solitary description. Mount Zion was
the place where the ark of the covenant had been deposited,
and it was the seat of royalty ; and David, when banished
from this, which was the principal and most eligible locality,
speaks as if he had been driven to the uttermost parts of the
earth. Living, though he did, under the shadows of a legal
dispensation, he did not cease to pray, because removed to a
distance from the temple ; and how inexcusable must our
conduct be, privileged as we are of God, and called to draw
near by the way which has been opened through the blood of
Christ, if we break not through every hinderance which Satan
presents to our communications with heaven ? Let those who
may have been deprived of the hearing of the word, and the
dispensation of the sacraments, so as, in a manner, to be
banished out of the Church, learn from the example of David
to persevere in crying to God, even under these solitary cir-
cumstances. He adverts, in what follows, to his grief and
anguish. He adds the fact of his being shut up from every
method of escape, that the grace of God might be made more
apparent in his deliverance. The Hebrew word £|£0J?, ataph,
which I have translated vexed, means occasionally to cover,
or involve, which has led some to render the clause, while my
heart is turned about ; that is, tossed hither and thither, or
agitated. This is a harsh translation. Others read with
more propriety, ivhile my heart is involved in cares and
troubles, or overwhelmed.1 I have adopted a simpler ren-
dering, although I would not be understood as denying the
metaphor, to which they suppose that there is an allusion.
The clause, there can be no question, is inserted to intimate
that he was not prevented by trouble from having recourse
to God. Notice was taken already of the outward trial to
which he was subjected, in distance from the sanctuary, and of
his rising above this, so as to direct his cry to God; and in the
words before us, we have his confession that he was far from
being stoically insensible, being conscious of a severe inward
struggle with grief and perplexity of mind. It is the duty,
then, of believers, when oppressed with heaviness and spirit-

1 This last translation is omitted in the French version, perhaps through
inadvertency.

412 COMMENTARY UPON PSALM LXI.

ual distress, to make only the more strenuous efforts for
breaking through these obstacles in their approaches to God.
His prayer is, that God would bring him to that safety from
which he seems to be excluded. By a rock or citadel, he
means, in general, secure protection, from which he complains
of being shut out, as it was impossible to reach it unless he
were raised by the hand of God. In looking round him, it
seemed as if every place of shelter and safety were lifted up
above his head and rendered inaccessible. He was cut off
from all help, and yet, hopeless as deliverance appeared, he
had no doubt of his safety, should God only extend his hand
for interposition. This is the plain meaning of the passage,
when divested of figure, that God was able to rescue him from
danger, though all other help should be withdrawn, and the
whole world should stand between him and deliverance ; a
truth which we would do well to consider seriously. In looking
for deliverance from God, we must beware of yielding to the
suggestions of sense ; we should remember that he does not
always work by apparent means, but delivers us when he
chooses by methods inscrutable to reason. If we attempt to
prescribe any one particular line of procedure, we do no less
than wilfully limit his almighty power.

3. For thou hast been my hope. Here we may suppose,
either that he calls to his remembrance such benefits as he
had formerly received, or that he congratulates himself upon
deliverance which he had presently experienced. There is
much probability in cither supposition. Nothing animates
our hopes more than the recollection of the past goodness of
God, and, in the midst of his prayers, we frequently find
David indulging in reflections of this kind. On the other
hand, the remainder of the psalm is occupied with returning
praise to God for his present goodness ; and there is no reason
why we should not suppose, that these words before us form
the commencement of the thanksgiving. In that case, the
Hebrew particle, which we have rendered for or because, may
be understood rather in an affirmative sense, surely or
certainly.

In the verse which follows, he expresses the confidence
which he had that he would dwell from this time forth in the

PSALM LXI. THE BOOK OF PSALMS. 413

sanctuary of the Lord. I cannot altogether agree with those
who think that David was still in his state of exile from his
native country when this was written, and is merely to be
understood as promising to himself the certainty of his
return. He would seem rather to be rejoicing in restoration
already obtained, than assuaging his grief by anticipation of
it in the future ; and this will be still more apparent, when
we come to consider the immediate context. It is noticeable,
that now when he was returned from his banishment, and
established within his own palace, his heart was set more
upon the worship of God than all the wealth, splendour, and
pleasures of royalty. We have his testimony in other parts
of his writings, that in the worst calamities which he endured,
he experienced nothing which could be compared to the bit-
terness of being shut out from the ordinances of religion ;
and now he accounts it a higher pleasure to lie as a suppli-
ant before the altar, than to sit upon the throne of a king.
By the words which immediately follow, he shows that he did
not, like too many uninformed persons, attach a superstitious
importance to the mere externals of religion, adding, that he
found his safety under the shadow of God's wings. Ignorant
persons might conceive of God as necessarily confined to the
outward tabernacle, but David only improved this symbol of
the Divine presence as a means of elevating the spiritual
exercises of his faith. I would not deny that there may be
an allusion to the cherubim when he speaks of the shadow of
God's wings. Only we must remember, that David did not
rest in carnal ordinances, the elements of the world,1 but
rose by them and above them to the spiritual worship of
God. *

5. For thou, 0 God ! hast heard my vows : thou hast given inherit-
ance to those 2 fearing thy name.

G. Thou shalt add days upon days to the king, and his years as
generation upon generation.

1 " Non fuisse retentum in mundi elementis." — Lat. u David ne s'est
point arrete aux elemens du monde, (comme Sainct Paul appelle les cere-
monies prises charnellement et quant a Pexterieur,") &c. — Fr.
2 " Ou, l'heritage de ceux." — Fr. marg. " Or, the inheritance of those."

414 COMMENTARY UPON PSALM LXI.

7. He shall abide before the face of God for ever : prepare j

mercy and truth ; let them keep him.

8. So will I sing unto thy name for ever, that I may daily per-

form my vows.

5. For thou, O God I hast heard my vows. He here shows !
the grounds upon which he had spoken of his abiding under
the wings of God. The sudden joy which he experienced j
arose from the circumstance of God's having heard his j
prayers, and made light to spring out of darkness. By his j
vows we must understand his prayers, according to a common j
figure of speech by Avhich the part is taken for the whole, j
having made vows when he prayed. In general, he would i
acknowledge himself indebted for his restoration entirely to i
an interposition of Divine power, and not to any dexterity
which he had shown in gaining time for the collection of his
forces,1 nor to any assistance which he had derived, either
from the favour of the priests or the exertions of his soldiers.
Had the letter 7, lamed, been prefixed to the Hebrew word
*K*V> yire!/j which is rendered fearing, there would have been
no reason left to doubt that the words which follow were of
the nature of a general assertion, to the effect, that God has
given the inheritance to those who fear him. As it is, they
may be construed to mean, that God had given David the
inheritance of those who fear him. Still I prefer attaching
the more general sense to the words, and understand them
as intimating that God never disappoints his servants, but
crowns with everlasting happiness the struggles and the dis-
tresses which may have exercised their faith. They convey
an implied censure of that unwarrantable confidence which
is indulged in by the wicked, when favoured, through the
Divine forbearance, with any interval of prosperity. The
success which flatters them is merely imaginary, and speedily
vanishes. But inheritance — the word here employed by
David — suggests that the people of God enjoy a species of
prosperity more solid and enduring ; their momentary and

1 " Quamvis prudenter colligendis viribus tempus sumpsisset," &c. —
Lat. " Combien qu'il eust use de prudence a dormer ordre a son affaire,
et prendre temps pour amasser forces," &c. — Fr.

PSALM LXI. THE BOOK OF PSALMS. 415

short-lived troubles having only the effect of promoting their
eternal welfare. He praises God that those who fear his
name are not left to the poor privilege of rejoicing for a few
days, but secured in a permanent heritage of happiness.
The truth is one which cannot be questioned. The wicked,
having no possession by faith of the divine benefits which
they may happen to share, live on from day to day, as it
were, upon plunder. It is only such as fear the Lord who
have the true and legitimate enjoyment of their blessings.

6. Thou shalt add days upon days to the king, 8fcl David
cannot be considered as using these words of gratulation with
an exclusive reference to himself. It is true that he lived to
an extreme old age, and died full of days, leaving the king-
dom in a settled condition, and in the hands of his son, who
succeeded him ; but he did not exceed the period of one
man's life, and the greater part of it was spent in continued
dangers and anxieties. There can be no doubt, therefore,
that the series of years, and even ages, of which he speaks,
extends prospectively to the coming of Christ, it being the
very condition of the kingdom, as I have often remarked,
that God maintained them as one people under one head, or,
when scattered, united them again. The same succession
still subsists in reference to ourselves. Christ must be
viewed as living in his members to the end of the world. To
this Isaiah alludes, when he says, " Who shall declare his
generation or age ?" — words in which he predicts that the
Church would survive through all ages, notwithstanding the
incessant danger of destruction to which it is exposed through
the attacks of its enemies, and the many storms assailing it.
So here David foretells the uninterrupted succession of the
kingdom down to the time of Christ.

7. He shall abide before the face of God for ever. This is
only a simpler way of expressing what he had said before, /
will abide in thy tabernacle for ever. He refers to the security

1 In the Chaldee it is : " Thou shalt add days to the days of the Kino-
Messiah ; his years shall be as the generation of this world, and of the
world to come."

416 COMMENTARY UPON PSALM LXIT.

and peace which he would enjoy under the protection of God,
who would effectually preserve his life. By the face of God,
must be meant the fatherly care and providence which he
extends to his people. So numerous are the dangers which
surround us, that we could not stand a single moment, if his
eye did not watch over our preservation. But the true secu-
rity for a happy life lies in being persuaded that we are
under divine government. There follows a prayer that God
would appoint mercy and truth for preserving the king. And
this admits of two meanings. As clemency and truth are
the best safeguards of a kingdom, it would not be altogether
unreasonable to suppose that David prays here to be endued
with these dispositions, as a means of establishing his throne.
But the other meaning is perhaps preferable, that God would
gird himself with clemency and truth in order to the preser-
vation of the king. The Hebrew term f|3ft manah, signifies
not only to prepare^ but to set over, or appoint; and he speaks
as if the true defence of the kingdom was only to be found
in the mercy and faithfulness of God. He uses the expres-
sion prepare, or command, to intimate how easily God can
provide the means necessary for preserving his people. In
the concluding words, he expresses his resolution to perse-
vere in the constant celebration of the praises of God, with
a view to fulfilling the vows which he had contracted — and
this again may lead us to remark the agreement which ought
ever to subsist between the two parts of invocation : for
David, while he applied to God for help, under the pressure
of calamity, showed himself uniformly grateful when he had
experienced deliverance.

PSALM LXIL

The greater part of this psalm is occupied with meditations, in which
David encourages himself and others to hope in God, and fortifies his
mind against the assaults of temptation. And as we are ever prone

PSALM LXJI. THE BOOK OF PSALMS. 417

to be drawn away from God by the influence which worldly objects
exert over our senses, perishing and evanescent as these are, occasion
is taken to show the folly of this, and bring us to a single and entire
dependence upon God.

If To the chief musician upon Jeduthun, A Psalm of David.

The fact being ascertained that there was one of the chief singers who
bore the name of Jeduthun, some have thought that this psalm was com-
mitted into his hands to be sung, (1 Chron. ix. 16 ; xvi. 38, 41 ; and
xxv. 1.) In the title to Psalm xxxix., it is sufficiently probable
that the allusion is to some musician of that family. But this would
not seem to be the case here ; for the psalm is not said to be given
to, but upon Jeduthun. This has led to the opinion that it formed
the beginning of some song commonly known at that time. Still the
Hebrew particle hy, al, which we have rendered upon, means frequently
for, to, or before ; and it will consist with the words to suppose, that this
psalm was put into the hands of the posterity of Jeduthun.1

1. Nevertheless, my soul is silent toivards God : from him is

my salvation.

2. Nevertheless, he himself is my rock and my salvation, my high

tower : I shall not be greatly moved.

1. Nevertheless, my soul is silent towards God. Should the
translation I have followed be adopted, the psalm is to be
considered as beginning abruptly, in the usual style of com-
positions of an impassioned kind.2 Of this we have an
instance in Ps. lxxiii., where the prophet, who had been agi-
tated with doubts, as we shall see more particularly after-
wards, suddenly briogs his mind to a fixed decision, and, in
the way of cutting off all further subject of debate, exclaims,
" Yet God is good to Israel." And so it is, I conceive, in
the psalm before us. We know that the Lord's people can-
not always reach such a measure of composure as to be wholly

1 Jeduthun was first chosen to be one of the chief musicians in conduct-
ing the praises of the Jewish sanctuary when the ark was brought from
Obed-edom to mount Zion. His sons were also appointed to preside over
different departments of the vocal and instrumental worship in the taber-
nacle. He had six sons who were thus employed. Jeduthun and his fa-
mily appear to have been eminent for their piety, and to have been endued
with the spirit of prophecy.

2 " Sicuti patheticae sententiae ut plurimum defective sunt." — Lat.
" Comme nous s9avons que les propos dits de quelque affection vehemente,
le plus souvent sont imparfaits." — Fr.

VOL. II. 2 D

418 COMMENTARY UPON PSALM LXII.

exempt from distraction. They would wish to receive the
word of the Lord with submission, and to be dumb under his
correcting hand; but inordinate affections will take posses-
sion of their minds, and break in upon that peace which they
might otherwise attain to in the exercise of faith and resig-
nation. Hence the impatience we find in many; an impa-
tience which they give vent to in the presence of God, and
which is an occasion to themselves of much trouble and dis-
quietude. The Hebrew particle *]K, ach, is often used in an
exclusive sense, and has been rendered by some, only; it is
also employed in an affirmative sense, and has been rendered
truly, or certainly. But in order to arrive at its full mean-
ing, we must suppose that David felt an inward struggle
and opposition, which he found it necessary to check.
Satan had raised a tumult in his affections, and wrought a
degree of impatience in his mind, which he now curbs ; and
he expresses his resolution to be silent? The word implies a
meek and submissive endurance of the cross. It expresses
the opposite of that heat of spirit which would put us into a
posture of resistance to God. The silence intended is, in
short, that composed submission of the believer, in the exer-
cise of which he acquiesces in the promises of God, gives
place to his word, bows to his sovereignty, and suppresses
every inward murmur of dissatisfaction. The Hebrew word
J-pft'nj dumiyah, which I have rendered is silent, some con-
sider to be the noun ; and it is of little consequence which
translation we adopt.

The particle *1X? ach} in the second verse, I would render

1 The import of the Hebrew word is " patient silence." The Septua-
gint reads, : ' Ov%i ru Qsa vvoroiyqasToii q ipvxyj ftov? " Shall not my soul
be subject to God ?" And doubtless the Psalmist intended to say that
his soul was quiet, submissive, and subject ; the rebellious affections
being tamed and subdued. With respect to the translation of our Eng-
lish Bible, " Truly my soul waiteth upon God," Dr Adam Clarke re-
marks, " I do not think that the original will warrant this translation." He
reads, " Surely to God only is my soul dumb ;" which he thus explains:
" I am subject to God Almighty. He has a right to lay on me what He
pleases ; and what He lays on me is much less than I deserve ; therefore
am I dumb before God. The Vulgate, and almost all the versions, have
understood it in this sense : ' Nonne Deo subjecta erit anima mea? Shall
not my soul be subject to God ?' " With this agree the version and in-
terpretation of Calvin.

PSALM LXIT. THE BOOK OF PSALMS. 419

in the same way as in the first. The believer triumphs in
one encounter with temptation only to enter upon another ;
and here David, who appeared to have emerged from his dis-
tress, shows that he had still to struggle with remaining
difficulties. We meet with the same particle no fewer than
six times throughout the psalm. This, too, may explain the
many titles which he applies to God, each of which is to be
considered as a foil by which he would ward off the attacks
of the tempter. The expression in the close of the verse, 7"
shall not be greatly moved, implies his persuasion that he
might be overtaken with afflictions, (for he was well aware
that he could claim no exemption from the common lot of
humanity,) but his conviction, at the same time, that these
would not overwhelm him, through the good help of God.
We shall find him saying afterwards, in so many words, 2"
shall not fall ; perhaps because he felt, as he advanced in
prayer, that he had greater boldness in despising affliction.
Or the expressions may be taken as synonymous in the two
places. The truth itself is unquestionable. The believer
may be overthrown for a time ; but as he is no sooner cast
down than he is raised up again by God, he cannot properly
be said to fall. He is supported by the Spirit of God, and
is not therefore really prostrated and overcome.

3. How long ivill ye continue mischief against a man?1 ye shall

be slain all of you : as a bowing wall shall ye be, and a
fence which has been struck.

4. Yet they consult to cast him down from his elevation : they

delight in lies : they bless tvith their mouth, and curse in-
wardly. Selah.

5. Nevertheless, my soul, be thou silent before God : for my ex-

pectation is from him.
G. Nevertheless, he is my rock and my salvation : my high tower ;
I shall not fall.

3. How long will ye continue mischief? The Hebrew

1 " Ou, courrez-vous sus rhomme?" — Fr. marg. " Or, will ye make
assaults upon a man ? "

420 COMMENTARY UPON PSALM LXIT.

word ,inn*inn? tehotethu,1 mischief, which I have translated,
continue, or lengthen out, is rendered by some, to medi-
tate, or imagine mischief, while others suppose an allusion to
the putting forth of the tongue in sign of mockery. It has
been rendered also, to rush upon, or assault. The sense of
the passage seems to be, How long will ye meditate evil
against a man, and persist in mischievous devices for accom-
plishing his ruin ? He has in view the obstinate malice of
his enemies, moving every stone for his destruction, and
forming new plans daily for effecting it. The instruction to
be learned from his experience is, that we should exercise
patience, even when our enemies show unwearied cruelty
in their attempts to destroy us, and are instigated by the
devil to incessant artifices for our persecution. We may
just advert to the meaning of the figure which is subjoined.
Some think that the wicked are compared to a bowing wall,
because it threatens every moment to fall to the ground, and
they, upon every sin which they commit, tend more and
more downwards, till they are precipitated into destruction.
But it would seem as if the allusion were somewhat different.
A wall, when ill built, bulges out in the centre, presenting
the appearance of nearly twice its actual breadth ; but, as it is
hollow within, it soon falls to ruins. The wicked, in like

1 Hammond observes, that this verb " is but once used in the Scrip-
tures, and so will not be easily interpreted but either by the notion which
we find put upon it by the ancient interpreters, or else by the Arabic use
of it. " The Chaldee renders it, raise tumults ; the Syriac, stir up, insti-
gate, incite, or provoke ; the Septuagint and Vulgate, assail, or rush upon ;
and the Arabic, use violence or injustice. Gesenius gives the sense of the
Septuagint. Kimchi and Aben Ezra read, pravitatis cogitabitis. " Abu
Walid compares !)nrflnfi with the Arabic innnnfli w^tn 'i not witn
tli, which signifies to multiply words ; and so he would have it, according to
the use of it in that tongue, to signify speaking much against, backbiting,
defaming, spreading evil reports of, lashing out with your tongues against,
for hurt. What he thus observes of ^nHli!^ witn *» not *i mav nave
place also with the word, as we have it ; for the root with f\, th, also in
Arabic signifies mentiri, to lie, and confusion, injustice, violence ; which as
well agree to his sense as that of the root with £." When David says,
against a man, and uses also the third person in the fourth verse, it is of
himself that he speaks. "Against a man; i.e., against me, a man like
yourselves, whom common humanity obliges you to pity ; a single man,
who is no fit match for you." — Poole's Annotations.

PSALM LXII. THE BOOK OF PSALMS. 421

manner, are dilated with pride, and assume, in their consul-
tations, a most formidable appearance ; but David predicts
that they would be brought to unexpected and utter destruc-
tion, like a wall badly constructed, and hollow in the interior,
which falls with a sudden crash, and is broken by its own
weight into a thousand pieces.1 The word ^HJ? gader,
which I have rendered, a fence, means, properly, an enclosure
built of slight and insufficient materials ; 2 and an epithet is
added still more to express the violence and impetuosity of
their fall. The Psalmist, then, would teach us that, high as
our enemies may appear to stand, and proud and swelling as
their denunciations may be, they shall be suddenly and
signally overthrown, like a smitten wall,

4. Yet they consult to cast him down from his elevation. I
still would interpret the particle "Ttf, ach, in an adversative
sense. David, on the one hand, encouraged himself by deter-
mining to rest stedfastly upon the promise of divine favour ;
but, upon the other, he had before him the machinations of
his enemies, characterized by cruelty, audacity, pride, and
deceit. By all their attempts, as if he had said, they do
nothing but precipitate their own fall ; still such are the
frenzy and the fury by which they are actuated, that they
persist in their intrigues against me. He insinuates that
their attacks were directed, not so much against himself
as against God — agreeably to the picture which is given us

1 Isaiah has also made use of this image to express sudden and utter
destruction, (chap. xxx. 13.)

2 In the East it is common for the inhabitants to enclose their vineyards
and gardens with hedges, consisting of various kinds of shrubs, and particu-
larly such as are armed with spines. They have also mounds of earth- walls
about their gardens. Rawwolff describes the gardens about Jerusalem as
surrounded by mud-walls, not above four feet high, easily climbed over, and
washed down by rain in a very little time. Stone-walls are also frequently
used. Thus Egmont or Herman, describing the country about Saphet, a
celebrated city of Galilee, tells us, "The country round it is finely improved,
the declivity being covered with vines, supported by low walls." — Harmer's
Observations, vol. ii. pp. 216-219. Doubdan describes some of these in
the Holy Land as built of loose stones, without any cement to join them.
The original word probably means some such "fence" as this. Indeed,
it always appears to denote a wall of stones : sometimes in express con-
tradistinction to the hedge, or thorny fence.- See Parkhurst 's Lexicon,
on TU-

422 COMMENTARY UPON PSALM LXII.

of impiety by the poets in their fable of the Giants.1 Nothing
will satisfy the enemies of God t but setting themselves
above the heavens. David is to be understood as primarily
speaking here of himself in the third person, but of himself
as elevated expressly by the divine hand. Accordingly,
though we might consider that God is the party directly in-
tended, the scope of the words rather intimates that they
aimed at the overthrow of one whom God had exalted, and
desired to establish in honour. In thus attempting to
thwart his purpose, they were really fighting against God.
The clause which follows, they delight in lies, has reference to
the same thing. Refusing to acknowledge his divine voca-
tion, they persevered in following such corrupt designs, as
could only recoil upon them to their own confusion, as the
Psalmist exclaims, (Ps. iv. 2,) " O ye sons of men ! how long
is my glory made matter of your reproach ? how long will ye
love vanity, and seek after leasing ? Selah." Or the ex-
pression may denote the hidden and deceitful measures
which they adopted in their persecution of this saint of God ;
for it is immediately added, that they blessed with their
mouth, but cursed inwardly. Whatever may be the meaning,
it is evident that David, contemplating all the treachery,
intrigues, and wickedness of his enemies, supports himself
by the single consideration, that his help was in God, and
that every opposing instrumentality was therefore vain.

5. Nevertheless, my soul, be thou silent before God. Here
there may appear to be a slight inconsistency, inasmuch as
he encourages himself to do what he had already declared
himself to have done. His soul was silent before God ; and
where the necessity of this new silence, as if still under agi-
tation of spirit ? Here it is to be remembered, that our minds
can never be expected to reach such perfect composure as
shall preclude every inward feeling of disquietude, but are,
at the best, as the sea before a light breeze, fluctuating sensibly,

1 " Les Poetes profanes ont dit queles Geans delibererent de prendre les
plus hautes montagnes et les mettans Tune snr l'autre, monter jusques an
ciel, pour arracher Jupiter de son siege." — Fr. marg. " It was said by
the profane poets that the Giants formed a design of taking the highest
mountains which they could find, piling them one above another, scaling
the heavens, and taking Jupiter by storm."

PSALM LXII. THE BOOK OF PSALMS. 423

though not swollen into billows. It is not without a struggle
that the saint can compose his mind ; and Ave can very well
understand how David should enjoin more perfect submission
upon a spirit which was already submissive, urging upon
himself farther advancement in this grace of silence, till he
had mortified every carnal inclination, and thoroughly sub-
jected himself to the will of God. How often, besides, will
Satan renew the disquietudes which seemed to be effectually
expelled ? Creatures of such instability, and liable to be
borne away by a thousand different influences, we need to be
confirmed again and again. I repeat, that there is no reason
to be surprised though David here calls upon himself a
second time to preserve that silence before God, which he
might already appear to have attained ; for, amidst the dis-
turbing motions of the flesh, perfect composure is what we
never reach. The clanger is, that when new winds of
troubles spring up, we lose that inward tranquillity which
we enjoyed, and hence the necessity of improving the
example of David, by establishing ourselves in it more and
more. He adds the ground of his silence. He had no imme-
diate response from God, but he confidently hoped in him.
My expectation, he says, is from God. Never, as if he had
said, will he frustrate the patient waiting of his saints ; doubt-
less my silence shall meet with its reward ; I shall restrain
myself, and not make that false haste which will only retard
my deliverance.

7. In God is my salvation and my glory ; the rock of my strength,

and my hope, is in God.

8. Hope in him at all times; ye people, pour out your heart before

him : God is our hope. Selah.

9. Nevertheless, the sons of Adam are vanity, and the children of

men1 a lie:2 ichen they ascend in the scales, they are found

1 d-wod, feney Adam, the sons of Adam. «*k »a, heney ish, the sons of
substance, or children of substantial men, as Dr Adam Clarke renders the
phrase. " Adam," says he, " was the name of the first man when formed
out of the earth: Ish was his name when united to his wife, and they
became one flesh. Before, he was the incomplete man ; after, he was the
complete man." The phrases are rendered in our English version, men of
low degree, and men of high degree. — See note, p. 236, of this volume ; and
vol. i. note 1, p. 100.

2 " Because they promise much, and rouse men's expectations upon con-

424 COMMENTARY UPON PSALM LXII.

together lighter than vanity} 10. Trust not in oppression
and robbery, and be not vain: if riches increase, set not
your heart upon them.

7. In God is my salvation. One expression is here heaped
upon another, and this apparently because he wished to rein
that infirmity of disposition which makes us so prone to slide
into wrong exercise. We may throw out a passing and occa-
sional acknowledgment, that our only help is to be found
in God, and yet shortly display our distrust in him by busy-
ing ourselves in all directions to supplement what we consi-
der defective in his aid. The various terms which he
employs to express the sufficiency of God as a deliverer,
may thus be considered as so many arguments to con-
stancy, or so many checks which he would apply to the
waywardness of the carnal heart, ever disposed to depend for
support upon others rather than God. Such is the manner
in which he animates his own spirit ; and next, we find him
addressing himself to others, calling upon them to enter upon
the same conflict, and reap the same victory and triumph.
By the people, there seems little doubt that he means the
Jews. The Gentiles being yet unvisited by the true religion
and divine revelation, it was only in Judea that God could
be the object of trust and religious invocation ; and it would
appear, that by distinguishing the chosen people of the Lord
from the surrounding heathen, he insinuates how disgraceful
it would be in them not to devote themselves entirely to God,

sideration of tlieir great power and dignity, but are not able to perform,
and generally deceive those who trust in them. In which respect lying is
ascribed to a fountain, Jer. xv. 18 ; to urine, Hos. ix. 2 ; to the olive,
Habak. iii. 17 ; when they do not give what they promise." — Poole's
Annotations.

1 *?3n, hebel. The radical meaning of the term is, a breath. The same
word occurs in the first clause, intimating, that men of low degree are as
unsubstantial as a breath ; and here men of low degree, and men of high
degree, when both are united, are described as lighter than a breath.
See p. 78 of this volume, note 1. " Taking the infinitive with h, lamed, to
stand for the future, as it often does, the latter part may be literally
translated, ' They will ascend together in the balance more than vanity.' "
— Arch. Seeker. This strongly expresses how unavailing it is to trust in
man. If men of low degree and men of high degree are put both
together in one scale, and vanity in the other, the scale of vanity will pre-
ponderate.

PSALM LXII. THE BOOK OF PSALMS. 425

being, as they were, the children of Abraham, favoured with
the discovery of his grace, and specially taken under his
divine protection. The expression, at all times, means both
in prosperity and adversity, intimating the blameworthiness
of those who waver and succumb under every variation in
their outward circumstances. God tries his children with
afflictions, but here they are taught by David to abide them
with constancy and courage. The hypocrites, who are loud
in their praises of God so long as prosperity shines upon their
head, while their heart fails them upon the first approach of
trial, dishonour his name by placing a most injurious limita-
tion to his power. We are bound to put honour upon his
name by remembering, in our greatest extremities, that to
Him belong the issues of death. And as we are all too apt
at such times to shut up our affliction in our own breast — a
circumstance which can only aggravate the trouble and im-
bitter the mind against God, David could not have suggested
a better expedient than that of disburdening our cares to
him, and thus, as it were, pouring out our hearts before him. It
is always found, that when the heart is pressed under a load
of distress, there is no freedom in prayer.1 Under trying
circumstances, we must comfort ourselves by reflecting that
God will extend relief, provided we just freely roll them over
upon his consideration. What the Psalmist advises is all the
more necessary, considering the mischievous tendency which we
have naturally to keep our troubles pent up in our breasts till
they drive us to despair. Usually, indeed, men show much
anxiety and ingenuity in seeking to escape from the
troubles which may happen to press upon them ; but so lono-
as they shun coming into the presence of God, they only
involve themselves in a labyrinth of difficulties. Not to
insist farther upon the words, David is here to be considered
as exposing that diseased but deeply-rooted principle in our
nature, which leads us to hide our griefs, and ruminate upon
them, instead of relieving ourselves at once by pouring out
our prayers and complaints before God. The consequence is,

1 " Cependant que nostre coeur est enserre et comme estouppe de dou-
leur, jamais ii n'en sort de prieres naifves et francheinent faites." — Fr.

426 COMMENTARY UPON PSALM LXII.

that we are distracted more and more with our distresses, and
merge into a state of hopeless despondency. In the close of
the verse, he says, in reference to the people generally, what
he had said of himself individually, that their safety was to
be found only under the divine protection.

9. Nevertheless, the sons of Adam are vanity. If we take
the particle *1tf, ach, affirmatively, as meaning surely or cer-
tainly, then this verse contains a confirmation of the truth
expressed in the preceding verse ; and David argues by
contrast,1 that as men are lighter than vanity, we are shut
up to the necessity of placing all our expectation upon God.
It would agree well, however, with the contrast to suppose
that, under an impression of the little effect which the truth
he had announced was calculated to have upon the people,
(ever disposed to build upon fallacious hopes,) he exclaims
with a degree of holy fervour, Nevertheless, fyc. According to
this view, he is here administering a reproof to the blind
infidelity so prevalent amongst men, and which leads them
to deceive themselves with lying vanities rather than trust
in the infallible promises of Jehovah. Having had occasion
to discover such a large amount of vanity in the chosen seed
of Abraham, he does not scruple to speak of the whole
human family in general as being abandoned to lying delu-
sions. The adverb HfVj yachad, together, intimates that all,
without exception, are ready to find an occasion of turning
aside. Such is the sweeping condemnation passed, not upon
a few individuals, but upon human nature, declaring men to be
lighter than vanity ; and may we not ask what in this case
becomes of boasted reason, wisdom, and free-will ? It is of no
avail to object, that believers are delivered from the deceit
which is here condemned. If they owe their exemption from
lying and vanity to the regeneration of the Spirit, this is to
grant that they were subject to these in their natural state.
The first man was created by God upright, but drew us by his
fall into such a depth of corruption, that any light which

1 "A repugnantibus ostendet David." — Lat. Explained in the French
version thus — " Montrera par un argument prims des choses repugnantes."

PSALM LXII. THE BOOK OF TSALMS. 427

was originally bestowed has been totally obscured. Is it
alleged that there still remain in man such gifts of God
as are not to be despised, and as distinguish him from all the
other creatures, this is easily answered, by remembering,
that however great these may be, he is tainted by sin, and
therefore nothing to be accounted of. It is only when allied
with the knowledge of God that any of the endowments
conferred upon us from above can be said to have a real
excellency ; — apart from this, they are vitiated by that con-
tagion of sin which has not left a vestige in man of his
original integrity. With too much justice, then, might
David say that all men are vanity and nothingness.

10. Trust not in oppression and robbery, >Ye are here
taught that there can be no real trusting in God until we
put away all those vain confidences which prove so many
means of turning us away from him. The Psalmist bids us
remove whatsoever would have this tendency, and purge
ourselves of every vicious desire that would usurp the place
of God in our hearts. One or two kinds of sin only are
mentioned, but these are to be understood as representing a
part for the whole, all those vain and rival confidences of
which we must be divested before we can cleave to God with
true purpose and sincerity of heart. By oppression and rob-
bery may be understood the act itself of abstracting by
violence, and the thing which has been abstracted. It is
obviously the design of the passage to warn us against the
presumption and hardihood of sin, which is so apt to blind
the hearts of men, and deceive them into the belief that
their evil courses are sanctioned by the impunity which is
extended to them. Interpreters have differed in their con-
struction of the words of this verse. Some join to each of
the nouns its own verb, reading, Trust not in oppression, and be
not vain in robbery : if riches increase, set not your heart upon
them} Others connect the words oppression and robbery with
the first verb, and make the second to stand apart by itself in
an indefinite sense. It is of very little consequence which of
the constructions we adopt, since both express the main

1 The words are thus connected in our English version.

428 COMMENTARY UPON PSALM LXII.

sentiment; and it is evident that the Psalmist, in condemning
the infatuated confidence of those who boast in robbery, ap-
propriately terms it a mere illusion of the mind, with which
they deceive or amuse themselves. Having denounced, in the
first place, those desires which are plainly evil and positively
wicked, he proceeds immediately afterwards to guard against
an inordinate attachment even to such riches as may have
been honestly acquired. To set the heart upon riches, means
more than simply to covet the possession of them. It im-
plies being carried away by them into a false confidence, or,
to use an expression of Paul, " being high-minded." The ad-
monition here given is one which daily observation teaches
us to be necessary. It is uniformly seen that prosperity and
abundance engender a haughty spirit, leading men at once
to be presumptuous in their carriage before God, and reck-
less in inflicting injury upon their fellow-creatures. But,
indeed, the worst effect to be feared from a blind and
ungoverned spirit of this kind is, that, in the intoxication of
outward greatness, we be left to forget how frail we are, and
proudly and contumeliously to exalt ourselves against God.

11. God hath spoken once ; twice have I heard this, that power

belongeth unto God.

12. Also unto theey 0 Lord ! belongeth mercy ; thou wilt cer-

tainly render to every man according to his work.

11. God hath spoken once. The Psalmist considered
that the only effectual method of abstracting the minds of
men from the vain delusions in which they are disposed to
trust, was bringing them to acquiesce implicitly and firmly
in the judgment of God. Usually they are swayed in differ-
ent directions, or inclined at least to waver, just as they
observe things changing in the world ;l but he brings under
their notice a surer principle for the regulation of their con-
duct, when he recommends a deferential regard to God's
Word. God himself " dwells in the light which is inacces-
sible," (1 Tim. vi. 16 ;) and as none can come to him except by

1 " Ad varias mundi inclinationes.'' — Lat. " Selon les divers cliange-
mcnts qu'on voit au monde." — Fr.

PSALM LXII. THE BOOK OF PSALMS. 429

faith, the Psalmist calls our attention to his word, in which he
testifies the truth of his divine and righteous government of
the world. It is of great consequence that we be established
in the belief of God's Word, and we are here directed to the
unerring certainty which belongs to it. The passage admits
of two interpretations ; but the scope of it is plainly this, that
God acts consistently with himself, and can never swerve
from what he has said. Many understand David to say that
God had spoken once and a second time ; and that by this
explicit and repeated assertion of his power and mercy, he
had confirmed the truth beyond all possibility of contradic-
tion. There is a passage much to the same effect in the
thirty-third chapter of the book of Job, and fourteenth verse,
where the same words are used, only the copulative is inter-
posed. If any should prefer it, however, I have no objections
to the other meaning — God has spoken once ; twice have I
heard this. It agrees with the context, and suggests a prac-
tical lesson of great importance ; for when God has once
issued his word he never retracts : on the other hand,
it is our duty to ponder on what he has said, long and
deliberately ; and the meaning of David will then be, that he
considered the Word of God in the light of a decree, sted-
fast and irreversible, but that, as regarded his exercise in refer-
ence to it, he meditated upon it again and again, lest the
lapse of time might obliterate it from his memory. But the
simpler and preferable reading would seem to be, that God
had spoken once and again. There is no force in the in-
genious conjecture, that allusion may be made to God's hav-
ing spoken once in the Law, and a second time in the Prophets.
Nothing more is meant than that the truth referred to had
been amply confirmed, it being usual to reckon anything cer-
tain and fixed which has been repeatedly announced. Here,
however, it must be remembered, that every word which may
have issued forth from God is to be received with implicit
authority, and no countenance given to the abominable prac-
tice of refusing to receive a doctrine, unless it can be sup-
ported by two or three texts of Scripture. This has been
defended by an unprincipled heretic among ourselves, who
has attempted to subvert the doctrine of a free election,

430 COMMENTARY UPON PSALM LXII.

and of a secret providence. It was not the intention of
David to say that God was tied down to the necessity of
repeating what he might choose to announce, but simply
to assert the certainty of a truth which had been declared
in clear and unambiguous terms. In the context which
follows, he exemplifies himself that deferential reverence and
regard for the word of God which all should, but which so
few actually do, extend to it.

We might just put together, in a connected form, the par-
ticular doctrines which he has singled out for special notice.
It is essentially necessary, if we would fortify our minds
against temptation, to have suitably exalted views of the
power and mercy of God, since nothing will more effectually
preserve us in a straight and undeviating course, than a firm
persuasion that all events are in the hand of God, and that
he is as merciful as he is mighty. Accordingly, David
follows up what he had said on the subject of the defer-
ence to be yielded to the word, by declaring that he had
been instructed by it in the power and goodness of God.
Some understand him to say, that God is possessed of
power to deliver his people, and of clemency imbuing him
to exercise it. But he would rather appear to mean, that
God is strong to put a restraint upon the wicked, and crush
their proud and nefarious designs, but ever mindful of his
goodness in protecting and defending his own children. The
man who disciplines himself to the contemplation of these
two attributes, which ought never to be dissociated in our
minds from the idea of God, is certain to stand erect and
immoveable under the fiercest assaults of temptation ; while,
on the other hand, by losing sight of the all-sufficiency of
God, (which we are too apt to do,) we lay ourselves open
to be overwhelmed in the first encounter. The world's
opinion of God is, that he sits in heaven an idle and un-
concerned spectator of events which are passing. Need we
wonder, that men tremble under every casualty, when they
thus believe themselves to be the sport of blind chance?
There can be no security felt unless we satisfy ourselves of
the truth of a divine superintendence, and can commit our
lives and all that we have to the hands of God. The first

PSALM LXII. THE BOOK OF PSALMS. 431

thing which we must look to is his power, that we may
have a thorough conviction of his being a sure refuge to
such as cast themselves upon his care. With this there
must be conjoined confidence in his mercy, to prevent those
anxious thoughts which might otherwise rise in our minds.
These may suggest the doubt — What though God govern
the world ? does it follow that he will concern himself about
such unworthy objects as ourselves ?

There is an obvious reason, then, for the Psalmist coupling
these two things together, his power and his clemency.
They are the two wings wherewith we fly upwards to
heaven ; the two pillars on which we rest, and may defy
the surges of temptation. Does danger, in short, spring
up from any quarter, then just let us call to remembrance
that divine power which can bid away all harms, and as this
sentiment prevails in our minds, our troubles cannot fail to
fall prostrate before it. Why should we fear — how can we
be afraid, when the God who covers us with the shadow of
his wings, is the same who rules the universe with his nod,
holds in secret chains the devil and all the wicked, and
effectually overrules their designs and intrigues ?

The Psalmist adds, TJwu wilt certainly render to every
man according to his work. And here he brings what he
said to bear still more closely upon the point which he would
establish, declaring that the God who governs the world by
his providence will judge it in righteousness. The expecta-
tion of this, duly cherished, will have a happy effect in com-
posing our minds, allaying impatience, and checking any
disposition to resent and retaliate under our injuries. In sist-
ing himself and others before the great bar of God, he would
both encourage his heart in the hope of that deliverance
which was coming, and teach himself to despise the insolent
persecution of his enemies, when he considered that every
man's work was to come into judgment before Him, who
can no more cease to be Judge than deny himself. We can
therefore rest assured, however severe our wrongs may be,
though wicked men should account us the filth and the off-
scourings of all things, that God is witness to what we suffer,
will interpose in due time, and will not disappoint our patient

432 COMMENTARY UPON PSALM LXIII.

expectation. From this, and passages of a similar kind, the
Papists have argued, in defence of their doctrine, that justi-
fication and salvation depend upon good works ; but I have
already exposed the fallacy of their reasoning. No sooner is
mention made of works, than they catch at the expression,
as amounting to a statement that God rewards men upon the
ground of merit. It is with a very different design than
to encourage any such opinion, that the Spirit promises a
reward to our works — it is to animate us in the ways of
obedience, and not to inflame that impious self-confidence
which cuts up salvation by the very roots. According to
the judgment which God forms of the works of the believer,
their worth and valuation depend, first, upon the free pardon
extended to him as a sinner, and by which he becomes recon-
ciled to God ; and, next, upon the divine condescension and
indulgence which accepts his services,1 notwithstanding all
their imperfections. We know that there is none of our
works which, in the sight of God, can be accounted perfect
or pure, and without taint of sin. Any recompense they
meet with must therefore be traced entirely to his goodness.
Since the Scriptures promise a reward to the saints, with the
sole intention of stimulating their minds, and encouraging
them in the divine warfare, and not with the remotest design
of derogating from the mercy of God, it is absurd in the
Papists to allege that they, in any sense, merit what is be-
stowed upon them. As regards the wicked, none will dis-
pute that the punishment awarded to them, as violators of
the law, is strictly deserved.

PSALM LXIII.

The following psalm cannot so properly be said to consist of prayers as
of a variety of pious meditations, which comforted the mind of David
under dangers, anxieties, and troubles of a severe description. It

1 " D'une pure douceur et support debonnaire dont il use, il fait qu'icelles
soyent acceptees de lui," &c. — Fr.

PSALM LXIII. THE BOOK OF PSALMS. 433

contains the vows too which he made to God in the distress occasioned
by the alarming circumstances in which he was placed.

1 A Psalm of David, when he was in the wilderness of Judah.1

1. 0 God! thou art my God ; early will I seek thee : my soul

has thirsted for thee, my flesh has longed for thee in2 a desert
and thirsty3 land, where no water is.

2. Thus have I beheld thee hi the sanctuary, to see thy power and

thy glory.

3. Because thy mercy is better than life, my lips shall praise

thee.

4. Thus will I bless thee while I live : I will lift up my hands

in thy name.

1. O God! thou art my God. The wilderness of Judah,
spoken of in the title, can be no other than that of Ziph,
where David wandered so long in a state of concealment.
We may rely upon the truth of the record he gives us of his
exercise when under his trials ; and it is apparent that he
never allowed himself to be so far overcome by them, as to
cease lifting up his prayers to heaven, and even resting, with
a firm and constant faith, upon the divine promises. Apt as

1 David was often compelled to flee into the remote deserts which lay in
the tribe of Judah, to escape the fury of Saul. In tracing his steps, when
eagerly sought after by this relentless persecutor, we find him in the forest
of Hareth, and in the wildernesses of Ziph, Maon, and Engedi, all in the
tribe of Judah. See 1 Sam. xxii. 5 ; xxiii. 14, 24, 25 ; xxiv. 1 ; and Joshua
xv. 55, 62. The only objection which can be made to referring the occa-
sion of the composition of this psalm to David's persecution by Saul is, that
in the 11th verse, David is called king ; whereas Saul still swayed the sceptre
over Israel. But, as Calvin observes on that verse, David may have called
himself by this title to express his confident persuasion that God would raise
him to the throne in fulfilment of his promise ; and his followers might call
him king even during Saul's lifetime, though he was not acknowledged to
be sovereign by any tribe till after Saul fell at Gilboa. It is, however, sup-
posed by some that the psalm was written during the rebellion of his son
Absalom, when he was under the necessity of quitting Jerusalem, and es-
caping into the wilderness, 2 Sam. xv. 23 ; xvi. 2 ; and xvii. 29.

2 The Syriac, and several MSS., read ywo, ke-erets, as a land, instead
of YnN3, be-erets, in a land, like the parallel text of Ps. cxliii. 6. The two
letters, i, capli, and a, beth, may be easily mistaken for each other, differ-
ing less than the Roman letters c and G.

3 The Hebrew word 5]'% ayepli, here rendered thirsty, is literally weary ;
11 that is," says Horsley, " a land that creates weariness by the roughness
of the ways, the steepness of the hills, and the want of all accommoda-
tions." He reads, " dry and inhospitable."

VOL. II. 2 E

434 COMMENTARY UPON PSALM LXIII.

we are, when assaulted by the very slightest trials, to lose
the comfort of any knowledge of God we may previously
have possessed, it is necessary that we should notice this, and
learn, by his example, to struggle to maintain our confidence
under the worst troubles that can befall us. He does more
than simply pray ; he sets the Lord before him as his God,
that he may throw all his cares unhesitatingly upon him, de-
serted as he was of man, and a poor outcast in the waste and
howling wilderness. His faith, shown in this persuasion of
the favour and help of God, had the eifect of exciting him to
constant and vehement prayer for the grace which he ex-
pected. In saying that his soul thirsted, and his flesh longed,
he alludes to the destitution and poverty which he lay under
in the wilderness, and intimates, that though deprived of the
ordinary means of subsistence, he looked to God as his meat
and his drink, directing all his desires to him. When he re-
presents his soul as thirsting, and his flesh as hungering, we
are not to seek for any nice or subtile design in the distinc-
tion. He means simply that he desired God, both with soul
and body. For although the body, strictly speaking, is not
of itself influenced by desire, we know that the feelings of the
soul intimately and extensively affect it.

2. Thus in the sanctuary, Sfc. It is apparent, as already
hinted, that God was ever in his thoughts, though wandering
in the wilderness under such circumstances of destitution.
The particle thus is emphatic. Even when so situated, in a
wild and hideous solitude, where the very horrors of the place
were enough to have distracted his meditations, he exercised
himself in beholding the power and glory of God, just as if
he had been in the sanctuary. Formerly, when it was in his
power to wait upon the tabernacle, he wTas far from neglect-
ing that part of the instituted worship of God. He was well
aware that he needed such helps to devotion. But now,
when shut out, in the providence of God, from any such pri-
vilege, he shows, by the delight which he took in spiritual
views of God, that his was not a mind engrossed with the
symbols, or mere outward ceremonial of religion. He gives
evidence how much he had profited by the devotional exer-

PSALM LXI1I. THE BOOK OF PSALMS. 435

cises enjoined under that dispensation. It is noticeable of
ignorant and superstitious persons, that they seem full of zeal
and fervour so long as they come in contact with the cere-
monies of religion, while their seriousness evaporates immedi-
ately upon these being withdrawn. David, on the contrary,
when these were removed, continued to retain them in his re-
collection, and rise, through their assistance, to fervent asj^ira-
tions after God. We may learn by this, when deprived at
any time of the outward means of grace, to direct the eye of
our faith to God in the worst circumstances, and not to for-
get him whenever the symbols of holy things are taken out
of our sight. The great truth, for example, of our spiritual
regeneration, though but once represented to us in baptism,
should remain fixed in our minds through our whole life,1 (Tit.
iii. 5 ; Ephes. v. 26.) The mystical union subsisting between
Christ and his members should be matter of reflection, not
only when we sit at the Lord's table, but at all other times.
Or suppose that the Lord's Supper, and other means of ad-
vancing our spiritual welfare, were taken from us by an exer-
cise of tyrannical power, it does not follow that our minds
should ever cease to be occupied with the contemplation of
God. The expression, So have I beheld thee to see, &c, indi-
cates the earnestness with which he was intent upon the ob-
ject, directing his whole meditation to this, that he might see
the power and glory of God, of which there was a reflection
in the sanctuary.

3. Because thy mercy is better than life, fyc. I have no ob-
jections to read the verse in this connected form, though I
think that the first clause would be better separated, and
taken in with the verse preceding. David would appear to
be giving the reason of his earnestness in desiring God. By
life is to be understood, in general, everything which men use
for their own maintenance and defence. When we think
ourselves well provided otherwise, we feel no disposition to

1 " Suivant cela, nous devons toute notre vie porter engrave en notre en-
tendement le lavement spirituel, lequel Christ nous a une fois represents
au baptesme." — Fr.

436 COMMENTARY UPON PSALM LXIII.

have recourse to the mercy of God. That being (to speak
so) which we have of our own, prevents us from seeing that
we live through the mere grace of God.1 As we are too much
disposed to trust in aids of a carnal kind, and to forget God,
the Psalmist here affirms that we should have more reliance
upon the divine mercy in the midst of death, than upon what
we are disposed to call, or what may appear to be, life.
Another interpretation has been given of the words of this
verse, but a very meagre and feeble one, — That the mercy of
God is better than life itself; or, in other words, that the di-
vine favour is preferable to every other possession. But the
opposition is evidently between that state of secure prosperity,
in which men are so apt to rest with complacency, and the
mercy of God, which is the stay of such as are ready to sink
and perish, and which is the one effectual remedy for supply-
ing (if one might use that expression) all defects.

The word which I have rendered life, being in the plural
number in the Hebrew, has led Augustine to assign a meaning
to the sentence which is philosophical and ingenious, but with-
out foundation, as the plural of the word is quite commonly used
in the singular signification. He considered that the term lives
was here used in reference to the truth, That different men
affect different modes of life, some seeking riches, and others
pleasure ; some desiring the luxuries, and some the honours
of this world, while others are given to their sensual appe-
tites. He conceived that there was an opposition stated in
the verse between these various kinds of life and eternal life,
here by a common figure of speech called mercy, because it is
of grace, and not of merit. But it is much more natural to
understand the Psalmist as meaning, that it was of no conse-
quence how large a share men possess of prosperity, and of
the means which are generally thought to make life secure,
the divine mercy being a better foundation of trust than any
life fashioned out to ourselves, and than all other supports

1 " Denique nostrum esse, ut ita loquar, perstringit nobis oculos, ne cer-
namus sola Dei gratia nos subsistere." — Lai. " Brief, notre Etre, si ainsi
faut parler, nous eblouit les yeux, tellenient que nous ne voyons pas que
c'est par la seule grace de Dieu que nous subsistons." — Fr.

PSALM LXIII. THE BOOK OF PSALMS. 437

taken together.1 On this account the Lord's people, however
severely they may suffer from poverty, or the violence of
human wrongs, or the languor of desire, or hunger and thirst,
or the many troubles and anxieties of life, may be happy not-
withstanding ; for it is well with them, in the best sense of the
term, when God is their friend. Unbelievers, on the other
hand, must be miserable, even when all the world smiles upon
them ; for God is their enemy, and a curse necessarily attaches
to their lot.

In the words which follow, David expresses his conse-
quent resolution to praise God. When we experience his
goodness, we are led to open our lips in thanksgiving. His
intention is intimated still more clearly in the succeeding
verse, where he says that he will bless God in his life. There
is some difficulty, however, in ascertaining the exact sense of
the words. When it is said, So will I bless thee, &c, the so
may refer to the good reason which he had, as just stated, to
praise God, from having felt how much better it is to live by
life communicated from God, than to live of and from our-
selves.2 Or the sense may be, so, that is, even in this calami-
tous and afflicted condition : for he had already intimated that,
amidst the solitude of the wilderness, where he wandered, he
would still direct his eye to God. The word life, again, may
refer to his life as having been preserved by divine interposi-
tion ; or the sense of the passage may be, that he would bless
God through the course of his life. The former meaning con-
veys the fullest matter of instruction, and agrees with the
context ; he would bless God, because, by his goodness, he
had been kept alive and in safety. The sentiment is similar
to that which we find elsewhere, " I shall not die, but live, and
declare the works of the Lord ;" and again ; — " The dead shall
not praise the Lord, neither any that go down into silence, but
we who live will bless the Lord," (Ps. cxviii. 17; cxv. 17, 18.)
In the lifting up of hands,3 in the second clause of the verse,

1 " Thy loving-kindness, *pon, chasdeca, thy effusive mercy is better,
tawjio, me-chayim, than Lives : it is better, or good beyond, countless
ages of human existence." — Dr Adam Clarke.

2 " Melius esse nobis vivificari ab ipso quam apud nos vivere."

3 " The practice of lifting up the hands in prayer towards heaven, the
supposed residence of the object to which prayer is addressed, was anciently
used, both by believers, as appears from various passages in the Old Tes-

438 COMMENTARY UPON PSALM LXIII.

allusion is made to praying and vowing ; and he intimates,
that besides giving thanks to God, he would acquire addi-
tional confidence in supplication, and be diligent in the exer-
cise of it. Any experience we may have of the divine good-
ness, while it stirs us up to gratitude, should, at the same
time, strengthen our hopes of the future, and lead us confi-
dently to expect that God will perfect the grace which he
has begun. Some understand by the lifting up of his hands,
that he refers to praising the Lord. Others, that he speaks
of encouraging himself from the divine assistance, and boldly
encountering his enemies. But I prefer the interpretation
which has been already given.

5. My soul shall be satisfied as with marrow and fatness ; and

ray mouth shall praise thee with joyful lips.
G. / shall surely1 remember thee upon my couch : I will meditate

upon thee in the night watches,2

7. Because thou hast been my help : and I will rejoice in the

shadow of thy wings.

8. My sold has cleaved hard after thee : thy right hand will up-

hold me.

5. My soul shall be satisfied as with marrow, &fc. In accord-
ance with what was said in the foregoing verse, David
expresses his assured persuasion of obtaining a rich and
abundant measure of every blessing that could call for
thanksgiving and praise. At the period of composing this
psalm, he may have been already in the enjoyment of ease
and plenty ; but there is reason to believe that he cherished
the persuasion referred to, even when wandering in the wil-
derness in a state of poverty and destitution. If we would

tament, and by the heathen, agreeably to numerous instances in the classi-
cal writers. Parkhurst, considering the ' hand' to be the chief organ or
instrument of man's power and operations, and properly supposing the
word to be thence used very extensively by the Hebrews for power,
agency, dominion, assistance, and the like, regards the lifting up of men's
hands in prayer as an emblematical acknowledging of the power, and im-
ploring of the assistance of their respective gods. Is it not, however,
rather the natural and unstudied gesture of earnest supplication ?" —
Mant.

1 " Ou, quand," &c. — Fr. marg. " Or, when I shall remember thee."

2 Among the Hebrews the night was divided into portions of three or
four hours each, which were denominated vigils or watches.

PSALM LXIII. THE BOOK OF PSALMS. 439

evidence a strong faith, we must anticipate the divine favour
before it has been actually manifested, and when there is no
present appearance of its forthcoming. From the instance
here set before us, we must learn to be on our guard against
despondency, in circumstances when we may see the wicked
wallowing and rioting in the abundance of the things of this
world, while we ourselves are left to pine under the want of
them. David, in the present pressure to which he was ex-
posed, might have given way to despair, but he knew that
God was able to fill the hungry soul, and that he could want
for nothing so long as he possessed an interest in his favour.
It is God's will to try our patience in this life, by afflictions
of various kinds. Let us bear the wrongs which may be
done us with meekness, till the time come when all our
desires shall be abundantly satisfied. It may be proper to
observe, that David, when he speaks in figurative language
of heing Jilted with marrow and fatness, does not contemplate
that intemperate and excessive indulgence to which ungodly
men surrender themselves, and by which they brutify their
minds. He looks forward to that moderate measure of
enjoyment which would only quicken him to more alacrity
in the praises of God.

6. I shall surely remember thee, Sfc. It may be read also,
when, or, as often AS / remember thee, I will pray in the
night watches. But as the Hebrew particle here used is
occasionally taken for an adverb of affirmation, as well as of
time, I have adhered to the commonly received translation.
In this case, his remembering God is to be understood as the
same thing with his meditating upon him ; and the one clause
contains just a repetition of the sentiment expressed in the
other. If the particle be taken in the different sense for-
merly mentioned, the words intimate, that as often as the
name of God recurred to his mind, he would dwell upon it
with pleasure, and speak of his goodness. He particularly
mentions the night watches, as, when retired from the sight
of our fellow-creatures, we not only revert to what may have
given us anxiety, but feel our thoughts drawn out more
freely to different subjects. We have next the reason

440 COMMENTARY UPON PSALM LXIII.

assigned for the engagement or declaration he has just made,
which is, that he owed to God his preservation. The expe-
rience of the divine goodness should dispose us to prayer as
well as praise. u I will come into thy house," says the
Psalmist in another place, " in the multitude of thy mercy,"
(Ps. v. 7.) The second part of the seventh verse is expressive
of the lively hope with which he was animated. He was
resolved to rejoice and triumph under the shadow of God's
wings, as feeling the same peace and satisfaction in reliance
upon his protection as he could have done had no danger
existed.

8. My soul has cleaved hard after thee. The Hebrew verb
means also to apprehend, or follow, especially when in con-
struction with the preposition which is here joined to it, and
therefore we might very properly render the words, My soul
shall press or follow after thee} But even should the other
translation be retained, the sense is, that David's heart was
devoted to God with stedfast perseverance. The phrase,
after thee, is emphatical, and denotes that he would follow
with unwearied constancy, long as the way might be, and
full of hardships, and beset with obstacles, and however
sovereignly God might himself seem to withdraw his pre-
sence. The latter clause of the verse may be taken as
referring simply to the deliverance which he had previously
mentioned as having been received. He had good reason to
persevere, without fainting, in following after God, when he
considered that he had been preserved in safety, up to this
time, by the divine hand. But I would understand the
words as having a more extensive application, and consider
that David here speaks of the grace of perseverance, which
would be bestowed upon him by the Spirit. To say that he
would cleave to God, with an unwavering purpose, at all
hazards, might have sounded like the language of vain boast-
ing, had he not qualified the assertion by adding, that he

1 Dr Adam Clarke renders, " My soul cleaves, or is glued after thee."
" This phrase,1' says he, " not only shows the diligence of the pursuit, and
the nearness of the attainment, but also the fast hold he had got of the
mercy of his God."

PSALM LXIII. THE BOOK OF PSALMS. 441

would do this in so far as he was sustained by the hand of
God.

9. And they, whilst they seek my soul to destroy it, shall go into
the lowest parts of the earth.

10. They shall cast him out1 to the edge of the sword: they shall

be a portion for foxes.

11. But the king2 shall rejoice in God; and every one who

sic ears by him shall glory : for the mouth of them that
speak lies shall be stopped.

9. And they, whilst they seek, Sfc. Here we find David
rising to a more assured confidence, and triumphing as if
he had already obtained the victory. And there is every
reason to believe, that though he had escaped his difficulties,
and was in circumstances of peace and prosperity when he
wrote this psalm, yet he only expresses what he actually felt
at the critical period when his life was in such imminent
danger. He declares his conviction that the enemies who
eagerly sought his life would be cut off; that God would
cast them headlong into destruction ; and that their very
bodies should be left without burial. To be the portion of
foxes* is the same thing with being left to be torn and de-

1 " irrM\" here rendered, they shall cast him out, " from -uj, signifies in Hi-
phil, they shall cause to be poured out, or shall pour out. The word is ordin-
arily applied to water, 2 Sam. xiv. 14 ; Lam. hi. 49. But here, by the
immediate mention of the sword, it is restrained to the effusion of blood ;
and being in the third person plural, in the active sense, it is, after the
Hebrew idiom, to be interpreted in the passive sense, ' They shall pour
out by the hand of the sword ;' i.e., ' They shall be poured out by the
sword,' the hand of the sword being no more than the edge of the sword."
— Hammond. Dr Adam Clarke gives the same version : " They shall be
poured out by the hand of the sword. Heb. That is, their life's blood shall
be shed either in war, or by the hand of justice." But na, nagar, also
signifies metaphorically to give over into one's hands, to give up, as in the
phrase, ann ^hy "Mn, " to deliver any one up to the sword." SeeEzek. xxxv.
5; Jer. xviii. 21. And the Septuagint, Syriac, Vulgate, iEthiopic, and
Arabic versions, Gesenius and Hare here read, " They shall be delivered
to the sword." Horsley translates, " They would shed it ;" and observes,
that it signifies " my life ; for MM, which is of the doubtful gender, is the
antecedent of the masculine suffix in."

2 "I, who am king by God's anointing, 1 Sam. xv. 12, 13." — Ainsworth.

3 Under the Hebrew word Sjw, shual, here rendered fox, was compre-
hended, in common language, the jackal, or Vulpes aureus, golden wolf
so called in Latin because its colour is a bright yellow ; and in this sense

442 COMMENTARY UPON PSALM LXIII.

voured by the beasts of the field. It is often denounced as one
judgment which should befall the wicked, that they would
perish by the sword, and become the prey of wolves and of
dogs, without privilege of sepulture. This is a fate which
the best of men have met with in the world, — for good as
well as bad are exposed to the stroke of temporal evil ; — but
there is this distinction, that God watches over the scattered
dust of his own children, gathers it again, and will suffer
nothing of them to perish, whereas, when the wicked are
slain, and their bones spread on the field, this is only prepa-
ratory to their everlasting destruction.

11. But the king will rejoice in God. The deliverance

Sjw, shual, has been generally interpreted here, because the jackal is
found in Palestine, and feeds on carrion. Both of these circumstances
are, however, also applicable to the fox, and, moreover, Bochart has made
it probable that the specific name of the jackal (the 6ag of the Greeks) in
Hebrew was ••**, aye, the howler, being so called from the howling cry
which he makes particularly at night. The term occurs in Isaiah xiii. 22 ;
xxxiv. 14 ; and Jer. 1. 39 ; where o^n, ayim, is rendered, in our ver-
sion, u the wild beasts of the islands," an appellation very vague and inde-
terminate. At the same time, it is highly probable that shual generally
refers to the jackal. Several of the modern oriental names of this animal,
as the Turkish chical, and the Persian sciagal, sciachal, or schachal —
whence the English jackal — from their resemblance to the Hebrew word
shual, favour this supposition ; and Dr Shaw, and other travellers, inform
us, that while jackals are very numerous in Palestine, the common fox is
rarely to be met with. We shall, therefore, be more correct, under these
circumstances, in admitting that the jackal of the East is the Hebrew
shual. These animals never go alone, but always associate in packs of
from fifty to two hundred. They are known to prey on dead bodies ; and
so greedy are they of human carcases, that they dig them out of their
graves, and devour them, however putrescent. They have been seen
waiting near the grave at the time of a funeral, eagerly watching their op-
portunity of digging up the body almost as soon as it was buried. "I
have known several instances," says a traveller quoted by Merrick, " of
their attacking and devouring drunken men, whom they have found lying
on the road, and have heard that they will do the same to men that are
sick and helpless. I have seen many graves that have been opened by
the jackals, and parts of the bodies pulled out by them." They visit the
field of battle to prey upon the dying and the dead, and they follow cara-
vans for the same purpose. It is usual with the barbarous nations of the
East to leave the bodies of their enemies, killed in battle, in the field, to
be devoured by jackals and other animals. When the Psalmist, therefore,
says that his enemies would become a portion for foxes, the meaning is,
that they would be denied the rites of sepulture, which was deemed a
great calamity, — that they should be left unburied, for jackals and other wild
beasts to prey upon and devour.

PSALM LXIII. THE BOOK OF PSALMS. 443

which David received had not been extended to him as a
private person, but the welfare of the whole Church was
concerned in it, as that of the body in the safety of the head,
and there is therefore a propriety in his representing all the
people of God as rejoicing with him. Nor can we fail to
admire his holy magnanimity in not scrupling to call himself
king, overwhelming as the dangers were by which he was
surrounded, because he laid claim to that honour by faith,
though yet denied him in actual possession. In saying that
he would rejoice in God, he refers to the gratitude which he
would feel ; at the same time, in extolling the divine good-
ness shown to him, he views it as it affected the common
body of the faithful.1 As was already remarked, the safety
of God's chosen people, at that time, was inseparably con-
nected with the reign of David and its prosperity — a figure
by which it was the divine intention to teach us, that our
happiness and glory depend entirely upon Christ. By those
who swear in the name of the Lord, he means in general all
his genuine servants. The act of solemnly calling upon God
to witness and judge what we say, is one part of divine wor-
ship : hence an oath, by the figure of speech called synecdoche,
is made to signify the profession of religion in general. We
are not to imagine from this that God reckons all those to
be his servants who make mention of his name. Many take
it into their lips only to profane it by the grossest perjury ;
others outrage or slight it by entering into trifling and
unnecessary oaths; and hypocrites are chargeable with
wickedly abusing it. But those whom David refers to are
such as swear by the Lord, considerately and with reverence,
and whose hearts respond to what they declare. This ap-
pears more clearly from the contrast which follows in the
verse, where he opposes those who swear by the name of God
to those who speak lies, understanding by that term, not only
treacherous and deceitful men, but men who profane the
name of God by falsehoods of a sacrilegious kind.

1 " Sed extollit Dei gratiam, quia ad piorum omnium conservationem
pertineat." — Lat. uMais il exalte et magnifie la grace de Dieu en vers
lui, d'autant qu'elle s'etendoit a la conservation de tous les fideles." — Fr.

444 COMMENTARY UPON PSALM LX1V.

PSALM LXIV.

This psalm expresses the language of complaint and prayer. David, in
order that he may incline God to compassionate his case, dwells upon
the injustice and cruelty, the intrigues and deceitfulness of his enemies.
At the close, his eyes are directed to God, in the anticipation of a joy-
ful deliverance from their hands.

^[ To the chief musician. A Psalm of David.

1 . Hear my voice, 0 God ! in my prayer: preserve my life from

fear of the enemy.

2. Hide me from the counsel of the wicked ; from the assembly

of the workers of iniquity.

3. For they have whetted their tongue like a sword ; they have

directed [or aimed1] for their arrow a bitter word, [or re-
port.]

4. To shoot in secret at the perfect ; suddenly will they shoot,

and not fear.

5. They assure themselves in an evil work, they commune of lay-

ing snares privily ; they say, Who shall see them ?

6. They have searched out iniquities, they have accomplished a

diligent search, [lit. a search searched out,] both the inward
part of each of them, and the heart, is deep.

1. Hear my voice, O God! He begins by saying that
he prayed earnestly, and with vehemence, stating, at the
same time, what rendered this necessary. The voice is heard
in prayer, proportionally to the earnestness and ardour which
we feel. He condescends upon the circumstances of distress

1 The original word *p*i, darach, signifies to go, to send out, direct, and
is used in different senses, according to the objects to which it is applied.
" But most especially it is used of a bow or arrows. If of rwp, a bow,
then it is to bend it; if of csn, arrows, then it is not so properly to shoot as
to prepare, or direct them. So Psalm lviii. 7, l He directeth or prepareth
his arrows ;' so here, ' they direct, or aim, or make ready their arrows.'
Parallel to which is that of Jer. ix. 3, where being applied to the tongue,
as to a bow that shoots out lying words, as arrows, it must be rendered
bend; but here applied to words as arrows, direct, and not bend.'''' — Ham-
mond.

PSALM LXIV. THE BOOK OF PSALMS. 445

in which he was presently placed, and takes notice of the dan-
gers to which his life was exposed from enemies, with other
points fitted to excite the favourable consideration of God.
His praying that God would protect his life, proves that it
must have been in danger at this time. In the second verse,
he intimates that his enemies were numerous ; and that, with-
out divine assistance, he would be unable to sustain their at-
tacks. Some difficulty attaches to the words, from their being
susceptible of two meanings. The Hebrew term *"J*)D> sod,
which signifies a secret, is understood by some to refer here
to the secret plots of the wicked, and by others, to denote
their meeting together for consultation. In translating it, I
have employed a word which admits of either interpretation.
The term ftBWlj rigshath, used in the second part of the
verse, may also be rendered in two ways, as meaning either
an assembly of men, or noise and uproar. It comes from \^^T\,
ragash, a root signifying to make a tumult. This would sug-
gest that the word HID? sod, in the former clause, might refer
to the clandestine plots of the wicked, and nfc^l, rigshath,
in the latter, to their open violence ; and that David prayed to
be protected, on the one hand, from the malicious purposes of
his enemies, and, on the other, from the forcible measures by
which they proceeded to put them into execution. But the
meaning first given, and which I have adopted, seems the
most simple and natural, That he solicits the compassion of
God, by complaining of the number that were banded against
him. Still his language implies that he looked upon the pro-
tection of heaven as amply sufficient against the greatest com-
bination of adversaries. 1 may add, that there is an implied
plea for strengthening his cause in prayer, in what he says of
the malice and wickedness of those who were opposed to him ;
for the more cruel and unjust the conduct of our enemies may
be, we have proportionally the better ground to believe that
God will interpose in our behalf.

3. For they have whetted their tongue like a sword. His ene-
mies, in their rage, aimed at nothing less than his life, and
yet what he complains of, more than all beside, is the poison
with which their words were imbued. It is probable that he

446 COMMENTARY UPON PSALM LX1V.

refers to the calumnious reports which he knew to be falsely
spread to his discredit, and with a view of damaging his re-
putation with the people. Their tongues he likens to sicords ;
their bitter and venomous words to arrows.1 And when he
adds, that they shoot against the upright and innocent, he is
to be considered as contrasting his integrity with their un-
principled conduct. It inspired him with confidence in his
religious addresses, to know that he could exonerate his own
conscience from guilt, and that he was the object of unde-
served attack by worthless and abandoned men. In men-
tioning that they shoot secretly and suddenly, he refers to
the craft which characterised them. They were not only
eagerly bent upon mischief, and intent in watching their op-
portunities, but so expert and quick in their movements, as to
smite their victim before he could suspect danger. When we
hear that David, who was a man in every respect so much
more holy and upright in his conduct than ourselves, suffered
from groundless aspersions upon his character, we have no
reason to be surprised that we should be exposed to a similar
trial. This comfort, at least, we always have, that we can be-
take ourselves to God, and obtain his defence of the upright
cause. He takes particular notice of another circumstance, that

1 They have directed for their arrow a bitter word. There may be, in
these words, an allusion to the practice of fixing letters on arrows, and
shooting or directing them where it was designed they should fall and be
taken up. Thus the Jews say, Shebna and Joab sent letters to Sennache-
rib, acquainting him that all Israel were willing to make peace with him ;
but Hezekiah would not suffer them. Timoxenus and Artabazus sent
letters to one another in this way at the siege of Potidasa. See Gill, in loco.
The word which they are said to direct as their arrow is called no, mar,
bitter, and this probably contains an allusion to poisoned arrows. The
Chaldee paraphrast has " bending the bow and anointing the arrows,"
plainly intimating a conviction that such an allusion is implied. Poisoned
arrows appear, from Job vi. 4, to have been of very ancient use in Arabia.
They were also used by many other nations in different parts of the world.
Homer says of Ulysses, that he went to Ephyre, a city of Tliessaly, in
order to procure deadly poison for smearing his deadly-pointed arrows,
Odyssey, Lib. i. 1. 335-345. Virgil describes one of his heroes as eminently
skilful in anointing the dart, and arming its steel with poison, iEn. Lib. ix.
1. 771. And Horace mentions the venenatce sagittal, the poisoned arrows of
the ancient Moors in Africa, Lib. i. Ode 22, 1. 3. Wherever this prac-
tice has prevailed, the poison employed has been of the most deadly kind,
the slightest wound being followed by certain and almost instant death.
This makes the language here strikingly expressive. David compares
the calumnies his enemies launched against him to poisoned arrows.

PSALM LXIV. THE BOOK OF PSALMS. 447

they shot their empoisoned arrows from their lips without fear,
or shame. This self-secure spirit argued a degree of aban-
doned presumption, in so far as they could persist in obsti-
nately pursuing the conduct in which they had been re-
peatedly detected, and renew their desperate attempts, to the
disregard of all fear of God or worldly shame.

5. They assure themselves in an evil work. He proceeds to
complain of the perverse determination with which they pur-
sued their wickedness, and of their combinations amongst
themselves ; remarking, at the same time, upon the confi-
dence with which they stirred one another up to the most
daring acts of iniquity. In this there can be little doubt
that they were encouraged by the present state of weakness
to which David was reduced in his circumstances, taking
occasion, when they found him in poverty and exile, and
without means of resistance, to persecute him with the
greater freedom. Having adverted to them as being beyond
hope of amendment, and incapable of any impressions of
humanity, he speaks of their meeting together to plot his
destruction ; and, in connection with this, of the unbounded
confidence which they were led to display, from a belief that
their designs were not seen. It is well known that one cir-
cumstance which strengthens the false security of the wicked,
and encourages them to triumph in their crafty policy to-
wards the simple and upright in heart, is their thinking that
they can cover their crimes by such pretexts as they have
always at hand. They say. Who shall see them ? The word
)u?j lamo, them, may refer either to the workers of iniquity
themselves, or to the snares spoken of in the preceding
clause. The first seems the preferable meaning. They run
recklessly, and without restraint, in the ways of sin, blinded
by their pride, and influenced neither by the fear of God
nor a sense of shame.

In the verse which follows, he animadverts severely upon
the deceit which they practised. He speaks of their having
exhausted all the arts of mischief, so as to have left nothing
in this department to be discovered. The search referred to
has relation to the secret methods of doing evil. He adds,

448 COMMENTARY UPON PSALM LXIV.

that their malice was deep. By the inward part and the
heart, which was deep, he means the hidden devices to which
the wicked have recourse for concealment. Some, instead of
translating the words, the inward part of each, Sfc, give a more
indefinite sense to fcj^tf, ish, and read, the inward part, and
deep heart, OF every one, is found in them; that is, his ene-
mies contrived to comprise in themselves all that men have
ever displayed in the shape of craft and subtilty. Either
rendering may be adopted ; for it is evidently David's mean-
ing that his enemies practised secret stratagem as well as
open violence, to compass his ruin, and showed themselves to
be possessed of the deepest penetration in discovering dark
and unimagined methods of doing mischief.

7. And God shall shoot an arrow at them ; suddenly shall they

be wounded.

8. And they shall make their own tongue to fall upon themselves :

and all that see them shall fee away.1

9. And all men shall see, and shall declare the ivorJc of God,

and shall understand2 what he hath done.
10. The righteous shall be glad in Jehovah, and shall hope in
him ; and all the upright in heart shall glory.

7. And God shall shoot an arrow at them. The Psalmist
now congratulates himself in the confident persuasion that
his prayers have not been without effect, but already an-
swered. Though there was no appearance of God's ap-
proaching judgment, he declares that it would suddenly be
executed ; and in this he affords a remarkable proof of his
faith. He saw the wicked hardening themselves in their
prosperity, and presuming upon impunity from the divine
connivance and forbearance ; but instead of yielding to dis-
couragement, he was borne up by the belief that God,
according to his usual mode of procedure with the wicked,
would visit them at an unexpected moment, when they were
flattering themselves with having escaped, and indulging in
extravagant confidence. It is a consideration which should

1 " Ou, trembleront." — Fr. marg. " Or, shall tremble."

2 " Ou, feront entendre." — Fr. marg. " Or, shall cause to under-
stand."

PSALM LXIV. THE BOOK OF PSALMS. 449

comfort us, when subjected to long-continued trial, that God,
in delaying to punish the ungodly, does so with the express
design of afterwards inflicting judgments of a more condign
description upon them, and when they shall say, " Peace and
safety," overwhelming them with sudden destruction, (Jer.
viii. II.1)

8. And they shall make their own tongue to fall upon them-
selves. Pursuing the same subject, he remarks, that the
poison concocted in their secret counsels, and which they
revealed with their tongues, would prove to have a deadly
effect upon themselves. The sentiment is the same with that
expressed elsewhere by another figure, when they are said
to be caught in their own snares, and to fall into the pit
which they have digged themselves, (Ps. lvii. 6.) It is just
that Heaven should make the mischiefs which they had de-
vised against innocent and upright men to recoil upon their
own heads. The judgment is one which we see repeatedly
and daily exemplified before our eyes, and yet we find much
difficulty in believing that it can take place. We should feel
ourselves bound the more to impress the truth upon our
hearts, that God is ever watching, as it were, his opportunity
of converting the stratagems of the wicked into means just
as completely effective of their destruction, as if they had
intentionally employed them for that end. In the close of
the verse, to point out the striking severity of their punish-
ment, it is said that all icho saw them should fiee away. The
judgments of God are lifted above out of the sight of an
ignorant world, and ere it can be roused to fear and dismay,
these must be such as to bear signal marks indeed of a
divine hand.

9. And all men shall see, and shall declare the work of God. He
insists more fully upon the good effects which would result from
the judgment executed in leading such as had formerly over-
looked a Divine Providence altogether, to catch a spirit of
inquiry from the singularity of the spectacle, and acquaint
themselves with, and speak one to another of a subject

1 In the French version the reference is changed to 1 Thess. v. 3,
VOL. II. 2 F

450 COMMENTARY UPON PSALM LXV.

hitherto entirely new to them. He intimates, that the know-
ledge of what God had so signally wrought would extend
far and wide — for he says, all men, &c. The Hebrew
verb 73&^, shachal, employed, admits either of the neuter
signification, they shall understand, or of the active, they shall
cause others to understand. But as it is usual with David to
repeat the same thing twice, perhaps the latter or transitive
sense is preferable. Another desirable consequence which
would flow from the deliverance granted is mentioned in the
last verse, that it would afford matter of joy, hope, and holy
triumph to the saints, who would be confirmed in expecting
the same help from God which he had extended to his ser-
vant David. Those formerly called the righteous are now
styled the upright in heart, to teach us, that the only righte-
ousness which proves acceptable is that which proceeds from
inward sincerity. This truth I have insisted upon at large
elsewhere.

PSALM LXV.

This psalm is composed both of petition and thanksgiving. It contains
a prediction of the Gentiles being called to the common faith, but is
principally occupied with praising God for the fatherly care which he
exercises over his Church, and the benefits which flow from it. The
Psalmist prays particularly that God would continue his former kind-
ness to the Jewish people. Two instances of the Divine goodness are
specified, — the powerful defence extended to their land, and the en-
riching of it with so many blessings.

^[ To the chief musician, a Psalm of David.1

1 The title of this psalm does not inform us on what particular occasion
it was written. Mudge is of opinion that it was " composed by a person
just come to Jerusalem from some very distant parts, where, upon his
prayers and vows, he had been signally delivered from the fury of the sea,
and uproar of the natives ; which leads him into a general acknowledg-
ment of the Divine Providence which extended itself to the end of the
earth." It is thought by others to be a thanksgiving to God for having
graciously sent to the land of Judea a copious rain, after it had been pre-
viously suffering from the effects of a long-continued drought ; and that it

PSALM LXV. THE BOOK OF PSALMS. 451

1. Praise waitethi for thee, 0 God ! in Zion ; and unto thee shall

the vow be performed.

2. 0 thou that hear est prayer I unto thee shall all fiesh come.

3. Words of iniquity have prevailed against me : our transgres-

sions thou shalt purge away.2

1. Praise waiteth for thee, O God! in Zion. Literally it
runs, Praise is silent to thee, but the verb T\S12H, dumiyah, has
been metaphorically rendered first, to be at rest, then to wait.
The meaning of the expression is, that God's goodness to his
people is such as to afford constantly new matter of praise.
It is diffused over the whole world, but specially shown to
the Church. Besides, others who do not belong to the Church
of God, however abundantly benefits may be showered upon
them, see not whence they come, and riot in the blessings

probably relates to the three years of famine that followed some time
after the rebellion of Absalom, (2 Sam. xxi.,) which, being allevi-
ated by some plenteous showers of rain, called forth this hymn of thanks-
giving. Dr Morrison supposes that David wrote it for the feast of taber-
nacles, as it seems to contain an expression of public thanksgiving for
the fruits of the earth, which had been safely gathered in. All these, how-
ever, are only conjectures. Nor is it material for us to know the occasion
of its composition, embracing, as it does, such general topics as may form
a suitable theme for contemplation at all times and in all circumstances.

1 In our English version it is also waiteth, and in the margin is silent.
u Waiteth as a servant, whose duty it is to do what thou commandest." —
Boolhroyd. " The allusion in this verse is beautiful, when we remember
that Eastern servants wait in silence, watching their lords, waiting for the
signs of their will." — Edwards.

2 The Hebrew word here rendered, " Thou shalt purge them away," is
eansafl, techapperem; properly, " thou wilt make atonement for them." It
is from the verb isa, kaphar, which signifies to cover, to draw over ; and
"which in the conjugation /?zfte/, acquired the signification to forgive, (as
it were to cover an offence,) and to do any act which shall be the cause or
occasion of forgiveness ; and thence, by a further process in the flow of
ideas, to compensate, to expiate, to propitiate, and to accept an expiation."
See Dr Pye Smith on The Sacrifice of Christ, pp. 339, 340. The cover-
ing of the ark was called mas, kapporeth, Ex. xxv. 17 ; in Greek i^uar^iov,
that is, the propitiatory or mercy - seat ; for upon it the blood of expiation,
typical of the blood of Christ, was sprinkled on the great day of atone-
ment ; and from it God revealed his grace and will to his ancient people.
The name i'huaryi^iov is in Rom. iii. 25, given by Paul to Christ, who was
the true propitiation for our sins, 1 John ii. 2. The words of the Psalmist,
then, without doubt, have a reference to the expiatory sacrifices under the
law, and consequently to Him who, " in the end of the ages, hath appeared
to put away si?i by the sacrifice of himself."

452 COMMENTARY UPON PSALM LXV.

which they have received without any acknowledgment of
them. But the main thing meant to be conveyed by the
Psalmist is, that thanksgiving is due to the Lord for his good-
ness shown to his Church and people. The second clause of
the verse is to the same effect, where he says, unto thee shall
the vow be performed ; for while he engages on the part of the
people to render due acknowledgment, his language implies
that there would be ever remaining and new grounds of
praise.

With the verse which we have been now considering, that
which follows stands closely connected, asserting that God
hears the prayers of his people. This forms a reason why
the vow should be paid to him, since God never disappoints
his worshippers, but crowns their prayers with a favourable
answer. Thus, what is stated last, is first in the natural order
of consideration. The title here given to God carries with
it a truth of great importance, That the answer of our prayers
is secured by the fact, that in rejecting them he would in a
certain sense deny his own nature. The Psalmist does not
say, that God has heard prayer in this or that instance, but
gives him the name of the hearer of prayer, as what consti-
tutes an abiding part of his glory, so that he might as soon
deny himself as shut his ear to our petitions. Could we only
impress this upon our minds, that it is something peculiar to
God, and inseparable from him, to hear prayer, it would in-
spire us with unfailing confidence. The power of helping
us he can never want, so that nothing can stand in the way
of a successful issue of our supplications. What follows in
the verse is also well worthy of our attention, that all flesh
shall come unto God. None could venture into his presence
without a persuasion of his being open to entreaty ; but when
he anticipates our fears, and comes forward declaring that
prayer is never offered to him in vain, the door is thrown wide
for the admission of all. The hypocrite and the ungodly,
who pray under the constraint of present necessity, are not
heard ; for they cannot be said to come to God, when they
have no faith founded upon his word, but a mere vague ex-
pectation of a chance issue. Before we can approach God

PSALM LXV. THE BOOK OF PSALMS. 453

acceptably in prayer, it is necessary that his promises should
be made known to as, without which we can have no access
to him, as is evident from the words of the apostle Paul, (Eph.
iii. 12,) where he tells us, that all who would come to God
must first be endued with such a faith in Christ as may ani-
mate them with confidence. From this we may infer, that
no right rule of prayer is observed in the Papacy, when they
pray to God in a state of suspense and doubt. Invaluable is
the privilege which we enjoy by the Gospel, of free access
unto God. When the Psalmist uses the expression, all fleshy
he intimates by these few words that the privilege which was
now peculiar to the Jews, would be extended to all nations.
It is a prediction of Christ's future kingdom.

3. Words of iniquity have "prevailed against me} He does

1 In our English Bible it is, " Iniquities prevail against me ;" and on
the margin, " Words or matters of iniquity," &c. Calvin gives the same
meaning which is naturally suggested by our English version, although
from his translating the Hebrew text by words of iniquity, we would at
first view be apt to suppose that he would explain them as referring
to the evil reports, the calumnies and slanders, which David's enemies pro-
pagated against him to ruin his reputation. Dr Adam Clarke understands
the words in this sense, and gives a translation equivalent to Calvin's,
" Iniquitous words have prevailed against me," or, " The words of iniquity
are strong against me." He thinks the reading of our English Bible " is
no just rendering of the original ;" observing, that " this verse has been
abused to favour Antinoniian licentiousness;" and that "the true and
correct translation of the former clause will prevent this." But we can-
not see how the verse, as it stands in our English Bible, can with justice
be viewed as tending to give encouragement to sin, it being no more than
the confession of a repentant sinner, accompanied with hope in the mercy of
God, founded on the glad tidings announced in the Gospel, that God is
willing to pardon the most guilty who believe in his Son, and repent of
then sins. The old Scottish version of this verse —

" Iniquities, I must confess,

Prevail against me do :

And as for our transgressions,

Them purge away wilt thou,"
which this learned author terms "most execrable" and " abominable
doggrel" — and at hearing which he supposes David would feel chagrin,
if such a feeling could affect the inhabitants of heaven — is, it must be
admitted, ill expressed, feeble, and easily susceptible of an Antinoniian
sense. But not so, we think, the revised version, now in very general use
in Scotland, which, by the alteration of a single word in the beginning of
the third line, has made the verse at the same time more correct and more
nervous : —

" But as for our transgressions,

Them purge away shalt thou :"

454 COMMENTARY UPON PSALM LXV.

not complain of the people being assailed with calumny, but
is to be understood as confessing that their sins were the
cause of any interruption which had taken place in the com-
munication of the divine favour to the Jews. The passage
is parallel with that in Isaiah lix. 1, — " The ear of the Lord
is not heavy that it cannot hear, but our iniquities have se-
parated betwixt us and him." David imputes it to his own
sins and those of the people, that God, who was wont to be
liberal in his help, and so gracious and kind in inviting their
dependence upon him, had withdrawn for a time his divine
countenance. First, he acknowledges his own personal guilt ;
afterwards, like Daniel, (ix. 5,) he joins the whole nation with
himself. And this truth is introduced by the Psalmist with
no design to damp confidence in prayer, but rather to remove
an obstacle standing in the way of it, as none could draw
near to God unless convinced that he would hear the un-
worthy. It is probable that the Lord's people were at that
time suffering under some token of the divine displeasure,
since David seems here to struggle with some temptation of
this kind. He evidently felt that there was a sure remedy
at hand, for no sooner has he referred to the subject of guilt,
than he recognises the prerogative of God to pardon and
expiate it. The verse before us must be viewed in connection
with the preceding, and as meaning, that though their ini-
quities merited their being cast out of God's sight, yet they
would continue to pray, encouraged by his readiness to be
reconciled to them. We learn from the passage that God
will not be entreated of us, unless we humbly supplicate the
pardon of our sins. On the other hand, we are to believe
firmly in reconciliation with God being procured through

thus implying at once a deep sense of the evil of sin, and a confident reli-
ance on the forgiving mercy of God — two subjects on which it is of the
highest importance for us to entertain just views in drawing near to God
in prayer.

Dr Morrison gives the following rendering : —

" Our iniquities prevail against us;
But thou art he who blotteth out our transgressions."

Ilorsley's version is : —

" The account of iniquities is too great for me ;
Thou shalt expiate our crimes."

PSALM LXV. THE BOOK OF PSALMS. 455

gratuitous remission. Should he at any time withdraw his
favour, and frown upon us, we must learn by David's example
to rise to the hope of the expiation of our sins. The reason
of his using the singular number, in the confession which he
makes of sin, may be, that as king he represented the whole
people, or that he intended, like Daniel, to exhort them each
to an individual and particular examination and confession of
his own guilt. We know how apt hypocrites are to hide
their personal sin, under a formal acknowledgment of their
share in the general transgression. But David, from no affec-
tation of humility, but from deep inward conviction, begins
with himself, and afterwards includes others in the same
charge.

4. Blessed is the man whom thou hast chosen, and hast brought

near thee ; we shall be satisfied with the goodness of thy
house, even of the sanctuary of thy palace.

5. Terrible things in righteousness wilt thou answer to us, 0 God

of our salvation I the hope of all the ends of the earth, and
the far off places of the sea.1

6. By his strength setting fast the mountains, being girded with

power.2

7. Stilling the noise of the seas, the noise of their waves, and the

tumult of the nations.

8. They also that divell in the ends of the earth shall fear at thy

signs ; thou shalt make the outgoings of the evening and
morning to rejoice.

4. Blessed is the man whom thou hast chosen. Having al-
ready acknowledged that the people had separated themselves

1 o", yam, the sea, is frequently employed to denote the islands which
are encompassed by the sea, and being here set in opposition to " the ends
or extreme parts of the earth," that is, the continent, it signifies the most
remote islands of the world. Accordingly, the Chaldee paraphrase is,
" And of the islands of the sea which are remote from the continent." The
concluding part of this verse is evidently prophetical of that period when
all mankind, when people of every tribe and colour and clinic, shall be
blessed with the knowledge of the gospel, and worship the only true God.

2 From the length and looseness of the garments of the inhabitants of
the East, in ancient times, it was necessary to bind them close with a
girdle, when they intended to exert their strength. Hence the expression,
M girded with strength." Dr Lowth thinks the allusion is to the vesture of

he Aaronical priesthood. — Lectures cm Sacred roctrt/, vol. i. pp. 173-175,

456 COMMENTARY UPON PSALM LXV.

from God by their sins, and forfeited all right to be heard,
he now takes refuge in the free grace of God, which secures
the remission of sin amongst other blessings. He thus casts
an additional light upon what he had said on the point of
guilt being purged away, by pointing to the cause of God's
being favourable to poor sinners, which can only be found in
his fatherly love leading him to welcome them into his pre-
sence, however undeserving. That pardon which we daily re-
ceive flows from our adoption, and on it also are all our
prayers founded. How could the sinner venture into the
sight of God, to obtain reconciliation with him, were he not
persuaded of his being a Father ? In the words before us,
David does not speak of the grace of God as reaching to the
Gentiles, (which he had done in a preceding part of the psalm,)
but in terms which apply only to the times in which he wrote.
The Church of God was confined to the Jews, and they only
were admitted into the sanctuary ; whereas now, when the
distinction has been abolished, and other nations called to the
same privilege, we are all at liberty to approach him with fa-
miliarity. Christ is our peace, (Ephes. ii. 14,) who has united
in one those who were far off, and those who were nigh.

What has been now said may show at once the scope of
the Psalmist. The Church and chosen people of God be-
ing in possession of the promise of the remission of sins, he
calls those blessed whom God has included within that num-
ber, and introduced into the enjoyment of such a distin-
guished privilege. His language intimates, that the election
did not at that time terminate upon all ; for he insists upon it
as the special prerogative of the Jews, that they had been
chosen by God in preference to the other nations. Were it
supposed that man could do anything to anticipate the grace
of God, the election would cease to be with God himself, al-
though the right and power of it are expressly ascribed to
him.1 But the Jews had no excellency above others, except
in the one point of having enjoyed the distinguishing favour
of God. The middle wall of partition is now broken down,

1 " Nam si anteverterent homines Dei gratiam, non resideret penes ipsum
electio, cujus potestas et jus ei tribuitur." — Lai.

PSALM LXV. THE BOOK OF PSALMS. 457

that the Gentiles might be called in. It is evident, however,
that all are not alike called ; and observation proves the igno-
rance of those who will assert that the grace of God is ex-
tended to all in common, without any choice exerted on his
part. Can any reason be imagined why God should not call
all alike, except it be that his sovereign election distinguishes
some from others ? Faith and prayer may be means for pro-
curing us an interest in the grace of God ; but the source
whence it flows is not within but without us.1 There is a
blessedness in exercising trust upon God, and embracing his
promises — a blessedness experienced when, through faith in
Christ the Mediator, we apprehend him as our Father, and
direct our prayers to him in that character ; — but ere this faith
and prayer can have any existence, it must be supposed that
we who are estranged from God by nature have been brought
near by an exercise of his favour. We are near him, not as
having anticipated his grace, and come to him of ourselves,
but because, in his condescension, he has stretched out his
hand as far as hell itself to reach us. To speak more pro-
perly, he first elects us, and then testifies his love by calling
us. It is noticeable, also, that though God separated the seed
of Abraham to be a peculiar people, entitled as the circum-
cision to a place in his temple, there can be no question that
David recognised a distinction even amongst those who were
Jews, all not having been the subjects of God's effectual call-
ing, nor yet properly entitled to a place in his temple. The
Psalmist alludes, indeed, to the outward sanctuary, when he
speaks of the Jews as chosen to approach God; but we must
remember (what was brought under our attention, Ps. xv.
and xxiv. 3) that all were not real members of the Church
who trod the court of the temple, but that the great qualifi-
cations necessary were the pure heart and the clean hands.
Accordingly, we must understand by those brought near to
God, such as present themselves before him in the exercise
of genuine faith, and not such as merely occupy a place in his
temple as to outward appearance. But, again, the being cho-

1 "Fides quideni et invocatio media sunt, quae nobis concilient Dei gra-
tiam, sed fons extra nos quaerendus est." — Lat. " Sont les moyens pour
nous faire trouver grace envers Dieu," &c. — Fr.

458 COMMENTARY UPON PSALM LXV.

sen, and the being called to approach God, are two things
mentioned here together, to correct any such vain idea as that
the sheep of God's flock are allowed to wander at will for any
length of time, and not brought into the fold.1 This is one
way by which our gratuitous adoption is evidenced, that we
come to the sanctuary under the leading of the Holy Spirit.

The Psalmist insists upon the fruit springing out of the
blessed privilege of which he had spoken, when he adds, that
believers would be satisfied with the fulness of his temple.
Hypocrites may go there, but they return empty and unsatis-
fied as to any spiritual blessing enjoyed. It is noticeable,
that the person is changed in this part of the verse, and that
David associates himself with other believers, preferring to
speak upon this subject from personal experience. We are
not to understand that believers are fully replenished with
the goodness of God at any one moment ; it is conveyed to
them gradually ; but while the influences of the Spirit are
thus imparted in successive measures, each of them is en-
riched with a present sufficiency, till all be in due time ad-
vanced to perfection. I might remark here, that while it is
true, as stated, (Ps. ciii. 5,) that " God satisfieth our mouth
with good things," at the same time it is necessary to remem-
ber what is said elsewhere, " Open thy mouth, and I will fill
it." Our contracted desires is the reason why we do not re-
ceive a more copious supply of blessings from God ; he sees
that we are straitened in ourselves, and accommodates the
communications of his goodness to the measure of our expec-
tations, By specifying particularly the goodness of the sanc-
tuary, the Psalmist passes an implied commendation upon the
outward helps which God has appointed for leading us into
the enjoyment of heavenly blessings. In these former times
God could have directly stretched out his hand from heaven
to supply the wants of his worshippers, but saw fit to satisfy
their souls by means of the doctrine of the law, sacrifices, and
other rites and external aids to piety. Similar are the means

1 " Jam hie vocatio adjungitur electioni, ne quis somniet oves perpetuo
vagari, neque imquam colligi in ovile. Nam hoc effectu se ostendit," &c.
— Lat. " Or la vocation exterieure est yci adjointe a l'election, afin que
nul n'imagine que les brebis soyent tousjours errantes sans estre recueillics
en la bcrgerie : car l'adoption gratuite de Dieu se declare," &c. — Fr.

PSALM LXV. THE BOOK OF PSALMS. 459

■which he employs in the Church still; and though we are not
to rest in these, neither must we neglect them.

5. Terrible things1 in righteousness wilt thou answer to us.
He proceeds to illustrate, although in a somewhat different
form, the same point of the blessedness of those who are
admitted into the temple of God, and nourished in his house.
He declares that God would answer his people by miracles
or fearful signs, displaying his power ; as if he had said, in
deliverances as wonderful as those which he wrought for their
fathers when they went out of Egypt. It is in no common
or ordinary manner that God has preserved his Church, but
with terrible majesty. It is well that this should be known,
and the people of God taught to sustain their hopes in the
most apparently desperate exigencies. The Psalmist speaks
of the deliverances of God as specially enjoyed by the Jewish
nation, but adds, that he was the hope of the ends of the earth,
even to the world's remotest extremities. Hence it follows,
that the grace of God was to be extended to the Gentiles.

6. By his strength setting fast the mountains. For the
sake of illustration, he instances the power of God seen in the
general fabric of the world. In these times it sounded as a
new and strange truth to say that the Gentiles should be
called to the same hope with the Jews. To prove that it was
not so incredible as they were apt to conceive, the Psalmist
very properly adverts to the Divine power apparent in all
parts of the world. He instances the mountains rather than
the plains, because the immense masses of earth, and the lofty
rocks which they present, convey a more impressive idea of

1 The original word for terrible things " signifies sometimes terrible,
sometimes wonderful things, anything that exceeds in greatness or quality.
In the latter sense we have it, Deut. x. 21, when speaking of God, it is
said, ' He is thy praise, and he is thy God, that hath done for thee these
great and terrible things,' — great, exceeding, u-onderful things ; and those
acts of mercy, and not of justice or punishment ; and so here it appears to
signify, being joined with answering us, or granting us, in answer to our
prayers, (so rw signifies to answer a request, to hear a prayer,) and with in
righteousness, which frequently imports mercy. The LXX. accordingly
road it Sav/ucifTToc, wonderful" — Hammond.

460 COMMENTARY UPON PSALM LXV.

the Godhead. Interpreters are not agreed as to the exact
meaning of the verse which follows. Some think that the
mark of similitude must be supplied before the first word of
the sentence, and that it is meant to be said that God stills
the tumults of men when raging in their insolent attempts,
as he stills the agitations of the sea. Others understand the
first part of the verse to be a metaphorical declaration of
what is plainly stated in the close. I would take the words
simply as they stand, and consider that in the first member
of the verse, David adverts to the illustration of the divine
power which we have in the sea, and in the second to that
which we have in his operations amongst men. His strength
is shown in calming the waves and tempestuous swellings of
the ocean. It is put forth also in quelling tumults which
may have been raised by the people.

8. They also that dwell, &fc. By the signs referred to,
we must evidently understand those signal and memorable
works of the Lord which bear the impress of his glorious
hand. It is true, that the minutest and meanest objects,
whether in the heavens or upon the earth, reflect to some ex-
tent the glory of God ; but the name mentioned emphatically
applies to miracles, as affording a better display of the divine
majesty. So striking would be the proofs of God's favour to
his Church, that, as the Psalmist here intimates to us, they
would constrain the homage and wonder of the most dis-
tant and barbarous nations. In the latter part of the verse,
if we take the interpretation suggested by some, nothing more
is meant, than that when the sun rises in the morning, men
are refreshed by its light ; and again, that when the moon and
stars appear at night, they are relieved from the gloom into
which they must otherwise have been sunk. Were this in-
terpretation adopted, a preposition must be understood ; as if
it had been said, Thou makest men to rejoice on account of,
or by the rising of the sun, of the moon, and of the stars.
But the words, as they stand, convey a sense which is suffi-
ciently appropriate without having recourse to any addition.
It was said, that in consequence of the wonders done by the
Lord, fear would spread itself over the uttermost parts of the

PSALM LXV. THE BOOK OF PSALMS. 461

earth ; and the same thing is now asserted of the joy which
they would shed abroad : from the rising to the setting sun,
men would rejoice in the Lord, as well as fear him.

9. Thou hast visited the earth, and watered it ; thou hast greatly
enriched it ; the river of God is full of waters : thou wilt
prepare their corn, for so thou hast provided for it.

10. Thou dost saturate its furrows, thou maJcest the rain to fall

into them ; thou moistenest it with showers ; thou blessest
the buddings forth of it.

11. Thou crownest the year with thy goodness, and thy paths will

drop fatness.

12. They drop upon the dwellings1 of the wilderness, and the hills

shall be girt about with gladness.2

13. The pastures are clothed with flocks, the valleys are covered

with corn ; they shout for joy, they also sing.

9. Thou hast visited the earth, and watered it. This and the
verbs which follow denote action continually going forward,
and may therefore be rendered in the present tense. The
exact meaning of the second verb in the sentence has been
disputed. Some derive it from the verb p^, shuk, signi-
fying to desire ; and giving this meaning, that God visits the
earth after it has been made dry and thirsty by long drought.3
Others derive it from the verb 7\pty, shakah, signifying to give
drink. This seems the most natural interpretation — Thou
visitest the earth by watering it. It suits the connection better,
for it follows, thou plentifully enrichest it, an expression obvi-
ously added by way of amplification. Whether the Psalmist
speaks of Judea only, or of the world at large, is a point as
to which different opinions may be held. I am disposed my-

1 " Ou, pasturages," — Fr. marg. " Or, pastures."

2 " Curiously wrought or embroidered girdles are still, as they were of
old, an essential part of Eastern finery both to men and women. It is in
allusion probably to such sumptuous girdles worn particularly on joyful
occasions, that the Psalmist here represents the hills as ' girded withjoy.' "
— Mant.

3 This is the sense preferred by Aben Ezra and Kimchi. Thou hast
visited in mercy ; i. e., blessed the earth or land, after thou hast made it dry
or thirsty ; thou hast or dost enrich it greatly ; i. e., thou, the same God, who
hast punished and made thirsty, dost again return in mercy, enriching the
land and restoring plenty to it. Thus it was after the three years' famine
recorded in 2 Sam. xxi. 1. But the Septuagint, Arabic, Chaldee, and
Syriac versions, interpret the word in the sense of watering.

462 COMMENTARY UPON PSALM LXV.

self to think, that although what he says applies to the earth
generally, he refers more particularly to Judea, as the former
part of the psalm has been occupied with recounting the
kindness of God to his own Church and people more especi-
ally. This view is confirmed by what is added, the stream
or river of God is full of water. Some take the river of God
to mean a great or mighty river,1 but such a rendering is
harsh and overstrained, and on that supposition, rivers,
in the plural number, would have been the form of expression
used. I consider that he singles out the small rivulet of
Siloah,2 and sets it in opposition to the natural rivers which
enrich other countries, intending an allusion to the word of
Moses, (Deut. xi. 10,) that the land which the Lord their
God should give unto his people would not be as the land of
Egypt, fertilized by the overflowings of the Nile, but a land
drinking water of the rain of heaven. Or we may suppose
that he calls the rain itself metaphorically the river of God.3
The words must, at any rate, be restricted to Judea, as by
the pastures or dwellings of the wilderness, we are also to under-
stand the more dry and uncultivated districts, called in Scrip-
ture " the hill country." But while it is the kindness of God

1 Some think reference is made to the overflowing of the Jordan after
a long drought.

2 This river ran through Jerusalem, the city of God. Bishop Hare,
following Simeon de Muis, is of opinion that this river is meant.

3 " The stream of God ; i. e., copious rain, according to the Oriental
idiom." — Dr Geddes. See p. 7, note 1, of this volume. And without
supposing this Hebraism, the treasures of water which descend from the
clouds may, with great poetical beauty, be termed the river of God. He
collects them there by the wonderful process of evaporation, and he pours
them down. They are entirely in his hand, and absolutely beyond the
control of man. " The keys of the clouds," say the Jews, " are peculi-
arly kept in God's hand, as the keys of life and resurrection." He can
employ them as the instruments of his mercy, by pouring down from them
upon the earth copious and refreshing showers, to promote vegetation and
produce fruitful seasons ; and he can also make them when he pleases the
instruments of judgment, either by bottling them up, or by pouring from
them floods of rain, as in the deluge, and when the harvest is made a heap
in the day of grief and desperate sorrow, Isa. xvii. 11. Horsley, instead
of As, peleg, in the singular, proposes to read jtuVs, pelagoth, in the plural,
and translates, '* God is he who filleth the rivulets with water." " The word
aVfc," says he, " as remarked by Archbishop Seeker, is very rarely used as a
noun in the singular number. Mr Bates, indeed, takes it to be a noun in
Psalm lv. 9 ; but his interpretation of that text is very doubtful. In the
plural it never signifies large rivers, but small brooks and rivulets. We
have the authority of the Syriac for reading it in the plural."

PSALM LXV. THE BOOK OF PSALMS. 463

to his own people which is here more particularly celebrated
as being better known, we are bound, in whatever part of the
world we live, to acknowledge the riches of the Divine good-
ness seen in the earth's fertility and increase. It is not of
itself that it brings forth such an inexhaustible variety of
fruits, but only in so far as it has been fitted by God for pro-
ducing the food of man. Accordingly, there is a propriety
and force in the form of expression used by the Psalmist
when he adds, that corn is provided for man, because the earth
has been so prepared by God;1 which means, that the reason of
that abundance with which the earth teems, is its having
been expressly formed by God in his fatherly care of the
great household of mankind, to supply the wants of his child-
ren.

10. Thou dost saturate its furrows. Some take the verbs as
being in the optative mood, and construe the words as a
prayer. But there can be little doubt that David still con-
tinues the strain of thanksgiving, and praises God for moist-
ening and saturating the earth with rains that it may be fitted
for producing fruit. By this he would signify to us, that the
whole order of things in nature shows the fatherly love of
God, in condescending to care for our daily sustenance. He
multiplies his expressions when speaking of a part of the
divine goodness, which many have wickedly and impiously
disparaged. It would seem as if the more perspicacity men
have in observing second causes in nature, they will rest
in them the more determinedly, instead of ascending by
them to God. Philosophy ought to lead us upwards to him,
the more that it penetrates into the mystery of his works ;
but this is prevented by the corruption and ingratitude of
our hearts ; and as those who pride themselves in their acute-
ness, avert their eye from God to find the origin of rain in
the air and the elements, it was the more necessary to awaken
us out of such a spirit.

1 In the Septuagint the last clause reads, u'Or/ ovru; ij eTotfieurta"
11 For thus is the preparation ;" that is, the earth was thus prepared. In
the Syriac it is, " When thou didst found or establish it ;" and in the Chal-
dee, " Seeing thou hast so founded it."

464 COMMENTARY UPON PSALM LXV.

11. Thou crownest the year with thy goodness. l Some
read — Thou crownest the year OF thy goodness; as if the
Psalmist meant that the fertile year had a peculiar glory at-
tached to it, and were crowned, so to speak, by God. Thus,
if there was a more abundant crop or vintage than usual, this
would be the crown of the year. And it must be granted
that God does not bless every year alike. Still there is none
but what is crowned with some measure of excellency ; and
for that reason it would seem best to retain the simpler ren-
dering of the words, and view them as meaning that the Di-
vine goodness is apparent in the annual returns of the sea-
son. The Psalmist further explains what he intended, when
he adds, that the paths of God dropped fatness, — using this
as a metaphorical term for the clouds, upon which God rideth,
as upon chariots, as we read in Ps. civ. 3.2 The earth derives
its fruitfulness from the sap or moisture ; this comes from the
rain, and the rain from the clouds. With a singular grace-
fulness of expression, these are therefore represented as drop-
ping fatness, and this because they are the paths or vehicles of
God ; as if he had said, that wherever the Deity walked there
flowed down from his feet fruits in endless variety and abun-
dance. He amplifies this goodness of God, by adding, that his
fatness drops even upon the wilder and more uncultivated dis-
tricts. The ivilderness is not to be taken here for the absolute
waste where nothing grows, but for such places as are not so
well cultivated, where there are few inhabitants, and where,
notwithstanding, the Divine goodness is even more illustrated
than elsewhere in dropping down fatness upon the tops of

1 This, say some, was probably the year which followed the three years
of famine, after Absalom's rebellion.

2 Some have imagined that instead of paths we should render clouds ;
but the former reading is more poetical. The original word *l^ya, for thy
paths, is derived from say, round, circular, smooth, because paths are made
by cart-wheels turning round upon them. Accordingly, Horsley renders
it, "thy chariot-wheels," and French and Skinner, " the tracts of thy cha-
riot-wheels." God is here represented as driving round the earth, and
from the clouds the paths of his chariot everywhere scattering blessings
upon mankind. This is an instance of the bold and sublime imagery for
which the Hebrew poetry is so remarkably distinguished. God is else-
where described as riding on the clouds during a storm of rain or thunder,
Ps. xviii. 9, 10, 11. Some read, " thy orbits," and understand all the cir-
cling seasons of the year, as ruled by the courses of the heavenly bodies.

PSALM LXVI. THE BOOK OF PSALMS. 465

the mountains.1 Notice is next taken of the valleys and
level grounds, to show that there is no part of the earth over-
looked by God, and that the riches of his liberality extend
over all the world. The variety of its manifestation is com-
mended when it is added, that the valleys and lower grounds
are clothed with flocks,2 as well as with corn. He represents
inanimate things as rejoicing, which may be said of them in
a certain sense, as when we speak of the fields smiling, when
they refresh our eye with their beauty. It may seem strange,
that he should first tell us, that they shout for joy, and then
add the feebler expression, that they sing ; interposing, too,
the intensative particle, fttf, aph, they shout for joy, yea,
they also sing. The verb, however, admits of being taken
in the future tense, they shall sing, and this denotes a conti-
nuation of joy, that they w^ould rejoice, not only one year, but
through the endless succession of the seasons. I may add,
what is well known, that in Hebrew the order of expression
is frequently inverted in this way.

PSALM LXVI.

There ma3T have been one deliverance in particular, which the Psalmist
celebrates here in the name of the Church, but he includes the many
and various mercies which God had all along conferred upon his
chosen people. While he takes notice of the divine interposition in

1 " By desert or wilderness," observes Dr Shaw, " the reader is not
always to understand a country altogether barren and unfruitful, but such
only as is rarely or never sown or cultivated ; which, though it yields no
crops of corn or fruit, yet affords herbage, more or less, for the grazing of
cattle, with fountains or rills of water, though more sparingly interspersed
than in other places."

2 The phrase, " the pastures are clothed with flocks," cannot be re-
garded as the vulgar language of poetry. It appears peculiarly beauti-
ful and appropriate, when we consider the numerous flocks which whiten-
ed the plains of Syria and Canaan. In the Eastern countries, sheep are
much more prolific than with us, and they derive their name from their
great fruitfulness ; bringing forth, as they are said to do, " thousands and
ten thousands in their streets," Ps. cxliv. 13. They, therefore, formed no
mean part of the wealth of the East.

VOL. II. 2 G

466 COMMENTARY UPON PSALM LXVI.

their behalf, in a crisis of great mercy and distress, he suggests it as
matter of comfort under trial, that their subjection to the tyranny of
their enemies had been designed to prove them as silver in the furnace.
At the close, he would appear to speak of himself individually, and
adduces it as a proof of his integrity, that God had heard him, for God
does not grant acceptance to the wicked.

1" To the chief musician, the Song of a Psalm.1

1. Shout unto God, all the earth.

2. Sing the honour of his name : make glorious his praise.2

3. Say unto God, How terrible art thou in thy works I in the

greatness of thy power shall thine enemies lie [or feign sub-
mission] unto thee.

4. All the earth shall ivorship thee, and they shall sing unto thee ;

they shall sing thy name. Selah.

1. Shout unto God, all the earth. The psalm begins with
this general declaration, which is afterwards reduced to par-
ticulars.3 He addresses himself to the whole world, and from
this it would seem evident, that he predicts the extent to
which the kingdom of God should reach at the coming of
Christ. In the second verse the call is repeated with increas-
ing vehemency, to stir up to the praises of God, such as might
otherwise be remiss in the service. To sing the honour of his
name, is an expression sufficiently obvious ; meaning, that we
should extol his sacred name in a manner suitable to its dig-
nity, so that it may obtain its due and deserved adoration.
But the clause which follows is rather ambiguous. Some think
that it conveys a repetition of the same idea contained in other

1 "This psalm is anonymous ; nor can we, with certainty, determine to
what time it relates. Venema refers it to the reign of Hezekiah, and
supposes it to celebrate the deliverance which was effected by the destruc-
tion of Sennacherib's army. Rudinger is of opinion, that it celebrates the
opening of the sacred temple, after the return from Babylon. It must be
owned, that we have nothing but conjecture to offer on this subject ; yet
it appears to me, that the latter of these opinions is the most probable." —
Watford.

2 " Ou, mettez gloire a sa louange." — Fr. marg. " Or, put glory to
his praise."

3 "Generalis est pratfatio, quam mox sequentur hypotheses.' —Lat.
" C'est une preface generale, dont les applications speciales suivent incon-
tinent apres." — Fr.

PSALM LXVI. THE BOOK OF PSALMS. 467

words, and read, set forth the glory of his praise.1 I prefer taking
the Hebrew word signifying praise to be in the accusative case ;
rendering the words literally, make a glory his praise. And by
this I understand hirn to mean, not as some do, that we
should glory exclusively in his praises,2 but simply, that we
highly exalt his praises, that they may be glorious. The
Psalmist is not satisfied with our declaring them moderately,
and insists that we should celebrate his goodness in some
measure proportionably to its excellence.

3. Say unto God, How terrible art thou in thy works ! Here
he proceeds to state the grounds why he would have us to
praise God. Many content themselves with coldly descant-
ing to others of his praises, but with the view of awakening
and more deeply impressing our hearts, he directs us to ad-
dress ourselves immediately to God. It is when we hold
converse with him apart, and with no human eye to witness
us, that we feel the vanity of hypocrisy, and will be likely to
utter only what we have well and seriously meditated in our
hearts. Nothing tends more to beget a reverential awe of God
upon our spirits than sisting ourselves in his presence. What
the Psalmist adds is fitted and designed to produce the same
feeling, that through the greatness of GooVs power, his enemies
feign submission to him. Are they who would perversely and
obstinately revolt from his service, forced to humble them-
selves before him, whether they wTill it or not, how much
more, then, ought his own children to serve him, who are in-
vited into his presence, by the accents of tenderness, instead
of being reduced to subjection by terror ? There is an im-
plied contrast drawn betwreen the voluntary homage which
they yield, as attracted by the swTeet influences of grace, and
that slavish obedience which is wrung reluctantly from the
unbeliever. The Hebrew word here used for to lie, signifies to
yield such a submission as is constrained, and not free or cor-

1 Hammond's objection to this is, that if *]^^, glory, were in the con-

r

struct state, governing the noun which follows, and giving this reading,
the glory of ids praise, the vowel should be changed from r, kamets, to-.-,
segol.

2 This is Aben Ezra's view. He would read, " Make your glory his
praise ;" that is, let it be your glory to praise him.

468 COMMENTARY UPON PSALM LXVI.

dial, as Ps. xviii. 45. Neither the words nor the scope favour
the other senses which have been suggested, as, that his ene-
mies would acknowledge themselves to have been deceived in
their hopes, or that they would deny having ever intended
hostilities against him. There are many ways in which hy-
pocrites may lie, but nothing more is meant by the Psalmist
here, than that the power of God is such as to force them
into a reluctant subjection.

4. All the earth shall worship thee. The Psalmist had good
reason for insisting upon this one point again and again.
Though all tongues were tuned to the praise of God, they
never could adequately extol it ; and yet such are the negli-
gence and the perversity of men, that they will scarcely lift
one feeble note in celebration of a theme which should com-
mand their united strength and might. We have another
prediction here, of a time being to come when God would be
worshipped, not only by the Jews, a small section of the hu-
man family, but by all the nations which would be eventu-
ally brought under his government. And we are not to con-
sider that he refers to such a worship as would be constrained,
and only not withheld, because resistance might be dangerous,
but to the sincere homage of the heart — they shall sing unto
thee, they shall sing unto thy name. Praise is the best of all
sacrifices, (as we are told, Ps. 1. 14, 23,) and the true evidence
of godliness.1

5. Come and see the works of God ; he is terrible in his doing

towards the children of men.

6. He turned the sea into dry land ; they went through the flood

on foot ; there did we rejoice in him.

7. He ruleth by his power over the world ; his eyes behold the

nations ; rebels 2 shall not exalt themselves.

8. Bless our God,3 0 ye people I and resound the voice of his

praise.

1 "Est enim hoc prascipuum laudis sacrificium, ut habetur, Psalmo 1. 14,
23, ac verum etiam testimonium pietatis." — Lat. " Car c'est le principal
sacrifice, que le sacrifice de louange, &c, et aussi le vray tesmoignage
de piete." — Fr.

2 Defector es. — Lat. Apostats. — Fr. The original word is CTrion, Tias-
sorerim, from -no, swr, to turn aside.

3 " On this Theodoret remarks, that when men bless God they offer him

PSALM LXVI. THE BOOK OF PSALMS. 469

9. Who hath brought our souls unto life, and hath not suffered
our feet to fall.

5. Come and see the works of God. An indirect censure is
here passed upon that almost universal thoughtlessness which
leads men to neglect the praises of God. Why is it that
they so blindly overlook the operations of his hand, but just
because they never direct their attention seriously to them ?
We need to be aroused upon this subject. The words before
us may receive some explanation by referring to a parallel
passage, Ps. xlvi. 8. But the great scope of them is this,
that the Psalmist would withdraw men from the vain or po-
sitively sinful and pernicious pursuits in which they are
engaged, and direct their thoughts to the works of God.
To this he exhorts them, chiding their backwardness and
negligence. The expression, Come and see, intimates that
what they blindly overlooked was open to observation ; for
were it otherwise with the works of God, this language would
be inappropriate. He next points out what those works of
God are to which he would have our attention directed ; in
general he would have us look to the method in which God
governs the human family. This experimental or practical
kind of knowledge, if I might so call it, is that which makes
the deepest impression.1 We find, accordingly, that Paul,
(Acts xvii. 27,) after speaking of the power of God in ge-
neral, brings his subject to bear upon this one particular
point, and calls upon us to descend into ourselves if we would
discover the proofs of a present God. The last clause of the
fifth verse I would not interpret with some as meaning that
God was terrible above the children of men — superior to them
in majesty — but rather that he is terrible towards them, evinc-
ing an extraordinary providence in their defence and preser-
vation, as we have seen noticed, Ps. xl. 5. Men need look
no further, therefore, than themselves, in order to discover

words only ; but when God blesses man, it is not in word only, but in
deed ; an abundance of good things always accompanying the benedic-
tion."— Cresswell.

1 "Haec enim experimentalis (ut ita loquar) notitia magis afficit." — Lat.
11 Car ceste cognoissance d'experience et de prattique esnieut d'avan-
tage." — Fr.

470 COMMENTAKY UPON PSALM LXVI.

the best grounds for reverencing and fearing God. The
Psalmist passes next from the more general point of his pro-
vidence towards mankind at large, to his special care over his
own Church, adverting to what he had done for the redemp-
tion of his chosen people. What he states here must be con-
sidered as only one illustration of many which he might have
touched upon, and as intended to remind God's people of the
infinite variety of benefits with which their first and great
deliverance had been followed up and confirmed. This ap-
pears obvious from what he adds, there ive rejoiced in him. It
is impossible that the joy of that deliverance could have ex-
tended to him or any of the descendants of the ancient Israel-
ites, unless it had partaken the nature of a pledge and illus-
tration of the love of God to the Church generally. Upon
that event he showed himself to be the everlasting Saviour of
his people ; so that it proved a common source of joy to all
the righteous.

7. lie ruleth by his power over the world. The Hebrew
word D7ty, olam, which I have translated the world, signifies
occasionally an age, or eternity ; l but the first sense seems to
agree best with the context, and the meaning of the words is,
that God is endued with the power necessary for wielding
the government of the world. What follows agrees with this,
that his eyes behold the nations. Under the law, Judea was the
proper seat of his kingdom ; but his providence always ex-
tended to the world at large ; and the special favour shown
to the posterity of Abraham, in consideration of the covenant,
did not prevent him from extending an eye of providential
consideration to the surrounding nations. As an evidence of
his care reaching to the different countries round, he takes

1 Our English version renders the word in this last sense. Hammond,
with Calvin, prefers reading " over the world." " That zbw" says he,
" atcou, as the English age, signifies not only time and duration, but also
the men that live in any time, there is no question. And then oVry Vns,
must here most properly be rendered ruling the world, or over the world;
and so the Chaldee certainly understood, who read, ' who exerciseth do-
minion^ over the world ;' and so I suppose the LXX. their 'havogouri
rov dtuuog,^ 'having dominion over the world,' doth import." The Vul-
gate, in this instance not following the Septuagint, has u in sternum >"
'■'for ever."

PSALM LXVI.

THE BOOK OF PSALMS. 471

notice of the judgments which God executed upon the wicked
and the ungodly. He proves that there was no part of the
human family wThich God overlooked, by referring to the fact
of the punishment of evil-doers. There may be much in the
Divine administration of the world calculated to perplex our
conclusions ; but there are always some tokens to be seen of
his judgments, and these sufficiently clear to strike the eye
of an acute and attentive observer.

8. Bless our God, O ye people ! Although calling upon all,
without exception, to praise God, he refers particularly to
some Divine interposition in behalf of the Church. He would
seem to hint that the Gentiles were destined, at a future pe-
riod, to share the favour now exclusively enjoyed by God's
chosen people. In the meantime, he reminds them of the
signal and memorable nature of the deliverance granted, by
calling upon them to spread abroad the fame of it. Though
he speaks of the Jewish people as having been brought unto
life, (an expression intended to denote deliverance of a more
than ordinary kind,) this means that they had been preserved
from approaching danger, rather than recovered from a cala-
mity which had actually overtaken them. It is said that
their feet had not been suffered to fall, which implies, that,
through seasonable help which they had received, they had
not fallen, but stood firm. The Psalmist, however, does not
take occasion, from the evil having been anticipated and
averted, to undervalue it. As they had been preserved safe
by an interposition of Divine goodness, he speaks of this as
tantamount to having been brought or restored to life.

10. For thou, 0 God ! hast proved us, thou, hast tried us as silver

is tried.

11. Thou broughtest us into the net, thou laidest restraint upon our

loins.

12. Thou hast made man to ride over our heads}1 we have come

1 To ride over, signifies to insult or tyrannize over. But here the
image may be taken from the trampling of war-horses in the day of battle.
The cavalry, in the field of battle, pay no regard to the fallen, the dying,
and the dead, but tread promiscuously upon all that come in their way,
" Thou hast permitted us," says Dr Adam Clarke, " to fall under the do-

472 COMMENTARY UPON PSALM LXVI.

into fire and water, and thou hast brought us into a fruit-
ful place. 1

10. For thou, O God! hast proved us. We may read, Though
thou, O God! Sfc, and then the passage comes in as a qualifi-
cation of what went before, and is brought forward by the
Psalmist to enhance the goodness of God, who had delivered
them from such severe calamities. But there is another ob-
ject which I consider him to have in view, and this is the
alleviation of the grief of God's people, by setting before
them the comfort suggested by the words which follow.
When visited with affliction, it is of great importance that we
should consider it as coming from God, and as expressly in-
tended for our good. It is in reference to this that the
Psalmist speaks of their having been proved and tried. At
the same time, while he adverts to God's trying his children
with the view of purging away their sin, as dross is expelled
from the silver by fire, he would intimate, also, that trial had
been made of their patience. The figure implies that their
probation had been severe ; for silver is cast repeatedly into
the furnace. They express themselves thankful to God, that,
while proved with affliction, they had not been destroyed by
it ; but that their affliction was both varied and very severe,
appears not only from the metaphor, but from the whole con-
text, where they speak of having been cast into the net, be-
ing reduced to straits, men riding over their heads, and of
being brought through shipwreck and conflagration.2 The

minion of our enemies, who have treated us as broken infantry are when
the cavalry dashes among their disordered ranks, treading all under their
horses' feet."

1 " In planitiem." — Lat. " En lieu plantureux. " — Fr.

2 "Per naufragium et incendium transiisse," The French version
reads, " Par l'eau et par le feu ; " but it is important to retain the ori-
ginal more closely, as giving what Calvin considered to be the sense of the
words in the text. Fire and water, the one of which elements consumes,
while the other suffocates, is a proverbial expression, signifying, as our
author afterwards states, extreme danger and complicated calamities.
" When thou passest through the waters, I will be with thee ; when
thou walkest through the fire, thou shalt not be burnt," Isa. xliii. 2.
See also Psalm xxxii. 6 ; Ezek. xvi. 6, 7 ; Num. xxxi. 23. Those things
are said to come into or to pass through the fire, which abide the same,
without being consumed ; and which, like metals, lose only thereby their
dross,

PSALM LXVI. THE BOOK OF PSALMS. 473

expression, laying a restraint [or chain] upon their loins, is in-
troduced as being stronger than the one which goes before.
It was not a net of thread which had been thrown over them,
but rather they had been bound down with hard and insolv-
able fetters. The expression which follows refers to men
who had shamefully tyrannized over them, and ridden them
down as cattle. Ryjire and ivater are evidently meant com-
plicated afflictions ; and it is intimated that God had exer-
cised his people with every form of calamity. They are the
two elements which contribute more than any other to sus-
tain human life, but are equally powerful for the destruction
of it. It is noticeable, that the Psalmist speaks of all the
cruelties which they had most unjustly suffered from the
hands of their enemies, as an infliction of Divine punishment ;
and would guard the Lord's people against imagining that
God was ignorant of what they had endured, or distracted
by other things from giving attention to it. In their condi-
tion, as here described, we have that of the Church generally
represented to us; and this, that when subjected to vicissi-
tudes, and cast out of the fire into the water, by a succession
of trials, there may at last be felt to be nothing new or strange
in the event to strike us with alarm. The Hebrew word
J-p*n, revayah, which I have rendered fruitful place, means
literally a well-watered land. Here it is taken metaphorically
for a condition of prosperity, the people of God being repre-
sented as brought into a pleasant and fertile place, where
there is abundance of pasturage. The truth conveyed is,
that God, although he visit his children with temporary
chastisements of a severe description, will ultimately crown
them with joy and prosperity. It is a mistake to suppose
that the allusion is entirely to their being settled in the land
of Canaan,1 for the psalm has not merely reference to the
troubles which they underwent in the wilderness, but to the
whole series of distresses to which they were subjected at the
different periods of their history.

1 Cresswell takes this view. His note on the place is, " '•Into a wealthy
place,' literally into an irriguous region, (^comp. Judges i. 15,) i.e., into a
fertile country, a land of abundance, the promised land : comp. Exod,
iii. 8."

474 COMMENTARY UPON PSALM LXVI,

13. I will come into thy house with burnt-offerings ; I will pay

thee my voivs,

14. Which my lips have uttered, and my mouth hath spoken, when

I was in trouble.

15. / will offer unto thee burnt- sacrifices of failings, with the in-

cense of rams ; * / will bring bullocks, with goats. Selah.

16. Come, hear, I will tell to all them that fear God, what he

hath done for my soul.

13. I will come into thy house with burnt-offerings. Hitherto
the Psalmist has spoken in the name of the people at large.
Now he emphatically gives expression to his own private
feelings, and calls upon them, by his example, to engage in-
dividually in the exercises of religion, it being impossible that
there should be any hearty common consent unless each en-
tered seriously upon the service of thanksgiving for himself
and apart. We are taught that when God at any time suc-
cours us in our adversity, we do an injustice to his name if
we forget to celebrate our deliverances with solemn acknow-
ledgments. More is spoken of in this passage than thanks-
giving. He speaks of vows having been contracted by him
in his affliction, and these evidenced the constancy of his faith.
The exhortation of the Apostle James (chap. v. 13) is worthy of
our special notice: "Is any among you afflicted? let him
pray. Is any merry ? let him sing psalms." How many are
there who lavish their hypocritical praises upon God in the
career of their good fortune, while they are no sooner reduced
to straits than the fervour of their love is damped, or gives
place to the violence of fretfulness and impatience. The best
evidence of true piety is when we sigh to God under the
pressure of our afflictions, and show, by our prayers, a holy

1 Here Calvin, as well as our English Bible, joins incense with rams, ap-
pearing to mean by incense, offering by fire, the smoke produced by the
sacrifice. But the burning of incense was a distinct offering from that of
animal sacrifices ; and therefore many critics read the verse so as to make
incense a distinct offering. Thus Horsley, altering the punctuation, trans-
lates,

" Offerings of fatlings I will offer unto thee, with incense ;

" I will sacrifice rams, bullocks, and full-grown goats."

This, we think, gives an improved view of the passage. It may be
here observed, that the Hebrews were not allowed to sacrifice other ani-
mals than these three kinds, rams, bullocks, and goats.

PSALM LXVI. THE BOOK OF PSALMS. 475

perseverance in faith and patience; while afterwards we come
forward with the expression of our gratitude. The words,
which my lips have uttered, are not an unmeaning addition, but
imply that he had never allowed himself to be so far overcome
by grief as not to throw his desires into the express form of
petition, declaring that he cast himself for safety into the
hands of God. On the subject of vows, I may just shortly
repeat the remarks which have been given at greater length
elsewhere. First, the holy fathers never vowed anything to
God but what they knew to be sanctioned by his approval.
Secondly, their sole end in vowing was to evidence their gra-
titude. The Papists, therefore, can find no warrant, from
their example, for the rash and impious vows which they
practise. They obtrude upon God whatever chances to come
first into their lips ; the end which they propose to them-
selves is the farthest removed from the right one ; and with
devilish presumption they engage themselves to things which
are not allowed them.

15. I will offer unto thee burnt-sacrifices of failings. We
must suppose the speaker to be either David or one of the
more considerable men of the nation, for none in humbler
circumstances could have offered rich sacrifices of this kind.
It is probable that David was the author of the psalm, and
here he signifies his intention to show a kingly liberality in
his offerings. The reason why God ordered victims to be
offered as an expression of thanksgiving was, as is well
known, to teach the people that their praises were polluted
by sin, and needed to be sanctified from Avithout. However
we might propose to ourselves to praise the name of God, we
could only profane it with our impure lips, had not Christ
once offered himself up a sacrifice, to sanctify both us and our
services, (Heb. x. 7.) It is through him, as we learn from the
apostle, that our praises are accepted. The Psalmist, by way of
commendation of his burnt-offering, speaks of its incense or
sweet savour; for although in themselves vile and loathsome,
yet the rams and other victims, so far as they were figures of
Christ, sent up a sweet savour unto God.1 Now that the

1 " Le Prophete loue yci le perfum de son holocauste, combien qu'il n'en

476 COMMENTARY UPON PSALM LXVI.

shadows of the Law have been abolished, attention is called
to the true spiritual service. What this consists in, is more
clearly brought under our notice in the verse which follows,
where the Psalmist tells us, that he would spread abroad the
fame of the benefits which he had received from God. Such
was the end designed, even in the outward ceremonies under
the Law, apart from which they could only be considered as
an empty show. It was this — the fact, that they set forth the
praises of the divine goodness — which formed the very sea-
son of the sacrifices, preserving them from insipidity. In
calling, as he does, upon all the fearers of the Lord, the
Psalmist teaches us, that if we duly feel the goodness of God,
we will be inflamed with a desire to publish it abroad, that
others may have their faith and hope confirmed, by what they
hear of it, as well as join with us in a united song of praise.
He addresses himself to none but such as feared the Lord,
for they only could appreciate what he had to say, and it
would have been lost labour to communicate it to the hypo-
critical and ungodly.

17. / cried unto him with my mouthy and have extolled him un-

der [or with] my tongue.

18. If I regard iniquity in my heart, the Lord will not hear me.

19. But truly God hath heard me; he hath attended to the voice

of my prayer.

20. Blessed be God ! who hath not turned away my prayer, and

his mercy from me.

11. I cried unto him icith my mouth. He proves that he
owed his safety to Divine interposition, from the circumstance
of his having prayed, and in consequence, having sensibly ex-

peust monter au ciel qu' une odeur puante et infecte : mais il faut noter
que les beliers et autres bestes qu'on sacrifioit nairoyent bon devant Dieu,
entant que c'estoyent figures de Iesus Christ." — Fr.

1 In the original, the prefix ^, beth, for with, is omitted, but it is evi-
dently understood. The reading is simply *£, jpi, my month, for •>%%,
bephi, with my mouth. It is not uncommon in Hebrew for some word or
phrase to be omitted, which must be supplied by the reader^ in order to
complete the regular or full construction. Thus in Psalm cxiv. 8, to the

words D^~D^' agam-maim, a pool of waters, the letter 7, lamed, is to
be supplied, Q^X/i laagam, into a pool of, &c,

PSALM LXVI. THE BOOK OF PSALMS. 477

perienced his kindness. Answers to prayer serve in no small
degree to illustrate the goodness of God, and confirm our
faith in it. In saying that he cried to God with his mouth
and tongue, these are terms denoting, as we have seen in a
previous part of the psalm, the vehemency and earnestness
with which he prayed. Had he not prayed from the heart,
he would have been rejected, but he makes mention of the
tongue also, in token of the ardour of his supplications. Some
absurdly imagine, that because the expression under the tongue
is used, the meaning is with the heart. Words are said to
come from under the tongue, because they are formed by the
flexion of the tongue, as in that passage, " The poison of asps
is under their lips," (Ps. cxl. 3.) The term extol intimates,
that we cannot honour God more in our worship, than by
looking upwards to him for deliverance. The Papists rob
him of a chief part of his glory, when they direct their
prayers to the dead or to images, and make such little ac-
count of calling upon the name of the Lord.

The Psalmist next lays down the rule, which must be
attended to, if we would pray properly and acceptably;
guarding against that presumptuous exercise which over-
looks the necessity of faith and penitence. We see with
what audacity hypocrites and ungodly men associate them-
selves with the Lord's people, in compliance with the gen-
eral calls of the word to engage in prayer. To check this
solemn mockery, the Psalmist mentions integrity of heart
as indispensable. I am aware that the words may be con-
sidered as an assertion of his own personal uprightness of
conduct, as we find him frequently vindicating this, by an
appeal to the visible and practical proofs which God had
shown of his favour to him ; but his main object is evidently to
enforce by the example of his own exercise, the common pro-
priety of drawing near to God with a pure heart. We have
a parallel scripture in John ix. 31, " We know that God hear-
eth not sinners." In one sense, he hears none but sinners ; for
we must all conform to the great rule of applying to him for
the remission of our sins. But while believers make an unre-
served confession of guilt before God, by this very thing they
cease to be sinners, for God pardons them in answer to their

4:1 8 COMMENTARY, ETC. PSALM LXVI.

supplications. We are not to forget the words of Paul, " Let
every one that nameth the name of Christ depart from ini-
quity," (2 Tim. ii. 19.) Besides, to regard iniquity in the heart,
does not mean to be conscious of sin, — for all the Lord's people
must see their sins and be grieved for them, and this is
rather praiseworthy than condemnable ; — but to be bent
upon the practice of iniquity. He particularly refers to the
heart, intimating that not only were his hands clean, in the
sense of his being innocent before men, but that he could ap-
peal to God in proof of his inward integrity. When the heart
does not correspond to the outward conduct, and harbours
any secret evil intent, the fair exterior appearance may de-
ceive men ; but it is an abomination in the sight of God.
The Psalmist affirms with emphasis, that his prayers had
been answered, and we ought to draw the inference that we
shall never be disappointed, if we seek God in sincerity.

20. Blessed be God ! who hath not turned away my prayer.
He concludes the psalm, as he began it, with thanksgiving,
and gives the reason of his not having met with a repulse ;
or, to take the figurative expression which he employs, of
God's not having turned away his -prayer. This was, that he
had not withdrawn his mercy. For it is entirely of his free
grace that he is propitious, and that our prayers are not
wholly ineffectual.

END OF VOLUME SECOND.

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