_________________________________________________________________ Title: Commentary on Psalms - Volume 3 Creator(s): Calvin, John (1509-1564) Calvin, Jean (1509-1564) (Alternative) (Translator) Rights: Public Domain LC Call no: BS491 LC Subjects: The Bible Works about the Bible _________________________________________________________________ COMMENTARY ON THE BOOK OF PSALMS BY JOHN CALVIN TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED WITH THE AUTHOR'S FRENCH VERSION, BY THE REV. JAMES ANDERSON VOLUME THIRD CHRISTIAN CLASSICS ETHEREAL LIBRARY GRAND RAPIDS, MI [1]http://www.ccel.org _________________________________________________________________ PSALM 67 The following psalm contains a prayer for a blessing upon the Church, that besides being preserved in a state of safety in Judea, it might be enlarged to a new and unprecedented extent. It touches shortly upon the kingdom of God, which was to be erected in the world upon the coming of Christ. [1] To the chief musician on Neginoth. A psalm or song. _________________________________________________________________ Psalm 67:1-7 1. God be merciful unto us, and bless us; and cause his face to shine upon us. Selah. [2] 2. That they may know thy way upon the earth, thy salvation among all nations. 3. Let the people praise thee, O God! let all the people praise thee. 4. Let the nations be glad, and shout for joy; for he shall judge the people righteously, and thou shalt govern the nations upon earth. Selah. 5. Let the people praise thee, O God: let all the people praise thee. 6. The earth has given its increase; and God, even our own God!, will bless us. 7. God shall bless us, [3] and all ends of the earth shall fear him. 1 God be merciful unto us, and bless us The psalm contains a prediction of Christ’s kingdom, under which the whole world was to be adopted into a privileged relationship with God; but the Psalmist begins by praying for the Divine blessing, particularly upon the Jews. They were the first-born, (Exodus 4:22,) and the blessing was to terminate upon them first, and then go out to all the surrounding nations. I have used the imperative mood throughout the psalm, as other translators have done, although the future tense, which is that employed in the Hebrew, would suit sufficiently well, and the passage might be understood as encouraging the minds of the Lord’s people to trust in the continuance and increase of the Divine favor. The words, however, are generally construed in the form of a prayer, and I merely threw out this as a suggestion. Speaking, as the Psalmist does, of those who belonged to the Church of God, and not of those who were without, it is noticeable that yet he traces all the blessings they received to God’s free favor; and from this we may learn, that so long as we are here, we owe our happiness, our success, and prosperity, entirely to the same cause. This being the case, how shall any think to anticipate his goodness by merits of their own? The light of God’s countenance may refer either to the sense of his love shed abroad in our hearts, or to the actual manifestation of it without, as, on the other hand, his face may be said to be clouded, when he strikes terrors into our conscience on account of our sins, or withdraws the outward marks of his favor. 2 That they may know thy way upon the earth. Here we have a clear prophecy of that extension of the grace of God by which the Gentiles were united into one body with the posterity of Abraham. The Psalmist prays for some conspicuous proof of favor to be shown his chosen people, which might attract the Gentiles to seek participation in the same blessed hope. [4] By the way of God is meant his covenant, which is the source or spring of salvation, and by which he discovered himself in the character of a Father to his ancient people, and afterwards more clearly under the Gospel, when the Spirit of adoption was shed abroad in greater abundance. [5] Accordingly, we find Christ himself saying, “This is life eternal, that they might know thee the only true God,” (John 17:3) 3 Let the people praise thee, O God! Having spoken of all nations participating in the saving knowledge of God, he next tells us that they would proclaim his goodness, and exhorts them to the exercise of gratitude. The repetition used clearly shows of itself that he alludes to an event of a new and unprecedented kind. Had the allusion been to some such manifestation of his favor as he ordinarily made to the Jews, we would not have looked for the same vehemency of expression. First he says, Let the people praise thee; then he adds, Let all the people praise thee Afterwards he repeats the exclamation once more. But he appropriately makes mention, between, of rejoicing, and the occasion there was for it, since it is impossible that we can praise God aright, unless our minds be tranquil and cheerful — unless, as persons reconciled to God, we are animated with the hope of salvation, and “the peace of God, which passeth all understanding,” reign in our hearts, (Philippians 4:7.) The cause assigned for joy plainly in itself points to the event of the calling of the Gentiles. The reference is not to that government of God which is general in its nature, but to that special and spiritual jurisdiction which he exercises over the Church, in which he cannot properly be said to govern any but such as he has gathered under his sway by the doctrine of his law. The word righteousness is inserted in commendation of his government. Language almost identical is used by Isaiah and Micah when they speak of the times in which the word of salvation would be diffused throughout all the earth, (Isaiah 11:4; Micah 4:3.) 6 The earth has given its increase Mention having been made of the principal act of the Divine favor, notice is next taken of the temporal blessings which he confers upon his children, that they may have everything necessary to complete their happiness. And here it is to be remembered, that every benefit which God bestowed upon his ancient people was, as it were, a light held out before the eyes of the world, to attract the attention of the nations to him. From this the Psalmist argues, that should God liberally supply the wants of his people, the consequence would be, to increase the fear of his name, since all ends of the earth would, by what they saw of his fatherly regard to his own, submit themselves with greater cheerfulness to his government. _________________________________________________________________ [2] This verse contains a manifest allusion to the blessings which the priests were taught to pronounce upon the people of Israel, (Numbers 6:24-26.) [3] God, even our own God, will bless us, God shall bless us. There is here again clearly an allusion to the formula of blessing in Numbers 6:24-26, where the name of God is, as here, repeated three times in succession. [4] “A fin que par la clarte d’icelle les Gentils soyent amenez a la participation de la mesme esperance.” — Fr. [5] “The petition here offered is, that the Gospel, God’s ‘way,’ might be universally spread; — a prayer that is not yet accomplished, but is in progress towards completion. The mention of nations and peoples, all of them, intimates, that the time which is the object of supplication is the time when God will no longer be the God of the Jews, but of the Gentiles also.” — Walford. _________________________________________________________________ [1] With this agrees the opinion of the ancient Jews, who apply this psalm to future times, to the world to come, the times of the Messiah. The particular time and occasion of its composition can only be conjectured. Bishop Patrick thinks that it was probably composed by David, when, having brought the ark to Jerusalem and offered sacrifices, as promised in the psalm foregoing, verse 15, he blessed the people in the name of the Lord of Hosts, (2 Samuel 6:17, 18.) Horsley views it as “a hymn for the feast of tabernacles, prophetic of a general conversion of the world to the worship of God.” Calmet is of opinion that the composition of this, as well as of the two preceding psalms, was posterior to the return of the Jews from Babylon; and that the particular occasion was the restoration of fertility to the soil after the protracted drought and scarcity recorded by the prophet Haggai, (Haggai 1:10,11; 2:17-19.) But though the particular time and occasion on which it was written cannot with certainty be determined, it is evidently a prayer of the ancient Church for the appearance of the Messiah, and the universal diffusion of his gospel. _________________________________________________________________ PSALM 68 In this psalm it was David’s design to celebrate the victories which, through the blessing of God, he had gained over his enemies; [6] but, in the opening verses, he commends the power and goodness of God generally, as seen in the government of the world at large. From this he passes to the consideration of what God had done in redeeming his chosen people, and of the continued proofs of fatherly care which he had manifested to the posterity of Abraham. He then proceeds to the subject which he had more particularly in view, prosecuting it at length, and in terms of the most exalted description; praising the signal display of Divine power which he, and the whole nation with him, had experienced. Now that he had been made king, he infers that the Church was brought to a settled condition, and that God, who seemed to have departed, would now at length erect his throne, as it were, in the midst of it, and reign. In this it would evidently appear, that he designed, typically, to represent the glory of God afterwards to be manifested in Christ. To the chief musician. A psalm or song of David. _________________________________________________________________ Psalm 68:1-6 1. God shall arise: his enemies shall be scattered; and they who hate him shall flee before him. 2. As smoke is driven away, thou shalt drive them away; as wax melteth before the fire, the wicked shall perish from the presence of God. 3. But the righteous shall be glad; they shall rejoice before God, and leap for exultation. 4. Sing unto God, sing praises to his name: exalt him that rideth upon the clouds in Jah [7] his name, [or, in his name Jah,] and rejoice before him. 5. A father of the fatherless, and a judge of the widows, is God in the habitation of his holiness. 6. God who setteth the solitary in families, who bringeth, out those who are bound with chains; [8] but the rebellious shall dwell in a dry land. 1. God shall arise: his enemies shall be scattered In this verse the Psalmist intimates, as it were by way of preface, the subject which he proposed to treat in the psalm, and which related to the truth that God, however long he may seem to connive at the audacity and cruelty of the enemies of his Church, will eventually arise to avenge it, and will prove himself able to protect it by the mere forth-putting of his hand. I agree with other interpreters in thinking that the sentiment is borrowed from Moses, (Numbers 10:35) [9] There can be little doubt that in dictating the form of prayer there referred to, he had an eye to the instruction and comfort of all succeeding ages, and would teach the Lord’s people confidently to rely for safety upon the ark of the covenant, which was the visible symbol of the Divine presence. We may notice this difference, however, that Moses addressed the words to God as a prayer, while David rather expresses his satisfaction and delight in what he saw daily fulfilling before his own eyes. Some indeed read, Let God arise; but they appear to misapprehend the scope of the Psalmist. He means to say that observation attested the truth which Moses had declared of God’s needing only to rise up that all his enemies might be scattered before his irresistible power. Yet I see no objections to the other reading, provided the idea now mentioned be retained, and the words be considered as intimating that God needs no array of preparation in overthrowing his enemies, and can dissipate them with a breath. We are left to infer, that when his enemies at any time obtain an ascendancy, it is owing to an exercise of Divine forbearance, and that rage as they may, it is only with his permission; the time being not yet come for his rising. There is much comfort to be derived from the circumstance, that those who persecute the Church are here spoken of as God’s enemies. When he undertakes our defense, he looks upon the injuries done to us as dishonors cast upon his Divine Majesty. The Psalmist adds a striking figure to illustrate how easily God can overthrow the machinations of our enemies, comparing them to smoke which vanishes when blown upon by the wind, or wax which melts before the fire [10] We consider it utterly incredible that such a formidable array of opposition should be made to disappear in a moment. But the Spirit takes this method of chiding the fearfulness of our carnal minds, and teaching us that there is no such strength in our enemies as we suppose, — that we allow the smoke of them to blind our eyes, and the solid mass of resistance which they present to deceive us into a forgetfulness of the truth, that the mountains themselves flow down at the presence of the Lord. [11] 3 But the righteous shall be glad It is here intimated by David, that when God shows himself formidable to the wicked, this is with the design of securing the deliverance of his Church. He would seem indirectly to contrast the joy of which he now speaks with the depression and grief felt by well affected men under the reign of Saul — suggesting, that God succeeds a season of temporary trouble with returns of comfort, to prevent his people from being overwhelmed by despondency. He leaves us also to infer, that one reason of that joy which they experience is derived from knowing that God is propitious to them, and interests himself in their safety. The Hebrew words, מפני, mipne, and לפני, liphne, admit of the same meaning; but I think that the Psalmist intended to note a distinction. The wicked flee from the presence of God, as what inspires them with terror; the righteous again rejoice in it, because nothing delights them more than to think that God is near them. When commenting upon the passage, Psalm 18:26, we saw why the Divine presence terrifies some and comforts others; for “with the pure he will show himself pure, and with the froward he will show himself froward.” One expression is heaped by the Psalmist upon another, to show how great the joy of the Lord’s people is, and how entirely it possesses and occupies their affections. 4 Sing unto God, sing praises to his name: exalt him [12] that rideth, etc. He now proceeds to call upon the Lord’s people to praise God. And he begins by pointing out the grounds in general, as I have already hinted, which they have for this exercise, because he comprehends the whole world under his power and government, adding, that he condescends to take the poorest and the most wretched of our family under his protection. His infinite power is commended, when it is said that he rides upon the clouds, or the heavens, [13] for this proves that he sits superior over all things. The Holy Spirit may signify by the expression, that we should exclude from our minds every thing gross and earthly in the conceptions we form of him; but he would, doubtless, impress us chiefly with an idea of his great power, to produce in us a due reverence, and make us feel how far short all our praises must come of his glory. We would attempt in vain to comprehend heaven and earth; but his glory is greater than both. As to the expression which follows, in Jah, his name, there has been some difference of opinion. The Hebrew preposition ב, beth, may here, as sometimes it is, be a mere expletive, and we may read, Jah is his name [14] Others read, in Jah is his name; [15] and I have no objection to this, though I prefer the translation which I have adopted. It is of less consequence how we construe the words, as the meaning of the Psalmist is obvious. The whole world was at that time filled with the vain idols of superstition, and he would assert the claim of God, and set them aside when he brought forward the God of Israel. But it is not enough that the Lord’s people should bow before him with suppliant spirits. Even the wicked, while they fear and tremble before him, are forced to yield him reverence. David would have them draw near to him with cheerfulness and alacrity; and, accordingly, proceeds to insist upon his transcendent goodness shown in condescending to the orphans and widows. The incomprehensible glory of God does not induce him to remove himself to a distance from us, or prevent him from stooping to us in our lowest depths of wretchedness. There can be no doubt that orphans and widows are named to indicate in general all such as the world are disposed to overlook as unworthy of their regard. Generally we distribute our attentions where we expect some return. We give the preference to rank and splendor, and despise or neglect the poor. When it is said, God is in the habitation of his holiness, this may refer either to heaven or to the temple, for either sense will suit the connection. God does not dwell in heaven to indulge his own ease, but heaven is, as it were, his throne, from which he judges the world. On the other hand, the fact of his having chosen to take up his residence with men, and inviting them familiarly to himself there, is one well fitted to encourage the poor, who are cheered to think that he is not far off from them. In the next verse, other instances of the Divine goodness are mentioned — that he gives the bereaved and solitary a numerous offspring, and releases the bonds of the captive. In the last clause of the verse, he denounces the judgment of God against those who impiously despise him, and this that he might show the Lord’s people the folly of envying their lot as well as strike terror into their minds. The sense of the words is, That we ought to comfort ourselves under the worst afflictions, by reflecting that we are in God’s hand, who can mitigate all our griefs and remove all our burdens. The wicked, on the other hand, may congratulate themselves for a time upon their prosperity, but eventually it will fare ill with them. By dwelling in a dry land, is meant being banished, as it were, to a wilderness, and deprived of the benefits of that fatherly kindness which they had so criminally abused. _________________________________________________________________ [7] “C’est, Qui est Jah, ou l’Eternel?“ — Fr. marg. “That is, Who is Jah, or Jehovah?” Jah seems simply a contraction of the word Jehovah, the name which expresses, as far as can be expressed by words, the essence, self-existence, and eternity of the Supreme Being. [8] The original word בכושרות, bakosharoth, which Calvin renders, with chains, is rendered by Dathe, ad abundantiam; and by Berlin, ad opimitates; and is explained by Simeon, in his Lexicon, as “loca omnibus affluentia proprie abundantiae.” According to Gesenius, כושרה denotes “happiness, abundance, prosperity.” The LXX. render it en andreia, in strength, i e., bound firmly. Fry reads, “Bringing forth prisoners into scenes of plenty.” [9] That passage contains the words which Moses used when the ark began a procession. Whenever the tabernacle was moved, and the Levites marched onward, bearing upon their shoulders the ark of the covenant, and the whole host of Israel proceeded on their march, “Moses said, Rise up, Lord,” etc. Martin observes, that “the God whom these opening words of the psalm have in view is manifestly the same of whom it is said in verse 18, that he ascended up on high, and led captivity captive. Now he of whom that is said, being, according to the interpretation of the Apostle Paul, (Ephesians 4:8,) Jesus Christ, the Son of God, it clearly follows that it was the Son of God, the true God, Jehovah the eternal God, whom the Prophet had in his eye in the first verse and in the rest of the psalm.” [2]See Appendix. [10] As wax melteth before the fire, “a proverbial expression, denoting speedy dissolution, consumption, and death.” — Bythner. [11] “Sed quasi fumo hebetari nostros oculos; falli etiam nos in ipsa duritie, quia non reputamus solo Dei conspectu liquefieri montes ipsos.” — Lat. “Mais qu’il y a comme une fumee qu’il nous esblouist les yeux; semblablement que nons nous abusons quant a leur durete et obstination; pource que nous ne venons point a considerer qu’au seul regard de Dieu les montagnes mesmes fondent et s’ecoulent.” Fr. [12] The reading of the Septuagint is, ‘Odopoiēsate, “Make way.” The Hebrew word סלו, sollu, has this sense, as well as that of exalt In two passages in Isaiah, the forms of expression are very like the present passage, (Isaiah 57:14,) “Cast ye up, cast ye up, prepare the way;” and (Isaiah 62:10,) “Cast up, cast up the highway.” Jerome has, “Praeparate viam,” “Prepare yea way.” Walford adopts the same translation, — “Prepare a way for him who rideth through the deserts,” — which he explains in the following note: “The imagery is borrowed from the custom of Eastern princes, who sent pioneers before their armies, to reduce the hills, and carry raised roads through the valleys, to facilitate their progress. God is described as riding through the deserts, from his having accompanied Israel through the wilderness, to conduct them to Canaan.” [13] The word בערבות, baaraboth, here rendered the clouds, or the heavens, is by the LXX. translated the west, as if it were derived from ערב, ereb, evening; and by the Vulgate, “Super occasum,” “Upon the going down of the sun.” Others translate it “deserts.” Thus, Jerome reads, “ascendenti per deserta,” “for him that rideth through the deserts.” In this he is followed by Dr Boothroyd, Bishops Lowth and Horsley, Drs Kennicott and Chandler, Fry, and others; but critics of no less note read heavens, as Paginus, Buxtorf, and Hammond. “The feminine ערבה,” says this last critic, “is frequently taken for a plain, and so for the desert; but ערבות, in the plural, is acknowledged by the Hebrews to signify the heavens.” The idea is altogether fanciful which has been put forth by some, that this word, which frequently signifies a plain or desert, is applied to the highest heavens, “either as being plain and void of stars, and so a kind of superior desert, without anything in it, or (as the learned Grotius piously conjectures from 1 Timothy 6:16) because, as a desert, it is aprosoiton, not approached or approachable by any.” [14] This is the rendering in all the ancient versions, as the Septuagint, Chaldee, Syriac, Vulgate, etc. Many instances might be produced in which ב it is redundant; as, for example, Exodus 32:22, Proverbs 3:26 [15] This is the translation given by Horsley, who applies the passage to Christ; and his criticism upon it is excellent. “Upon mature consideration,” says he, “I am inclined to take the text as it stands, and render it literally with Jerome, ‘In Jah is his name;’ i e., his name, who is riding through the wilderness, is in Jehovah, in the Self-existent One. He who led the armies of Israel through the wilderness, when they first came up from Egypt, was Christ. He who brought the captives home from Babylon was Christ. He who shall finally bring the revolted Jews home to his Church, and, in a literal sense, bring the nation home to its ancient seat, is Christ. Christ, therefore, is intended here, under the image of one riding through the wilderness, (‘ascendenti per deserta,’ Jerome,) not upon the heavens, at the head of the returning captives. ‘His name is in Jah:’ Christ’s name is in Jehovah. שם, ‘the Name,’ is used, in the Hebrew language, for the thing imperfectly apprehended, to which, however, a name belongs. Thus, for God all languages have a name; and all men have an idea of the Being intended by that name, as the First Cause, the Maker, and Governor of the universe. Yet the human intellect, — we may say, more generally, the created intellect, — comprehends not the nature of this Great Being, nor can it enumerate his attributes. ‘The name of God’ is the incomprehensible Being who is all that the name imports, more than is expressed; more, at least, than any name can express to the finite understanding. Thus, when we are commanded to fear the name of God, the injunction is, that we carry in our minds a constant fear of the Being to whom that name belongs. The name, therefore, of Christ is Christ himself, considered as known by a name, but yet imperfectly understood, or rather incomprehensible in his nature. The sentence, ‘His name is in Jehovah,’ is an emphatical assertion of his divinity, introduced here to justify and enforce the worship enjoined. ‘Sing unto God, sing praises to his name: cast up a way for him that is riding through the wilderness.’ Who is he that is riding through the wilderness, that we should pay him this respect? ‘He,’ says the Psalmist, ‘who cannot be described.’ ‘His name is in Jah.’ His name and his nature are involved in the name and nature of the Godhead. Name him: you name the All-glorious One. Name the All-glorious One: you name him. Name him as distinct from the All-Good and Glorious: you name him not aright.” _________________________________________________________________ Psalm 68:7-10 7. O God! when thou wentest forth before thy people, when thou didst march through the wilderness; Selah: 8. The earth was moved, the heavens also dropped at the presence of this God: Sinai at the presence of God, the God of Israel. [16] 9. Thou, O God! shalt make a liberal [17] rain to fall upon thine inheritance, and thou refreshest it when it is weary. 10. Thy congregation [18] shall dwell therein; thou, O God! wilt prepare in thy goodness for the poor. 7 O God! when thou wentest forth before thy people, etc. The Psalmist now proceeds to show that the Divine goodness is principally displayed in the Church, which God has selected as the great theater where his fatherly care may be manifested. What follows is evidently added with the view of leading the posterity of Abraham, as the Lord’s chosen people, to apply the observations which had been just made to themselves. The deliverance from Egypt having been the chief and lasting pledge of the Divine favor, which practically ratified their adoption under the patriarch, he briefly adverts to that event. He would intimate that in that remarkable exodus, proof had been given to all succeeding ages of the love which God entertained for his Church. Why were so many miracles wrought? why were heaven and earth put into commotion? why were the mountains made to tremble? but that all might recognize the power of God as allied with the deliverance of his people. He represents God as having been their leader in conducting them forth. And this not merely in reference to their passage of the Red Sea, but their journeys so long as they wandered in the wilderness. When he speaks of the earth being moved, he would not seem to allude entirely to what occurred upon the promulgation of the law, but to the fact that, throughout all their progress, the course of nature was repeatedly altered, as if the very elements had trembled at the presence of the Lord. It was upon Mount Sinai, however, that God issued the chief displays of his awful power; it was there that thunders were heard in heaven, and the air was filled with lightnings; and, accordingly, it is mentioned here by name as having presented the most glorious spectacle of the Divine majesty which was ever beheld. Some read, This Sinai, etc., connecting the pronoun זה, zeh, with the mountain here named; but it is much more emphatical to join it with the preceding clause, and to read, the heavens dropped at the presence of This God; David meaning to commend the excellency of the God of Israel. The expression is one frequently used by the prophets to denote that the God worshipped by the posterity of Abraham was the true God, and the religion delivered in his law no delusion, as in Isaiah 25:9, “This, this is our God, and he will save us.” To establish the Lord’s people in their faith, David leads them, as it were, into the very presence of God; indicates that they were left to no such vague uncertainties as the heathen; and indirectly censures the folly of the world in forsaking the knowledge of the true God, and fashioning imaginary deities of its own, of wood and stone, of gold and silver. 9. Thou, O God! shalt make a liberal rain to fall [19] upon thine inheritance Mention is made here of the continued course of favor which had been extended to the people from the time when they first entered the promised land. It is called the inheritance of God, as having been assigned over to his own children. Others understand by the inheritance spoken of in the verse, the Church, but this is not correct, for it is afterwards stated as being the place where the Church dwelt. The title is appropriately given to the land of Canaan, which God made over to them by right of inheritance. David takes notice of the fact, that, from the first settlement of the seed of Abraham in it, God had never ceased to make the kindest fatherly provision for them, sending his rain in due season to prepare their food. The words translated a liberal rain, read literally in the Hebrew a rain of freenesses, and I agree with interpreters in thinking that he alludes to the blessing as having come in the exercise of free favor, [20] and to God, as having of his own unprompted goodness provided for all the wants of his people. Some read a desirable rain; others, a rain flowing without violence, or gentle; but neither of these renderings seems eligible. Others read a copious or plentiful rain; but I have already stated what appears to me to be the preferable sense. It was a proof, then, of his Divine liberality, that God watered the land seasonably with showers. There is clearly a reference to the site of Judea, which owed its fertility to dews and the rains of heaven. In allusion to the same circumstance, he speaks of its being refreshed when weary. The reason is assigned — because it had been given to his chosen people to dwell in. On no other account was it blessed, than as being the habitation of God’s Church and people. The more to impress upon the minds of the Jews their obligations to Divine goodness, he represents them as pensioners depending upon God for their daily food. He fed them upon the finest of the wheat, giving them wine, and honey, and oil in abundance — still he proportioned the communication of his kindness so as to keep them always dependent in expectation upon himself. Some, instead of reading, Thou wilt prepare with thy goodness, etc., render it, Thou wilt prepare with rich food; but, without absolutely objecting to this translation, I rather think that he adverts to the circumstance of God’s being led to provide for his people entirely by his own good pleasure. _________________________________________________________________ [16] This verse and the preceding scem to be copied from the Song of Deborah, Judges 5:4, 5. [17] “C’est, par ta volonte et liberalite.” — Fr. marg. “That is, by thy free will and liberality.” [18] Thy congregations, or company. This is the reading adopted also by Dathe, Berlin, and De Rossi; and it “is a much better exposition than those of the two latest English translators, Bishop Horsley and Mr Fry: — ‘Thy flocks dwelt in the mansion which thou preparedst.’ — Horsley. ‘Thy food settled upon it.’ — Fry.” Rogers’ Book of Psalms in Hebrew, etc., volume 2, Page 220. [19] Heb. Shall shake out, i.e., from the clouds, a liberal rain. [20] Ainsworth reads, “a rain of liberalities.” Horsley, “a shower of unmerited kindnesses;” “literally,” says he, “a plentiful rain, rain being used here metaphorically.” _________________________________________________________________ Psalm 68:11-14 11. The [21] Lord shall give the word to the women who announce the great army. [22] 12. Kings of armies shall flee — shall flee; and she that tarries at home shall divide the spoil. 13. Though you should lie among the pots, yet shall ye be as the wings of a dove covered with silver, and which behind is of the paleness of gold. [23] 14. When the Almighty scattered kings in it, thou shalt make it white [24] in Salmon. 11. The Lord shall give the word, etc. David now adverts to the victories by which God had signally displayed his power in behalf of his people. He had himself been the instrument of restoring peace to the country, by putting down its foes, and he had extended the boundaries of the kingdom; but he ascribes the praise of all that had been done in stratagems and counsels of war to God. In representing God as issuing orders for the song of triumph, he intimates, figuratively, that it is he who determines the successful issue of battles. Notice is taken of the women who announce the army, for it was the custom anciently for women to sing the song of triumph, as Miriam, the sister of Moses, with her companions, sounded the praises of God upon the timbrel, and the women celebrated David’s victory upon the harp, when he slew Goliath, and routed the Philistines, (Exodus 15:20; Judges 11:34; 1 Samuel 18:6.) In making this reference to a song of praise, the Psalmist, as I have already said, intended to impress the truth upon the people, that the victories gained were entirely owing to God; though, at the same time, he tacitly reminds them of its being their duty to proclaim his benefits with due gratitude. From the verse which succeeds, we are taught that the mightiest preparations which the enemies of the Church may make for its destruction shall be overthrown. We may consider the words as spoken in the person of the Psalmist himself, or as forming the song of the women mentioned above. It was a circumstance illustrative of the Divine favor, that the most formidable kings, before whom the Jews could never have stood in their own strength, had been put to flight. That princes, who could easily have overrun the world with their forces, should have not only departed without obtaining their purpose, but been forced to fly to a distance, could be accounted for on no other supposition than God’s having stood forward signally as their defender. In the Hebrew the verb is repeated, they shall flee, they shall flee, signifying that the attacks of the enemy had been repelled by Divine assistance once and again. The greatness of the spoil taken is intimated by the circumstance stated, that a share of it would come even to the women who remained at home. While the soldiers would return from battle clothed with the spoils, such would be the quantity of booty taken, that the females, who took no part in war, would partake of it. 13. Though ye should lie among the pots [25] Having spoken of God as fighting the battles of his people, he adds, by way of qualification, that they may lie for a time under darkness, though eventually God will appear for their deliverance; There can be little doubt that he hints at the state of wretchedness and distress to which the nation had been reduced under the government of Saul, for the interposition was the more remarkable, considering the misery from which it had emerged. The words, however, convey a further instruction than this. They teach us the general truth, that believers are, by the hidden and mysterious power of God, preserved unhurt in the midst of their afflictions, or suddenly recovered so as to exhibit no marks of them. The language admits of being interpreted to mean either that they shine even when lying under filth and darkness, or that, when freed from their troubles, they shake off any defilement which they may have contracted. Let either sense be adopted, and it remains true that the believer is never consumed or overwhelmed by his afflictions, but comes out safe. An elegant figure is drawn from the dove, which, though it lie amongst the pots, retains the beauty which naturally belongs to it, and contracts no defilement on its wings. From this we learn that the Church does not always present a fair or peaceable aspect, but rather emerges occasionally from the darkness that envelops it, and recovers its beauty as perfectly as if it had never been subjected to calamity. 14. When the Almighty scattered kings in it We might read extended, or divided kings, etc., and then the allusion would be to his leading them in triumph. But the other reading is preferable, and corresponds better with what was said above of their being put to flight. There is more difficulty in the second part of the verse, some reading, it was white in Salmon; that is, the Church of God presented a fair and beautiful appearance. Or the verb may be viewed as in the second person — Thou, O God! Didst make it fair and white as mount Salmon [26] with snows The reader may adopt either construction, for the meaning is the same. It is evident that David insists still upon the figure of the whiteness of silver, which he had previously introduced. The country had, as it were, been blackened or sullied by the hostile confusions into which it was thrown, and he says that it had now recovered its fair appearance, and resembled Salmon, which is well known to have been ordinarily covered with snows. [27] Others think that Salmon is not the name of a place, but an appellative, meaning a dark shade. [28] I would retain the commonly received reading. At the same time, I think that there may have been an allusion to the etymology. It comes from the word צלם, tselem, signifying a shade, and mount Salmon had been so called on account of its blackness. [29] This makes the comparison more striking; for it intimates, that as the snows whitened this black mountain, so the country had resumed its former beauty, and put on an aspect of joy, when God dispelled the darkness which had lain upon it during the oppression of enemies. [30] _________________________________________________________________ [21] Dr Geddes here observes, that “the poet passes rapidly from former times to his own days, and the occasion of composing his psalm, namely, the discomfiture and flight of the combined kings of Syria, Ammon, Moab, and Edom: for with all these David had been engaged in this war.” [22] The original word for “the women who announce” is המבשרות, hamebasseroth It is from בשר, bisser, “to announce joyous tidings;” and, being a participle of the feminine gender, is very properly referred to women, who were wont to celebrate victories, or any kind of good news, with songs and music. But we find it on one occasion used to express melancholy news, (1 Samuel 4:17.) The women here are represented as announcing the victory by singing congratulatory songs. All the difficulty is, whether המבשרות, hamebasseroth, be in the dative or the genitive case. If in the genitive case, then צבא, tsaba, which Calvin renders army, must, as Hammond observes, be rendered company — great was the company of the women who thus sang; and צבא, an host, is often taken for the congregation or assembly employed in the service of God. But it, may also be taken in the dative, as the same critic remarks, and as Calvin here renders it. Castellio gives a similar translation. “And thus the LXX. may be understood: O Theos Kurios dōsei rhē̑ma tois euangelisamenois (I suppose it should be tais euangelisameiais) dunamei pollō; ‘the Lord shall give the word or matter to the women that evangelise to or for the great army;’ i e., which supply the office of proecones thereto, in proclaiming their victories; though it is certain the Latin that renders it ‘virtute multa,’ ‘by much virtue,’ did not thus understand it.” — Hammond [23] “Et posteriora ejus in pallore auri.” — Lat. In the French it is, “Et laquelle par derriere est comme fin or bien jaune;” — “and which behind is as fine yellow gold.” [24] “Ou, elle fust blanche.” — Fr. marg. “Or, it was white.” [25] The interpretation of this verse is attended with great difficulty. Speaking of it and the following verse, Dr Lowth says, “I am not at all satisfied with any explication I have ever met with of these verses, either as to sense or construction, and I must give them up as unintelligible to me. Houbigant helps out the construction in his violent method: ‘Aut invenit viam, aut facit.’” It is pretty generally admitted, that in the first part of this verse a “state of wretchedness and distress,” as Calvin remarks, is indicated; but it is difficult to ascertain the meaning of the word שפתים, shephataim, which he renders pots, and, consequently, to ascertain to what the allusion particularly is. None of the old translators have so rendered it; and numerous significations have been given to it. The Chaldee renders it, “bounds in the divisions of the way;” the Syriac and Arabic, “paths” or “ways;” the Septuagint, klērōn, “allotments,” “inheritances,” or “portions,” apparently deriving the word from שפת, divisit, ordinavit, and perhaps attaching to it a similar idea as in the preceding translations, men’s portions of land or possessions having been divided and distinguished by paths Jerome, adhering to the Septuagint, makes it “inter medios terminos.” Thus, the word will not be without significance, expressing a forlorn and wretched condition, lying down betwixt the bounds; that is, in the highways. But many modern critics think that it signifies something in relation to pots, and that it may very probably be the same as that which the Arabs call אתאפי, Athaphi, stones set in a chimney for a pot to rest on, the pots being without legs. “Of these,” says Hammond, “the Arabians had three, and the third being commonly (to them in the desert) some fast piece of a rock, or the like, behind the pot, — as in a chimney the back of the chimney itself, and that not looked on as distinct from the chimney, — the other two at the sides, which were loose, might fitly be here expressed in the dual number שפתים; and then the lying between these will betoken a very low, squalid condition, as in the ashes, or amidst the soot and filth of the chimney.” “These two renderings,” he adds, “may seem somewhat distant; and yet, considering that the termini or bounds in divisions of ways were but heaps of stones, or broken bricks, or rubbish, the word שפתים, which signifies these, may well signify these supporters of the pots also, in respect of the matter of these being such stones or broken bricks.” Parkhurst takes a view somewhat similar to this last interpretation. He reads, “among the fire ranges,” or “rows of stones.” “Those,” says he, “on which the caldrons or pots were placed for boiling; somewhat like, I suppose, but of a more structure, than those which Niebuhr says are used by the wandering Arabs. ‘Their fire-place is soon constructed: they only set their pots upon several separate stones, or over a hole digged in the earth.’ Lying among these denotes the most abject slavery; for this seems to have been the place of rest allotted to the vilest slaves. So, old Laertes, grieving for the loss of his son, is described by Homer (in the Eleventh Book of the Odyssey) as, in the winter, sleeping where the slaves did, in the ashes near the fire: — ‘—Oqi dmwev eni oikw En koni agci purov.’” See his Lexicon on שפת ii. The Chaldee has “broken bricks,” or “rubbish,” that are thrown away; the word, according to this sense, being derived from שפה, shephah, to bruise, to trample on A similar noun, אשפת, ashpoth, derived from the verb שפה, is used in Psalm 113:7, for a dunghill, or the vilest place, whither all kinds of rubbish are cast out, and where the poor are said to lie. When Job was brought by Satan to the lowest depths of affliction, he sat down among the ashes, and scraped himself with a potsherd, which indicated the state of extreme sadness and debasement to which he was reduced. If this is the sense here, “lying among the broken bricks or rubbish” expresses, in like manner as the preceding translations, the most mean, dejected, and wretched condition. Harmer’s attempt to explain this passage is at least very ingenious: — As shepherds in the East betake themselves, during the night, for shelter to the caves which they find in their rocky hills, where they can kindle fires to warm themselves, as well as dress their provisions, and as doves, as well as other birds, frequently haunt such places, he conjectures that the afflicted state of Israel in Egypt is here compared to the condition of a dove making its abode in the hollow of a rock which had been smutted by the fires which the shepherds had made in it. He supposes the word here translated pots to mean the little heaps of stones on which the shepherds set their pots, there being a hollow under them to contain the fire. — Harmer’s Observations, volume 1, pp. 176, 177. Gesenius thinks the word is equivalent to המשפתים, hammishpethaim, which occurs in Judges 5:16, and which our English version makes “sheepfolds,” the only difference between the two words being, that the word here wants the formative letter מ, mem Thus, it may refer to the condition of the Israelites when living among their flocks in the wilderness. We have not yet exhausted the different significations affixed by commentators to this word; but, without referring to more, we shall only add, that, according to some, the allusion is to the condition of the Israelites in Egypt, who were doomed to the drudgery of brick-making and pottery, and had probably to sleep among the brick-kilns or earthenware manufactories in which they were employed. With respect to the second clause of the verse, in which an image taken from the dove is introduced, a difficulty which has been stated is, how her feathers can be said to resemble yellow gold. From the circumstance, that the splendor of gold is here intermingled, Harmer concludes that this is not a description of the animal merely as adorned by the hand of nature, but that the allusion is to white doves that were consecrated to the Syrian deities, and adorned with trinkets of gold, the meaning being, “Israel is to me as a consecrated dove; and though your circumstances have made you rather appear like a poor dove, blackened by taking up its abode in a smoky hole of the rocks, yet shall you become beautiful and glorious as a Syrian silver-coloured pigeon, on which some ornament of gold is put.” — Harmer’s Observations, volume 1, p. 180. But there are certainly doves which answer to the description here given, some of them having the feathers on the sides of the neck of a shining copper color, which in a bright sun must resemble gold. See Encyc. Brit. Art. Columbia. Besides, the reference is not necessarily to the color of gold, but to its brilliancy. How highly poetical an emblem, to depict the glorious change effected in the condition of the Hebrews by the deliverance which God had granted them over the proud and formidable enemies who had kept them in the degrading condition represented in the first clause of the verse! [26] Salmon is the name of a mountain in Samaria, in the tribe of Ephraim, (Judges 9:48,) white with perpetual snow. [27] Carrieres, in his paraphrase, has, “You became white as snow on mount Salmon.” “We certainly think,” says the author of the Illustrated Commentary upon the Bible, “that Carrieres has seized the right idea. The intention evidently is, to describe by a figure the honor and prosperity the Hebrews acquired by the defeat of their enemies, and to express this by whiteness, and superlatively by the whiteness of snow. Nothing can be more usual in Persia, for instance, than for a person to say, under an influx of prosperity or honor, or on receiving happy intelligence, ‘My face is made white;’ or gratefully, in return for a favor or compliment, ‘You have made my face white;’ so also, ‘His face is whitened,’ expresses the sense which is entertained of the happiness or favor which has before been received. Such a figurative use of the idea of whiteness does, we imagine, furnish the best explanation of the present and some other texts of Scripture.” [28] Instead of “in Salmon,” the Targum has, “in the shade of death;” and Boothroyd has, “The Almighty having scattered these kings, hath by this turned death-shade to splendor.” Walford gives a similar version, and explains the meaning to be, “Though you have been in bondage and the darkness of a dejected condition, you are now illuminated with the splendor of victory and prosperity.” [29] That is, it was so called from the dark shade produced by its trees. [30] “Que comme les neiges font blanchir ceste montagne, laquelle de soy est obscure et noire, ainsi quand il a pleu a Dieu d’oster l’obscurite qu’apportoit l’affliction des ennemis, lors on a veu la terre reluire d’un lustre naif, et par maniere de dire, porter une face joyeuse.” — Fr. _________________________________________________________________ Psalm 68:15-17 15. The hill of God, the hill of Bashan, a high hill, [31] the hill of Bashan. 16. Why leap ye, ye high hills? the hill which God desireth to dwell in; yea, Jehovah will dwell in it for ever. 17. The chariots of God are twenty thousand thousands of angels: the Lord is among them, as in Sinai, in the holy place. 15. The hill of God, the hill of Bashan Here he adverts to the spring and source of all the kindness which God had shown, this being the circumstance that he had chosen mount Zion as the place of his palace and temple, whence all blessings should go out to the nation. A Divine declaration to that effect had been made to David, and this pre-eminence and dignity conferred upon mount Zion is very properly adduced as a proof of his being king, lawfully and by Divine appointment; for there was an inseparable connection between God’s dwelling upon that mountain, and David’s sitting upon the throne to govern the people. The words of the verse admit of two senses. We may suppose that the mountain of God is compared to mount Bashan as being like it, or we may understand that it is opposed to it. The first is the sense adopted almost by all interpreters, that while Bashan was famed for its fertility, Zion excelled it. It is of little importance which we prefer; but perhaps the distinction would be brought out as well were we to construe the words the hill of God by themselves, and consider that Bashan with its boasted height is afterwards ordered to yield precedence, as if David would say, that there was but one mountain which God had consecrated to himself by an irrevocable decree, and that though Bashan was renowned for height and fertility, it must rank with other mountains, which might in vain exalt themselves to an equality with Zion, honored as the chosen residence of God. If we read the verse differently, and consider it as applying to mount Zion throughout, then the Psalmist extols it as high and illustrious, and this because there emanated from it the Divine favor, which distinguished the Jews from every other nation. 16. Why leap ye, [32] ye high hills? In this verse there is no obscurity or ambiguity. David having said that there was only one mountain in all the world which God had chosen, calls upon the highest hills to yield it the pre-eminency. As he repeats in the plural number what had been said immediately before of Bashan, this leads me to think that he intended first to oppose that mountain, and then all other high mountains generally, to Zion. [33] Mountains are here to be understood figuratively, and the great truth conveyed is, that the kingdom of Christ, which God had begun to shadow forth in the person of David, far excels all that is reckoned glorious by the world. The reproof which the Psalmist administers, in order to humble the proud boasting of the world, is justified by that contempt which we know that carnal and ungodly persons entertain of Christ’s kingdom, devoted as they are to their own pleasures or wealth, and unable to appreciate spiritual blessings. The lesson will be felt to be the more useful and necessary, if we consider that this vain pride of man rises to an additional height, when the slightest occasion is afforded for its exercise. When we see those indulging it who have no grounds to do so, we need not wonder at the arrogance of such as are possessed of wealth and influence. But the Lord’s people may afford to leave them to their self-complacency, resting satisfied with the privilege of knowing that God has chosen to take up his habitation in the midst of them. They have no reason to repine at their lot so long as they have union with God, the only and the sufficient source of their happiness. 17. The chariots of God are twenty thousand thousands of angels. [34] For the most part, we are apt to undervalue the Divine presence, and therefore David presents us with a description fitted to exalt our thoughts of it. Owing to our unbelieving hearts, the least danger which occurs in the world weighs more with us than the power of God. We tremble under the slightest trials; for we forget or cherish low views of his omnipotence. To preserve us from this error, David directs us to the countless myriads of angels which are at his command, — a circumstance, the consideration of which may well enable us to defy the evils which beset us. Twenty thousand are spoken of; but it is a number designed to intimate to us that the armies of the living God, which he commissions for our help, are innumerable; and surely this should comfort us under the deadliest afflictions of this life. In adding that the Lord is among them, the Psalmist is still to be considered as designing to give us an exalted view of what is included in God’s presence; for the words suggest that he can no more divest himself of his existence than not have this power whereby angels are subordinated to his will. Another idea suggested is, that one God is better than a universe of angels. The great distance to which we are apt to conceive God as removed from us is one circumstance which tries our faith, and in order to obviate this, the Psalmist reminds us of Sinai, where there was a display of his majesty. The inference was conclusive that he still abode in the sanctuary. For why did God appear upon that occasion in such a glorious manner? Evidently to show that his covenant formed a sacred bond of union between him and the posterity of Abraham. Hence the words of Moses — “Say not in thine heart, Who shall go up into heaven? or who shall descend into the deep? or who shall go over the sea? For the word is nigh unto thee,” etc. (Deuteronomy 30:12.) Sinai accordingly is mentioned by David, to teach us that if we would fortify our minds with a firm faith in the Divine presence, we must derive it from the Law and the Prophets. _________________________________________________________________ [31] “La montagne des hauteurs,” “the hill of highnesses or eminences.” — Fr. That is, (says Calvin, on the margin,) “treshaute,” “very high.” The literal rendering of the original words is, “a hill of gibbosities,” “a hill with humps,” i e., projections, eminences. This seems peculiarly applicable to Bashan, which had many tops; and this may explain the origin of the name of that mountain. It has its name from שן, a tooth; and הר בשן, the mountain with teeth, might be given to it, from the appearance of the face of it studded over with small hills. See Street, in loco What is here rendered “a high hill,” is, in the Septuagint, rendered oros teturōmenon, and in the Vulgate, “mons coagulatus,” “cheesey, full of cheeses;” or, as Hammond renders it, “a hill that yielded much butter and cheese,” Bashan being a rich and fertile mountain beyond Jordan. Horsley has, “a hill of lofty brows;” and Fry, “a hill of swelling heights.” [32] The word here rendered leap ye “occurs only here,” observes Hammond, “and is by guess rendered to leap, or lift up, or exalt one’s self; but may best be interpreted, not leap as an expression of joy, but lift up, or exalt yourselves, as an effect of pride;” and he understands the meaning to be, Why do ye lift up or exalt yourselves, ye high hills, God not having chosen any of the highest hills to build his temple on, but the hill of Zion, of a very moderate size, lower than the hill of Hermon, and at the foot of it, (Psalm 133:3.) Some Jewish commentators, founding their opinion on the cognate Arabic word רצר, would render it, to look after This gives the same sense. What look ye for? what expect ye, ye high hills, to be done to you? Ye are not those which God has chosen to beautify with his glorious presence, but mount Zion is the object of his choice. Aquila and Jerome read, “Why contend ye?” Dr Chandler renders it, “Why look askance?” i e., “with jealous leer malign,” as Milton expresses it. “Why are ye jealous?” Horsley, following Jerome, has, “For what would ye contend?” [33] “The Psalmist,” says Horsley, “having settled the Israelites between their hills, proceeds to the circumstance of God’s choice of a hill for the site of his temple. He poetically imagines the different hills as all ambitious of the honor, anxiously waiting God’s decision, and ready to enter into a jealous contention; watching each other with an anxious eye. The lofty hill of Bashan first puts in his claim, pleading his stately height — The hill for God is the hill of Bashan; A hill of lofty brows is the hill of Bashan. The Psalmist cuts short the contention — For what would ye contend, ye hills of lofty brows? This is the hill desired of God for himself to dwell in; Yea, Jehovah will dwell in it for ever.” [34] The words אלפי שנאן, alphey shinan, which Calvin renders “thousands of angels,” are literally “thousands of repetition;” the noun שנאן, shanan, being derived from שנה, shanah, he repeated or reiterated Accordingly, the reading which many prefer is, “The chariots of God are twenty thousand thousands multiplied or reiterated.” Hammond, who adopts this translation, observes, that “though angels are not mentioned, they are to be understood, as Jude 14, muriades hagiai, holy myriads.” Horsley reads, “Twenty thousand thousand of thousands is the cavalry of God.” “The cavalry of God,” says he, “is every thing in nature which he employs as the instruments or vehicles of his power. The image, which some would introduce here of God riding in a car drawn by angels, I cannot admire; nor do I think that it is really to be found in any passage of Scripture rightly understood.” But God, though not here represented as riding on a car drawn by angels, is undoubtedly, in the most magnificent style of Eastern poetry, represented as riding on his exalted car, attended by legions of angels, mounted also on cars. Comp. Deuteronomy 32:3, and 2 Kings 6:16. French and Skinner give a different view of the passage, which brings out a very good sense — “God hath been to them [the Israelites] twice ten thousand chariots, Even thousand of thousands.” Chariots were much used in war by the nations of antiquity; and the chosen people were forbidden to use chariots and horses in war; but God was to them as effectual a safe-guard as innumerable war-chariots would have been. He was “the chariot of Israel, and the horsemen thereof,” 2 Kings 2:12. Comp. Psalm 20:7. And in his protection and aid they were to trust. “When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the Lord thy God is with thee, which brought thee up out of the land of Egypt.” “For the Lord your God is he that goeth with you, to fight for you against your enemies to save you,” (Deuteronomy 20:1 and 4.) _________________________________________________________________ Psalm 68:18-24 18. Thou hast ascended on high, thou hast led captivity captive: [35] thou hast received gifts among men; [36] even the rebellious, that the Lord Jehovah [37] might dwell amongst his people. 19 Blessed be the Lord daily: this Lord will load us with deliverances. Selah. 20. He that is our God is the God of salvations; and to the Lord Jehovah [38] belong the issues from death. 21. Surely God shall wound the head of his enemies, the crown of the hair of him who walketh on in his wickedness. 22. The Lord said, I will bring back from Bashan; I will bring again from the depths of the sea: 23. That thy foot may be stained with blood, the tongue of thy dogs even in that of thine enemies. 24. They have seen thy goings, O God! even the goings of my God, my King, in the sanctuary. 18. Thou hast ascended on high, thou hast led captivity captive There can be little doubt that these words are intended to magnify the proofs of Divine favor granted upon the elevation of David to the throne, by contrasting the state of matters with that under Saul. The ascending on high implies the being previously low, and intimates, that under the melancholy confusions which had prevailed in the kingdom, there was no longer the same conspicuous display of the Divine glory as formerly. The government of Saul, which, from the first, had originated in a way that was condemnable, was doomed to fall under the displeasure of God, while his favor, on the other hand, was to be restored under David; and the undeniable appearances of this left no room for doubt that one who began his reign under such auspices was the object of the Divine choice. David, although he had acquitted himself with courage in the battles which were fought, ascribes all the glory of them to God, saying, that it was he who had taken captive the enemy, and forced them to pay tribute, and reduced the more fierce and rebellious to subjection. By the term סוררים sorerim, rebellious, contumacious, or revolters, he would evidently seem to mean a distinct class of persons from the other enemies, whom he mentions as having been taken captive; and it intimates, that while those who did not venture to resist, and who surrendered, had been brought under the yoke, the more proud and unyielding had been forced into submission. The end designed by this is stated in the words which follow, that God might dwell in the midst of his people; and that he might demonstrate himself to be an all-sufficient protector to those who put their trust in him. As the passage which we have now been considering is applied by Paul in a more spiritual sense to Christ, (Ephesians 4:8,) it may be necessary to show how this agrees with the meaning and scope of the Psalmist. It may be laid down as an incontrovertible truth, that David, in reigning over God’s ancient people, shadowed forth the beginning of Christ’s eternal kingdom. This must appear evident to every one who remembers the promise made to him of a never-failing succession, and which received its verification in the person of Christ. As God illustrated his power in David, by exalting him with the view of delivering his people, so has he magnified his name in his only begotten Son. But let us consider more particularly how the parallel holds. Christ, before he was exalted, emptied himself of his glory, having not merely assumed the form of a servant, but humbled himself to the death of the cross. To show how exactly the figure was fulfilled, Paul notices, that what David had foretold was accomplished in the person of Christ, by his being cast down to the lowest parts of the earth in the reproach and ignominy to which he was subjected, before he ascended to the right hand of his Father, (Psalm 22:7.) That in thinking upon the ascension, we might not confine our views to the body of Christ, our attention is called to the result and fruit of it, in his subjecting heaven and earth to his government. Those who were formerly his inveterate enemies he compelled to submission and made tributary — this being the effect of the word of the Gospel, to lead men to renounce their pride and their obstinacy, to bring down every high thought which exalteth itself, and reduce the senses and the affections of men to obedience unto Christ. As to the devils and reprobate men who are instigated to rebellion and revolt by obstinate malice, he holds them bound by a secret control, and prevents them from executing intended destruction. So far the parallel is complete. Nor when Paul speaks of Christ having given gifts to men, is there any real inconsistency with what is here stated, although he has altered the words, having followed the Greek version in accommodation to the unlearned reader. [39] It was not himself that God enriched with the spoils of the enemy, but his people; and neither did Christ seek or need to seek his own advancement, but made his enemies tributary, that he might adorn his Church with the spoil. From the close union subsisting between the head and members, to say that God manifest in the flesh received gifts from the captives, is one and the same thing with saying that he distributed them to his Church. What is said in the close of the verse is no less applicable to Christ — that he obtained his victories that as God he might dwell among us. Although he departed, it was not that he might remove to a distance from us, but, as Paul says, “that he might fill all things,” (Ephesians 4:10.) By his ascension to heaven, the glory of his divinity has been only more illustriously displayed, and though no longer present with us in the flesh, our souls receive spiritual nourishment from his body and blood, and we find, notwithstanding distance of place, that his flesh is meat indeed, and his blood drink indeed. 19. Blessed be the Lord, etc. David would have us to understand, that in recounting the more particular deliverances which God had wrought, he did not mean to draw our minds away from the fact, that the Church is constantly and at all times indebted for its safety to the Divine care and protection. He adds, Blessed be God daily And he intimates, that deliverances might be expected from him with great abundance of every blessing. Some read, he will load, others, he will carry; [40] but it is of little importance which reading we adopt. He points at the fact, that God extends continued proofs of his kindness to his people, and is unwearied in renewing the instances of it. I read this Lord in the second part of the verse, for the letter ה, he, prefixed in the Hebrew, has often the force of a demonstrative pronoun; and he would point out, as it were with the finger, that God in whom their confidence ought to be placed. So in the next verse, which may be read, this our God is the God of salvation What is here said coincides with the scope of what immediately precedes, and is meant to convey the truth that God protects his Church and people constantly. In saying this God, he administers a check to the tendency in men to have their minds diverted from the one living and true God. The salvation of God is set before the view of all men without exception, but is very properly represented here as something peculiar to the elect, that they may recognize themselves as continually indebted to his preserving care, unlike the wicked, who pervert that which might have proved life into destruction, through their unthankfulness. The Hebrew word in the 20th verse is salvations, in the plural number, to convince us that when death may threaten us in ever so many various forms, God can easily devise the necessary means of preservation, and that we should trust to experience the same mercy again which has been extended to us once. The latter clause of the verse bears the same meaning, where it is said, that to the Lord belong the issues of death Some read, the issues unto death, [41] supposing that the reference is to the ease with which God can avenge and destroy his enemies; but this appears a constrained interpretation. The more natural meaning obviously is, that God has very singular ways, unknown to us, of delivering his people from destruction. [42] He points at a peculiarity in the manner of the Divine deliverances, that God does not generally avert death from his people altogether, but allows them to fall in some measure under its power, and afterwards unexpectedly rescues them from it. This is a truth particularly worthy of our notice, as teaching us to beware of judging by sense in the matter of Divine deliverances. However deep we may have sunk in trouble, it becomes us to trust the power of God, who claims it as his peculiar work to open up a way where man can see none. 21. Surely God shall wound, etc. The enemies of the Church are fierce and formidable, and it is impossible that she can be preserved from their continued assaults, without a vigorous protection being extended. To persuade us that she enjoys such a defense, David represents God as armed with dreadful power for the overthrow of the ungodly. The verse stands connected as to scope with the preceding, and we might render the Hebrew particle אך, ach, by wherefore, or on which account; but it seems better to consider it as expressing simple affirmation. We are to notice the circumstance, that God counts all those his enemies who unjustly persecute the righteous, and thus assures us of his being always ready to interpose for our defense. The concern he feels in our preservation is forcibly conveyed by the expressions which follow, that he will wound the head of his enemies, and the crown of their hair; [43] intimating, that he will inflict a deadly and incurable wound upon such as harass his Church. This is still more strikingly brought out in what is added immediately afterwards, when God is described as wading through destruction. 22. The Lord said, I will bring back from Bashan. That the Israelites might not be led to take an irreligious and self-glorious view of their victories; that they might look to God as the author of them; and rest assured of his protection in time to come, David sends them back to the first periods of their history, and reminds them how their fathers had been originally brought by the victorious hand of God out of the lowest depths of trouble. He would have them argue that if God rescued his people at first from giants, and from the depths of the Red Sea, it was not to be imagined that he would desert them in similar dangers, but certain that he would defend them upon every emergency which might occur. The prophets are in the constant habit, as is well known, of illustrating the mercy of God by reference to the history of Israel’s redemption, that the Lord’s people, by looking back to their great original deliverance, might find an argument for expecting interpositions of a future kind. To make the deeper impression, God is introduced speaking himself. In what he says he may be considered as asserting his Divine prerogative of raising the dead to life again, for his people’s passage through the Red Sea, and victory over warlike giants, was a species of resurrection. [44] Some read, I will cause the enemy to fly from Bashan; [45] but this cannot be received, and does not agree with the context, as it follows, I will bring back from the depths of the sea In representing God as bedewed or stained with blood, David does not ascribe to him anything like cruelty, but designs to show the Lord’s people how dear and precious they are in his sight, considering the zeal which he manifests in their defense. We know that David himself was far from being a man of cruel disposition, and that he rejoiced in the destruction of the wicked from the purest and most upright motives, as affording a display of the Divine judgments. That is here ascribed to God which may be asserted equally of his Church or people, for the vengeance with which the wicked are visited is inflicted by their hands. Some read the close of the verse, the tongue of thy dogs in thine enemies, even in him, i.e., the king and chief of them all. This is not the meaning of the Psalmist, which simply is, that the tongues of the dogs would be red with licking blood, such would be the number of dead bodies scattered round. 24. They have seen thy goings, O God! This verse may refer to processions of a warlike kind, or to such as are made in times of peace by those who give thanks for victory. It is customary for the people of God, on occasions of the latter description, to go forth and present peace-offerings in the temple. This has led some to understand by the goings of God, [46] the crowds of his people when they proceed to the temple. But I am disposed to think that God himself is here represented as a king leading and marshalling forth his armies. Accordingly, it is added, in the sanctuary, under which expression there is an apt allusion to the visible symbol of the Divine presence. The great reason why God undertakes the guardianship of his people, and goes before them to repel the attacks of the enemy, is his having promised that he will hear their prayers in the sanctuary. He is therefore described as if he were seen coming out of his holy habitation, that he might conduct his people to victory. David calls him his King, to divert the attention of the people from himself, and lead them to view a name which belonged to a frail mortal man such as he was, in its higher application to the supreme Head of all. He speaks, it is true, in the name of the people, but not to the exclusion of himself. _________________________________________________________________ [35] “That is, a number of prisoners captive. See Judges 5:12; Esther 2:6; Isaiah 20:4.” — Archbishop Secker. See the like phrase in 2 Chronicles 28:5, 11; Numbers 21:1; Deuteronomy 21:10. “The allusion may be to public triumphs, when captives were led in chains, even kings and great men, that had captivated others.” — Dr Gill. [36] Hebrews באדם baadam, in man, “in human nature,” says Dr Adam Clarke, “and God, manifest in human flesh, dwells among mortals.” “The gifts which Jesus Christ distributes to man he has received in man, in and by virtue of his incarnation, and it is in consequence of his being made man that it may be said, ‘the Lord God dwells among them;’ for Jesus was called Immanuel, ‘God with us,’ in consequence of his incarnation.” [37] The Hebrew here is not יהוה, Jehovah, but יה, Jah [38] “It is worthy of remark, that whilst אלהים occurs twenty-six times, אדני seven times, and אל five times in this psalm, יהוה only occurs twice.” — Rogers’ Book of Psalms in Hebrew, etc. volume 2, p. 221. [39] Paul’s words are not exactly those of the Septuagint, the present reading of which is, elabes domata en anthrōpō, “Thou hast received gifts for man;” while Paul’s words are, edōke domata tois anthrōpois But Bloomfield thinks that en asthrōpō in the Septuagint is a corruption for ep' anthrōpois; and that Paul read in that version elathes domata ep' anthrōpois, which is the true sense of the Hebrew words, being no other than this, “Thou hast received gifts on account of men;” i e., to give to men. Paul, therefore, might say edōke instead of elathes epi, to make the sense plainer; as also does the Chaldee Paraphrast, and the Syriac and Arabic translators. Paul’s words are evidently not intended to be a regular quotation, as appears from his changing the second person into the third. [40] “The word עמם, amas, which we translate to load, signifies to lift, bear up, support, or, to bear a burden for another Hence it would not be going far from the ideal meaning to translate, ‘Blessed be the Lord, day by day, who bears our burthens for us.’” — Dr Adam Clarke Boothroyd, on the contrary, asserts, that “as an active verb it signifies ‘to load, to lay a burthen on another,’ but in no instance to bear or support one, 1 Kings 12:2.” [41] The Septuagint has, Tou Kuriou diexodoi tou thanatou, “To the Lord belong the passages of death,” expressing the ways by which death goes out upon men to destroy them. The Vulgate has, “exitus mortus,” “the goings out of death;” and the Chaldee Paraphrast, “From before the Lord, death, and the going out of the soul to suffocation, do contend or fight against the wicked.” Hammond follows the LXX. He observed, that the original words “must literally be rendered goings forth to death, and must signify the several plagues and judgments inflicted by God on impenitent enemies, the ways of punishing and destroying the Egyptians and Canaanites, drowning in the sea, killing by the sword, infesting by hornets, etc.; and these are properly to be attributed and imputed to God, as the deliverances of the Israelites, his people, in the former part of the verse; and to this sense the consequents incline, verse 21, ‘Even God shall wound.’ Horsley reads the verse, “He that is our God is a God of salvation, And for death are the goings forth of the Lord Jehovah; “i.e.,” says he, “When Jehovah takes the field, deadly is the battle to his enemies.” [42] Agreeably to this, Hewlett observes, that the “issues of death mean the many providential escapes and deliverances from death;” and Boothroyd reads, “For to Jehovah we owe our escapes from death.” The Syriac version has, — “The Lord God is the Lord of death and of escaping.” [43] Bishops Hare and Horsley suppose that there is here an allusion to the usage of the people in those Arabian regions, who nourished their hair on the crown of their head, that by their unshorn heads and shaggy hair they might appear more fierce. “The expressions, ‘the head,’ and ‘the hairy crown,’” observes Bishop Horne, “denote the principal part, the strength, the pride, and the glory of the adversary which was to be crushed;” and Roberts, in his Oriental Illustrations, observes, that “this language, ‘wounding the crown of the hair,’ still used in the East, is equivalent to saying, ‘I will kill you.’” [44] Or, “I will bring again from Bashan,” may be thus explained. I will perform for my people the like wonders which I did in the days of old; I will render them victorious over their proud enemies, as I before enabled them to triumph in the conflict with Og king of Bashan, (Deuteronomy 3:3, 4;) and I will deliver them from the greatest dangers, as I saved them from the Red Sea, by opening up a passage for them through the midst of it. [45] Walford considers the persons here intended, not God’s people, but their enemies. “It is evident,” says he, “from the next verse, that the persons who are here meant are the enemies of God and his people; because the purpose for which they were to be brought was, that his people might completely triumph over them in their utter slaughter and destruction. These, he says, I will bring back from Bashan, and from the abysses of the sea; thus referring to the victories that had been gained over the kings of the Canaanites, and the triumph of Israel at the Red Sea. The design of this declaration is, to express the determination of God to bring forth all his enemies to destruction: be they on the heights of Bashan, or in the profoundest depths of the ocean, they shall not escape; his hand will lay hold upon them, and his power utterly destroy them. In Amos 9:2, and in Obadiah 4, there are two sublime illustrations of the sentiment that is here delivered.” “Bashan was east of Judea,” says Boothroyd, “and the sea in the west, so that the meaning is, that God would bring his enemies from every quarter to be slain by his people.” [46] “This doubtless refers to the order of the procession then on its march, and to that of religious processions in general. In the religious and festal processions of the Hindoos there is the same order and classes of performers. The singers, men and women, precede, singing songs appropriate to the occasion; and then the players on instruments follow after.” — Illustrated Commentary upon the Bible. _________________________________________________________________ Psalm 68:25-27 25. The singers went before, the players on instruments followed after; in the midst were the damsels playing with timbrels. [47] 26. Bless ye God in the congregations, even the Lord, O ye who are of the fountain of Israel! 27. There is little Benjamin their ruler, the princes of Judah in their assembly, the princes of Zebulun, and the princes of Naphtali. 25. The singers went before It is evident that he does not now speak of an army in battle array, but of a solemn assembly held for offering up thanksgivings to God for victory. God had openly shown that he was their leader in war, and to him the song of triumph is with propriety addressed. Mention is made of distinct choirs employed in his service, and particularly of such as played upon the timbrel; for, absurd as the practice may appear to us, it was then customary for the women to play upon that instrument. By the fountain [48] from which they are called upon to bless God, some understand the heart, as it is known that those praises which proceed from the lips merely, and are hypocritical, meet with the Divine reprobation. But I conceive the true meaning to be, that all are summoned to praise the Lord who could deduce their origin from the patriarch Jacob. Many might not sustain the character which answered to their high vocation; but, as the whole race had been chosen of God, the Psalmist very properly invites them to engage in this devotional exercise. At the same time, I see nothing objectionable in the opinion, if any persist in preferring it, that the term is here used to distinguish the true saints of God from those who vainly boasted of being the posterity of Abraham, while they had degenerated from his spirit. Those only who walk in the footsteps of his faith are reckoned to be his children. It has caused some surprise that, in a general description of the sacred assemblies of the people, precedence should have been given to the tribe of Benjamin According to certain interpreters, this is owing to the position which it occupied, as being next to David; and honor is put upon the tribes of Zebulun and Naphtali, [49] which, though they lay at a great distance, were in a particular manner friendly and attached to him. Others think that the whole nation is represented under the tribes specified, which were at once the nearest and most distant. [50] These conjectures [51] are probable enough, but the point is one which may be left in uncertainty, as there may have been some other reason, which it is impossible for us to discover. It has been suggested that Benjamin is called little on account of the smallness of its numbers, the tribe having been nearly exterminated for the crime of the men of Gibeah, (Judges 19:20;) but David would not probably have adverted to any reproach of this kind in calling them to take so prominent a part in the praises of God. [52] The inspired writers, in speaking of the tribes, often allude to the patriarchs from whom they respectively took their origin; nor is it surprising that the posterity of Benjamin, who was the youngest of Jacob’s children, [53] should receive the designation here given to them; and the truth is, that even antecedently to the heavy stroke which befell them, they were not numerous. Interpreters, by general consent, have considered that Benjamin is called ruler, as Saul, who was first made king in Israel, belonged to this tribe; but I cannot bring myself to think it probable that David would have made such an unseasonable allusion to Saul’s memory, whose government is everywhere represented in Scripture as pregnant with disaster, and which was to be buried in that of his successor, whose reign is so prominently brought forward in this psalm. The more likely conjecture is, that this title of dignity is applied in order to put honor upon a tribe, which some might despise for its smallness, and to intimate that the Benjamites, though few in numbers, and not possessed of great influence, formed one head in Israel as well as the rest. [54] Others may be disposed to think that there must have been some illustrious individual in this and the two tribes mentioned along with it, or that the whole tribe had signalised itself in a recent battle. Though honorable mention is made of these tribes, yet the chief place in the numbers assembled together at this time is assigned to the princes of Judah. Some think that the copulative is understood, and read, the princes of Judah and their congregation The Hebrew word which we translate congregation is by others translated stoning. [55] But it seems preferable to construe the words as implying that this tribe presided over the assembly which marched under its auspices in war. The power of summoning the people together is thus asserted as belonging to Judah, and it is represented as honored with the government and primacy of the kingdom. _________________________________________________________________ [47] “The musical instrument here rendered ‘timbrels’ was a sort of small drum, carried in the hand, (Exodus 15:20,) and played on by beating with the hand or fingers, as is probable from Nahum 2:7. It was used both on civil and religious occasions; and is often mentioned, as here, to have been beaten by women, but was sometimes played on by men. It was very like, if not the same kind of instrument as the modern Syrian diff, which is described by Dr Russell as ‘a hoop, (sometimes with bits of brass fixed in it to make a jingling,) over which a piece of parchment is distended. It is beat with the fingers; and is the true tympanum of the ancients, as appears from its figure in several relievos representing the orgies of Bacchus, and the rites of Cybele. It is worth observing, that, according to Juvenal, the Romans had this instrument from Syria.’ Niebuhr also has given us a similar description, and a print of an instrument which, (according to his German spelling,) he says, they call doff: He informs us that they ‘hold it by the bottom, in the air, with one hand, while they play on it with the other.’ The Oriental diff appears to be very like what is known to the French and English by the name of tambourine.” — Mant. [48] “A metaphor denoting the posterity of Israel, springing, as it were, from a common source or fountain.” — Mant Bishop Hare’s conjectural emendation gives a good sense; but it seems unnecessary. Instead of ממקור, mimmekor, he proposes to read מקור, mekor; and then the passage would run thus: — “The fount whence blessings spring to Israel’s race.” Horsley reads, “The Lord of the stock of Israel;” and explains it of the Messiah, who was of the stock of Israel according to the flesh. Fry conceives that the reading more strictly may be, “from the quarry of Israel; dug, as it were, from this pit, hewn from this rock. See Isaiah 51:1.” “They blessed Elohim in the congregations, The Lord from the stock of Israel, (or from the quarry of Israel.)” [49] Zebulun and Naphtali were in Galilee, divided from the country of the half-tribe of Manasseh; the former by the Jordan, the latter by the Lake of Gennesareth. [50] Why these tribes in particular? May it be, Judah (having, instead of Reuben, succeeded to the blessing which conveyed the privilege of having the Chief Ruler and Messiah of his line) and Benjamin (צעיר) the youngest? or Judah and Benjamin, as two of the tribes most southern and nearest to Jerusalem; and Zebulun and Naphtali, as two of the most northern and most remote? as another way of expressing ‘from Dan to Beersheba,’ to include them all.” — Dr Lowth [51] Of other conjectures the following are a specimen: “As for Zebulun and Naphtali, why their names are here added rather than any of the other tribes, the reason may, perhaps, best be taken from what we find prophesied of those two (Genesis 49 and Deuteronomy 33 and Judges 5.) by Jacob and Moses and Deborah, that learning and knowledge should be most eminent in those two tribes. Of Naphtali it is said, (Genesis 49:21,) ‘Naphtali is a hind let loose; he giveth goodly words;’ and of Zebulun, (Judges 5:14,) ‘They shall handle the pen of the writer.’” — Hammond. “It then specifies the tribes of Judah, Zebulun, and Naphtali, not as if they were the only tribes present, but as occupying, perhaps, the foremost ranks of the procession, and followed by all the other tribes.” — Walford. [52] “Car David appelant yci ceux qui devoyent faire le plus grand devoir et estre les premiers a annoncer les louanges de Dieu, n’eust pas fait mention de ceste acte qui estoit ignominieux, et tendoit grandement a leur deshonneur.” — Fr. [53] The Septuagint has, “There is Benjamin the younger.” He was the son of Jacob’s old age; and to this there is an allusion in the name, which is compounded of בן, ben, a son, and יםין, yamin, of days, (according to the Chaldee plural termination, ין, yin,) intimating that he was the son of his father’s old age, (Genesis 44:20,) and not, as is commonly said, the son of my right hand — Bythner [54] “Caput tamen unum efficere.” — Lat. “Font toutesfois un chef comme les autres lignees.” — Fr. [55] The word רגמתם, rigmatham, here translated congregation or assembly, signifies, according to Parkhurst, a heap of stones for defence, a bulwark of stones; and he considers it to be here applied metaphorically to the princes of Judah, who, so to speak, were the bulwark of Israel. Horsley adopts the same reading: “The princes of Judah their bulwark.” Hammond, after stating that the word signifies a stone, observes, that it “is here used in a metaphorical sense for a ruler or governor, as a foundation-stone which supports the whole building may fitly be applied to a commonwealth, and then signify the prince thereof.” In this sense the LXX., no doubt, understood רגמתם, rigmatham, who render it hēgemones autōn, “their governors.” “It may mean,” says Pike, in his Hebrew Lexicon, “their supreme authority, signified by stoning, a capital punishment among the Israelites, in the same manner as it was represented among the Romans by the Fasces and Securis, the instruments of punishment carried before the Consuls.” Jerome, however, has taken it for another word nearly similar to it in its letters, signifying purple, — “in purpura sua;” — but this comes to the same thing as the Septuagint translation. Dathe has “agmen,” “a troop;” and according to Gesenius, it signifies “a multitude, crowd, band.” _________________________________________________________________ Psalm 68:28-30 28. Thy God hath commanded thy strength; strengthen, O God! that which thou hast wrought in us. 29. From thy temple upon Jerusalem kings shall bring presents unto thee. 30. Destroy the company of spearmen, (literally, of the reed,) the multitude of bulls with the calves of the people, treading with their feet upon pieces of silver: scatter thou the people that delight in war. 28. Thy God hath commanded thy strength Men are always disposed to arrogate to themselves the glory of what they may have done instead of tracing their success to God, and David reminds the people once more that they had not triumphed by their own strength, but by power communicated from above. If they had acquitted themselves with energy on the field, he would have them consider that it was God who inspired them with this valor, and would guard them against the pride which overlooks and disparages the Divine goodness. As a consideration which might farther tend to promote humility in their minds, he adverts to the dependence in which they stood of the future continuance of the same favor and protection; this being the great cause of presumptuous confidence, that we do not feel our own helplessness, and are not led under a sense of it to resort humbly to God for the supply of our wants. Another lesson which the passage teaches us is, that more is required than that God should visit us at first with his preventing grace; that we stand constantly in need of his assistance throughout our whole lives. If this be true in the literal warfare, where our conflict is with flesh and blood, it must be still more so in matters of the soul. It is impossible that we could stand one moment in the contest with such enemies as Satan, sin, and the world, did we not receive from God the grace which secures our perseverance. What is said of the temple in the following verse is intended to carry out the same strain of sentiment which has been already expressed. It gives the reason why God had exerted his power in behalf of the Israelites rather than others; which was, that it might be displayed as coming forth from the sanctuary and the ark of the covenant. Hence the emphasis with which David calls him in a previous part of the psalm — the God of Israel. It was not in vain that God had erected his sanctuary, or promised his presence in connection with it; and his power is here represented as issuing from the temple, to denote that the only security for his favor was to be found in his gracious covenant and promises. Some read, From thy temple in Jerusalem — a frigid interpretation, and one which does not express the meaning of the Psalmist. His prayer is to the effect that the Divine power might be commanded from the sanctuary upon his chosen people, here denoted by a common figure of speech by Jerusalem. It may be asked how he speaks of the temple, when it had not been yet built. The word temple or palace may have been used to express the tabernacle. This, at least, I think more probable than that he should speak of the temple by anticipation, as some suppose; and there can be no doubt that the ark had already been placed in Zion. Having already traced all the honor of the recent victories to God, he next proceeds to vindicate his claim to reap the fruits of them, by asserting that the kings who had been subdued would acknowledge God to have been their conqueror, as well as yield themselves tributary to David and his successors, — a circumstance which should lay the people of God under an additional obligation to present him with their free-will offerings of praise. 30. Destroy the company of spearmen Some read rebuke, but I approve of the distinction which has been noticed by those who are most skilled in the Hebrew language, that while the verb גער, gear, has this meaning when the letter ב beth, is interposed, it signifies without it to destroy. The word, חית, chayath, which I have rendered company, has been translated beast, [56] but no such sense can apply to it here. David evidently prays in this passage that God would deliver his chosen people by destroying their cruel and bloody enemies. In calling these the company of the reed or cane, [57] he does not mean to say that they are weak, but alludes to the kind of armor which they wore, and which were lances or spears. The reed grows in some countries to a tree, or at least has all the consistency of wood, and the people are in the habit of making darts from it. In the East missile weapons are commonly used in war. He compares them for their fierceness to bulls, so I have rendered the word אבירים, abbirim; for though it may be translated strong or stout persons — the congregation of the strong — it occasionally bears the other meaning; and as David adds, calves of the people, [58] it would seem evident that he uses a figure to represent the rage and fury of the enemy, and perhaps their strength, which the Israelites were wholly unequal to combat except with Divine assistance. It is not so easy to discover the meaning of the next clause in the verse, treading upon pieces of silver The Hebrew verb רפס, raphas, signifies to tread, or literally, (for it, is here in the hithpael conjugations) causing themselves to tread; and some consider that the allusion is to the arrogance and vain-glorious boasting of the enemy. Others attach exactly the opposite sense to the words, holding that they denote submission, and that the enemy would bring pieces of silver in token of subjection. [59] But how could we suppose that David would pray for the destruction of enemies who were already subdued, and paying tribute in the character of suppliants? To this it has been said in reply, that enemies may retain their animosity in all its force within their own breasts, ready to vent itself in rebellion upon the first opportunity, although when deprived of arms they cannot display it openly, and that this is especially true of the enemies of the Church, whose antipathies are virulent, ever breaking forth afresh so soon as an occasion offers. But I see no necessity for doing violence to the words of the Psalmist, and would take them in their plain acceptation, as meaning that the enemy in their pride trampled upon pieces of silver. The reference may be to attachments of silver upon their sandals, as the Eastern nations were always proverbial for their luxury. [60] What immediately follows by no means favors the sense we have formerly adverted to, scatter the people who delight in war, where he hints that they sought groundless occasions for quarrel and tumult, and gratuitously attacked such as were disposed for peace. When we find David, after all the victories he had gained, still commending himself and his people to the protection of God, it should teach us to abandon the hope of ever seeing the Church placed in a state of perfect tranquillity in this world, exposed, as it is, to a succession of enemies raised up by the malice of Satan, and designed by God for the trial and exercise of our patience. In comparing their enemies to the beasts here mentioned, and taking notice that they delighted in war, it was no doubt his intention to influence the minds of the people of God to the contrary dispositions of clemency and mercy, as being that frame of spirit in the exercise of which they might expect to receive the Divine assistance. The more violently their enemies raged, and the more lawless their attempts might prove, they had only the more reason to expect the interposition of God, who humbles the proud and the mighty ones of this world. Such being the character of God, let us learn from this prayer of David to resort to him with confidence when the objects at any time of unmerited persecution, and to believe that he is able to deliver us at once from all our enemies. _________________________________________________________________ [56] Instead of the company of spearmen, the greater number of modern critics consider the wild beast of the reeds as the most correct translation; and this is understood by many to represent the Egyptian people and government under the emblem of the hippopotamus or river-horse, the behemoth of Scripture. This animal — which is a quadruped of enormous size, of prodigious strength, fierce and cruel in its disposition, and whose skin is so impenetrable that no arrows can pierce it — shelters and reposes itself among the tall reeds which skirt in abundance the banks of the Nile, (Job 40:21.) It is a very appropriate emblem of the Egyptian power, in the height of its greatness so formidable, and the inveterate enemy of Israel. And that the Psalmist here refers to it has been thought the more probable, from his mentioning, in the clause immediately following, the bulls and calves of the people, these animals having been honored and worshipped as deities by that degenerate and superstitious nation. Or, the wild beast of the reeds may, as is supposed by others, denote the same power under the representation of the crocodile, to which the characteristics of the hippopotamus, now specified, are equally applicable. By this ferocious and truculent animal Pharaoh king of Egypt is represented in Ezekiel 29:3, 5, and 32:2; and in Psalm 74:14. This, it would appear, was anciently employed as an emblem of Egypt. On a medal which the Emperor Augustine caused to be struck after he had completely reduced this powerful kingdom, Egypt is represented by the figure of a crocodile bound with a chain to a palm-tree, with the inscription, Nemo antea relegavit. Dathe, however, rejects the opinion, that the crocodile, and under it the King of Egypt, is pointed at; and observes, that David cultivated peace with the King of Egypt, and that, in verse 31st, the Egyptians are commemorated as worshippers of the true God. He supposes that the wild beast of the reeds may be an epithet applied to the lion, who is accustomed to haunt places where reeds grow, and that under this image the King of Syria may be referred to, with whom David carried on lengthened and bloody wars, as is abundantly evident from sacred history. Dr Lowth also supposes that the lion is meant, (see his Lectures on Sacred Poetry, volume 1, p. 135;) and the same view is adopted by Schnurrer, Rosenmuller, and others. [57] The original term is קנה, kane; hence the English word cane [58] While by the multitude of bulls some understand powerful leaders, by the calves of the people they understand the mass of the people, undistinguished for rank or power, and particularly the young men. But others, as Bishop Horne, suppose, that by the calves of the people is meant the idol-calves of the Egyptians, their Apis, Osiris, etc., whom they made the objects of their religious worship. Horsley reads, “The assembly of those who place their strength in the calves;” that is, as he explains it, “The people of Egypt, who worshipped calves, and trusted in them as their gods.” [59] In Bagster’s interlinear version, the rendering is, “shall be each submitting itself with pieces of silver.” Wheatland and Silvester translate, “Till each submiss, from hostile acts shall cease, And with the tribute-silver sue for peace.” [60] Various other explanations have been given of the words, מתרפס ברצי-כסף, mithrappes beratsey-kaseph, rendered by Calvin, treading with their feet upon pieces of silver, and by which critics have been much perplexed. “Berlin translates the words ‘calcantem frusta argenti,’ which he explains by ‘pavimentum argento tessellatum.’ De Rossi explains the words thus, ‘Who advance with laminae of silver under their horses’ hoofs.’ Immanuel Ben Solomon, whose Scholia on select passages of the Psalms were published by De Rossi, gives the following explanation. ‘Dicit [vates scil.] quod Deus disperdit nationes, quae volunt malum inferre Israeli, et coetum taurorum, seu reges illustriores, ut reges Assyriae et Babylonis, quorum quisque conculcat frusta argentea; i e., incedunt cum lamina aurea sub pedibus suis ob multitudinem divitiarum suarum.’” — Rogers’ Book of Psalms, volume 2, p. 223. Dr Geddes’ version is: “The assemblage of the potent lords of nations, Who tread on tiles of silver;” and he supposes that the poet alludes to the floors in the palaces of the Oriental kings, which were paved with silver. Dr Jubb renders the phrase, “who excite themselves with fragments of silver;” and considers the allusion to be to the dancing of the Egyptians before their idol-calves, with the tinkling instruments called Sistra. That they were accustomed to dance before these idols is evident from Exodus 32:6, where we are taught that the people of Israel, in imitation of the Egyptian idolatry, rose up to shout and dance before the golden calf; for such is the meaning of the words, “they rose up to play,” as appears from verses 17, 18, and 19. And that they used the sistrum in religious feasts, Herodotus informs us in the second book of his History. The words, pieces of silver, according to Jubb, signify the little loose pieces of metal with which the sistrum was hung round, which produced the jingling noise when the instrument was played upon. This description fits the Egyptians; and that it really belongs to them may be inferred, with some degree of probability, from the following verse, where it is said, “Princes shall come out of Egypt,” as if the subjugation of this nation, imprecated in the preceding verse, were here supposed complete. Tucker has here a very good remark. “David,” says he, “invokes the Messiah to bring down the power of Egypt; but in his abhorrence of their idolatry, deigns not to designate them except in the most contemptuous terms. He says not, Rebuke the assembly of those who worship bulls and calves, and dance round altars to the sound of instruments of silver, but he classes the people on a par with the idols which they worshipped, — ‘the assembly of bulls and calves, who dance to bits (or pieces) of silver.’” “The sistrum was of an oval figure, or a dilated semicircle, in the shape of a shoulder-belt, with brass wires across, which played in holes wherein they were stopped by their flat heads. The performer played on it by shaking the sistrum in cadence, and thereby the brass wires made a shrill and loud noise.” — Mant. _________________________________________________________________ Psalm 68:31-35 31. Princes shall come out of Egypt; Ethiopia shall soon stretch out [or, shall hasten to stretch out] her hands unto God. 32. Sing unto God, ye kingdoms of the earth: sing praises to the Lord. Selah. 33. To him that rideth upon the heaven of heavens, which were of old, [literally the heavens of ancientness;] lo! he shall send forth in his voice a mighty voice. 34. Give strength unto God over Israel; his excellency and his strength are in the clouds. 35. O God! thou art terrible out of thy holy places: the God of Israel himself shall give strength and power unto his people. Blessed be God! 31. Princes shall come out of Egypt. He resumes the strain of thanksgiving, and confirms what he had previously asserted, that kings would come and pay tribute unto God. The examples which he brings forward are those of the Egyptians and Ethiopians. This sufficiently proves that the prediction must be extended to Christ, by whom the Egyptians and Ethiopians were brought under the sway of God. The word תריף, tarits, translated, shall soon stretch out, might have been rendered, shall cause to run. [61] But it seemed necessary to soften the harshness of the figure. It is doubtful whether the allusion be to the promptness with which they should yield subjection, or whether he means that they would stretch out their hands to entreat pardon, this being an attitude common to suppliants. According to either interpretation, it is their submission which is intended, and it is enough to know that David asserts that Ethiopia and Egypt would come under the power of God, and not they only, but the most distant parts of the world. In the next verse he goes farther than before, and calls upon the kingdoms of the earth to praise God, language which implies that those who had once been distinguished by their hostility to him would be ranked amongst his willing worshippers. There must be the knowledge of God, as I have remarked elsewhere, before men can celebrate the praises of his name; and we have a proof of the calling of the Gentiles, in the fact that Moses and the prophets invite them to offer sacrifices of praise. That it might not seem a strange and incredible thing to speak of the extension of the worship of God from one land, within which it had been hitherto confined, to the whole world, David insists upon God’s rightful dominion over all parts of the earth. He rideth upon the heaven of heavens; that is, as we have observed at the beginning of the psalm, he has supreme power over all creatures, and governs the universe at his will. This truth is one which, even in its general application, is well fitted to beget a reverential consideration of the majesty of God; but we must not overlook the more particular reason for which it is here introduced. Mention having been made of the Gentiles, who lay as yet without the pale of the Church, he proves them to be embraced in the government of God by virtue of his sovereignty as Creator, and intimates that there was nothing wonderful in the fact, that he who sits upon the heavens should comprehend the whole inhabitants of the earth under his sway. By the heavens of ancient times, it is meant to intimate that the whole human family were under his power from the very beginning. We have a signal proof of the glorious power of God in the fact, that, notwithstanding the immensity of the fabric of the heavens, the rapidity of their motion, and the conflicting revolutions which take place in them, the most perfect subordination and harmony are preserved; and that this fair and beautiful order has been uninterruptedly maintained for ages. It is apparent then how the ancientness of the heavens may commend to us the singular excellency of the handiwork of God. Having touched upon the work of creation, he particularises thunder, for this is what he intends by a mighty voice, as in Psalm 29:4. There are two constructions which we may put upon the words used, either that by his voice of command he calls forth the thunders which shake heaven and earth with the loudness of their sound, or that he sends forth his mighty voice in the thunder. I have already shown, at some length, in commenting upon the other passage just quoted, that there is a propriety in God’s being represented as thundering; for the phenomenon is one which, more than any other, impresses an awe upon the spirits of men. And the words are introduced with the exclamation lo! or behold! the better to arrest our wandering thoughts, or rather to reprehend our security. 34. Give strength unto God over Israel The expression is in allusion to the sentence which went before, and in which God was said to send forth a strong or mighty voice. Not that, properly speaking, we can give anything to Him, but, disposed as we are to withhold that honor which is his due, David subjoins to what he had said of his thundering with a mighty voice, an injunction that we should, on our part, be ready to sound forth his praises. To guard the Gentile nations against those false ideas upon religion in which they were accustomed to indulge, he brings them back to the doctrine of the Law, in which God had specially revealed himself, and intimates that, if they would not lose themselves in error, they must advance by necessary steps from the creation and government of the world, to that doctrine in which God had condescended to make a familiar revelation of himself to men. So much is included when God is spoken of here as the God of Israel But he does not satisfy himself with enjoining them to celebrate the power of God with praises of the voice. He exhorts them to the exercise of faith, for in reality we cannot better ascribe strength unto God, than by reposing in his protection as all-sufficient. Thus, after having said that his strength is in the clouds; [62] he adds, that he is terrible out of his holy places, by which is meant, that he exerts a power in his temple which is sufficient to confound his enemies. Some understand heaven and earth to be the holy places intended, but this does not agree with the context, for it is immediately added, that the God of Israel would give strength unto his people. It is evident, therefore, that the Psalmist speaks of God’s protection of his Church. The plural number is used in speaking of the sanctuary, here as in other places, because the tabernacle was divided into three parts. He points, in short, to the ark of the covenant, as that which the believing people of God should recognize as a symbol of confidence, remembering the promise, “I will dwell in the midst of you,” and thus resting with security under the wings of the Divine protection, and confidently calling upon his name. Any right which Israel might have in distinction from others to trust in the guardianship of God, rested entirely upon that covenant of free grace by which they had been chosen to be God’s peculiar heritage. Let it be remembered, however, that God continues to exert in behalf of his Church still these terrible displays of his power of which the Psalmist speaks. _________________________________________________________________ [61] “The Hebrew is very emphatic: — ‘Cush will cause her hands to run out to God.’ She will with great alacrity and delight surrender her power and influence unto God.” — Dr Adam Clarke. [62] “This refers to the phenomena of thunder and lightning; for all nations have observed that the electric fluid is an irresistible agent — destroying life, tearing towers and castles to pieces, rending the strongest oaks, and cleaving the most solid rocks; and the most enlightened nations have justly considered it as an especial manifestation of the power and Sovereignty of God.” — Greenfield. _________________________________________________________________ [6] As to the time and occasion of the composition of this psalm, the majority of interpreters refer it to the translation of the ark from the house of Obed-Edom to Mount Zion, and with this every part of it would, no doubt, harmonize. But other critics, as Drs Geddes, Boothroyd, and Morrison, think (and Calvin’s opinion seems to be the same) that it was penned after some great victory; probably after David’s signal victory over the Ammonites and Syrians, when the ark was brought back in triumph to Jerusalem, (1 Chronicles 19:10-19.) That the ark accompanied the army in those ways we learn from the words of Uriah to David, in 2 Samuel 11:11, compared with 2 Samuel 12:31. As every thing under that dispensation was typical or prophetical, it is very natural to regard the triumphant manner in which the ark ascended the holy mountain, as an emblem of the far more triumphant and glorious ascension of the Lord Jesus Christ (of whom the ark, and the tabernacle, and the temple itself, were all figures) to the highest heavens, after he had overcome his own and his people’s enemies; and in this application the 18th verse of this psalm is quoted by the Apostle Paul, (Ephesians 4:8, 9.) This inspired composition, though highly sublime and beautiful, is universally acknowledged by critics to be of very difficult interpretation. Dr Adam Clarke pronounces it “the most difficult psalm in the whole Psalter;” and, after quoting the words of Simon de Muis, — who observes, that “it may not be improperly termed the torture of critics, and the reproach of commentators,” — he says, “There are customs here referred to, which I do not fully understand: there are words whose meaning I cannot, to my own satisfaction, ascertain; and allusions which are to me inexplicable. Yet of the composition itself I have the highest opinion: — it is sublime beyond all comparison; — it is constructed with an art truly admirable; — it possesses all the dignity of the sacred language; — none but David could have composed it; and, at this lapse of time, it would require no small influence of the Spirit that was upon him to give its true interpretations.” _________________________________________________________________ PSALM 69 There is a close resemblance between this psalm and the twenty-second. In the opening verses, David complains of the barbarous cruelty of his enemies, and of the grievous wrongs which they had inflicted upon him. [63] But his mind, he affirms, was not hereby reduced to such a state of distress as to prevent him from patiently relying on the protection of God, or to discourage him from continuing in the undeviating course of a holy and an upright life. He rather testifies that his piety, and the courage and activity which he had manifested in maintaining the interests of the divine glory, were the cause of the hostility borne to him by the generality of men. After having again complained of being not less shamefully than cruelly oppressed by his enemies, he invokes God to visit them with deserved punishment. In the close, exulting as if he had obtained his highest wishes, he engages to yield to God a solemn sacrifice of praise. To the chief musician upon Shoshannim of David. We have already spoken elsewhere of the word Shoshannim. Its proper meaning is uncertain and obscure; but the most probable conjecture is, that it was the commencement of some song. If, however, any would prefer considering it as the name of some musical instrument, I have no objections. But the opinion held by some that this psalm was composed at the season of spring, when the lilies begin to blossom, is altogether unfounded and frivolous. [64] Before proceeding farther, we would have you to observe that David wrote this inspired ode not so much in his own name, as in the name of the whole Church, of whose Head he was an eminent type, as will be more dearly brought out in the sequel. This is highly worthy of our notice, that from this consideration we may be led to contemplate with the greater attention the representation which is here given of the common condition of all the people of God. Besides, it is highly probable that David did not here comprehend only one kind of persecution, but all the evils which he had suffered during the course of many years. _________________________________________________________________ Psalm 69:1-5 1. Save me, O God! for the waters have entered in unto my soul. 2. I am sunk in deep mire, where there is no footing, [or standing place:] I am come into deep waters, and the flood [65] of the water overfloweth me. 3. I am weary of crying; my throat has become hoarse therewith: my eyes have failed with [or in] waiting for my God. 4. They who hate me without cause are more in number than the hairs of my head: my lying adversaries, who eagerly desire to destroy me, are increased; [66] that which I took not by spoil, then [67] I restored it. 5. O God! thou knowest my foolishness; and my faults are not hidden from thee. 1. Save me, O God! for the waters, etc. Under the figure of waters, the Psalmist represents his condition as so extremely distressing that it brought him even to the brink of despair; and yet we know that, so far from being a soft and an effeminate person, he was one who encountered and overcame dreadful temptations with extraordinary courage. Whence we may infer the bitterness of the distress with which he was at that time afflicted. Some understand the word soul as denoting life; [68] but this gives a very cold and unsatisfactory meaning. It rather signifies the heart. A man when he falls into an abyss of waters, may prevent for some time the water from entering his body, by stopping his mouth and his nostrils, but at length, from its being impossible for a human being to live without respiration, suffocation will compel him to let in the waters, and they will penetrate even to the heart. David by this metaphor would intimate, not only that the waters had covered and overwhelmed him, but also that he had been forced to draw them into his body. 2. I am sunk in deep mire, where there is no standing place Here he compares his afflictions to a deep sink of mire, where there is still greater danger; for if a man fixes his feet upon a solid bottom, he may raise himself up, there having been many instances in which persons, placing their feet on the bottom, have by a sudden spring emerged and escaped the peril of the waters; but when a man finds himself once sunk in some slough or muddy river, it is all over with him, he has no means of saving himself. [69] The Psalmist adduces additional circumstances in illustration of his afflicted condition. He declares that he was inundated by the flowing of the waters; an expression indicating the disorder and confusion which his distresses and persecutions produced. 3 I am weary of crying David, in seeking and calling upon God, when his affairs were in such a confused and desperate condition, exhibited an instance of rare and wonderful patience. He complains of having continued crying until he was exhausted and became hoarse, and all to no purpose. By the word weary, he does not mean that he gave up with prayer, as if he had cast from him all love to and delight in that exercise upon finding that it proved unavailing as a means of deliverance. He rather describes his untiring perseverance; and the same idea is expressed by his hoarse throat and failing eyes. [70] He certainly did not cry out before men from mere affectation, nor was this hoarseness contracted in the course of one day. We perceive, then, that although his bodily senses failed him, the vigor of his faith was by no means extinguished. When we reflect that David has spoken, as it were, out of the mouth of Christ, and, as it were, out of the mouth of all true saints who are the members of Christ, we ought not to think that any strange thing happens to us, if at any time we are so overwhelmed with death, as to be unable to discern the slightest hope of life. Yea, rather let us learn betimes, while God spares us, to meditate on this truth, and derive the aid which it is fitted to impart under calamity, that even in the most profound depths of adversity faith may hold us up, and, what is more, may elevate us to God; there being, as Paul testifies, (Romans 8:39) no height nor depth which can separate us from the infinite love of Him who swallows up all depths, yea, even hell itself. 4. They who hate me without cause are more in number than the hairs of my head The Psalmist now expresses without figure what he had said under the metaphors of the mire and of the impetuous rushing of the waters. Persecuted as he was by so great a multitude of enemies, he had too good reason to be afraid of death in innumerable ways. Nor is his language hyperbolical, when he represents his enemies as more in number than the hairs of his head, since he was mortally hated and detested by the whole kingdom, it being the universal belief that he was a base and wicked traitor to his country. Farther, we know from the sacred history how numerous and powerful the armies were which Saul sent forth to pursue him. He expresses the mortal hatred which they bore to him, when he tells us that they were intently set upon his destruction, being eagerly desirous to have him cut off by a violent death; and yet he avows that he had done nothing to merit such unrelenting persecution. The Hebrew word חנם, chinnam, which we have rendered, without cause, and which some translate, for nothing, intimates that they were impelled by a strong desire to do him injury, although he had not done them even the slightest wrong, nor given them the smallest provocation by ill usage of any kind. For this reason he applies to his enemies the appellation שקר, sheker, that is, liars, because they had no just ground to make war upon him, although they pretended the contrary. Let us, therefore, after his example, if at any time we are subjected to persecution, study to have the support arising from the testimony of a good conscience, and to be able freely to protest before God, that the hatred which our enemies cherish against us is altogether causeless. This implies a self-control to which it is very difficult for a man to inure himself; but the more difficult it is, the more strenuous ought to be his efforts to attain it. It is mere effeminacy to regard it as an intolerable evil to be unrighteously afflicted; and the folly of this is very happily exposed by that noble answer of Socrates to his wife, who, having one day lamented, in prison, that he was condemned wrongfully, received from him this reply, “What then — would you rather that I should have suffered death for my offenses?” Farther, David adds, that he not only had to suffer the wrongs of violence, but had also to bear much reviling and contumely, as if he had been convicted of many crimes; a trial which, to an ingenuous mind, is more bitter and hard to bear than a hundred deaths. Many are to be found resolutely prepared to encounter death, who are by no means prepared to exhibit equal fortitude in the endurance of shame. Farther, David was not only despoiled of his goods by the violence of robbers, but he had been also mangled in his person, as if he had been a thief and a robber: That which I took not by spoil, then I restored it [71] When his enemies thus plundered and maltreated him, they doubtless boasted that they were acting as the judges of a perverse and wicked man; and we know that they were held in honorable estimation as judges. Let us therefore learn from this example to prepare ourselves not only to bear patiently all losses and troubles, yea, even death itself; but also shame and reproach, if at any time we are loaded with unfounded accusations. Christ himself, the fountain of all righteousness and holiness, was not exempted from foul calumny, why then should we be dismayed when we meet with a similar trial? It may well fortify our minds against it when we consider, that to persevere steadfastly in the practice of righteousness, although such is the reward which we receive from the world, is the genuine test of our integrity. 5. O God! thou knowest my foolishness Augustine has labored to little purpose to show in what way these words are applicable to Christ; and at length he transfers to his members that which could not properly be said of the Head. [72] David here uses the language of irony; and by this mode of expressing himself he meant to intimate, that, overwhelmed with the unrighteous judgments of men, he betakes himself to God, and implores him to appear as the defender of his cause. This is much more emphatic than if he had affirmed plainly, and without figure, that his integrity was known to God. In this way he administers a sharp rebuke to his enemies, and as it were looks down with a noble contempt upon the calumnious speeches which they uttered against him; as Jeremiah does when he says, “O Lord! thou hast deceived me, and I was deceived.” (Psalm 20:7) Some ignorant people put a violent construction on these words of Jeremiah, as if they implied that he was actually deceived; whereas he is rather to be understood as deriding with bitter sarcasm his calumniators, who, in speaking evil of him, were chargeable with reproaching and blaspheming God himself. David in like manner, in the passage before us, as a means of preserving himself from succumbing under the perverse judgments of men, appeals to God as the judge of his cause; and possessing as he did the approving testimony of a good conscience, he regards in a great measure with indifference the unjust estimate which men might form of his character. It were indeed desirable that our integrity should also be acknowledged and approved of by men, and that not so much on our own account as for the edification of our brethren. But if, after we have done all in our power to make men form a favorable opinion respecting us, they misconstruct and pervert every good word which we utter, and every good action which we perform, we ought to maintain such greatness of mind as boldly to despise the world and all false accusers, resting contented with the judgment of God and with that alone; for those who are over anxious about maintaining their good name cannot but often experience fainting of heart. Let us be always ready to satisfy men; but if they refuse to listen to what we have to say in self-vindication, let us proceed in our course through evil report as well as good report, following the example of Paul where he fearlessly appeals to the judgment of God, “who will bring to light the hidden things of dark,” (1 Corinthians 4:5) _________________________________________________________________ [65] “Ou, la force et le fil.” — Fr. marg. “Or, the force and course.” [66] “Ou, fortifiez.” — Fr. marg. “Or, strengthened.” [67] The Hebrew word אז, for then, appears to be emphatic. “אז; in ipso articulo, (Schultens in Proverbs 7:22;) immediately, without any contention, or delay.” Lowth, quoted in Merrick’s Annotations. [68] “The waters are come in unto my soul; i.e., a flood of overwhelming calamities threaten my life: comp. verse 16.” — Cresswell. Williams thinks the allusion is to a leaky vessel, or to an inundation. [69] “Comme nous en voyons plusieurs qui donnans du pied au fond, de roideur trouvent facon d’eschapper le peril de l’eau: mais depuis qu’on se trouve une fois enfonce en quelque bourbier ou riviere limonneuse, c’est fait, il n’y a nul moyen de se sauver.” — Fr. [70] “‘My sight faileth me,’ etc. This is said metaphorically, the metaphor being taken from the pain occasioned to the eyes when they are long and intently fixed upon the same point.” — Cresswell [71] “There is an apparent impropriety in the language of this verse, though the sense is perfectly clear. It is a proverbial expression, to mark the injustice and extortion of the enemies that are referred to, who compelled the speaker, without any right, to yield up his goods to persons to whom he was not indebted.” — Walford. Horsley observes, that this last clause is a proverbial expression, the meaning of which is, “I have been accountable for the crimes of others.” Dr Adam Clarke also remarks, that this is a sort of proverbial expression like these: “Those who suffered the wrong pay the costs” — “Kings sin and the people are punished.” This pre-eminently applies to Christ, who was perfectly holy, but who, by bearing the punishment due to the guilt of man, made satisfaction to Divine justice for sins which he never committed, and restored those blessings which he never took away. [72] According to Augustine, the Messiah, when he says “my foolishness” and “my iniquities,” speaks of the sins of men which were imputed to him, and for which he suffered and died under the curse of the law, which treated him as if he had been a sinner, in consequence of the sins thus imputed to him. A similar interpretation is given by Bishops Horsley and Horne, as well as many others. “The Messiah,” says the first of these critics, “here, as in many places, may speak of the follies and crimes of men, for which he had made himself answerable as his own.” Admitting, as we are disposed to do, although Calvin takes an opposite view, that the passage is applicable to Christ, it may be doubted whether this is the correct interpretation. The sins of those for whom Christ died, by being imputed to him, no doubt became his in the eye of the law, in such a sense as to make him answerable for them. But the Scriptures, be it observed, while they speak of him as “wounded for our transgressions, and bruised for our iniquities,” and as “bearing our sins in his own body on the tree,” as if afraid to use any forms of expression which would even seem to derogate from his immaculate purity, never speak of the sins of those for whom he died as his own sins. What Horsley adds, as an additional explanation, is very unguarded. “Perhaps,” says he, “He who, although he was without sin, was yet tempted in all points like up to us, might, in his humility, speak of the incitement of the passions in his own mind as weakness and fault, making confession of it before the Father.” Nothing, doubtless, was farther from the mind of the prelate than to teach any thing inconsistent with the perfect holiness of the Son of God; and he expressly warns that “he was without sin;” but the language which he employs is scarcely consistent with this position, and it can convey no idea on the subject except an erroneous one. “The prince of this world cometh,” said Jesus to his disciples, “and hath nothing in me” — hath nothing in me, that is, to use the words of Dr Doddridge, “no guilt of mine to give him power over me; nor any inward corruption, to take part with his temptations.” The explanation of the text, which appears to be the most natural and consistent, is that which considers the Savior as solemnly appealing to the Father in vindication of his innocence. His enemies falsely charged him with crimes, and made these charges the ground of their cruel and malignant proceedings against him. The Divine Sufferer, therefore, with confidence appeals to God, saying, Thou, who art the omniscient and all-righteous Judge, knowest that I am innocent of the crimes laid to my charge, and I invoke thee to plead my cause. This interpretation, which is adopted by many eminent critics, as Dr Boothroyd, Dr Morrison, Walford, and others, is strongly supported by the context. The preceding verse contains strong assertions of his innocence; and it was very natural to accompany these with an appeal from the falsehood and calumny of men, to the all-seeing and righteous Judge of the universe. _________________________________________________________________ Psalm 69:6-9 6. O Jehovah, Lord of Hosts! let not them that wait for thee be ashamed in me: let not them who seek thee be put to shame in me, O God of Israel! 7. For on thy account I have suffered reproach: shame hath covered my face. 8. I have been a stranger to my brethren, and am become an alien to the children of my mother. [73] 9. For the zeal of thy house hath eaten me up; and the reproach of them that reproached thee are fallen upon me. 6 O Jehovah, Lord of Hosts! let not them that wait for thee be ashamed in me. David declares that he is set forth as an example from which all the people of God may derive matter either of hope or despair. Although he was held in detestation and execrated by the great body of the people, there yet remained a few who were ready to bear just and impartial testimony to his innocence; knowing as they did that he was unrighteously afflicted by his persecutors, that he constantly reposed on the grace and goodness of God, and that no temptations could discourage or prevent him from continuing steadfast in the practice of true godliness. But when they observed the distresses and calamities to which he was notwithstanding subjected, the only conclusion to which they were able to arrive was, that all the pains and labor which he had taken in devoutly serving God were entirely thrown away. As all the instances in which God extends his succor to his servants are so many seals, by which he confirms and gives us assurance of his goodness and grace towards us, the faithful must have been exceedingly discouraged had David been forsaken in the extremity of his distress. The danger of their being thus discouraged he now lays before God; not that God has ever need of being put in mind of any thing, but because he allows us to deal familiarly with him at the throne of grace. The word wait is properly to be understood of hope, and the expression to seek God, of prayer. The connecting of the two together teaches us the profitable lesson, that faith is not all inactive principle, since it is the means of stirring us up to seek God. 7 For on thy account I have suffered reproach He now expresses more distinctly what he had stated ironically in the fifth verse, where he asserts that his faults were not hidden from God. Nay, he proceeds farther, declaring not only that the evil treatment which he met with from his enemies was unjust and altogether unmerited, but also that his cause was really God’s cause, since whatever he had undertaken and engaged in was expressly in obedience to the command of God. Saul no doubt had other reasons, or at least other pretences, for persecuting David; but as the hatred which he entertained against him most unquestionably proceeded from God’s having called and anointed him to be king, David here justly protests that it was not for any wickedness which he had committed, but because he had obeyed God, that men in general disapproved of and rashly condemned him. It is a source of great consolation to true believers when they can protest that they have the warrant and call of God for whatever they undertake or engage in. If we are hated by the world for making a public confession of the faith, a thing which we are to expect, it being evident from observation that the wicked ordinarily are never more fierce than when they assault the truth of God and the true religion, we have ground to entertain double confidence. [74] We also learn from this passage how monstrous is the malice of men, who convert into a ground for reproach and reprehension the zeal for the Divine glory by which true believers are animated. [75] But it is well for us that God not only wipes away the reproaches with which the wicked load us, but also so ennobles them, that they surpass all the honors and triumphs of the world. The Psalmist farther aggravates his complaint by the additional circumstance, that he was cruelly cast off by his own relations and friends; from which we are taught, that when by our devotedness to the cause of religion we cannot avoid exciting the displeasure of our brethren against us, it is our duty simply to follow God, and not to confer with flesh and blood. 9 For the zeal of thy house hath eaten me up [76] David’s enemies, no doubt, professed that nothing was farther from their mind than to touch the sacred name of God; but he reproves their hypocritical pretences, and affirms that he is fighting in God’s quarrel. The manner in which he did this, he shows, was by the zeal for the Church of God with which his soul was inflamed. He not only assigns the cause of the evil treatment which he received — his zeal for the house of God — but also declares that whatever evil treatment he was undeservedly made the object of, yet, as it were, forgetting himself, he burned with a holy zeal to maintain the Church, and at the same time the glory of God, with which it is inseparably connected. To make this the more obvious, let it be observed, that although all boast in words of allowing to God the glory which belongs to him; yet when the law, the rule of virtuous and holy living, presents its claims to them, men only mock him, and not only so, but they furiously rush against him by the opposition which they make to his Word. They do this as if he willed to be honored and served merely with the breath of the lip, and had not rather erected a throne among men, from which to govern them by laws. David, therefore, here places the Church in the room of God; not that it was his intention to transfer to the Church what is proper to God, but to show the vanity of the pretensions which men make of being the people of God, when they shake themselves loose from the control of God’s holy law, of which the Church is the faithful guardian. Besides, David had to deal with a class of men who, although a hypocritical and bastard race, professed to be the people of God; for all who adhered to Saul boasted of having a place in the Church, and stigmatised David as an apostate or a rotten member. With this unworthy treatment David was so far from being discouraged, that he willingly sustained all assaults for the defense of the true Church. He declares that he is unmoved by all the wrongs and revilings which he personally suffered at the hands of his enemies. Laying aside all concern about himself, he is disquieted and distressed only for the oppressed condition of the Church, or rather burns with anguish, and is consumed with the vehemence of his grief. The second clause of the verse is to the same effect, denoting that he has nothing separate from God. Some explain it in a different sense, understanding it to mean that the wicked and proud, with the view of making an assault upon David, directed their fury and violence against God himself, and in this way indirectly pierced the heart of this holy man with their blasphemies, knowing as they did that nothing would be more grievous to him to bear than this. But this interpretation is too forced. Equally forced is that of those who consider David as intimating that he did not less prostrate himself in humble supplication at the mercy-seat whenever he heard the name of God torn by reproaches and blasphemy, than if he himself had been guilty of treason against the Divine Majesty. I therefore adhere to the opinion which I have already expressed, That David forgot what concerned himself, and that all the grief which he felt proceeded from the holy zeal with which he burned when he saw the sacred name of God insulted and outraged with horrible blasphemies. By this example we are taught, that whereas we are naturally so tender and delicate as to be unable to bear ignominy and reproach, we must endeavor to get quit of this unhappy state of mind, and ought rather to be grieved and agonised with the reproaches which are poured forth against God. On account of these, it becomes us to feel deep indignation, and even to give expression to this in strong language; but we ought to bear the wrongs and reproaches which we personally suffer without complaining. Until we have learned to set very little value upon our own reputation, we will never be inflamed with true zeal in contending for the preservation and advancement of the interests of the Divine glory. Besides, as David speaks in the name of the whole Church, whatever he says concerning himself behoved to be fulfilled in the supreme Head. It is, therefore, not surprising to find the Evangelists applying this passage to Christ, (John 2:17.) In like manner, Paul, in Romans 15:3, 5, 6, exhorting the faithful to imitate Christ, applies the second member to them all, and there also teaches us that the doctrine contained in it is very comprehensive, requiring them to devote themselves wholly to the advancement of the Divine glory, to endeavor in all their words and actions to preserve it unimpaired, and to be carefully on their guard that it may not be obscured by any fault of theirs. Since Christ, in whom there shines forth all the majesty of Deity, did not hesitate to expose himself to every species of reproach for the maintenance of his Father’s glory, how base and shameful will it be for us to shrink from a similar lot. _________________________________________________________________ [73] In the East, where polygamy prevails, those who are children of the same father, but by different mothers, scarcely look upon each other as brothers and sisters at all, but as strangers or enemies; while those who are children of the same mother regard each other with peculiarly strong affection. Hence said Gibeon to Zebah and Zalmunna, who had put to death his brethren, “They were my brethren, even the sons of my mother; as the Lord liveth, if ye had saved them alive, I would not slay you,” (Judges 8:19.) It therefore greatly aggravated the affliction of David that he had “become an alien to the children of his mother,” from whom he might have expected affection and sympathy, however much he might have been disregarded by his brethren, who were the children of his father’s other wives. See [3]volume 2, p. 277, note 3. [74] That is, the confidence arising from the reflection that we are, in the first place, suffering unjustly; and, secondly, that we are suffering in the cause of God. [75] “Qui convertissent en diffame et blasme le desir que les fideles ont de sa gloire.” — Fr. [76] The verb means not only ‘to eat up, to devour,’ but ‘to corrode or consume,’ by separating the parts from each other, as fire, (see Parkhurst on אכל 2;) and the radical import of the Hebrew word for ‘zeal,’ seems to be ‘to eat into, corrode, as fire.’ The word (says Parkhurst) is, in the Hebrew Bible, generally applied to the fervent or ardent affections of the human frame, the effects of which are well known to be even like those of fire, corroding and consuming; and, accordingly, the poets, both ancient and modern, abound with descriptions of these ardent and consuming affections, taken from fire and its effects. (See on קנא.)” — Mant _________________________________________________________________ Psalm 69:10-13 10. And I wept, my soul fasted; and that was laid to me as a reproach. 11. I also made sackcloth my clothing: and I became a proverb to them. 12. They who sit in the gate defame me: and I am the song of those who drink intoxicating liquor. 13. But as for me, my prayer is to thee, O Jehovah! in a time of thy favor, [or good-will,] O God: answer me in the multitude of thy mercy, in the truth of thy salvation. 10. And I wept, my soul fasted David here proves, by the signs or effects, that his efforts to promote the Divine glory proceeded from a pure and well-regulated zeal, inasmuch as he was not impelled or inflamed by the impetuosity of the flesh, but rather humbly abased himself before God, choosing him to be the witness of his sorrow. By this he shows the more evidently the incorrigible perversity of his enemies. It frequently happens, that those who set themselves boldly for the vindication of the glory of God, provoke and exasperate the wicked to a higher pitch by opposing them contentiously and without moderation. But David’s zeal was so tempered that it ought to have softened even the hardness of steel. By this circumstance he, however, intended to show that he was oppressed with such violence by the frowardness of his enemies, that he dared not even open his mouth to speak a single word in defense of the cause of God, and no other means were left him of defending it but tears and mourning. He was deprived, as we know, of the liberty of giving utterance to the sentiments of his heart, or rather his words, as being those of a condemned person, would have been repelled with cruel reproaches. It was a proof of the greater constancy when in such circumstances he continued to burn with a zeal as unabated as ever, and persevered in the voluntary sorrow which he had engaged to exercise with the view of maintaining the honor and glory of God. He accordingly declares, that he wept and that his soul fasted, and that he was clothed with sackcloth; which were the tokens of mourning among the Jews. But his enemies turned all these things into mockery and jesting; [77] from which it is manifest that they were carried away with the fury of demons. It is of importance for us to be fortified with such an example, that in the present day we may not be discouraged when we meet with the same perversity by which the enemies of the Gospel prove themselves to be rather devils than men. We must, however, beware of pouring oil upon the fire which is already burning too fiercely, and should rather imitate David and Lot, who, although they had not liberty to rebuke the wicked, were yet deeply grieved in their hearts. And even when the wicked are constrained to hear us, mildness and humility will be a powerful means, or rather will be the best seasoning, for tempering holy zeal. Those who conceive of David as intimating that he resigned himself to suffer punishment in the room or stead of his enemies, attempt to confirm their opinion from his having clothed himself in sackcloth. But I take it more simply as meaning, that when he saw things in such a state of confusion, he voluntarily engaged in this sorrowful exercise to testify that nothing was more grievous to him than to witness the sacred name of God exposed to contumely. 12. They who sit in the gate defame me Had David been molested only by vulgar buffoons and the refuse of the people, it would have been more easily endured; for it is not surprising that mean persons, who have no regard to what is becoming and honorable, degrade themselves by indulging in defamation without shame. But when the very judges, forgetful of what is demanded by the dignity of their office, abandon themselves to the same audacious conduct, the iniquity and baseness of it is greatly aggravated. Accordingly, David expressly complains that he was made a by-word and a proverb by those in the highest ranks of life. The opinion of some who, by the expression, they who sit in the gate, understand the whole people, [78] is both frigid and inconsistent with the words of the text; for although men of every rank and condition assembled at the gates, yet none but the judges and counsellors sat there. [79] This is confirmed by the second clause of the verse; for by those who drink strong drink, [80] is doubtless meant the rulers who were elevated by their wealth and dignity. It was, indeed, very cruel treatment, that this holy man was not only harassed by the lower classes of the people, but that the very persons who presided in the cause of justice, and the dignitaries of the Church, were in this ringleaders to others. As the same thing happens in our own day, it is not without cause that the Holy Spirit has set this example before our eyes. In the Papacy we find that the higher a man is exalted in honor, he is proportionally the more violent and outrageous in his opposition to the Gospel and its ministers, that he may exhibit himself a more valiant defender of the Catholic faith. Yea, this is a malady with which almost all kings and princes are smitten; which arises from their not regarding true dignity and excellence as consisting in virtue, and from their thinking that they are entitled to act without restraint as they please. And what is the estimation in which they hold the faithful servants of Christ? It is a fact which cannot be denied, that one of the principal things about which they are concerned is, to scoff at and defame them, not only at their tables, but also on their thrones, in order, if possible, to shame them into a renunciation of their faith. In general, also, they sneer at all the people of God, and enjoy themselves in descanting upon their simplicity, as if they were fools in wearying and wasting themselves in the service of God. 13. But as for me, my prayer is to thee, O Jehovah! It was a sign of uncommon virtue in David, that even this hard treatment could not shake his mind, and sink him into despondency. He informs us of the means by which he fortified himself against that terrible stumbling-block. When the wicked directed against him their witty and scoffing remarks, as if engines of war, to overthrow his faith, the means to which he had recourse for repelling all their assaults was pouring out his heart in prayer to God. He was constrained to keep silence before men, and, being thus driven out from the world, he betook himself to God. In like manner, although the faithful in the present day may be unable to make any impression upon the wicked, yet they will ultimately triumph, provided they retire from the world, and go directly to God to present their prayers before him. The meaning, in short, is, that David, having tried every means in his power, and finding that his labor was to no purpose, left off dealing with men, and dealt with God only. What follows, a time of thy favor, O God! is explained otherwise by many interpreters, who read the two clauses of the verse in one sentence, thus: But as for me, I prayed to God in a time of his favor; corresponding to that passage in Isaiah 55:6, “Call ye upon him while he is near.” Others resolve it thus: I prayed that the time of favor might come, and that God would begin to be merciful to me. But David is rather speaking of the consolation which he then received by reflecting with himself, that although it was now a time of trouble with him, and although his prayers seemed to be altogether unavailing, yet God’s favor would have its turn also. Thus the Prophet Habakkuk says, “I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me.” (Habakkuk 2:1) In like manner, Isaiah says, “I will wait upon the Lord, that hideth his face from the house of Jacob;” (Isaiah 8:17) and Jeremiah 14:22,) “We will wait upon thee.” The only means by which, in our affliction, we can obtain the victory, is by our having hope shining in us in the midst of darkness, and by our having the sustaining influence which arises from waiting for the favor of God. After David has thus fortified himself for continued perseverance in the attitude of waiting, he immediately adds, Answer me in the multitude of thy goodness; and to goodness he joins the truth of salvation, [81] intimating that God’s mercy is proved by indubitable effect when he succours his servants who are reduced to the very depths of despair. What prompted him to present this prayer was, the full persuasion which he had, that the darkness in which he was now involved would in due time be dispelled, and that a serene and unclouded season of God’s favor would succeed; a persuasion which arose from his recalling all his thoughts to God, lest he should faint by reason of the harassing treatment which he met with from the wicked. _________________________________________________________________ [77] “That was turned to my reproach; i.e., it was made a subject of reproach to me.” — Cresswell. [78] “They that sit in the gate — vain and idle persons who spent their time there, in which there used to be a confluence of people.” — Rosenmuller. “They that sit in the gate; i.e., the elders. The expression may, however, be put for the crowd assembled there to hear the decisions of the magistrates: compare 2 Kings 7:1-18.” — Cresswell. [79] Judges sat there in the exercise of their judicial functions; the gates of cities being anciently the places where courts of judicature were held for trying all causes, and deciding all affairs. See Job 29:7, compared with verses 12, 16, and 17; Deuteronomy 25:7; Ruth 4:1, 2; 1 Kings 22:10; Esther 2:19. [80] “Bibentes siceram.” — Lat. Cresswell has the following note on this clause of the verse: “More literally, I am the subject of the songs of them that drink sicera. Sicera was, according to Chrysostom, an intoxicating liquor, made from the juice of the palm-tree; the fruit of that tree being bruised and fermented, was probably the beverage of the lower orders, like the bouza of Æthiopia.” [81] Dr Wells explains, the truth of thy salvation, as meaning, “according to the promises thou hast made of saving me.” _________________________________________________________________ Psalm 69:14-18 14. Deliver me from the mire, that I may not sink: let me be delivered from my adversaries, and from the deep waters. 15. Let not the flood of waters overflow me; and let not the deep swallow me up; and let not the pit [82] close its mouth upon me. 16. Answer me, O Jehovah! for thy mercy [83] is good: in the multitude of thy compassions [84] look upon me. 17. And hide not thy face from thy servant; for I am in trouble: hasten! answer me! 18. Draw near to my soul, redeem it; deliver me, on account of my enemies. 14. Deliver me from the mire, that I may not sink. The Psalmist repeats the same similitude which he had used before, but in a different manner. He had previously said that he was sunk in the mire, and now he prays that he may not sink in it. In short, he now prays that those things may not now befall him which he had formerly complained of as having befallen him. But it is very easy to reconcile this diversity of statement; for in the opening of the psalm he spake according to his actual feeling and experience; but now, looking to the issue, although living in the midst of death, he cherishes the hope of deliverance. This is expressed still more clearly in the last clause of the 15th verse, where he prays, Let not the pit close its mouth upon me; which is as if he had said, Let not the great multitude and weight of my afflictions overwhelm me, and let not sorrow swallow me up. 16. Answer me, O Jehovah! for thy mercy is good. The appeal which he here makes to the mercy and compassion of God is an evidence of the distressed condition into which he was brought. There can be no doubt that he sustained a dreadful conflict, when he had recourse to these as the only means of his safety. It is a very difficult matter to believe that God is merciful to us when he is angry with us, and that he is near us when he has withdrawn himself from us. David, aware of this, brings to his view a subject which he may oppose to this distrust, and by pleading for the exercise of the mercy and great compassions of God towards him, shows, that the only consideration which inspired him with hope was the benignant and merciful character of God. When he says, a little after, Look upon me, it is a prayer that God would make it manifest in very deed that he had heard him by granting him succor. In the following verse he utters a similar prayer. And by repeating so often the same things, he declares both the bitterness of his grief and the ardor of his desires. When he beseeches God not to hide his face, it is not from any apprehension which he entertained of being rejected, but because those who are oppressed with calamities cannot avoid being agitated and distracted with mental disquietude. But as God, in a peculiar manner, invites his servants to him, David avows that he is one of their number. In thus speaking, as I have already shown, and will afterwards have occasion to state at greater length, he does not boast of services on account of which he could prefer any claim to a divine reward, but rather depends on the gratuitous election of God; although, at the same time, he is to be understood as adducing the service which he had faithfully yielded to God by whom he was called, as an evidence of his godliness. 18. Draw near to my soul, redeem it. David was doubtless fully persuaded by faith that God was near him; but as we are accustomed to measure the presence or absence of God by the effects, David here tacitly complains, judging according to the flesh, that he is far from him. By the expression, Draw near, he means, that in so far as could be gathered from his actual condition, God appeared to have no regard to his welfare. Again, by calling upon God to draw near to his life, which he seemed to have forsaken, he exhibits a striking proof of the strength of his faith. The more cruelly he is molested by the wicked and proud, the more does he trust that God will appear to deliver him. As has been elsewhere observed, it is always to be held as an undoubted truth, that since “God resisteth the proud” (James 4:6,) he must at length repress the insolence and pride of those who obstinately resist him, although he may seem to connive at them for a time. _________________________________________________________________ [82] “The Chaldee interpreter understands by the pit, Gehenna.” — Cresswell. [83] The original word חסד, chesed, here translated mercy, signifies, as Dr Adam Clarke observes, “exuberance of kindness.” [84] רחמיך, rachamecha, for compassions, signifies, according to the same author, such affection as mothers bear to their young, and in God there is רב, rob, a multitude of these. _________________________________________________________________ Psalm 69:19-21 19. Thou knowest my reproach, and my confusion, and my ignominy: all my adversaries are before thee. 20. Reproach hath broken my heart, and I am afflicted: and I looked for one to take pity upon me, but there was none; and for comforters, but I found none. 21. And they put gall into my meat; and in my thirst they gave me vinegar to drink. 19 Thou knowest my reproach, and my confusion. This is a confirmation of the preceding sentence. Whence is it that the greater part of men become dispirited when they see the wicked outrageously rushing upon them, and their wickedness, like a water-flood, carrying all before it, but because they think that heaven is so obscured and overcast with clouds as to prevent God from beholding what is done upon the earth? It becomes us, therefore, in this matter, to call to our remembrance the doctrine of a Divine Providence, that contemplating it we may be assured beyond all doubt, that God will appear for our succor in due season; for he cannot, on the one hand, shut his eyes to our miseries, and it is impossible for him, on the other, to allow the license which the wicked take in doing evil to pass with impunity, without denying himself. David, therefore, takes comfort from the consideration that God is the witness of his grief, fear, sorrows, and cares; nothing being hidden from the eye of Him who is the judge and governor of the world. Nor is it a vain repetition when he speaks so frequently of his reproach and shame. As he was subjected to such dreadful assaults of temptations as might have made the stoutest heart to tremble, it was indispensably necessary for his own defense to oppose to them a strong barrier for resistance. Nothing is more bitter to men of an ingenuous and noble spirit than reproach; but when this is repeated, or rather when shame and reproach are heaped upon us, how needful is it then for us to possess more than ordinary strength, that we may not thereby be overwhelmed? for when succor is delayed, our patience is very apt to give way, and despair very easily creeps in upon us. This shame and reproach may very properly be referred both to the outward appearance and to the actual feelings of the mind. It is well known that he was everywhere held in open derision; and the mockeries which he experienced could not but strike into him both shame and sorrow. For the same reason he subjoins that his enemies are before God, or known to him; as if he had said, Lord, thou knowest how, like a poor sheep, I am surrounded by thousands of wolves. 20. Reproach hath broken my heart, and I am afflicted. He expresses more distinctly not only that he was confounded, or ashamed at the sad aspect which he presented of having been deserted, but that he was well nigh overwhelmed with sorrow by lying so long under reproach and shame. Whence it is evident that he did not overcome this sorrow without a struggle; and that the reason why he so firmly withstood the waves of temptations was, not because they did not reach his heart, but because, being sorely smitten, he made resistance with a corresponding degree of intrepidity. He states, as an additional aggravation of his distress, that every office of humanity was withheld from him: that there was nobody who had compassion upon him, or to whom he could disburden his griefs. Some take the word נוד, nud, for to tell or recount; and undoubtedly when we pour out our complaints to our friends, it affords some alleviation to our distress. Thus he employs as an argument for obtaining mercy from God, the consideration that he was deprived of all aid and comfort from his fellow-men. 21. And they put gall into my meat. Here he again repeats that his enemies carry their cruelty towards him to the utmost extent in their power. He speaks metaphorically when he describes them as mingling gall or poison with his meat, [85] and vinegar with his drink; even as it is said in Jeremiah, “Behold, I will feed them, even this people, with wormwood, and give them water of gall to drink.” (Jeremiah 9:15) But still the Apostle John justly declares that this Scripture was fulfilled when the soldiers gave Christ vinegar to drink upon the cross, (John 19:28-30;) for it was requisite that whatever cruelty the reprobate exercise towards the members of Christ, should by a visible sign be represented in Christ himself. We have stated on the same principle, in our [4]remarks upon Psalm 22:18, that when the soldiers parted the garments of Christ among them, that verse was appropriately quoted, “They parted my garments among them, and upon my vesture did they cast lots;” although David’s object was to express by figurative language that he was robbed, and that all his goods were violently taken from him, and made a prey of by his enemies. The natural sense must, however, be retained; which is, that the holy prophet had no relief afforded him; and that he was in a condition similar to that of a man who, already too much afflicted, found, as an additional aggravation of his distress, that his meat was poisoned, and his drink rendered nauseous by the bitter ingredients with which it had been mingled. _________________________________________________________________ [85] The word ראש, rosh, here denominated gall, is thought by Celsius, Michaelis, Boothroyd, and others, to be hemlock According to Dr Adam Clarke and Williams, it refers to bitters in general, and particularly those of a deleterious nature. Bochart, from a comparison of this passage with John 19:29, thinks that ראש, rosh, is the same herb as the Evangelist calls hussōpos, “hyssop;” a species of which growing in Judea, he proves from Isaac Ben Orman, an Arabian writer, to be so bitter, as not to be eatable. Theophylact expressly tells us that the hyssop was added as being deleterious or poisonous; and ‘Nonnus’ paraphrase is, “one gave the deadly acid mixed with hyssop.” See Parkhurst on ראש. The word occurs in Deuteronomy 29:18; 32:33; and is, in the latter place, rendered poison In Hosea 10:4, it is rendered hemlock; and in Amos 6:12, it is put in apposition with a word there translated hemlock, although the same word is also rendered wormwood Vinegar, we conceive, here means sour wine, such as was given to slaves or prisoners in the East. Persons in better circumstances used lemons or pomegranates to give their drink a grateful acidity. It was therefore a great insult offered to a royal personage to give him in his thirst the refreshment of a slave or of a wretched prisoner; and David employs this figure to express the insults which were offered to him by his enemies. See Harmer’s Observations, volume 2, pp. 158, 159. _________________________________________________________________ Psalm 69:22-29 22. Let [86] their table before them be for a snare; and their prosperity [87] [or things for peace] for a net. 23. Let their eyes be darkened, that they may not see; and make their loins continually to tremble. 24. Pour out thy wrath upon them; and let thy hot displeasure seize them. 25. Let their habitation be desolate; let none dwell in their tent; 26. For they have persecuted him whom thou hast smitten; and they have added to the grief of those whom thou hast wounded, [literally of thy wounded ones.] 27. Add iniquity to their iniquity; and let them not enter into thy righteousness. 28. Let them be blotted out from the book of the living; and let them not be written among the righteous. 29. As for me, I am poor and sorrowful; thy salutation shall exalt me. 22. Let their table before them be for a snare. Here we have a series of dire imprecations, with respect to which we must bear in mind, what we have elsewhere observed, that David did not allow himself recklessly to pour out his wrath, even as the greater part of men, when they feel themselves wronged, intemperately give way to their own passion; but, being under the guidance of the Holy Spirit, he was kept from going beyond the bounds of duty, [88] and simply called upon God to exercise just judgment against the reprobate. Farther, it was not on his own account that he pleaded in this manner; but it was a holy zeal for the divine glory which impelled him to summon the wicked to God’s judgment-seat. It was also owing to this: that he was not carried away by violence of passion, like those who are actuated by a desire of taking revenge. Since, then, the Spirit of wisdom, uprightness, and moderation, put these imprecations into the mouth of David, his example cannot justly be pleaded in self-vindication by those who pour forth their wrath and spite upon every one that comes in their way, or who are carried away by a foolish impatience to take revenge; never allowing themselves to reflect for a moment what good purpose this can serve, nor making any efforts to keep their passion within due bounds. We need wisdom by which to distinguish between those who are wholly reprobate and those of whose amendment there is still some hope; we have also need of uprightness, that none may devote himself exclusively to his own private interests; and of moderation too, to dispose our minds to calm endurance. It being evident, then, that David was distinguished by these three qualities, whoever would follow him aright, must not allow himself to break forth with reckless and blind impetuosity into the language of imprecation; he must, moreover, repress the turbulent passions of his mind, and, instead of confining his thoughts exclusively to his own private interests, should rather employ his desires and affections in seeking to advance the glory of God. In short, if we would be true imitators of David, we must first clothe ourselves with the character of Christ, that he may not administer to us at the present day the same rebuke which he gave to two of his disciples of old, “Ye know not what manner of spirit ye are of,” (Luke 9:55.) David had complained that his enemies mingled his meat with gall; and now he prays that their table may be turned into a snare for them, and that the things which are for peace may be turned into a net for them. These expressions are metaphorical, and they imply a desire that whatever things had been allotted to them in providence for the preservation of life, and for their welfare and convenience, might be turned by God into the occasion or instrument of their destruction. From this we gather that as things which naturally and of themselves are hurtful, become the means of furthering our welfare when we are in favor with God; so, when his anger is kindled against us, all those things which have a native tendency to produce our happiness are cursed, and become so many causes of our destruction. It is an instance of the Divine justice, which ought deeply to impress our minds with awe, when the Holy Spirit declares that all the means of preserving life are deadly to the reprobate, (Titus 1:15;) so that the very sun, which carries healing under his wings, (Malachi 4:2,) breathes only a deadly exhalation for them. 23. Let their eyes be darkened, that they may not see. The Psalmist here refers chiefly to two powers of the body, those of the eyes and of the loins; and I have no hesitation in considering his language as a prayer that God would deprive his enemies of reason and understanding, and at the same time enfeeble their strength, that they might be altogether unfitted for exerting themselves in any way. We know how indispensable it is, in order to the doing of any thing aright, that counsel go before to give light, and that there should also be added the power of putting what is purposed into execution. The curse here expressed impends over the heads of all the enemies of the Church; and, therefore, we have no reason to be terrified at the malice or fury of the wicked. God, whenever he pleases, can strike them suddenly with blindness, that they may see nothing, and by breaking their loins, [89] lay them prostrate in shame and confusion. 24. Pour out thy fury upon them. It is not surprising that David utters a lengthened series of imprecations; for we know well that the frantic enemies of the Church, into whom it was his object to inspire terror, are not easily moved. He therefore lifts up his voice against them in tones of greater vehemence, that they might be led to desist from their wrongful and insolent conduct. He, however, had principally an eye to true believers, who, being oppressed with calamities, have no other stay to lean upon, but such as arises from the voice which they hear proceeding from the mouth of God, declaring the terrible vengeance which is prepared for their enemies, if, indeed, they are among the reprobate. As to those of whose repentance and amendment there was some hope, David would have had them to be corrected by chastisements; but as to those whose repentance and reformation were hopeless, he prays that destruction may fall upon their heads, that thus they might not escape the punishment which was appointed for them, and which they had deserved. 25 Let their habitation be desolate. Here he proceeds farther than in the preceding verse, praying that God would cause his wrath to descend to their posterity; and it is no new thing for the sins of the fathers to be cast into the bosom of the children. As David uttered these imprecations by the inspiration and influence of the Holy Spirit, so he took them out of the law itself, in which God threatens that he will “visit the iniquity of the fathers upon the children unto the third and fourth generation of them that hate him,” (Exodus 20:5) In this way he desires that the memorial of them may be cursed, and that thus God would not spare them even after their death. 26. For they have persecuted him whom thou hast smitten. He brings forward the crime with which they were chargeable, to make it manifest that they richly deserved such dreadful punishments. Some explain the verse in this way: “These enemies, O Lord! not content with the strokes which thou hast inflicted, have exercised their cruelty upon a wretched man, who had already been wounded by thy hand.” And as it is the dictate of humanity to succor the afflicted, he who treads down the oppressed most assuredly betrays the brutal cruelty of his disposition. Others reject this exposition, whether upon sufficient ground I know not, observing that David, properly speaking, was not stricken or wounded by the hand of God, it being of the violent rage of his enemies that he complains through the whole of the psalm. Accordingly, they have recourse to a subtle interpretation, and view David as meaning that his enemies wickedly pretended that they had just cause against him, and boasted of being the ministers of God, whose office it was to execute punishment upon him as a wicked person. This is a pretext under which the wicked generally shield themselves, and by which they are led to think that they may lawfully do what they please against those who are in misery, without ever being called to account for it. Thus we find this purpose of the wicked expressed in another place, “Come let us persecute him, for God hath forsaken him; for there is none to deliver him,” (Psalm 71:11.) But I am rather of opinion that the Psalmist applies the term smitten to the man whom God intended to humble as one of his own children; so that in the very chastisement or correction, there was engraven a mark of God’s paternal love. And he employs the expression, the wounded of God, almost in the same sense in which Isaiah 26:19 speaks of the dead of God, the prophet thereby denoting those who continue under the Divine guardianship, even in death itself. This cannot be extended to all men in general, but is exclusively applicable to true believers, whose obedience God puts to the test by means of afflictions. If from this the wicked take occasion to persecute the righteous with greater severity, it is not to be wondered at if they involve themselves in heavier damnation. Upon seeing such examples set before them, the manner in which they should have reasoned with themselves is this, “If these things are done in a green tree, what shall be done in the dry?” (Luke 23:31.) But from their becoming more and more hardened, it is evident that the pride and insolence which they manifest against the children of God proceed from contempt and hatred of true religion. The Hebrew word יספרו, yesapperu, which is usually translated they will recount, I would interpret differently. It properly signifies to number, and may, therefore, be properly enough translated to add to or increase, [90] giving here the meaning, That the persons spoken of, by adding misery to misery, raised grief to its utmost height. 27. Add iniquity to their iniquity. As the Hebrew word און, avon, signifies at times guilt as well as iniquity, some translate the verse thus, Add thou, that is, thou, O God! punishment to their punishment Others extend it yet further, regarding it as a prayer that wicked men might punish them for their wickedness. But it is abundantly evident, from the second clause, that what David prays for rather is, as is almost universally admitted, that God, taking his Spirit altogether from the wicked, would give them over to a reprobate mind, that they might never seek or have any desire to be brought to genuine repentance and amendment. Some interpret the phrase to come into righteousness as meaning to be absolved or acquitted; [91] but it seems to want the spirit of the language here used, by which David intends to express much more. Accordingly, the words ought to be expounded thus: Let their wickedness increase more and more, and let them turn away with abhorrence from all thought of amendment, to make it manifest that they are utterly alienated from God. [92] As this form of expression is familiar to the Sacred Writings, and every where to be met with, we ought not to think it harsh; and to wrest it, as some do, for the sake of avoiding what may have the appearance of absurdity, is ridiculous. The explanation they give of it is, That God adds sins to sins by permitting them; [93] and they defend such an exposition by asserting that this is an idiom of the Hebrew language, an assertion, the accuracy of which no Hebrew scholar will admit. Nor is it necessary to bring forward any such quibbles to excuse God; for, when he blinds the reprobate, it is sufficient for us to know that he has good and just causes for doing so; and it is in vain for men to murmur and to dispute with him, as if they sinned only by his impulse. Although the causes why they are blinded sometimes lie hidden in the secret purpose of Deity, there is not a man who is not reproved by his own conscience; and it is our duty to adore and admire the high mysteries of God, which surpass our understanding. It is justly said that “God’s judgments are a great deep,” (Psalm 36:6.) It would certainly be highly perverse to involve God in a part of the guilt of the wicked, whenever he executes his judgments upon them; as, for example, when he executes the judgment threatened in the passage before us. The amount is, that the wicked are plunged into a deep gulf of wickedness by the just vengeance of Heaven, that they may never return to a sound understanding, and that he who is filthy may become still more filthy, [94] (Revelation 22:11.) Let it further be observed, that I do not explain the righteousness of God as denoting the righteousness which he bestows upon his chosen ones in regenerating them by his Holy Spirit, but the holiness manifested in the life which is so well-pleasing to him. 28. Let them be blotted out from the book of the living. [95] This is the last imprecation, and it is the most dreadful of the whole; but it nevertheless uniformly follows the persevered in impenitence and incorrigible obduracy of which the Psalmist has spoken above. After having taken away from them all hope of repentance, he denounces against them eternal destruction, which is the obvious meaning of the prayer, that they might be blotted out of the book of the living; for all those must inevitably perish who are not found written or enrolled in the book of life. This is indeed an improper manner of speaking; but it is one well adapted to our limited capacity, the book of life being nothing else than the eternal purpose of God, by which he has predestinated his own people to salvation. God, it is certain, is absolutely immutable; and, further, we know that those who are adopted to the hope of salvation were written before the foundation of the world, (Ephesians 1:4;) but as God’s eternal purpose of election is incomprehensible, it is said, in accommodation to the imperfection of the human understanding, that those whom God openly, and by manifest signs, enrols among his people, are written. On the other hand, those whom God openly rejects and casts out of his Church are, for the same reason, said to be blotted out. As then David desires that the vengeance of God may be manifested, he very properly speaks of the reprobation of his enemies in language accommodated to our understanding; as if he had said, O God! reckon them not among the number or ranks of thy people, and let them not be gathered together with thy Church; but rather show by destroying them that thou hast rejected them; and although they occupy a place for a time among thy faithful ones, do thou at length cut them off, to make it manifest that they were aliens, though they were mingled with the members of thy family. Ezekiel uses language of similar import when he says, “And mine hand shall be upon the prophets that see vanity, and that divine lies: they shall not be in the assembly of my people, neither shall they be written in the writing of the house of Israel.” (Ezekiel 13:9) That, however, continues true which is spoken by the Apostle John, (1 John 2:19,) that none who have been once really the children of God will ever finally fall away or be wholly cut off. [96] But as hypocrites presumptuously boast that they are the chief members of the Church, the Holy Spirit well expresses their rejection, by the figure of their being blotted out of the book of life. Moreover, it is to be observed that, in the second clause, all the elect of God are called the righteous; for, as Paul says in 1 Thessalonians 4:3, 4, 7, “This is the will of God, even our sanctification, that every one of us should know how to possess his vessel in sanctification and honor: for God hath not called us unto uncleanness, but unto holiness.” (1 Thessalonians 4:3, 4, 7) And the climax which the same Apostle uses in the 8th chapter of his Epistle to the Romans, at the 30th verse, is well known: “Whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified.” (Romans 8:30) 29. As for me, I am poor and sorrowful. [97] From this verse we perceive more distinctly how David cast away from him the swelling and raging passion of those who, with ungovernable fury, pour forth imprecation and vengeance. He here, without doubt, offers himself to God with the sacrifice of a broken and humble heart, that by this meekness of spirit he may obtain favor with him. He therefore adds immediately after, Thy salvation shall exalt me. Those assuredly who are impelled to avenge themselves by their own ungovernable spirits are so far from being humbled, that they exalt themselves to a position to which they are not entitled. There is here a mutual relation stated between the sorrow with which he was oppressed, and the help of God by which he hoped to be lifted up. At the same time, he assures himself that the very thing which others considered as a ground for despair, would prove to him the cause of his salvation. This sentence might also be explained adversatively thus: Although I now mourn under the pressure of affliction, yet shall thy salvation, O Lord! exalt me. But for my part, I consider it certain that David brings forward his own affliction as a plea for obtaining mercy at the hand of God. Nor does he say simply that he will be raised up, but he expressly speaks of being exalted; and in this he alludes to fortresses which are set upon high places; for this is the proper signification of the Hebrew word שגב, sagab, here employed. _________________________________________________________________ [86] This and the following verses, which are here expressed in the form of imprecations, are translated by many in the future tense, as predictions: “Their table before them shall be for a snare,” etc. [87] The LXX. have rendered the word here translated prosperity by a word which signifies recompense: “Let their table before them be for a snare, kai eis antapodosin, and for a recompense, and for a stumbling-block.” Paul, in quoting this and the verse immediately following, as descriptive of the judgments which befell the Jews after their rejection of the Messiah, quotes with some slight difference the words of the LXX. He has, Eis antapooma autois, “for a retribution upon them.” The Psalmist’s enemies had given him gall for his meat, and in his thirst vinegar to drink, and he denounces on them evils similar in kind: as if he had said, Would that their own table may be made bitter by misery and misfortune, and the food provided for the nourishment and strengthening of their bodies turned, in the righteous retribution of God, into the means of their injury and destruction. “Michaelis,” says Walford, “shows how exactly these comminations were fulfilled in the history of the final siege of Jerusalem by the Romans. Many thousands of the Jews had assembled in the city to eat the Paschal lamb, when Titus unexpectedly made an assault upon them. In this siege the greater part of the inhabitants of Jerusalem miserably perished.” [88] “Mais estant conduit par le Sainct Esprit, il n’a point passe outre les limites.” — Fr. [89] The loins are the seat of strength in every animal; and hence the prayer, “Make their loins continually to tremble,” is just a prayer that their strength might be impaired, or entirely taken away. [90] This is the translation given by the LXX., who read, prosethēkan, “they added to;” and similar is that of the Syriac, Vulgate, Arabic, and Æthiopic versions, and of the learned Castellio, who reads, “Sauciorum tuorum numerum adaugentes,” “increasing the number of thy wounded.” “ספר,” says Hammond, “signifies to number, and of that we know addition is one sort.” [91] This is the idea attached to it by Horsley, who translates the verse thus: “Give them punishment upon punishment, and admit them not to thy justification.” Cresswell explains it thus: “Let them not be restored to thy favor, nor experience thy clemency.” [92] “Qu’ils sont alienez et bannis de la presence de Dieu.” — Fr. “That they are alienated and banished from the presence of God.” [93] This is the explanation given by Hammond. The Hebrew word נתן, nathan, here rendered add, he translates give or permit, which he supports in the following note. “That נתם, to give, signifies also to permit, appears by Esther 9:13, ינתן, ‘let it be given to the Jews,’ i e., permitted them. So Exodus 12:23, ‘And shall not suffer (the Hebrew hath יתן, give) the destroyer to come in; the Chaldee reads ישבק, ‘permit,’ and the LXX. athēsei, to the same sense. So Psalm 16:10, ‘Thou shalt not suffer (יתם, again, give) thy Holy One to see corruption.’ And so תנה עון, give wickedness, is no more than permit: for so it is ordinary with God, as a punishment of some former great sin or sins, though not to infuse any malignity, yet by withdrawing his grace, and delivering them up to themselves, to permit more sins to follow, one on the heels of the other, and so to be so far from reforming and amending as daily to grow worse and worse, to be more obdurate, and so finally never to enter into God’s righteousness; i e., into that way of obedience required by him, and which will be accepted by him, or (as צדק, in the notion of mercy, may signify being applied to God) into his mercy, so as to be made partakers of it.” A fuller statement and illustration of Calvin’s views on this point is given in his Institutes, Book I. chapter 18. [94] In the French version, the two last verbs of the sentence are put in the future tense, by which the idea conveyed is somewhat modified: “En sorte qu’ils ne retourneront jamais, a bon sens, et celuy qui est ord, deviendra encore plus ord.” — “So that they shall never return to a sound understanding, and he who is filthy will become still more filthy.” [95] “This phrase,” observes Bishop Mant, “which is not unusual in Scripture, alludes to the custom of well ordered cities, which kept registers, containing all the names of the citizens. Out of these registers the names of apostates, fugitives, and criminals, were erased, as also those of the deceased: whence the expression ‘blotting,’ or ‘erasing names from the book of life.’” [96] “Et se retrancher du tout.” — Fr. [97] Boothroyd reads, “humbled and afflicted!” _________________________________________________________________ Psalm 69:30-33 30. I will celebrate the name of God in a song, and I will magnify him in praise. [98] 31. And this will please Jehovah more than a young bullock that hath horns and hoofs. 32. The afflicted have seen it, and those who seek God shall rejoice at it; and your heart shall live. 33. For Jehovah hath hearkened to the afflicted; and hath not despised his prisoners. 30. I will celebrate the name of God in a song. The Psalmist now elevated with joy, and sustained by the confident hope of deliverance, sings the triumphant strains of victory. This psalm, there is every reason to believe, was composed after he had been delivered from all apprehension of dangers; but there can be no doubt that the very topics with which it concludes were the matter of his meditation, when trembling with anxiety in the midst of his troubles; for he laid hold upon the grace of God by assured faith, although that grace was then hidden from him, and only the matter of his hope. God is here said to be magnified by our praises; not because any addition can be made to his dignity and glory, which are infinite, but because by our praises his name is exalted among men. 31. And this will please Jehovah more than a young bullock. The more effectually to strengthen himself for this exercise, David affirms that the thanksgiving which he is about to tender, will be to God a sacrifice of a sweet and an acceptable savor. There cannot be a more powerful incitement to thanksgiving than the certain conviction that this religious service is highly pleasing to God; even as the only recompense which he requires for all the benefits which he lavishes upon us is, that we honor and praise his name. This sets in a stronger light the inexcusableness of those who are so sluggish as, by their silence or forgetfulness, to suppress the praises of God. David neither omitted nor despised the outward sacrifices which the law enjoined; but he very justly preferred the spiritual service, which was the end of all the Levitical ceremonies. This subject I have treated at greater length on [5]Psalm 50:14. By the way, the humility of David is worthy of being noticed, who, although he rose so high as to be a heavenly pattern, yet disdained not to humble himself for the common benefit of the Church, as if he had belonged to the common class of the people, that by the figures of the law he might learn the truth which has since been more clearly manifested in the gospel; namely, that the praises of God, in so far as they proceed from our mouths, are impure, until they are sanctified by Christ. But how gross and stupid is the superstition of those who would again bring into use the outward pomp of ceremonies which were abolished by the one sacrifice of Christ’s death, and think that God is truly pacified when they have wearied themselves with doing nothing! What does this amount to, but to obscure or cover, by the intervention of thick veils, this legitimate service of thanksgiving, which David had no hesitation in greatly preferring to the Mosaic ceremonies, although these were of divine appointment? By a young bullock, he means one of the most choice or select and the idea which he intends to convey is, that there was no sacrifice or victim, however valuable or precious, that he could offer, in which God would take so great delight as in thanksgiving. 32. The afflicted have seen it. He here shows that the blessed effects of his deliverance will extend to others as well as to himself, a point which he frequently insists on in the Psalms, as we have seen in Psalm 22:23, 26, and in many other places. And his object in doing this is, partly to commend the goodness and grace of God to true believers, and partly that by this as an argument he may prevail with God to succor him. Besides, he does not mean that God’s people would rejoice at this spectacle merely on the ground of brotherly friendship, but because, in the deliverance of one man, a pledge would be given to others, affording them also assurance of salvation. For this very reason he terms them the afflicted. Whoever seek God, (says he,) although they may be subjected to afflictions, will nevertheless take courage from my example. The first and the second clauses of the verse must be read together; for a connected sense would not be preserved were we not to understand the meaning to be this, That the example of David would afford a ground of rejoicing to all the faithful servants of God when they should seek a remedy for their afflictions. He very properly conjoins the desire of seeking God with affliction; for all men do not so profit under the chastening hand of God as to seek salvation from him in the exercise of a sincere and ardent faith. In the concluding part of this verse there is a change of person: And your heart shall live. But this apostrophe is so far from rendering the sense obscure, that, on the contrary, it expresses it the more forcibly, as if a thing present were described. In addressing those who were so much under the pressure of affliction as to be laid prostrate like dead men, he exhibits to their view a kind of image of the resurrection; as if he had said, O ye who are dead! unto you new vigor shall be restored. It is not meant that faith perishes in the children of God, and remains entirely dead until it is quickened into life again by the example of the deliverance of others; but that the light which was quenched is rekindled, and thus, so to speak, recovers life anew. The Psalmist immediately after (verse 33) describes the means by which this will be brought about in the children of God, which is, that believing the deliverance of David to be a common token or pledge of the grace of God presented before them, they will confidently come to the conclusion, that God regards the needy, and does not despise the prisoners. We thus see that he considers what was done to one man, as a clear indication on the part of God that he will be ready to succor all who are in adversity. [99] _________________________________________________________________ [98] Venema and others conjecture, that what follows, from this verse to the end of the psalm, was added during the captivity of the Jews in Babylon; while others, from the expressions occurring in these verses, refer the whole psalm to that period; and observe, that the Hebrew letter ל, lamed, prefixed to David’s name in the title, does not always signify of; but sometimes, as in Genesis 1:11, means according to, and so may be intended to describe this psalm as being after the manner of David. But Paul, in Romans 11:9, ascribes it to David. [99] “Tous ceux qui seront oppressez a tort.” — Fr. “All who shall be wrongfully oppressed.” _________________________________________________________________ Psalm 69:34-36 34. Let the heavens and the earth praise him; the seas, and whatever creepeth in them. 35. For God will save Zion, and will build the cities of Judah; and they shall dwell there, and possess it by inheritance. 36. And the seed of his servants shall inherit it; and they who love his name shall dwell in it. 34. Let the heavens and the earth praise him. From this we may conclude with the greater certainty, that, as I have touched upon above, David in the whole of this psalm spake in the name of the whole Church; for he now transfers to the Church what he had spoken in particular concerning himself. In calling upon the elements, which are destitute of thought or understanding, to praise God, he speaks hyperbolically, and by this manner of expression, he would teach us that we are not animated with sufficient earnestness of heart in celebrating the praises of God, the infinitude of which overpasses the whole world, unless we rise above our own understandings. But what above all kindled this ardor in the heart of David was his concern for the preservation of the Church. Moreover, there is no doubt that by the Spirit of prophecy he comprehended the whole of that period during which God would have the kingdom and priesthood continued among the ancient people of Israel. Yet he begins at the restoration of a new state of things, which by his means was suddenly brought about upon the death of Saul, when a melancholy devastation threatened at once the utter destruction of the worship of God, and the desolation of the whole country. He says, in the first place, that Zion shall be saved, because God would defend the place where he had chosen to be called upon, and would not suffer the worship which he himself had appointed to be abolished. In the next place, from the ark of the covenant and the sanctuary, he represents the divine blessing as extending to the whole land; for religion was the foundation upon which the happiness of the people rested. He farther teaches, that this change to the better would not be of short continuance; but that the people would be always preserved safe through the constant and enduring protection of God: And they shall dwell there, and possess it by inheritance. He therefore intimates, that the promise which God had so often made in the law, That they should inherit that land forever, was truly confirmed by the commencement of his reign. He contrasts tranquil and settled abode with a mere temporary residence; as if he had said, Now that the sacred throne is erected, the time is come in which the children of Abraham will enjoy the rest which has been promised to them, without fear of being removed from it. 36. And the seed of his servants shall inherit it. In this verse he declares that the blessing now mentioned would extend through a continued succession of ages — that, the fathers would transmit to their children the possession which they had received, as from hand to hand, and the children to their children; and the enduring possession of all good things depends upon Christ, of whom David was a type. Yet the Psalmist at the same time briefly intimates, that such only as are the legitimate children of Abraham shall inherit the land: They who love his name shall dwell in it. It was needful to take away all grounds for self-gloriation from hypocrites, who, looking to and depending solely upon the circumstances connected with the origin of their race, foolishly boasted that the land belonged to them by right of inheritance, notwithstanding of their having apostatised from the faith of their ancestors. Although that land was given to the chosen people to be possessed until the advent of Christ, we should remember that it was a type of the heavenly inheritance, and that, therefore, what is here written concerning the protection of the Church, has received a more true and substantial fulfillment in our own day. There is no reason to fear that the building of the spiritual temple, in which the celestial power of God has been manifested, will ever fall into ruins. _________________________________________________________________ [63] The particular enemies of whom he speaks are uncertain; some referring the occasion of the composition of the psalm to his persecution by Saul, and others to the rebellion of Absalom. But to whatever part of David’s eventful life the psalm primarily refers, it may be concluded, from the frequency with which it is quoted and applied to Christ in the New Testament, that it was prophetic of him, of whom David, rejected and persecuted, was an eminent type. It is quoted in the New Testament at least seven times; the 4th verse in John 15:25; the 9th verse in John 2:17, and Romans 15:3; the 21st verse in Matthew 27:34, 48, and John 19:28, 29; the 22d and 23d verses in Romans 11:9, 10; and the 25th verse in Acts 1:16, 20. [64] They rest this opinion upon the meaning which they attach to the word ששנים, Shoshannim, in the title of the psalm, which they translate lilies _________________________________________________________________ PSALM 70 This psalm is merely a part of the fortieth, and the inscription, To call to remembrance, is perhaps designed to indicate this; David having taken these five verses out of that other psalm, and accommodated them for being used on some particular occasion. I shall only here repeat the words of the text; and would refer the reader for the interpretation to [6]the proper place. To the chief musician of David, to call to remembrance. _________________________________________________________________ Psalm 70:1-5 1. O God! make haste to deliver me: O Jehovah! hasten to my help. 2. Let those who seek my life be ashamed and confounded; let those who desire my hurt be turned backward, and put to confusion 3. Let those who say to me, Aha! aha! perish as a reward of their shame. 4. Let all those who seek thee rejoice and exult in thee: let those who love thy salvation say, Let God be magnified for evermore! 5. As for me, I am poor and needy: O God! hasten to me: thou art my help and my deliverer: O Jehovah! make no delay. _________________________________________________________________ PSALM 71 [100] David, having spoken at the outset of his confidence in God, partly calls upon him for deliverance, and partly complains of the pride of his enemies. At length, to confirm his faith, he prepares himself for yielding a grateful ascription of praise for the benefits which God had conferred upon him. _________________________________________________________________ Psalm 71:1-4 1. In thee, O Jehovah! do I put my trust; let me not be put to confusion for ever. 2. Deliver me in thy righteousness, and rescue me: incline thy ear to me, and save me. 3. Be thou to me for a rock of strength, [101] [or for a strong rock,] into which I may at all times enter: thou hast given commandment to save me; for thou art my tower and my fortress. 4. O my God! deliver me from the hand of the wicked man; from the hand of the perverse and violent man. 1. In thee, O Jehovah! do I put my trust. It has been thought that the occasion of the composition of this psalm was the conspiracy of Absalom; and the particular reference which David makes to his old age renders this conjecture not improbable. As when we approach God, it is faith alone which opens the way for us, David, in order to obtain what he sought, protests, according to his usual manner, that he does not pour forth at the throne of grace hypocritical prayers, but betakes himself to God with sincerity of heart, fully persuaded that his salvation is laid up in the Divine hand. The man whose mind is in a state of constant fluctuation, and whose hope is divided by being turned in different directions, in each of which he is looking for deliverance, or who, under the influence of fear, disputes with himself, or who obstinately refuses the Divine assistance, or who frets and gives way to restless impatience, is unworthy of being succoured by God. The particle לעולם, leolam, in the end of the first verse, which we have translated for ever, admits of a twofold sense, as I have shown on [7]Psalm 31:1. It either tacitly implies a contrast between the present calamities of David and the happy issue which he anticipated; as if he had said, Lord, I lie in the dust at present as one confounded; but the time will come when thou wilt grant me deliverance. Or not to be ashamed for ever, means never to be ashamed. As these verses almost correspond with the beginning of the 31st psalm, I would refer to that place for those explanatory remarks which I here purposely omit, not wishing to tax the patience of my readers by unnecessary repetition. In these words of the third verse, Into which I may at all times enter, which are not to be found in the other psalm, David briefly prays that he may have so ready and easy access to God for succor, as to find in him a secure refuge whenever threatened by any immediate danger. Lord! as if he had said, let me always find ready succor in thee, and do thou meet me with a smile of benignity and grace, when I betake myself to thee. The expression which follows, Thou hast given commandment to save me, is resolved by some interpreters into the optative mood; as if David requested that he might be committed to the guardianship of angels. But it is better to retain the past tense of the verb, and to understand him as encouraging himself, from his experience in times past, to hope for a happy issue to his present calamities. Nor is there any necessity for limiting to the angels the verb, thou hast given commandment. God, no doubt, employs them in defending his people; but as he is possessed of innumerable ways of saving them, the expression, I conceive, is used indefinitely, to teach us that he gives commandment concerning the salvation of his servants, according as he has purposed, whenever he gives some manifest token of his favor toward them in his providence; and what he has determined in his own mind, he executes sometimes by his nod alone, and sometimes by the instrumentality of men or other creatures. Meanwhile, David would intimate that such is the all-sufficient power of God intrinsically considered, that without having recourse to any foreign aid, his commandment alone is abundantly adequate for effecting our salvation. 4. O my God! deliver me from the hand of the wicked man. Here he uses the singular number; but he is not to be understood as indicating one man only. [102] It is highly probable that he comprehends the whole host of the enemies who assaulted him. We have elsewhere had occasion to observe how greatly it contributes to inspire us with the confidence of obtaining our requests, when we are so assured of our own integrity, as to be able freely to complain before God that we are unjustly and wickedly assaulted by our enemies; for we ought not to doubt that God, who has promised to become the defender of those who are unjustly oppressed, will, in that case, undertake our cause. _________________________________________________________________ [101] In the Hebrew it is, “Be thou to me for a rock of habitation.” But instead of מעון, maon, “habitation,” many of Dr Kennicott’s and De Rossi’s MSS. have מעוז, maoz, “munition,” or “defense.” “Be thou my rock of defence.” [102] At the same time, it may be observed, that if this psalm was written during the rebellion of Absalom, this cruel son or Achitophel may be the person whom David has here in his eye, and describes in the singular number. If he refers to his own son, how deep must have been his agony of soul to be under the necessity of appealing to God in his present distressing circumstances, against an unnatural and wicked child, around whom all the affections of his heart were intwined! What Calvin renders, in the last clause of the verse, “the violent man,” is literally “leavened man.” Leaven seems to be an image for deep and inveterate depravity of any kind. “Beware of the leaven of the Pharisees and of the Sadducees,” said our Lord. — (Matthew 16:6; see also 1 Corinthians 5:8.) _________________________________________________________________ Psalm 71:5-8 5. For thou art my expectation, [or hope,] O Lord Jehovah! My trust from my youth. 6. Upon thee have I leaned [or have I been sustained] from the womb: [103] thou art he that took me out of my mother’s bowels: my praise is continually of thee. 7. I have been as a prodigy to the great ones, [104] and yet [105] thou art my strong confidence. 8. My mouth shall be filled with thy praise and with thy glory daily. 5. For thou art my expectation, O Lord Jehovah! The Psalmist here repeats what he had said a little before concerning his trust or confidence. But some, perhaps, may be inclined to refer this sentence rather to the matter or ground afforded him for hope and confidence than to the emotions of his heart; supposing him to mean, that by the benefits which God had conferred upon him, he was furnished with well-grounded hope. And certainly he does not here simply declare that he hoped in God, but with this he conjoins experience, and acknowledges that even from his youth he had received tokens of the Divine favor, from which he might learn, that confidence is to be reposed in God alone. By adverting to what God had done for him, [106] he expresses the real cause of faith, (if I may so speak;) and from this we may easily perceive the powerful influence which the remembrance of God’s benefits had in nourishing his hope. 6. Upon thee have I been sustained from the womb. This verse corresponds with the preceding, except that David proceeds farther. He not only celebrates the goodness of God which he had experienced from his childhood, but also those proofs of it which he had received previous to his birth. An almost similar confession is contained in Psalm 22:9, 10, by which is magnified the wonderful power and inestimable goodness of God in the generation of men, the way and manner of which would be altogether incredible, were it not a fact with which we are quite familiar. If we are astonished at that part of the history of the flood, in which Moses declares (Genesis 8:13) that Noah and his household lived ten months amidst the offensive nuisance produced by so many living creatures, when he could not draw the breath of life, have we not equal reason to marvel that the infant, shut up within its mother’s womb, can live in such a condition as would suffocate the strongest man in half an hour? But we thus see how little account we make of the miracles which God works, in consequence of our familiarity with them. The Spirit, therefore, justly rebukes this ingratitude, by commending to our consideration this memorable instance of the grace of God, which is exhibited in our birth and generation. When we are born into the world, although the mother do her office, and the midwife may be present with her, and many others may lend their help, yet did not God, putting, so to speak, his hand under us, receive us into his bosom, what would become of us? and what hope would there be of the continuance of our life? Yea, rather, were it not for this, our very birth would be an entrance into a thousand deaths. God, therefore, is with the highest propriety said to take us out of our mother’s bowels To this corresponds the concluding part of the verse, My praise is continually of thee; by which the Psalmist means that he had been furnished with matter for praising God without intermission. 7. I have been as a prodigy to the great ones. He now makes a transition to the language of complaint, declaring that he was held in almost universal abhorrence by reason of the great calamities with which he was afflicted. There is an apparent, although only an apparent, discrepancy between these two statements; first, that he had always been crowned with the benefits of God; and, secondly, that he was accounted as a prodigy on account of his great afflictions; but we may draw from thence the very profitable doctrine, that he was not so overwhelmed by his calamities, heavy though they were, as to be insensible to the goodness of God which he had experienced. Although, therefore, he saw that he was an object of detestation, yet the remembrance of the blessings which God had conferred upon him, could not be extinguished by the deepest shades of darkness which surrounded him, but served as a lamp in his heart to direct his faith. By the term prodigy [107] is expressed no ordinary calamity. Had he not been afflicted in a strange and unusual manner, those to whom the miserable condition of mankind was not unknown would not have shrunk from him with such horror, and regarded him as so repulsive a spectacle. It was, therefore, a higher and more commendable proof of his constancy, that his spirit was neither broken nor enfeebled with sham but reposed in God with the stronger confidence, the more he was cast off by the world. The sentence is to be explained adversatively, implying that, although men abhorred him as a monster, yet, by leaning upon God, he continued in despite of all this unmoved. If it should be thought preferable to translate the word רבים, rabbim, which I have rendered great ones, by the word many, the sense will be, That David’s afflictions were generally known, and had acquired great notoriety, as if he had been brought forth upon a stage and exposed to the view of the whole people. But in my opinion it will be more suitable to understand the word of great men, or the nobles. There is no heart so strong and impervious to outward influences as not to be deeply pierced when those who are considered to excel in wisdom and judgment, and who are invested with authority, treat a suffering and an afflicted man with such indignity, that they shrink with horror from him, as if he were a monster. In the next verse, as if he had obtained the desire of his heart, he expresses it to be his resolution to yield a grateful acknowledgement to God. To encourage himself to hope with the greater confidence for a happy issue to his present troubles, he promises loudly to celebrate the praises of God, and to do this not only on one occasion, but to persevere in the exercise without intermission. _________________________________________________________________ [103] “Des le ventre de ma mere.” — Fr “From the womb of my mother.” [104] “Ou, a plusieurs.” — Fr marg “Or, to many.” [105] “Et toutesfois.” — Fr [106] In the Latin version it is, “Ab affectu ipso;” which is probably a mistake for “Ab effecto ipso.” In the French version it is, “Par l’effet mesme.” [107] Green reads, “I am become a gazing-stock to the multitude.” Horsley, “‘I am become a prodigious sight to the many.’ A prodigious sight, ‘a sign which shall be spoken against,’ Luke 2:34.” “‘I am become, as it were, a portentous sign unto many.’ Many are willing to persuade themselves that my trials proceed directly from God’s wrath, and are intended to warn them against pursuing a like course of conduct.” — French and Skinner “A monster, i e., the supposed object of God’s signal displeasure. Comp. Isaiah 20:3; Ezekiel 12:6; 24:24, 27.” — Cresswell But others suppose that כמופת, hemopheth, as a prodigy, implies that the great and many dangers to which he had been exposed, and the extraordinary deliverances from them which he had experienced, marked him out as an object of wonder, so that men looked upon him as if he were exempted from the common lot of mankind, as if he possessed a charmed life, and were invulnerable to all assaults; and the second member of the verse has been viewed as the reason why he was so regarded: “for thou art my strong refuge.” _________________________________________________________________ Psalm 71:9-13 9. Cast me not off in the time of my old age: forsake me not in the declining of my strength. 10. For my enemies have said of me, and those who watch for my life have taken counsel together, 11. Saying, God hath forsaken him; follow after him, and ye shall take him: for there is none to deliver him. 12. O God! be not far from me: my God: hasten to my aid. 13. Let those who are enemies to my life be confounded [108] and fail: let those who seek my hurt be covered with reproach and shame. 9. Cast me not off in the time of my old age. David having just now declared that God had been the protector of his life at his birth, and afterwards his foster-father in his childhood, and the guardian of his welfare during the whole course of his past existence; being now worn out with age, casts himself anew into the fatherly bosom of God. In proportion as our strength fails us — and then necessity itself impels us to seek God — in the same proportion should our hope in the willingness and readiness of God to succor us become strong. David’s prayer, in short, amounts to this: “Do thou, O Lord, who hast sustained me vigorous and strong in the flower of my youth, not forsake me now, when I am decayed and almost withered, but the more I stand in need of thy help, let the decrepitude and infirmities of age move thee to compassionate me the more.” From this verse expositors, not without good reason, conclude that the conspiracy of Absalom is the subject treated of in this psalm. And certainly it was a horrible and tragical spectacle, which tended to lead, not only the common people, but also those who excelled in authority, to turn away their eyes from him, as they would from a detestable monster, when the son, having driven his father from the kingdom, pursued him even through the very deserts to put him to death. 10. For my enemies have said of me, etc. He pleads, as an argument with God to show him mercy, the additional circumstance, that the wicked took greater license in cruelly persecuting him, from the belief which they entertained that he was rejected and abandoned of God. The basest of men, as we all know, become more bold and audacious, when, in tormenting the innocent, they imagine that this is a matter in which they have not to deal with God at all. Not only are they encouraged by the hope of escaping unpunished; but they also boast that all comes to pass according to their wishes, when no obstacle presents itself to restrain their wicked desires. What happened to David at that time is almost the ordinary experience of the children of God; namely, that the wicked, when once they come to believe that it is by the will of God that his people are exposed to them for a prey, give themselves uncontrolled license in doing them mischief. Measuring the favor of God only by what is the present condition of men, they conceive that all whom he suffers to be afflicted are despised, forsaken, and cast off by him. Such being their persuasion, they encourage and stimulate one another to practice every thing harassing and injurious against them, as persons who have none to undertake and avenge their cause. But this wanton and insulting [109] procedure on their part ought to encourage our hearts, since the glory of God requires that the promises which he has so frequently made of succouring the poor and afflicted should be actually performed. The ungodly may flatter themselves with the hope of obtaining pardon from him; but this foolish imagination does not by any means lessen the criminality of their conduct. On the contrary, they do a double injury to God, by taking away from him that which especially belongs to him. 12. O God! be not far from me. It is scarcely possible to express how severe and hard a temptation it was to David, when he knew that the wicked entertained the persuasion that he was rejected of God. They did not without consideration circulate this report; but after having seemed wisely to weigh all circumstances, they gave their judgment on the point as of a thing which was placed beyond all dispute. It was therefore an evidence of heroic fortitude on the part of David, [110] thus to rise superior to their perverse judgments, and, in the face of them all, to assure himself that God would be gracious to him, and to betake himself familiarly to him. Nor is it to be doubted that, in calling God his God, he makes use of this as a means of defending himself from this hard and grievous assault. While invoking the aid of God, he at the same time prays (verse 13) that his enemies may be filled with shame until they be consumed. These words, however, may not improperly be read in the future tense; for it is frequently the practice of David, after having ended his prayer, to rise up against his enemies, and, as it were, to triumph over them. But I have followed that which seems more agreeable to the scope of the passage. Having had occasion elsewhere to explain this imprecation, it is unnecessary for me to repeat, in this place, what I have previously said. _________________________________________________________________ [108] Others read, “Those who are enemies to my life shall be confounded,” etc., understanding the words to be prophetic denunciations. [109] “Atqui proterva haec eorum insultatio.” — Lat. “Mais cest enrage desdain et outrage.” — Fr. [110] “Parquoy c’a este une vertu a David plus qu’humaine.” — Fr. “It was therefore fortitude more than human for David.” _________________________________________________________________ Psalm 71:14-16 14. But I will hope continually, and will add [111] to all thy praise. 15. My mouth shall recount thy righteousness and thy salvation daily; for I know not the number thereof. 16. I will go in the strengths of the Lord Jehovah! I will make mention of thy righteousness only. 14. But I will hope continually. David again, as having obtained the victory, prepares himself for thanksgiving. There is, however, no doubt, that during the time when the wicked derided his simplicity, he struggled manfully amidst his distresses, as may be gathered from the word hope. Although, to outward appearance, there was no prospect of deliverance from his troubles, and although the wicked ceased not proudly to pour contempt upon his trust in God, he nevertheless determined to persevere in the exercise of hope; even as it is a genuine proof of faith, to look exclusively to the Divine promise, in order to be guided by its light alone amidst the thickest darkness of afflictions. The strength, then, of the hope of which David speaks, is to be estimated by the conflicts which he at that time sustained. In saying, I will add to all thy praises, he shows the confidence with which he anticipated a desirable escape from his troubles. It is as if he had said — Lord, I have been long accustomed to receive benefits from thee, and this fresh accession to them, I doubt not, will furnish me with new matter for celebrating thy grace. 15. My mouth shall recount thy righteousness Here he expresses more clearly what sacrifice of praise he resolved to present to God, promising to proclaim continually his righteousness and salvation. I have often before had occasion to observe, that the righteousness of God does not mean that property of his nature by which he renders to every man his own, but the faithfulness which he observes towards his own people, when he cherishes, defends, and delivers them. Hence the inestimable consolation which arises from learning that our salvation is so inseparably linked with the righteousness of God, as to have the same stability with this Divine attribute. The salvation of God, it is very evident, is taken in this place actively. The Psalmist connects this salvation with righteousness, as the effect with the cause; for his confident persuasion of obtaining salvation proceeded solely from reflecting that God is righteous, and that he cannot deny himself. As he had been saved so often, and in so many different ways, and so wonderfully, he engages to apply himself continually to the celebration of the grace of God. The particle כי, ki, which we have translated for, is by some rendered adversatively although, and explained in this way: Although the salvation of God is to me incomprehensible, and transcends my capacity, yet I will recount it. But the proper signification of the word is more suitable in this place, there being nothing which ought to be more effectual in kindling and exciting our hearts to sing the praises of God, than the innumerable benefits which he has bestowed upon us. Although our hearts may not be affected from having experienced only one or two of the Divine benefits; although they may remain cold and unmoved by a small number of them, yet our ingratitude is inexcusable, if we are not awakened from our torpor and indifference when an innumerable multitude of them are lavished upon us. Let us learn then not to taste of the goodness of God slightly, and, as it were, with loathing, but to apply all our faculties to it in all its amplitude, that it may ravish us with admiration. It is surprising that the authors of the Greek version ever thought of translating this clause, I have not known learning, [112] an error unworthy of being noticed, were it not that some fanatics in former times, to flatter themselves in their ignorance, boasted that, after the example of David, all learning and liberal sciences should be despised; even as, in the present day, the Anabaptists have no other pretext for boasting of being spiritual persons, but that they are grossly ignorant [113] of all science. 16. I will go in the strength of the Lord Jehovah! This may also very properly be translated, I will go into the strengths; and this interpretation is not less probable than the other. As fear and sorrow take possession of our minds in the time of danger, from our not reflecting with that deep and earnest attention which becomes us upon the power of God; so the only remedy for alleviating our sorrow in our afflictions is to enter into God’s strengths, that they may surround and defend us on all sides. But the other reading, which is more generally received, I have thought proper to retain, because it also is very suitable, although interpreters differ as to its meaning. Some explain it, I will go forth to battle depending upon the power of God. But this is too restricted. To go is equivalent to abiding in a steady, settled, and permanent state. True believers, it must indeed be granted, so far from putting forth their energies without difficulty, and flying with alacrity in their heavenly course, rather groan through weariness; but as they surmount with invincible courage all obstacles and difficulties, not drawing back, or declining from the right way, or at least not failing through despair, they are on this account said to go forward until they have arrived at the termination of their course. In short, David boasts that he will never be disappointed of the help of God till he reach the mark. And because nothing is more rare or difficult in the present state of weakness and infirmity than to continue persevering, he collects all his thoughts in order to rely with entire confidence exclusively on the righteousness of God. When he says that he will be mindful of it ONLY, the meaning is, that, forsaking all corrupt confidences with which almost the whole world is driven about, he will depend wholly upon the protection of God, not allowing himself to wander after his own imaginations, or to be drawn hither and thither by surrounding objects. Augustine quotes this text more than a hundred times as an argument to overthrow the merit of works, and plausibly opposes the righteousness which God gratuitously bestows to the meritorious righteousness of men. It must, however, be confessed that he wrests the words of David, and puts a sense upon them foreign to their genuine meaning, which simply is, that he does not rely upon his own wisdom, nor upon his own skill, nor upon his own strength, nor upon any riches which he possessed, as a ground for entertaining the confident hope of salvation, but that the only ground upon which he rests this hope is, that as God is righteous, it is impossible for God to forsake him. The righteousness of God, as we have just now observed, does not here denote that free gift by which he reconciles men to himself, or by which he regenerates them to newness of life; but his faithfulness in keeping his promises, by which he means to show that he is righteous, upright, and true towards his servants. Now, the Psalmist declares that the righteousness of God alone will be continually before his eyes, and in his memory; for unless we keep our minds fixed upon this alone, Satan, who is possessed of wonderful means by which to allure, will succeed in leading us astray after vanity. As soon as hopes from different quarters begin to insinuate themselves into our minds, there is nothing of which we are more in danger than of falling away. And whoever, not content with the grace of God alone, seeks elsewhere for the least succor, will assuredly fall, and thereby serve as an example to teach others how vain it is to attempt to mingle the stays of the world with the help of God. If David, in regard to his mere external condition in life, could remain stable and secure only by renouncing all other confidences, and casting himself upon the righteousness of God; what stability, I pray you to consider, are we likely to have, when the reference is to the spiritual and everlasting life, if we fall away, let it be never so little, from our dependence upon the grace of God? It is, therefore, undeniable that the doctrine invented by the Papists, which divides the work of perseverance in holiness between man’s free will and God’s grace, [114] precipitates wretched souls into destruction. _________________________________________________________________ [111] Horsley reads, “‘I shall be added,’ or ‘made an addition;’ literally, ‘be-made-to-be-added to the sum of thy praise.’” “The sense is,” says he, “that the mercies to the Psalmist would furnish the servants of God with a new topic of praise and thanksgiving.” [112] The present reading of the Septuagint is, Ouk egnōn pragmateias, “I know not the affairs of men;” but Nobilius, in his Notes on the Septuagint, observes, that in some Greek copies it is, grammateias, “learning,” of which reading Augustine makes mention; and as the Vulgate reads, “literaturam,” “learning,” this makes it more probable that the ancient reading of the LXX. was not pragmateias, but grammateias. Horsley has followed the LXX. He considers this clause as the commencement of a new sentence, and connects it with the 16th verse thus: — “Although I am no proficient in learning; I will enter upon [the subject of] the Lord Jehovah’s great might; I will commemorate thy righteousness.” In a foot-note he refers to John 7:15, “How knoweth this man letters, having never learned?” and to Matthew 13:54, 56; and in an additional note he says, “It is strange that Houbigant should treat an interpretation with contempt, which is supported by the versions of the LXX., Jerome, and the Vulgate; which the Hebrew words will naturally bear, and which gives great spirit to the sentiment.” Street reads: — “Though I am ignorant of books, I will proceed with strength,” etc.; and observes, that “The word מספר signifies number, but ספר, signifies an epistle, a book.” [113] “Expertes.” — Lat. “Gros asniers. — Fr. [114] That is, which represents this work as performed, partly by God, and partly by a power which man has in himself underived from God. _________________________________________________________________ Psalm 71:17-19 17. O God! thou hast taught me from my youth; and hitherto will I announce thy wondrous works. 18. And still, O God! when I am old and grey-headed, forsake me not, until I declare thy strength to the generation, and thy power to all who are to come. 19. And thy righteousness, O God! Is very high: for thou hast done great things: O God! who is like thee? 17. O God! thou hast taught me from my youth. The Psalmist again declares the great obligations under which he lay to God for his goodness, not only with the view of encouraging himself to gratitude, but also of exciting himself to continue cherishing hope for the time to come: which will appear from the following verse. Besides, since God teaches us both by words and deeds, it is certain that the second species of teaching is here referred to, the idea conveyed being, that David had learned by continual experience, even from his infancy, that nothing is better than to lean exclusively upon the true God. That he may never be deprived of this practical truth, he testifies that he had made great proficiency in it. When he promises to become a publisher of God’s wondrous works, his object in coming under this engagement is, that by his ingratitude he may not interrupt the course of the Divine beneficence. Upon the truth here stated, he rests the prayer which he presents in the 18th verse, that he may not be forgotten in his old age. His reasoning is this: Since thou, O God! hast from the commencement of my existence given me such abundant proofs of thy goodness, wilt thou not stretch forth thy hand to succor me, when now thou seest me decaying through the influence of old age? And, indeed, the conclusion is altogether inevitable, that as God vouchsafed to love us when we were infants, and embraced us with his favor when we were children, and has continued without intermission to do us good during the whole course of our life, he cannot but persevere in acting toward us in the same way even to the end. Accordingly, the particle גם, gam, which we have translated still, here signifies therefore; it being David’s design, from the consideration that the goodness of God can never be exhausted, and that he is not mutable like men, to draw the inference that he will be the same towards his people in their old age, that he was towards them in their childhood. He next supports his prayer by another argument, which is, that if he should fail or faint in his old age, the grace of God, by which he had been hitherto sustained, would at the same time soon be lost sight of. If God were immediately to withdraw his grace from us after we have but just tasted it slightly, it would speedily vanish from our memory. In like manner, were he to forsake us at the close of our life, after having conferred upon us many benefits during the previous part of it, his liberality by this means would be divested of much of its interest and attraction. David therefore beseeches God to assist him even to the end, that he may be able to commend to posterity the unintermitted course of the Divine goodness, and to bear testimony, even at his very death, that God never disappoints the faithful who betake themselves to him. By the generation and those who are to come, he means the children and the children’s children to whom the memorial of the loving-kindness of God cannot be transmitted unless it be perfect in all respects, and has completed its course. He mentions strength and power as the effects of God’s righteousness. He is, however, to be understood by the way as eulogising by these titles the manner of his deliverance, in which he congratulates himself; as if he had said, that God, in the way in which it was accomplished, afforded a manifestation of matchless and all-sufficient power. 19. And thy righteousness, O God! is very high. [115] Some connect this verse with the preceding, and repeating the verb I will declare, as common to both verses, translate, And I will declare thy righteousness, O God! But this being a matter of small importance, I will not dwell upon it. David prosecutes at greater length the subject of which he had previously spoken. In the first place, he declares that the righteousness of God is very high; secondly, that it wrought mightily; and, finally, he exclaims in admiration, Who is like thee? It is worthy of notice, that the righteousness of God, the effects of which are near to us and conspicuous, is yet placed on high, inasmuch as it cannot be comprehended by our finite understanding. Whilst we measure it according to our own limited standard, we are overwhelmed and swallowed up by the smallest temptation. In order, therefore, to give it free course to save us, it behoves us to take a large and a comprehensive view — to look above and beneath, far and wide, that we may form some due conceptions of its amplitude. The same remarks apply to the second clause, which makes mention of the works of God: For thou hast done great things. If we attribute to his known power the praise which is due to it, we will never want ground for entertaining good hope. Finally, our sense of the goodness of God should extend so far as to ravish us with admiration; for thus it will come to pass that our minds, which are often distracted by an unholy disquietude, will repose upon God alone. If any temptation thrusts itself upon us, we immediately magnify a fly into an elephant; or rather, we rear very high mountains, which keep the hand of God from reaching us; and at the same time we basely limit the power of God. The exclamation of David, then, Who is like thee? tends to teach us the lesson, that we should force our way through every impediment by faith, and regard the power of God, which is well entitled to be so regarded, as superior to all obstacles. All men, indeed, confess with the mouth, that none is like God; but there is scarce one out of a hundred who is truly and fully persuaded that He alone is sufficient to save us. _________________________________________________________________ [115] “Usque in excelsum.” — Lat “Est eslevee jusques en haut.” — Fr. “אד מרום, ad marom — is up to the exalted place, — reaches up to heaven The mercy of God fills all space and place It crowns in the heavens what it governed upon earth.” — Dr Adam Clarke _________________________________________________________________ Psalm 71:20-24 20. Thou hast made me to see great and sore troubles, but turning, thou wilt quicken me, and turning [116] thou wilt lift me up from the deep places of the earth. [117] 21. Thou wilt multiply my greatness; and turning, thou wilt comfort me. 22. I will also, O my God: praise thee, for thy truth, with the psaltery; I will sing to thee with the harp, O Holy One of Israel! 23. My lips shall rejoice when I sing to thee; and my soul, which thou hast redeemed. 24. My tongue also shall daily declare thy righteousness: for they who seek my hurt are confounded and brought to shame. 20. Thou hast made me to see great and sore troubles. The verb to see among the Hebrews, as is well known, is applied to the other senses also. Accordingly, when David complains that calamities had been shown to him, he means that he had suffered them. And as he attributes to God the praise of the deliverances which he had obtained, so he, on the other hand, acknowledges that whatever adversities he had endured were inflicted on him according to the counsel and will of God. But we must first consider the object which David has in view, which is to render by comparison the grace of God the more illustrious, in the way of recounting how hardly he had been dealt with. Had he always enjoyed a uniform course of prosperity, he would no doubt have had good reason to rejoice; but in that case he would not have experienced what it is to be delivered from destruction by the stupendous power of God. We must be brought down even to the gates of death before God can be seen to be our deliverer. As we are born without thought and understanding, our minds, during the earlier part of our life, are not sufficiently impressed with a sense of the Author of our existence; but when God comes to our help, as we are lying in a state of despair, this resurrection is to us a bright mirror from which is seen reflected his grace. In this way David amplifies the goodness of God, declaring, that though plunged in a bottomless abyss, he was nevertheless drawn out by the divine hand, and restored to the light. And he boasts not only of having been preserved perfectly safe by the grace of God, but of having also been advanced to higher honor — a change which was, as it were, the crowning of his restoration, and was as if he had been lifted out of hell, even up to heaven. What he repeats the third time, with respect to God’s turning, goes to the commendation of Divine Providence; the idea which he intends to be conveyed being, that no adversity happened to him by chance, as was evident from the fact that his condition was reversed as soon as the favor of God shone upon him. 22. I will also, O my God! praise thee. He again breaks forth into thanksgiving; for he was aware that the design of God, in so liberally succouring his servants, is, that his goodness may be celebrated. In speaking of employing the psaltery and the harp in this exercise, he alludes to the generally prevailing custom of that time. To sing the praises of God upon the harp and psaltery unquestionably formed a part of the training of the law, and of the service of God under that dispensation of shadows and figures; but they are not now to be used in public thanksgiving. We are not, indeed, forbidden to use, in private, musical instruments, but they are banished out of the churches by the plain command of the Holy Spirit, when Paul, in 1 Corinthians 14:13, lays it down as an invariable rule, that we must praise God, and pray to him only in a known tongue. By the word truth, the Psalmist means that the hope which he reposed in God was rewarded, when God preserved him in the midst of dangers. The promises of God, and his truth in performing them, are inseparably joined together. Unless we depend upon the word of God, all the benefits which he confers upon us will be unsavoury or tasteless to us; nor will we ever be stirred up either to prayer or thanksgiving, if we are not previously illuminated by the Divine word. So much the more revolting, then, is the folly of that diabolical man, Servetus, who teaches that the rule of praying is perverted, if faith is fixed upon the promises; as if we could have any access into the presence of God, until he first invited us by his own voice to come to him. 23. My lips shall rejoice [118] when I sing to thee. In this verse David expresses more distinctly his resolution not to give thanks to God hypocritically, nor in a superficial manner, but to engage with unfeigned earnestness in this religious exercise. By the figures which he introduces, he briefly teaches us, that to praise God would be the source of his greatest pleasure; and thus he indirectly censures the profane mirth of those who, forgetting God, confine their congratulations to themselves in their prosperity. The scope of the last verse is to the same effect, implying that no joy would be sweet and desirable to him, but such as was connected with the praises of God, and that to celebrate his Redeemer’s praises would afford him the greatest satisfaction and delight. _________________________________________________________________ [116] “Et to retournant, estant appaise.” — Fr. “And returning, being appeased.” [117] “The depths of the earth, expressive of the lowest state of misery and suffering.” — Hewlett. [118] “The original word רנם expresses a brisk, vibratory motion, like that of the lips in singing a lively air, or of the feet in dancing. Hence, figuratively, it signifies to rejoice or exult In this passage, it may be understood literally of the lips, and figuratively of the soul. And the English language having no corresponding verb which may be taken literally in reference to one subject, and figuratively in reference to another, it might be better to express its sense in connection with each, by two different verbs, thus: — “My lips shall move briskly, when I sing unto thee, And my soul shall rejoice, which thou, etc.” — Horsley. _________________________________________________________________ [100] ”Although this psalm has no title, it is by general consent ascribed to David, and supposed to have been composed during Absalom’s revolt, as he mentions his old age, and his danger of perishing. It is almost a copy of Psalm 31; and, as the passages in the present psalm, which refer to his advanced age, are wanted in the other, it seems as if the 31st psalm (written probably during the persecution of Saul) was taken and adapted, by a little alteration and addition, to his latter afflictions.” — Illustrated Commentary upon the Bible. _________________________________________________________________ PSALM 72 David in this psalm prays to God, in the name of the whole Church, for the continual prosperity of the kingdom which was promised him, and teaches us at the same time, that the true happiness of the godly consists in their being placed under the government of a king who was raised to the throne by the appointment of heaven. ¶ Of Solomon. [119] From the inscription of this psalm we cannot determine who was its author. As it is expressly said at the close to be the last of David’s prayers, it is more probable that it was composed by him than by Solomon, his successor. [120] It may, however, be conjectured that Solomon reduced the prayer of his father into poetical measure, to make it more generally known, and to bring it more extensively into use among the people, — a conjecture which is not improbable. But as the letter ל, lamed, has many significations in Hebrew, it may be explained as denoting that this psalm was composed for or in behalf of Solomon. If this is admitted, it is to be observed, that under the person of one man there is comprehended the state of the kingdom through successive ages. After having carefully weighed the whole matter, I am disposed to acquiesce in the conjecture, that the prayers to which David gave utterance on his death-bed were reduced by his son into the form of a psalm, with the view of their being kept in everlasting remembrance. To indicate the great importance of this prayer, and to induce the faithful with the greater earnestness to unite their prayers with the memorable prayer of this holy king, it is expressly added, that this is the last which he poured forth. As Solomon did nothing more than throw into the style of poetry the matter to which his father gave expression, David is to be considered as the principal author of this inspired composition. Those who would interpret it simply as a prophecy of the kingdom of Christ, seem to put a construction upon the words which does violence to them; and then we must always beware of giving the Jews occasion of making an outcry, as if it were our purpose, sophistically, to apply to Christ those things which do not directly refer to him. But as David, who was anointed king by the commandment of God, knew that the terms upon which he and his posterity possessed the kingdom were, that the power and dominion should at length come to Christ; and as he farther knew that the temporal well-being of the people was, for the time, comprehended in this kingdom, as held by him and his posterity, and that from it, which was only a type or shadow, there should at length proceed something far superior — that is, spiritual and everlasting felicity; knowing, as he did, all this, he justly made the perpetual duration of this kingdom the object of his most intense solicitude, and prayed with the deepest earnestness in its behalf, — reiterating his prayer in his last moments, with the view of distinctly testifying, that of all his cares this was the greatest. What is here spoken of everlasting dominion cannot be limited to one man, or to a few, nor even to twenty ages; but there is pointed out the succession which had its end and its complete accomplishment in Christ. _________________________________________________________________ Psalm 72:1-6 1. O God! give thy judgments to the king, and thy righteousness to the king’s son. 2. He shall judge thy people in righteousness, and thy poor ones in judgment. 3. The mountains shall bring forth peace to the people, and the hills in righteousness. [121] 4. He shall judge the poor of the people; he shall save the children of the afflicted; and shall break in pieces the calumniator. 5. They shall fear thee with the sun; and generation of generations shall fear thee [122] in the presence of the moon. 6. He shall descend as rain upon the mown grass; as the showers [123] which water the earth. 1. O God! give thy judgments to the king. [124] While David, to whom the promise had been made, at his death affectionately recommended to God his son, who was to succeed him in his kingdom, he doubtless endited to the Church a common form of prayer, that the faithful, convinced of the impossibility of being prosperous and happy, except under one head, should show all respect, and yield all obedience to this legitimate order of things, and also that from this typical kingdom they might be conducted to Christ. In short, this is a prayer that God would furnish the king whom he had chosen with the spirit of uprightness and wisdom. By the terms righteousness and judgment, the Psalmist means a due and well-regulated administration of government, which he opposes to the tyrannical and unbridled license of heathen kings, who, despising God, rule according to the dictates of their own will; and thus the holy king of Israel, who was anointed to his office by divine appointment, is distinguished from other earthly kings. From the words we learn by the way, that no government in the world can be rightly managed but under the conduct of God, and by the guidance of the Holy Spirit. If kings possessed in themselves resources sufficiently ample, it would have been to no purpose for David to have sought by prayer from another, that with which they were of themselves already provided. But in requesting that the righteousness and judgment of God may be given to kings, he reminds them that none are fit for occupying that exalted station, except in so far as they are formed for it by the hand of God. Accordingly, in the Proverbs of Solomon, (Proverbs 8:15,) Wisdom proclaims that kings reign by her. Nor is this to be wondered at, when we consider that civil government is so excellent an institution, that God would have us to acknowledge him as its author, and claims to himself the whole praise of it. But it is proper for us to descend from the general to the particular; for since it is the peculiar work of God to set up and to maintain a rightful government in the world, it was much more necessary for him to communicate the special grace of his Spirit for the maintenance and preservation of that sacred kingdom which he had chosen in preference to all others. By the king’s son David no doubt means his successors. At the same time, he has an eye to this promise: “Of the fruit of thy body will I set upon thy throne,” (Psalm 132:11.) But no such stability as is indicated in that passage is to be found in the successors of David, till we come to Christ. We know that after the death of Solomon, the dignity of the kingdom decayed, and from that time its wealth became impaired, until, by the carrying of the people into captivity, and the ignominious death inflicted upon their king, the kingdom was involved in total ruin. And even after their return from Babylon, their restoration was not such as to inspire them with any great hope, until at length Christ sprung forth from the withered stock of Jesse. He therefore holds the first rank among the children of David. 2. He shall judge thy people in righteousness. Some read this in the form of a wish — O that he may judge, etc. Others retain the future tense; and thus it is a prophecy. But we will come nearer the correct interpretation by understanding something intermediate, as implied. All that is afterwards spoken, concerning the king, flows from the supposition, that the blessing prayed for in the first verse is conferred upon him — from the supposition that he is adorned with righteousness and judgment. The prayer, then, should be explained thus: Govern our king, O God! that he may judge. Or in this way, When thou shalt have bestowed upon the king thy righteousness, then he will judge uprightly. To govern a nation well, is an endowment far too excellent to grow out of the earth; but the spiritual government of Christ, by which all things are restored to perfect order, ought much more to be considered a gift of heaven. In the first clause of the verse, David speaks of the whole people in general. In the second clause, he expressly mentions the poor, who, on account of their poverty and weakness, have need of the help of others, and for whose sake kings are armed with the sword to grant them redress when unjustly oppressed. Hence, also, proceeds peace, of which mention is made in the third verse. The term peace being employed among the Hebrews to denote not only rest and tranquillity, but also prosperity, David teaches us that the people would enjoy prosperity and happiness, when the affairs of the nation were administered according to the principles of righteousness. The bringing forth of peace is a figurative expression taken from the fertility of the earth. [125] And when it is said that the mountains and hills shall bring forth peace, [126] the meaning is, that no corner would be found in the country in which it did not prevail, not even the most unpromising parts, indicated by the mountains, which are commonly barren, or at least do not produce so great an abundance of fruits as the valleys. Besides, both the word peace and the word righteousness are connected with each clause of the verse, and must be twice repeated, [127] the idea intended to be conveyed being, that peace by righteousness [128] should be diffused through every part of the world. Some read simply righteousness, instead of In righteousness, supposing the letter ב, beth, to be here redundant, which does not, however, appear to be the case. [129] 4. He shall judge the poor of the people. The poet continues his description of the end and fruit of a righteous government, and unfolds at greater length what he had briefly touched upon concerning the afflicted among the people. But it is a truth which ought to be borne in mind, that kings can keep themselves within the bounds of justice and equity only by the grace of God; for when they are not governed by the Spirit of righteousness proceeding from heaven, their government is converted into a system of tyranny and robbery. As God had promised to extend his care to the poor and afflicted among his people, David, as an argument to enforce the prayer which he presents in behalf of the king, shows that the granting of it will tend to the comfort of the poor. God is indeed no respecter of persons; but it is not without cause that God takes a more special care of the poor than of others, since they are most exposed to injuries and violence. Let laws and the administration of justice be taken away, and the consequence will be, that the more powerful a man is, he will be the more able to oppress his poor brethren. David, therefore, particularly mentions that the king will be the defender of those who can only be safe under the protection of the magistrate, and declares that he will be their avenger when they are made the victims of injustice and wrong. The phrase, The children of the afflicted, is put for the afflicted, an idiom quite common in Hebrew, and a similar form of expression is sometimes used by the Greeks, as when they say huious iatrōn, the sons of physicians, for physicians. [130] But as the king cannot discharge the duty of succouring and defending the poor which David imposes upon him, unless he curb the wicked by authority and the power of the sword, it is very justly added in the end of the verse, that when righteousness reigns, oppressors or extortioners will be broken in pieces. It would be foolish to wait till they should give place of their own accord. They must be repressed by the sword, that their audacity and wickedness may be prevented from proceeding to greater lengths. It is therefore requisite for a king to be a man of wisdom, and resolutely prepared effectually to restrain the violent and injurious, that the rights of the meek and orderly may be preserved unimpaired. Thus none will be fit for governing a people but he who has learned to be rigorous when the case requires. Licentiousness must necessarily prevail under an effeminate and inactive sovereign, or even under one who is of a disposition too gentle and forbearing. There is much truth in the old saying, that it is worse to live under a prince through whose lenity everything is lawful, than under a tyrant where there is no liberty at all. 5. They shall fear thee with the sun If this is read as an apostrophe, or change of person, it may be properly and without violence understood of the king; implying, that the ornaments or distinctions which chiefly secure to a sovereign reverence from his subjects are his impartially securing to every man the possession of his own rights, and his manifesting a spirit of humanity ready at all times to succor the poor and miserable, as well as a spirit determined rigorously to subdue the audacity of the wicked. But it will be more appropriate, without changing the person, to explain it of God himself. [131] The preservation of mutual equity among men is an inestimable blessing; but the service of God is well worthy of being preferred even to this. David, therefore, very properly commends to us the blessed fruits of a holy and righteous government, by telling us that it will draw in its train true religion and the fear of God. And Paul, when enjoining us in 1 Timothy 2:2, to pray for kings, expressly mentions what we ought to have in view in our prayers, which is, “that we may lead a quiet and peaceable life in all godliness and honesty.” As there is no small danger, were civil government overthrown, of religion being destroyed, and the worship of God annihilated, David beseeches God to have respect to his own name and glory in preserving the king. By this argument he at once reminds kings of their duty, and stirs up the people to prayer; for we cannot be better employed than in directing all our desires and prayers to the advancement of the service and honor of God. When we come to Christ, this is far more truly applicable to him, true religion being established in his kingdom and nowhere else. And certainly David, in describing the worship or service of God as continuing to the end of the world, intimates by the way that he ascends in thought to that everlasting kingdom which God had promised: They shall fear thee with the sun; and generation of generations shall fear thee in the presence of the moon. [132] 6. He shall descend as the rain upon the mown grass. This comparison may seem at first sight to be somewhat harsh; but it elegantly and appositely expresses the great advantage which is derived by all from the good and equitable constitution of a kingdom. Meadows, we know, are cut in the beginning of summer when the heat prevails; and did not the earth imbibe new moisture by the falling rain, even the very roots of the herbage would wither by reason of the barren and parched state of the soil. David, therefore, teaches us that as God defends the earth from the heat of the sun by watering it, so he in like manner provides for the welfare of his Church, and defends it under the government of the king. But this prediction has received its highest fulfillment in Christ, who, by distilling upon the Church his secret grace, renders her fruitful. _________________________________________________________________ [121] In the Septuagint, in righteousness is connected with the following verse — In righteousness he shall judge the poor of the people,” Dr Adam Clarke considers this to be the true division. [122] “Te craindra,” “shall fear thee,” is a supplement in the French version. There is no supplement in the Latin version. [123] “Comme les pluyes drues et longues.” — Fr. “As the plenteous and prolonged showers.” [124] “In other places, those events which God himself brings to pass in defending the righteous, and in punishing the wicked, are called his judgments, as in Psalm 36:7; but the statutes promulgated by God for the regulation of human conduct are also styled his judgments. In this sense, the judgments and laws of God may be considered as synonymous terms, Psalm 119. 20, 30, 39, 52, 75. The clause is justly explained by Jarchi: ‘Knowledge of the judgments — to wit, of the particular rules of right — which thou hast commanded in the law.’ The explication given by Kimchi is suitable also: ‘That he may not err in giving forth sentences, give him knowledge and understanding, that he may judge with judgment and justice.’” — Rosenmüller on the Messianic Psalms, Biblical Cabinet, volume 32, pp. 232, 233. [125] As the earth brings forth fruits, so shall the mountains bring forth peace. The same figure is used in Psalm 85:12, where it is said, “Truth shall spring out of the earth.” [126] Dathe and Boothroyd take another view. According to them, the allusion is to the custom which, in ancient times, prevailed in the East, of announcing good or bad news from the tops of mountains, or other eminences; by means of which, acts of justice were speedily communicated to the remotest part of the country. The same image is used in Isaiah 40:9. [127] That is, we are to read thus: “The mountains shall bring forth peace to the people in righteousness; and the hills shall bring forth peace to the people in righteousness.” [128] “Peace by righteousness.” Calvin considers the Psalmist as representing peace to be the native fruit or effect of righteousness. Such also is the interpretation of Rosenmüller: “‘And the hills shall bring forth peace with justice, or because of justice.’ Justice and peace are joined together, as cause and effect. When iniquity or injustice prevails, general misery is the consequence; and, on the contrary, the prevalence of justice is followed by general felicity. The sense of the clause is, — happiness shall reign throughout the land, for the people shall be governed with equity.” [129] Rosenmüller, in like manner, objects to this reading. “Some expositors,” says he, “consider the prefix ב, beth, as redundant, or as denoting that the noun is in the accusative case; and that the clause may be rendered, And the hills shall bring forth justice Noldius, in his Concordance, adduces several passages as examples of a similar construction; but they appear, all of them, to be constructed on a different principle.” [130] Many examples of this Hebraism might be quoted. In Ecclesiastes 10:17, “a son of nobles” is put for “a noble person;” in Psalm 18:45, children of the stranger, for strangers; and, in many passages, children, or sons of men, for men, simply considered. [131] “The poet in this clause addresses God; not the king, of whom he speaks always in the third person. The sense is, This king shall establish and preserve among his subjects the true religion, — the uncorrupted worship of God. Michaelis, on this passage, justly remarks that this could not, without extreme flattery, be predicated of Solomon.” — Dathe. [132] “With the sun,” and “in the presence of the moon,” are Hebrew idioms, designating the eternity of the Messiah’s kingdom. “‘They shall venerate thee with the sun, and in presence of the moon;’ that is, as long as the sun shines, and is succeeded by the moon, or while the sun and moon continue to give light, — in a word, for ever. Compare verse seventh, where the same idea is expressed, only in a slightly different manner, — until there be no moon Psalm 89:37 — ‘His throne shall be as the sun before me, as the moon it shall be established for ever.’ The word לפני, [translated in presence of,] in this passage, is to be understood in the same sense as in Genesis 11:28, Mortuus est Haran, על-פני,coram facie Terah; ‘And Haran died before the face of Terah,’ that is, while Terah still survived. Hence, in Psalm 102:28, where לפניך, coram te, ‘before thee,’ is used in reference to God, — the Alexandrine version gives eis aiō̑nas ‘for ever.’ Here the sense is given in the words immediately following, דור דורים, generatio generationum, ‘a generation of generations’ shall venerate thee; — in other words, throughout all generations, or during a continual series of years, men shall celebrate thy happy and glorious reign.” — Rosenmüller Calvin also reads דור דורים, “generation of generations,” in the nominative case. The translators of our English Bible supply the preposition ל, lamed, thus making it, “throughout all generations.” But in either case the meaning is the same. _________________________________________________________________ Psalm 72:7-11 7. In his days shall the righteous flourish; and there shall be abundance of peace, so long as the moon endureth. [133] 8. He shall have dominion from sea to sea, and from the river to the ends of the earth. 9. The inhabitants of the desert shall bow before him; and his enemies shall lick the dust. 10. The kings of Tarshish and of the isles shall bring a present: the kings of Sheba and Seba shall bring a gift to him. 11. And all kings shall prostrate themselves before him; all nations shall serve him. 7. In his days shall the righteous flourish It is unnecessary for me frequently to repeat what I have once stated, that all these sentences depend upon the first verse. David, therefore, prayed that the king might be adorned with righteousness and judgment, that the just might flourish and the people prosper. This prediction receives its highest fulfillment in Christ. It was, indeed, the duty of Solomon to maintain the righteous; but it is the proper office of Christ to make men righteous. He not only gives to every man his own, but also reforms their hearts through the agency of his Spirit. By this means he brings righteousness back, as it were, from exile, which otherwise would be altogether banished from the world. Upon the return of righteousness there succeeds the blessing of God, by which he causes all his children to rejoice in the way of making them to perceive that under their King, Christ, every provision is made for their enjoying all manner of prosperity and felicity. If any would rather take the word peace in its proper and more restricted signification, I have no objections to it. And, certainly, to the consummation of a happy life, nothing is more desirable than peace; for amidst the turmoils and contentions of war, men derive almost no good from having an abundance of all things, as it is then wasted and destroyed. Moreover, when David represents the life of the king as prolonged to the end of the world, this shows more clearly that he not only comprehends his successors who occupied an earthly throne, but that he ascends even to Christ, who, by rising from the dead, obtained for himself celestial life and glory, that he might govern his Church for ever. 8 He shall have dominion from sea to sea. As the Lord, when he promised his people the land of Canaan for an inheritance, assigned to it these four boundaries, (Genesis 15:18,) David intimates, that so long as the kingdom shall continue to exist, the possession of the promised land will be entire, to teach the faithful that the blessing of God cannot be fully realised, except whilst this kingdom shall flourish. He therefore declares that he will exercise dominion from the Red Sea, or from that arm of the Egyptian sea to the sea of Syria, which is called the Sea of the Philistines, [134] and also from the river Euphrates to the great wilderness. If it is objected that such narrow bounds do not correspond with the kingdom of Christ, which was to be extended from the rising of the sun to the going down thereof, we reply, that David obviously accommodates his language to his own time, the amplitude of the kingdom of Christ not having been, as yet, fully unfolded. He has therefore begun his description in phraseology well known, and in familiar use under the law and the prophets; and even Christ himself commenced his reign within the limits here marked out before he penetrated to the uttermost boundaries of the earth; as it is said in Psalm 110:2, “The Lord shall send the rod of thy strength out of Zion.” But, soon after, the Psalmist proceeds to speak of the enlarged extent of the empire of this king, declaring that the kings beyond the sea shall also be tributaries to him; and also that the inhabitants of the desert shall receive his yoke. The word ציים, tsiim, [135] which we have translated inhabitants of the desert, is, I have no doubt, to be understood of those who, dwelling towards the south, were at a great distance from the land of Canaan. The Prophet immediately adds, that the enemies of the king shall lick the dust in token of their reverence. This, as is well known, was in ancient times a customary ceremony among the nations of the East; and Alexander the Great, after he had conquered the East, wished to compel his subjects to practice it, from which arose great dissatisfaction and contentions, the Macedonians disdainfully refusing to yield such a slavish and degrading mark of subjection. [136] The meaning then is, that the king chosen by God in Judea will obtain so complete a victory over all his enemies, far and wide, that they shall come humbly to pay him homage. 10. The kings of Tarshish and of the isles shall bring presents. The Psalmist still continues, as in the preceding verse, to speak of the extent of the kingdom. The Hebrews apply the appellation of Tarshish to the whole coast, which looks towards Cilicia. By the isles, therefore, is denoted the whole coast of the Mediterranean Sea, from Cilicia to Greece. As the Jews, contenting themselves with the commodities of their own country, did not undertake voyages to distant countries, like other nations; God having expressly required them to confine themselves within the limits of their own country, that they might not be corrupted by the manners of strangers; they were accustomed, in consequence of this, to apply the appellation of isles to those countries which were on the other side of the sea. I indeed admit that Cyprus, Crete, and other islands, are comprehended under this name; but I also maintain that it applies to all the territories which were situated beyond the Mediterranean Sea. By the words מנחה, minchah, a present, and אשכר, eshcar, a gift, must be understood any tribute or custom, and not voluntary offerings; for it is vanquished enemies, and the mark or token of their subjection, which are spoken of. These terms appear to be used intentionally in this place, in order to mitigate the odium attached to such a mark of subjugation; [137] as if the inspired writer indirectly reproved subjects, if they defrauded their kings of their revenues. By שבא, Sheba, some think Arabia is intended, and by שבא, Seba, Ethiopia. Some, however, by the first word understand all that part of the Gulf of Arabia which lies towards Africa; and by the second, which is written with the letter ס, samech, the country of Sabea, [138] the more pleasant and fruitful country. This opinion is probably the more correct of the two. It is unnecessary here to remark how foolishly this passage has been wrested in the Church of Rome. They chant this verse as referring to the philosophers or wise men who came to worship Christ; as if, indeed, it were in their power of philosophers to make kings all upon a sudden; and in addition to this, to change the quarters of the world, to make of the east the south or the west. 11. And all kings shall prostrate themselves before him. This verse contains a more distinct statement of the truth, That the whole world will be brought in subjection to the authority of Christ. The kingdom of Judah was unquestionably never more flourishing than under the reign of Solomon; but even then there were only a small number of kings who paid tribute to him, and what they paid was inconsiderable in amount; and, moreover, it was paid upon condition that they should be allowed to live in the enjoyment of liberty under their own laws. While David then began with his own son, and the posterity of his son, he rose by the Spirit of prophecy to the spiritual kingdom of Christ; a point worthy of our special notice, since it teaches us that we have not been called to the hope of everlasting salvation by chance, but because our heavenly Father had already destined to give us to his Son. From this we also learn, that in the Church and flock of Christ there is a place for kings; whom David does not here disarm of their sword nor despoil of their crown, in order to admit them into the Church, but rather declares that they will come with all the dignity of their station to prostrate themselves at the feet of Christ. _________________________________________________________________ [133] Literally, “till there be no moon;” till the end of the world — for ever. [134] Or the Mediterranean. [135] ציים, tsiim, is from ציה, tsiyah, a dry and parched country, a desert Rosenmüller translates it, the rude nations “The word ציים,” says he, “seems to signify rude, barbarous tribes; the inhabitants of desert places, — of vast and unknown regions. This sense appears to be most suitable, both here and in Psalm 74:14. Hence it is used Isaiah 13:21; 34:14; Jeremiah 50:39, for the animals, — the wild beasts that inhabit jungles and deserts.” The LXX. translate it Aithiopes, “the Æthiopians;” and in like manner the Vulgate, Æthiopic, and Arabic versions. Boothroyd is of opinion that the wild Arabs may be intended. [136] The kings of Persia never admitted any into their presence without exacting this act of adoration, and it was the Persian custom which Alexander wished to introduce among the Macedonians. — Rollin’s Ancient History, volume 4, p. 288. This custom is still extant among the Turks. As soon as an ambassador sees the Sultan, he falls on his knees and kisses the ground. [137] מנחה, minchah, properly signifies a friendly offering; and אשכר, eshcar, a compensative present made on account of benefits received, — a gift which a person presents as a token of gratitude. — [8]See Appendix. [138] Supposed to be in Arabia Felix. “The Septuagint reads, ‘The kings of the Arabs, and Sabaeans, shall bring gifts.’ So that anciently, perhaps, Sheba was the general name of Arabia; and Seba, or Sabaea, was that particular province of it called Arabia Felix, lying to the South, between the Persian Gulf and the Red Sea.” — Hewlett. _________________________________________________________________ Psalm 72:12-15 12. For he will deliver the poor when he crieth to him; and the afflicted person who hath none to succor him. 13. He will have pity on the poor and indigent; and will save the souls [or lives] of the poor. 14. He will redeem their souls from fraud and violence: and their blood will be precious in his sight. 15. And he shall live; and there shall be given to him of the gold of Sheba; and prayer shall continually be made for him, and daily shall he be blessed. 12. For he will deliver the poor when he crieth to him. The Psalmist again affirms that the kingdom which he magnifies so greatly will not be tyrannical or cruel. The majority of kings, neglecting the well-being of the community, have their minds wholly engrossed with their own private interests. The consequence is, that they unmercifully oppress their miserable subjects; and it even happens that the more formidable any of them is, and the more absorbing his rapacity, he is accounted so much the more eminent and illustrious. But it is far different with the king here described. It has been held as a proverb by all mankind, “That there is nothing in which men approach nearer to God than by their beneficence;” and it would be very inconsistent did not this virtue shine forth in those kings whom God has more nearly linked to himself. Accordingly, David, to render the king beloved who was chosen of God, justly declares, not only that he will be the guardian of justice and equity, but also that he will be so humane and merciful, as to be ready to afford succor to the most despised; qualities too seldom to be found in sovereigns, who, dazzled with their own splendor, withdraw themselves to a distance from the poor and the afflicted, as if it were unworthy of, and far beneath, their royal dignity to make them the objects of their care. David avows that the blood of the common people, which is usually accounted vile and as a thing of nought, will be very precious in the estimation of this heavenly king. Constancy and magnanimity are denoted by the words he will redeem; for it would be far short of the duty of a king merely to hate fraud and extortion, did he not resolutely come forward to punish these crimes and set himself to defend those who are oppressed. [139] Under the terms fraud and violence is comprehended all kind of wrong-doing; for a man in working mischief is either a lion or a fox. Some rage with open violence, and others proceed to wrong-doing insidiously and by secret arts. Moreover, we know that supreme sovereignty, both in heaven and earth, has been given to Christ, (Matthew 28:18,) that he may defend his people not only from all temporal dangers, but especially from all the harassing annoyances of Satan, until having delivered them at length from all trouble, he gather them into the everlasting rest of his heavenly kingdom. 15. And he shall live. To refer the word live to the poor, as some do, seems forced. What David affirms is, that this king shall be rewarded with long life, which is not the least of God’s earthly blessings. The words which follow are to be read indefinitely, that is to say, without determining any particular person; [140] as if it had been said, The gold of Arabia shall be given him, and prayers shall everywhere be made for his prosperity. There is thus again a repetition of what had been previously said concerning his power; for if Arabia shall pay him tribute, how vast an amount of riches will be gathered from so many countries nearer home! Christ, it is true, does not reign to hoard up gold, but David meant to teach by this figure, that even the nations which were most remote would yield such homage to him, as to surrender to him themselves and all that they possessed. It is no uncommon thing for the glory of the spiritual kingdom of Christ to be portrayed under images of outward splendor. David, in conformity with this usual style of Scripture, has here foretold that the kingdom of Christ would be distinguished for its wealth; but this is to be understood as referring to its spiritual character. Whence it appears how wickedly and wantonly the Papists have perverted this passage, and made it subserve their purpose of raking to themselves the perishable riches of the world. Moreover, when he speaks of the common prayers of the people, by which they will commend the prosperity of the king to the care of God, he intimates that so well-pleased will they be with being his subjects, that they will account nothing so desirable as to yield entire submission to his authority. Many, no doubt, reject his yoke, and hypocrites fret and murmur secretly in their hearts, and would gladly extinguish all remembrance of Christ, were it in their power; but the affectionate interest here predicted is what all true believers are careful to cultivate, not only because to pray for earthly kings is a duty enjoined upon them in the Word of God, but also because they ought to feel a special desire and solicitude for the enlargement of the boundaries of this kingdom, in which both the majesty of God shines forth, and their own welfare and happiness are included. Accordingly, in Psalm 118:25, we will find a form of prayer dictated for the whole Church, That God would bless this king; not that Christ stands in need of our prayers, but because he justly requires from his servants this manifestation or proof of true piety; and by it they may also exercise themselves in praying for the coming of the kingdom of God. _________________________________________________________________ [139] “Si d’un grand coeur il ne se presentoit pour les punir et en faire la vengence, et s’opposoit pour defendre ceux qu’on oppresse.” — Fr. [140] “C’est a dire, sans determiner quelque certaine personne.” — Fr. In the Hebrew, the three last verbs of the verse are in the singular number, in the future of kal active, and there is no nominative with which they agree. Calvin translates them literally: “Et dabit ei de auro Seba: et orabit pro eo semper, quotidie benedicit eum;” “And shall give to him of the gold of Sheba, and shall pray for him continually, daily shall bless him.” But, on the margin of the French version, he thus explains the construction: “C’est, on luy donnera, etc., on priera, etc., on benira.” “That is, the gold of Sheba shall be given to him, prayer shall be made for him continually, and daily shall he be blessed.” _________________________________________________________________ Psalm 72:16-20 16. A handful of corn shall be in the earth upon the top of the mountains; the fruit thereof shall be shaken as of Lebanon: [141] and they shall go forth from the city as it were a plant of the earth. 17. His name shall endure for ever: his name shall be continued in the presence of the sun: and all nations shall bless themselves in him, and shall call him blessed. 18. Blessed be Jehovah God! the God of Israel! who alone doeth wonderful things. 19. And blessed be his glorious name [literally, the name of his glory] for ever; and let all the earth be filled with his glory. Amen, and Amen. 20. The prayers of David the son of Jesse are ended. 16. A handful of corn shall be [142] in the earth upon the top of the mountains. The opinion of those who take a handful [143] for a small portion appears to be well founded. They think that by the two circumstances here referred to, a rare and uncommon fertility is indicated. Only a very small quantity of wheat, not even more than a man can hold in the palm of his hand, has been sown, and that even upon the tops of the mountains, which generally are far from being fruitful; and yet so very abundant will be the increase, that the ears will wave and rustle in the winds as the trees on Lebanon. I do not, however, know whether so refined a comparison between seed-time and harvest is at all intended by David. His words may be considered more simply as denoting that so great will be the fertility, so abundant the produce of wheat which the mountain tops shall yield, that it may be reaped with full hand. By this figure is portrayed the large abundance of all good things which, through the blessing of God, would be enjoyed under the reign of Christ. To this is added the increase of children. Not only would the earth produce an abundance all kinds of fruits, but the cities and towns also would be fruitful in the production of men: And they shall go out [144] from the city as the grass of the earth I have preferred translating the word Lebanon in the genitive case instead of the nominative; for the metonomy of putting the name of the mountain, Lebanon, for the trees upon it, which is renounced by others, is somewhat harsh. 17. His name shall endure for ever The inspired writer again repeats what he had previously affirmed concerning the perpetual duration of this kingdom. And he doubtless intended carefully to distinguish it from earthly kingdoms, which either suddenly vanish away, or at length, oppressed with their own greatness, fall into ruin, affording by their destruction incontestible evidence that nothing in this world is stable and of long duration. When he says that his name shall endure for ever, it is not to be understood as merely implying that his fame should survive his death, as worldly men are ambitious that their name may not be buried with their body. He is rather speaking of the kingdom when he says that the name of this prince will continue illustrious and glorious for ever. Some explain the words לפני-שמש, liphney-shemesh, which we have rendered, in the presence of the sun, as if he meant that the glory with which God would invest the kings of Judah would surpass the brightness of the sun; but this is at variance with the context, for he had said above, (verse 5th,) in the same sense, with the sun, and in the presence of the moon. After having, therefore, made mention of the everlasting duration of the name of this king, he subjoins, by way of explanation, his name shall be continued in the presence of the sun Literally it is, his name shall have children, [145] (for the Hebrew verb is derived from the noun for son,) that is to say, it shall be perpetuated from father to son; [146] and as the sun rises daily to enlighten the world, so shall the strength of this king be continually renewed, and thus will continue from age to age for ever. In like manner, we shall afterwards see that the sun and the moon are called witnesses of the same eternity, (Psalm 89:38.) Whence it follows that this cannot be understood of the earthly kingdom, which flourished only for a short time in the house of David, and not only lost its vigor in the third successor, but was at length ignominiously extinguished. It properly applies to the kingdom of Christ; and although that kingdom often totters upon the earth when assailed with the furious hatred of the whole world, and battered by the most formidable engines of Satan, it is yet wonderfully upheld and sustained by God, that it may not altogether fail. The words which follow, All nations shall bless themselves in him, admit of a twofold meaning. The Hebrews often use this form of expression when the name of any man is used as an example or formula of prayer for blessings. For instance, a man blesses himself in David, who beseeches God to be as favorable and bountiful to him as he proved himself to be towards David. On the other hand, he is said to curse in Sodom and Gomorrah who employs the names of these cities by which to pronounce some curse. If, then, these two expressions, they shall bless themselves in him, and they shall call him blessed, are used in the same sense; the expression, to bless themselves in the king, will just mean to pray that the same prosperity may be conferred upon us which was conferred upon this highly favored king, whose happy condition will excite universal admiration. But if it is considered preferable to distinguish between these two expressions, (which is not less probable,) to bless one’s self in the king, will denote to seek happiness from him; for the nations will be convinced that nothing is more desirable than to receive from him laws and ordinances. 18. Blessed be Jehovah God! the God of Israel. [147] David, after having prayed for prosperity to his successors, breaks forth in praising God, because he was assured by the divine oracle that his prayers would not be in vain. Had he not with the eyes of faith beheld those things which we have seen above, his rejoicing would have been less free and lively. When he says that God alone doeth wonderful things, this, no doubt, is spoken in reference to the subject of which he is presently treating, with the view not only of commending the excellence of the kingdom, but also to admonish himself and others of the need which there is that God should display his wonderful and stupendous power for its preservation. And certainly it was not owing to any of David’s successors, a few excepted, that the royal throne did not fall a hundred times, yea, was not even completely ruined. To go no farther, was not Solomon’s most disgraceful apostasy deserving of utter destruction? And as to the rest of his successors, with the exception of Josias, Hezekiah, Jehoshaphat, and a few others, did they not fall from evil to worse, as if each strove to outstrip his predecessor, and thus so provoked the wrath of God, as it were deliberately, that it is wonderful that he did not immediately launch the thunderbolts of his vengeance upon the whole race utterly to destroy them? Moreover, as David, being endued with the Spirit of prophecy, was not ignorant that Satan would always continue to be a cruel enemy of the Church’s welfare, he doubtless knew that the grace of God, of which he presently speaks, would have great and arduous difficulties to overcome in order to continue for ever in his own nation. And the event afterwards unquestionably showed by how many miracles God accomplished his promises, whether we consider the return of his people from the captivity of Babylon, or the astonishing deliverances which followed until Christ as a tender branch sprung out of a dead tree. David, therefore, with good reason prays that the glory of the divine name may fill the whole earth, since that kingdom was to be extended even to the uttermost boundaries of the globe, And that all the godly, with earnest and ardent affection of heart, may unite with him in the same prayers, there is added a confirmation in the words, Amen, and Amen 20. The prayers of David the son of Jesse are ended. We have before observed that this was not without cause added by Solomon, (if we may suppose him to have put the matter of this psalm into the form of poetical compositions) not only that he might avoid defrauding his father of the praise which was due to him, but also to stir up the Church the more earnestly to pour forth before God the same prayers which David had continued to offer even with his last breath. Let us then remember that it is our bounden duty to pray to God, both with unfeigned earnestness, and with unwearied perseverance, that he would be pleased to maintain and defend the Church under the government of his Son. The name of Jesse, the father of David, seems to be here introduced to bring to remembrance David’s origin, that the grace of God may appear the more illustrious in having raised from the sheepfold a man of mean birth, as well as the youngest and the least esteemed among his brethren, and in having advanced him to so high a degree of honor, as to make him king over the chosen people. _________________________________________________________________ [141] “Ou, le Leban.” — Fr. marg. “Or, Lebanon.” [142] In the French version, the word semee, i.e., sown, is supplied. [143] The noun פסה, phissah, here translated handful, is found only in this passage. In explaining 1 Kings 18:44, the Chaldee interpreter, for the Hebrew words rendered “as a man’s hand,” has כפסת יד, ke-phissath yad, which strictly signify, “as if a part of the hand.” On this authority several expositors, along with Calvin, have understood פסה, phissah, as signifying “a small quantity of corn,” as much as may lie on a man’s hand, or as he may hold within it. And some at the beginning of the verse supply the conditional particle אם, im, if But Rosenmüller thinks that “others with more propriety consider the noun פסה as having the same signification as פסיון, diffusio, uberitas, ‘spreading abroad, plenty,’ and as derived from the verb פסא, which, both in the Chaldee and in the Arabic, means expandit, diffudit se, ‘he spread abroad, he enlarged himself.’ The Syriac interpreter had, no doubt, this sense in view, when he rendered the words multitudinem frumenti, ‘an abundance of corn.’” [144] The word ציף, tsits, which Calvin renders shall go out, signifies to spring from, to spring up It is used, says Rosenmüller, with respect to plants or herbs when, sprouting from the seed, they make their appearance above ground in beauty and gracefulness, (Numbers 17:8 .) It is used to denote also the reproduction of mankind in prosperous circumstances, (Isaiah 27:6.) From the noun מעיר, [from the city,] we are at no loss to supply the proper nominative to the preceding verb; q d., ex civitatibus singulis cives efflorescent, ‘from the cities severally, the citizens shall spring forth.’ The expression is somewhat similar to that in Psalm 68:27, where the descendants of Israel are said to be from the fountain of Israel.” The extraordinary fertility and great increase of population here predicted took place in Palestine under the reign of Solomon, as is evident from 1 Kings 4:20, where it is said, that in the time of Solomon “Judah and Israel were many as the sand which is by the sea in multitude, eating and drinking, and making merry.” But this prophecy is destined to receive its fullest accomplishment under the reign of the Messiah. [145] “Filiabitur nomen ejus.” — Henry In the margin of our English Bibles it is, “He shall be as a son to continue his father’s name.” Bishop Patrick, therefore, paraphrases it, “His memory and fame shall never die, but be propagated from father to son, so long as the sun shall shine.” Rosenmüller reads, “Sobolescet nomen ejus, ‘his name shall increase,’ that is, shall be continued as long as the sun endureth; the government shall continue to his posterity in perpetual succession.” “The verb נון, nun,” he adds, “which occurs only in this passage, is explained from the noun נין, nin, Genesis 21:23; Job 18:19; Isaiah 14:22. In these passages the word has obviously the meaning of offspring, and by the Chaldee interpreters, it is constantly rendered by the word בר, bar, falius, ‘a son.’ It may, therefore, be assumed with certainty, that the verb נון, nun, signifies sobolem procreare, ‘to procreate descendants.’ It may, however, be added, that the Alexandrine has here diamenei, a rendering in which both the Vulgate and Jerome concur: ‘perseverabit nomen ejus,’ ‘his name shall endure.” Dathe takes this last mentioned view. He supposes, that instead of ינון, yinnon, we should read יכון, yikon, stabilietur, — permanebit; “shall be established, — shall continue.” “The verb נון, nun,” says he, “is not met with either in the Hebrew or in the cognate tongues, and is explained, — merely by conjecture, — augescere — sobolescere, — ‘to increase or multiply,’ because, as a noun in some of the dialects, it signifies a fish In the Septuagint the word is rendered diamenei; in the Vulgate and by Jerome, perseverabit; in the Chaldee, praeparatum est; in the Syriac, existet nomen ejus All these, without doubt, read יכון, yikon, ‘prepared, — established, — fixed,’ — the word which we find in the parallel passage, Psalm 89:38. The letters כ, caph, and נ, nun, it is evident, may very easily be interchanged from their similarity in form.” [146] “(Car c’est un verbe en la langue Hebraique qui vient du nom de Fils,) c’est a dire, sera perpetue de pere en fils.” — Fr. [147] This psalm concludes the second book of the Psalms, and this and the following verse are a doxology similar to that with which the first book and the other three are concluded. See [9]volume 2, p. 126, note. _________________________________________________________________ [119] “Ou, pour Solomon.” — Fr marg “Or, for Solomon.” The prefix ל, lamed, may be rendered either of or for [120] To this it may be added, as Dathe observes, that “Solomon could not, without the imputation of vanity, have predicted in such strains the glory of his reign, the admiration with which he would be regarded by other nations, and the happiness of his subjects, arising from his prudence and virtue.” The same writer adds, “But while David, or the inspired author, whoever he was, predicted the prosperity of Solomon’s reign, the promise given (2 Samuel 7) of that greatest and best of kings, who was afterwards to arise in the family of David, seems to have been brought before his mind. This is the reason that the description given is, in various respects, more suited to the reign of the Messiah than to the reign of Solomon.” _________________________________________________________________ PSALM 73 David, or whoever may have been the author of this psalm, contending as it were against the judgment of carnal sense and reason, begins by extolling the righteousness and goodness of God. He next confesses that when he saw the wicked abounding in wealth, and living in the indulgence of every kind of pleasure, yea, even scornfully mocking God, and cruelly harassing the righteous, and that when he saw, on the other hand, how in proportion to the care with which any studied to practice uprightness, was the degree in which they were weighed down by troubles and calamities, and that in general all the children of God were pining away, and oppressed with cares and sorrows, while God, as if sitting in heaven idle and unconcerned, did not interfere to remedy such a disordered state of matters; it gave him so severe a shock, as almost to dispose him to cast off all concern about religion and all fear of God. In the third place, he reproves his own folly in proceeding rashly and hastily to pronounce judgment, merely from a view of the present state of things, and shows the necessity of exercising patience, that our faith may not fail under these troubles and disquietudes. At last he concludes that, provided we leave the providence of God to take its own course, in the way which he has determined in his secret purpose, [148] in the end, matters will assume a very different aspect, and it will be seen, that, on the one hand, the righteous are not defrauded of their reward, and that, on the other, the wicked do not escape the hand of the judge. A Psalm of Asaph. _________________________________________________________________ Psalm 73:1-3 1. Yet God is good to Israel, to those who are right of heart. 2. As for me, my feet were almost gone, my steps had well nigh slipped. 3. For I envied the foolish, when I saw the prosperity of the wicked. As to the author of this psalm, I am not disposed to contend very strongly, although I think it probable that the name of Asaph was prefixed to it because the charge of singing it was committed to him, while the name of David, its author, was omitted, just as it is usual for us, when things are well known of themselves, not to be at the trouble of stating them. How much profit we may derive from meditation upon the doctrine contained in this psalm, it is easy to discover from the example of the prophet, who, although he had been exercised in no ordinary degree in true godliness, yet had great difficulty in keeping his footing, while reeling to and fro on the slippery ground on which he found himself placed. Nay, he acknowledges that, before he returned to such soundness of mind as enabled him to form a just judgment of the things which occasioned his trial, he had fallen into a state of almost brutish stupidity. As to ourselves, experience shows how slight impressions we have of the providence of God. We no doubt all agree in admitting that the world is governed by the hand of God; but were this truth deeply rooted in our hearts, our faith would be distinguished by far greater steadiness and perseverance in surmounting the temptations with which we are assailed in adversity. But when the smallest temptation which we meet with dislodges this doctrine from our minds, it is manifest that we have not yet been truly and in good earnest convinced of its truth. Besides, Satan has numberless artifices by which he dazzles our eyes and bewilders the mind; and then the confusion of things which prevails in the world produces so thick a mist, as to render it difficult for us to see through it, and to come to the conclusion that God governs and extends his care to things here below. The ungodly for the most part triumph; and although they deliberately stir up God to anger and provoke his vengeance, yet from his sparing them, it seems as if they had done nothing amiss in deriding him, and that they will never be called to account for it. [149] On the other hand, the righteous, pinched with poverty, oppressed with many troubles, harassed by multiplied wrongs, and covered with shame and reproach, groan and sigh: and in proportion to the earnestness with which they exert themselves in endeavoring to do good to all men, is the liberty which the wicked have the effrontery to take in abusing their patience. When such is the state of matters, where shall we find the person who is not sometimes tempted and importuned by the unholy suggestion, that the affairs of the world roll on at random, and as we say, are governed by chance? [150] This unhallowed imagination has doubtless obtained complete possession of the minds of the unbelieving, who are not illuminated by the Spirit of God, and thereby led to elevate their thoughts to the contemplation of eternal life. Accordingly, we see the reason why Solomon declares, that since “all things come alike to all, and there is one event to the righteous and to the wicked,” the hearts of the sons of men are full of impiety and contempt of God, (Ecclesiastes 9:2, 3;) — the reason is, because they do not consider that things apparently so disordered are under the direction and government of God. Some of the heathen philosophers discoursed upon, and maintained the doctrine of a Divine Providence; but it was evident from experience that they had notwithstanding no real and thorough persuasion of its truth; for when things fell out contrary to their expectation, they openly disavowed what they had previously professed. [151] Of this we have a memorable example in Brutus. We can hardly conceive of a man surpassing him in courage, and all who intimately knew him bore testimony to his distinguished wisdom. Being of the sect of the Stoic philosophers, he spake many excellent things in commendation of the power and providence of God; and yet when at length vanquished by Antony, he cried out, that whatever he had believed concerning virtue had no foundation in truth, but was the mere invention of men, and that all the pains taken to live honestly and virtuously was only so much lost labor, since fortune rules over all the affairs of mankind. Thus this personage, who was distinguished for heroic courage, and an example of wonderful resolution, in renouncing virtue, and under the name of it cursing God, shamefully fell away. Hence it is manifest, how the sentiments of the ungodly fluctuate with the fluctuation of events. And how can it be expected that the heathen, who are not regenerated by the Spirit of God, should be able to resist such powerful and violent assaults, when even God’s own people have need of the special assistance of his grace to prevent the same temptation from prevailing in their hearts, and when they are sometimes shaken by it and ready to fall; even as David here confesses, that his steps had well nigh slipped? But let us now proceed to the consideration of the words of the psalm. 1. Yet God is good to Israel. The adverb אך, [152] ach, does not here imply a simple affirmation certainly, as it often does in other places, but is taken adversatively for yet, notwithstanding, or some similar word. David opens the psalm abruptly; and from this we learn, what is worthy of particular notice, that before he broke forth into this language, his mind had been agitated with many doubts and conflicting suggestions. As a brave and valiant champion, he had been exercised in very painful struggles and temptations; but, after long and arduous exertion, he at length succeeded in shaking off all perverse imaginations, and came to the conclusion that yet God is gracious to his servants, and the faithful guardian of their welfare. Thus these words contain a tacit contrast between the unhallowed imaginations suggested to him by Satan, and the testimony in favor of true religion with which he now strengthens himself, denouncing, as it were, the judgment of the flesh, in giving place to misgiving thoughts with respect to the providence of God. We see then how emphatic is this exclamation of the Psalmist. He does not ascend into the chair to dispute after the manner of the philosophers, and to deliver his discourse in a style of studied oratory; but, as if he had escaped from hell, he proclaims, with a loud voice, and with impassioned feeling, that he had obtained the victory. To teach us by his own example the difficulty and arduousness of the conflict, he opens, so to speak, his heart and bowels, and would have us to understand something more than is expressed by the words which he employs. The amount of his language is, that although God, to the eye of sense and reason, may seem to neglect his servants, yet he always embraces them with his favor. He celebrates the providence of God, especially as it is extended towards genuine saints; to show them, not only that they are governed by God in common with other creatures, but that he watches over their welfare with special care, even as the master of a family carefully provides for and attends to his own household. God, it is true, governs the whole world; but he is graciously pleased to take a more close and peculiar inspection of his Church, which he has undertaken to maintain and defend. This is the reason why the prophet speaks expressly of Israel; and why immediately after he limits this name to those who are right of heart; which is a kind of correction of the first sentence; for many proudly lay claim to the name of Israel, as if they constituted the chief members of the Church, while they are but Ishmaelites and Edomites. David, therefore, with the view of blotting out from the catalogue of the godly all the degenerate children of Abraham, [153] acknowledges none to belong to Israel but such as purely and uprightly worship God; as if he had said, “When I declare that God is good to his Israel, I do not mean all those who, resting contented with a mere external profession, bear the name of Israelites, to which they have no just title; but I speak of the spiritual children of Abraham, who consecrate themselves to God with sincere affection of heart.” Some explain the first clause, God is good to Israel, as referring to his chosen people; and the second clause, to those who are right of heart, as referring to strangers, to whom God would be gracious, provided they walked in true uprightness. But this is a frigid and forced interpretation. It is better to adhere to that which I have stated. David, in commending the goodness of God towards the chosen people and the Church, was under the necessity of cutting off from their number many hypocrites who had apostatised from the service of God, and were, therefore, unworthy of enjoying his fatherly favor. To his words corresponds the language of Christ to Nathanael, (John 1:47,) “Behold an Israelite indeed, in whom is no guile!” As the fear of God among the Jews was at that time well nigh extinguished, and there remained among them almost nothing else but the “circumcision made with hands,” that is to say, outward circumcision, Christ, to discriminate between the true children of Abraham and hypocrites, lays it down as a distinguishing characteristic of the former, that they are free from guile. And assuredly in the service of God, no qualification is more indispensable than uprightness of heart. 2. As for me, etc. Literally, it is, And I: which ought to be read with emphasis; for David means that those temptations, which cast an affront upon the honor of God, and overwhelm faith, not only assail the common class of men, or those who are endued only with some small measure of the fear of God, but that he himself, who ought to have profited above all others in the school of God, had experienced his own share of them. By thus setting himself forth as an example, he designed the more effectually to arouse and incite us to take great heed to ourselves. He did not, it is true, actually succumb under the temptation; but, in declaring that his feet were almost gone, and that his steps had well nigh slipped, he warns us that all are in danger of falling, unless they are upheld by the powerful hand of God. 3. For I envied the foolish [154] Here he declares the nature of the temptation with which he was assailed. It consisted in this, that when he saw the present prosperous state of the wicked, and from it judged them to be happy, he had envied their condition. We are certainly under a grievous and a dangerous temptation, when we not only, in our own minds, quarrel with God for not setting matters in due order, but also when we give ourselves loose reins, boldly to commit iniquity, because it seems to us that we may commit it, and yet escape with impunity. The sneering jest of Dionysius the younger, a tyrant of Sicily, when, after having robbed the temple of Syracuse, he had a prosperous voyage with the plunder, is well known. [155] “See you not,” says he to those who were with him, “how the gods favor the sacrilegious?” In the same way, the prosperity of the wicked is taken as an encouragement to commit sin; for we are ready to imagine, that, since God grants them so much of the good things of this life, they are the objects of his approbation and favor. We see how their prosperous condition wounded David to the heart, leading him almost to think that there was nothing better for him than to join himself to their company, and to follow their course of life. [156] By applying to the ungodly the appellation of foolish, he does not simply mean that the sins which they commit are committed through ignorance or inadvertence, but he sets their folly in opposition to the fear of God, which is the principal constituent of true wisdom. [157] The ungodly are, no doubt, crafty; but, being destitute of the fundamental principle of all right judgment, which consists in this, that we must regulate and frame our lives according to the will of God, they are foolish; and this is the effect of their own blindness. _________________________________________________________________ [149] “Il semble qu’ils ont bon marche de se mocquer de luy, et qu’il n’en sera autre chose.” — Fr. [150] “Que le monde tourne a l’aventure, et (comme on dit) est gouverne par fortune?” — Fr. [151] “Ce poinct de doctrine, lequel ils avoyent fait mine de tenir bien resoluement.” — Fr. “This doctrine, which they had made a show of holding very resolutely.” [152] This particle here expresses the state of mind of a person meditating a difficult question in which he is much interested, and is hardly come to a conclusion; — a state, in the Psalmist’s case, between hope and despair, though strongly inclining to the former.” — Horsley. [153] “Ceux qui estans descendus d’Abraham n’ensuyvoyent point sa sainctete.” — Fr. “Those who being descended from Abraham did not follow his holiness.” [154] The original word for the foolish signifies “men of no principle, wild, giddy, vain boasters.” Boothroyd renders it “the madly profane,” and Fry, “the vain-glorious.” [155] “On scait assez par les histoires le brocard duquel usa anciennement un tyran de Sicile nomme Denis le jeune, quand apres avoir pille le temple de Syracuses, il se mit sur la mer, et veit qu’il avoit fort bon vent pour naviger.” — Fr. [156] “Et suyvre a leur train.” — Fr. [157] “Laquelle est le fondement et le comble de sagesse.” — Fr. “Which is the foundation and the cope-stone of wisdom. _________________________________________________________________ Psalm 73:4-9 4. For there are no bands to their death, and their strength is vigorous. [158] 5. They are not in the trouble that is common to man; neither are they scourged [or stricken] with other men. 6. Therefore pride compasseth them as a chain; the raiment of violence hath covered them. 7. Their eye goeth out for fatness; they have passed beyond [or exceeded] the thoughts of their heart. 8. They become insolent, and wickedly talk of extortion: [159] they speak from on high. 9. They have set their mouth against the heavens, and their tongue walketh through the earth. [160] 4 For there are no bands to their death. The Psalmist describes the comforts and advantages of the ungodly, which are as it were so many temptations to shake the faith of the people of God. He begins with the good health which they enjoy, telling us, that they are robust and vigorous, and have not to draw their breath with difficulty through continual sicknesses, as will often be the case with regard to true believers. [161] Some explain bands to death, as meaning delays, viewing the words as implying that the wicked die suddenly, and in a moment, not having to struggle with the pangs of dissolution. In the book of Job it is reckoned among the earthly felicities of the ungodly, That, after having enjoyed to the full their luxurious pleasures, they “in a moment go down to the grave,” (Job 21:13.) And it is related of Julius Caesar, that, the day before he was put to death, he remarked, that to die suddenly and unexpectedly, seemed to him to be a happy death. Thus, then, according to the opinion of these expositors, David complains that the wicked go to death by a smooth and easy path, without much trouble and anxiety. But I am rather inclined to agree with those who read these two clauses jointly in this way: Their strength is vigorous, and, in respect to them, there are no bands to death; because they are not dragged to death like prisoners. [162] As diseases lay prostrate our strength, they are so many messengers of death, warning us of the frailty and short duration of our life. They are therefore with propriety compared to bands, with which God binds us to his yoke, lest our strength and rigour should incite us to licentiousness and rebellion. 5. They are not in the trouble that is common to man. Here it is declared that the wicked enjoy a delightful repose, and are as it were by special privilege exempted from the miseries to which mankind in general are subject. They also are no doubt involved in afflictions as well as the good, and God often executes his judgments upon them; but, for the express purpose of trying our faith, he always places some of them as it were upon an elevated stage, who appear to be privileged to live in a state of exemption from calamities, as is here described. Now, when we consider that the life of men is full of labor and miseries, and that this is the law and condition of living appointed for all, it is a sore temptation to behold the despisers of God indulging themselves in their luxurious pleasures and enjoying great ease, as if they were elevated above the rest of the world into a region of pleasure, where they had a nest for themselves apart. [163] 6. Therefore pride compasseth them as a chain. This complaint proceeds farther than the preceding; for we are here told that although God sees the ungodly shamefully and wickedly abusing his kindness and clemency, he notwithstanding bears with their ingratitude and rebellion. The Psalmist employs a similitude taken from the dress and attire of the body, to show that such persons glory in their evil deeds. The verb ענק, anak, which we have rendered, encompasseth them as a chain, comes from a noun which signifies a chain. The language, therefore, implies that the ungodly glory in their audacity and madness, as if they were richly adorned with a chain of gold: [164] and that violence serves them for raiment, thinking, as they do, that it renders them very stately and honorable. Some translate the Hebrew word שית, shith, which we have rendered raiment, by buttocks; but this is a sense which the scope of the passage will by no means admit. David, I have no doubt, after having commenced at the neck or head — for the Hebrew verb ענק, anak which he uses, signifies also sometimes to crown [165] — now meant to comprehend, in one word, the whole attire of the person. The amount of what is stated is, that the wicked are so blinded with their prosperity, as to become more and more proud and insolent [166] The Psalmist has very properly put pride first in order, and then added violence to it as its companion; for what is the reason why the ungodly seize and plunder whatever they can get on all sides, and exercise so much cruelty, but because they account all other men as nothing in comparison of themselves; or rather persuade themselves that mankind are born only for them? The source, then, and, as it were, the mother of all violence, is pride. 7. Their eye goeth out for fatness. [167] He now adds, that it is not wonderful to see the ungodly breaking forth with such violence and cruelty, since, by reason of fatness and pampering, their eyes are ready to start out of their heads. Some explain the words goeth out as meaning, that their eyes being covered and hidden with fat, were, so to speak, lost, and could not be perceived in their sockets. But as fat causes the eyes to project from the head, I prefer retaining the proper meaning of the words. Let it, however, be observed, that David is not to be understood as speaking of the bodily countenance, but as expressing metaphorically the pride with which the ungodly are inflated on account of the abundance which they possess. They so glut and intoxicate themselves with their prosperity, that afterwards they are ready to burst with pride. The last clause of the verse is also explained in two ways. Some think that by the verb עבר, abar, which we have translated passed beyond, is denoted unbridled presumption; [168] for the ungodly are not contented to keep themselves within ordinary bounds, but in their wild and extravagant projects mount above the clouds. We know, in fact, that they often deliberate with themselves how they may take possession of the whole world; yea, they would wish God to create new worlds for them. In short, being altogether insatiable, they pass beyond heaven and earth in their wild and unbounded desires. It would certainly not be inappropriate to explain the verb as meaning, that their foolish thoughts can be regulated by no law, nor kept within any bounds. But there is another exposition which is also very suitable, namely, that the prosperity and success which they meet with exceed all the flattering prospects which they had pictured in their imaginations. We certainly see some of them who obtain more than ever they had desired, as if, whilst they were asleep, Fortune laid nets and fished for them, [169] — the device under which king Demetrius was in old time wittily painted, who had taken so many cities, although otherwise he was neither skillful nor vigilant, nor of great foresight. If we are inclined to take this view of the words, this clause will be added by way of exposition, to teach us what is meant by that fatness, spoken of before — that it means that God heaps upon the wicked, and fills them with, an abundance of all good things, beyond what they had ever either desired or thought of. 8. They become insolent, and wickedly talk of extortion. Some take the verb ימיקו, yamicu, in an active transitive sense, and explain it as meaning, that the wicked soften, that is to say, render others pusillanimous, or frighten and intimidate them. [170] But as the idiom of the language admits also of its being understood in the neuter sense, I have adopted the interpretation which agreed best with the scope of the passage, namely, that the wicked, forgetting themselves to be men, and by their unbounded audacity trampling under foot all shame and honesty, dissemble not their wickedness, but, on the contrary, loudly boast of their extortion. And, indeed, we see that wicked men, after having for some time got every thing to prosper according to their desires, cast off all sham and are at no pains to conceal themselves when about to commit iniquity, but loudly proclaim their own turpitude. “What!” they will say, “is it not in my power to deprive you of all that you possess, and even to cut your throat?” Robbers, it is true, can do the same thing; but then they hide themselves for fear. These giants, or rather inhuman monsters, of whom David speaks, on the contrary not only imagine that they are exempted from subjection to any law, but, unmindful of their own weakness, foam furiously, as if there were no distinction between good and evil, between right and wrong. If, however, the other interpretation should be preferred, That the wicked intimidate the simple and peaceable by boasting of the great oppressions and outrages which they can perpetrate upon them, I do not object to it. When the poor and the afflicted find themselves at the mercy of these wicked men, they cannot but tremble, and, so to speak, melt and dissolve upon seeing them in possession of so much power. With respect to the expression, They speak from on high, [171] implies, that they pour forth their insolent and abusive speech upon the heads of all others. As proud men, who disdain to look directly at any body, are said, in the Latin tongue, despicere, and in the Greek, Katablepein, that is, to look down; [172] so David introduces them as speaking from on high, because it seems to them that they have nothing in common with other men, but think themselves a distinct class of beings, and, as it were, little gods. [173] 9. They have set their mouth against the heavens. Here it is declared that they utter their contumelious speeches as well against God as against men; for they imagine that nothing is too arduous for them to attempt, and flatter themselves that heaven and earth are subject to them. If any should endeavor to alarm them by setting before them the power of God, they audaciously break through this barrier; and, with respect to men, they have no idea of any difficulty arising from such a quarter. Thus, there is no obstacle to repress their proud and vaunting speeches, but their tongue walketh through the whole earth. This form of expression seems to be hyperbolical; but when we consider how great and unbounded their presumption is, we will admit that the Psalmist teaches nothing but what experience shows to be matter of fact. _________________________________________________________________ [158] Literally, “Their strength is fat.” Jerome renders as if, for אולם, his MSS. had אולמיהם, ‘et firma sunt vestibula eorum;’ ‘their stately mansions are firm.’ The stability of a dwelling is a significant image of general prosperity. — Horsley [159] “Oppression. Dr Boothroyd joins this word to the latter clause, thus: Concerning oppression they talk loftily. This we think preferable.” — Williams. [160] “The powerful effects of the tongue are expressed by a like figure in a Greek proverb preserved by Suidas. Tlōssa poi poreun; polin anorthōsousa kai polin katastrepsousa. ‘Tongue, whither goest thou? To build up a city, and to destroy a city.’ Garrulity is called ‘the walk of the tongue’ in a line quoted by Stobaeus (Serm 36) from Astydamas — Tlw>sshv peri>pato>v ejstin ajdolesci>a.”“ Merrick’Annotations. [161] “Comme souvent il en prendra aux fideles.” — Fr. [162] “They are not dragged to death,” says Poole, “either by the hand or sentence of the magistrate, which yet they deserve, nor by any lingering or grievous torments of mind or body, which is the case with many good men; but they enjoy a sweet and quiet death, dropping into the grave like ripe fruit from the tree, without any violence used to them, (compare Job 5:26 and 31:13.) The word translated bands occurs in only one other place of Scripture, Isaiah 58:6, where in all the ancient versions it is rendered bands But bands will bear various significations. In the Hebrew style it often signifies the pangs of child-birth; and therefore the meaning here may be, they have no pangs in their death; i e., they die an easy death, being suffered to live on to extreme old age, when the flame of life gradually and quietly becomes extinct. It was also used by the Hebrews to express diseases of any kind, and this is the sense, in which Calvin understands it. Thus Jesus says of the “woman who had a spirit of infirmity,” a sore disease inflicted upon her by an evil spirit, “eighteen years,” “Thou art loosed from thine infirmity,” (and loosing, we know, applies to bands:) he again describes her as “this daughter of Abraham, whom Satan hath bound, lo, these eighteen years;” and farther says, “Ought she not to be loosed from this bond?” that is, cured of this sickness? Luke 13:11, 12, 16. According to this view, the meaning will be, they have no violent diseases in their death Horsley reads, “There is no fatality in their death.” After observing that the word חרצבות, translated bands, occurs but in one other place in the whole Bible, Isaiah 58:6; where the LXX. have rendered it sundesmon, and the Vulgate colligationes, he says, “From its sense there, and from its seeming affinity with the roots חרף and צבה, I should guess that in a secondary and figurative sense, the word may denote the strongest of all bands or knots, physical necessity, or fate; and in that sense it may be taken here. The complaint is, that the ordinary constitution of the world is supposed to contain no certain provision for the extermination of the impious; that there is no necessary and immediate connection between moral evil and physical, wickedness and death.” The Septuagint reads, hoti ouk estin ananeusis en tō Thanatō autōn: “For there is no sign of reluctance in their death.” The Vulgate, “Quia non est respectus morti eorum;” “For they do not think of dying,” or, “For they take no notice of their death.” The Chaldee, “They are not terrified or troubled on account of the day of their death.” [163] “En un lieu de plaisance, et comme pour avoir leur nid a part.” — Fr. [164] There is here a metaphorical allusion to the rich collars or chains worn about the necks of great personages for ornament. Compare Proverbs 1:9, and Cant. 4, 9. Pride compassed these prosperous wicked men about as a chain; they wore it for an ornament as gold chains or collars were worn about the neck; discovering it by their stately carriage. See Isaiah 3:16. Or there may be an allusion to the office which some of them bore; for chains of gold were among the ensigns of magistracy and civil power. [165] Accordingly, the Chaldee, instead of “compasseth them as a chain.” has “crowneth them as a crown or diadem does the head.” [166] “Violence covereth them as a garment. Wicked men that are prosperous and proud, are generally oppressive to others; and are very often open in their acts of violence, which are as openly done, and to be seen of all men, as the clothes they wear upon their backs; and frequently the clothes they wear are got by rapine and oppression, so that they may properly be called garments of violence. See Isaiah 59:6.” — Dr Gill. [167] “Their eyes are starting out for fatness.” — Horsley. “Their eyes swell with fatness — this is a proverbial expression, used to designate the opulent, who are very commonly given to sensuality: comp. Job 15:27; Psalm 17:10.” — Cresswell. [168] “The fantasies of their minds run into excess; i.e., they suffer their imaginations to sway them.” — Cresswell. [169] “Et pesche pour eux.” Fr. [170] “Exposans que les meschans amolissent, c’est a dire, rendent lasches les autres, c’est a dire, les espouantent et intimident.” — Fr ימיקו, yamicu, is rendered by Vatablus, Cocceius, Gejer, and Michaelis, “They cause to consume or melt away.” “They melt or dissolve others,” says Dr Gill, “they consume them, and waste their estates by their oppression and violence; they make their hearts to melt with their threatening and terrifying words; or they make them dissolute in their lives by keeping them company.” Mudge reads, “They behave corruptly;” and Horsley, “They are in the last stage of degeneracy.” [171] The original word, ממרום, memmarom, for from on high, is translated by our English version loftily But Musculus, Junius, Tremellius, Piscator, Mudge, Horsley, and others read with Calvin, from on high They speak from on high, “as if they were in heaven and above all creatures, and even God himself; and as if what they said were oracles, and to be received as such without any scruple and hesitation. Thus Pharaoh, Sennacherib, and Nebuchadnezzar spake, Exodus 5:2; Isaiah 36:20; Daniel 3:15.” — Dr Gill [172] “Car comme les Latins et aussi les Grecs, quand ils descrivent la contenance des gens enyvrez d’orgueil, ont des verbes qui signifient Regarder en bas, d’autant que telles gens ne daignent pas regarder droit les personnes.” — Fr. “As the Romans, and also the Greeks, when they describe the countenance of persons intoxicated with pride, have words which mean to look down, because such persons deign not to look directly at other people.” [173] “Pource qu’il ne leur semble point avis qu’ils ayent rien de commun avec les autres hommes, mais pensent estre quelque chose a part, et comme des petis dieux.” — Fr. _________________________________________________________________ Psalm 73:10-14 10. On this account his people will return hither, and waters of a full cup will be wrung out to them. 11. And they say, How doth God know? and is there knowledge in the Most High? 12. Behold! These are the ungodly, and yet they enjoy repose [or quietness] for ever: they heap up riches. 13. Surely I have purified my heart in vain, and washed my hands daily. [174] 14. And I have been scourged daily, and my chastisement has been every morning. 10. On this account his people will return hither. Commentators wrest this sentence into a variety of meanings. In the first place, as the relative his is used, without an antecedent indicating whose people are spoken of, some understand it simply of the ungodly, as if it had been said, That the ungodly always fall back upon this reflection: and they view the word people as denoting a great troop or band; for as soon as a wicked man raises his standard, he always succeeds in drawing a multitude of associates after him. They, therefore, think the meaning to be, that every prosperous ungodly man has people flocking about him, as it were, in troops; and that, when within his palace or magnificent mansion, they are content with getting water to drink; so much does this perverse imagination bewitch them. But there is another sense much more correct, and which is also approved by the majority of commentators; namely, that the people of God [175] return hither. Some take the word הלם, halom, which we have rendered hither, as denoting afflicted; [176] but this is a forced interpretation. The meaning is not, however, as yet, sufficiently evident, and therefore we must inquire into it more closely. [177] Some read the whole verse connectedly, thus: The people of God return hither, that they may drain full cups of the water of sorrow. But, in my opinion, this verse depends upon the preceding statements, and the sense is, That many who had been regarded as belonging to the people of God were carried away by this temptation, and were even shipwrecked and swallowed up by it. The prophet does not seem to speak here of the chosen people of God, but only to point to hypocrites and counterfeit Israelites who occupy a place in the Church. He declares that such persons are overwhelmed in destruction, because, being foolishly led away to envy the wicked, and to desire to follow them, [178] they bid adieu to God and to all religion. Still, however, this might, without any impropriety, be referred to the chosen seed, many of whom are so violently harassed by this temptation, that they turn aside into crooked by-paths: not that they devote themselves to wickedness, but because they do not firmly persevere in the right path. The sense then will be, that not only the herd of the profane, but even true believers, who have determined to serve God, are tempted with this unlawful and perverse envy and emulation. [179] What follows, Waters of a full cup are wrung out to them, [180] seems to be the reason of the statement in the preceding clause, implying that they are tormented with vexation and sorrow, when no advantage appears to be derived from cultivating true religion. To be saturated with waters is put metaphorically for to drink the bitterest distresses, and to be filled with immeasurable sorrows. 11. And they say, How doth God know? Some commentators maintain that the Prophet here returns to the ungodly, and relates the scoffings and blasphemies with which they stimulate and stir up themselves to commit sin; but of this I cannot approve. David rather explains what he had stated in the preceding verse, as to the fact that the faithful fall into evil thoughts and wicked imaginations when the short-lived prosperity of the ungodly dazzles their eyes. He tells us that they begin then to call in question, Whether there is knowledge in God. Among worldly men, this madness is too common. Ovid thus speaks in one of his verses: “Sollicitor nullos esse putare deos;” “I am tempted to think that there are no gods.” It was, indeed, a heathen poet who spake in this manner; but as we know that the poets express the common thoughts of men, and the language which generally predominates in their minds, [181] it is certain that he spake, as it were, in the person of the great mass of mankind, when he frankly confessed, that as soon as any adversity happens, men forget all knowledge of God. They not only doubt whether there is a God, but they even enter into debate with, and chide him. What else is the meaning of that complaint which we meet with in the ancient Latin Poet- “Nec Saturnius haec oculis pater adspicit aequis:” “Nor does the great god, the son of Saturn, regard these things with impartial eyes,” — but that the woman, of whom he there speaks, accuses her god Jupiter of unrighteousness, because she was not dealt with in the way which she desired? It is then too common, among the unbelieving part of mankind, to deny that God cares for and governs the world, and to maintain that all is the result of chance. [182] But David here informs us that even true believers stumble in this respect: not that they break forth into this blasphemy, but because they are unable, all at once, to keep their minds under restraint when God seems to cease from executing his office. The expostulation of Jeremiah is well known, “Righteous art thou, O Lord! when I plead with thee; yet let me talk with thee of thy judgments: Wherefore doth the way of the wicked prosper? Wherefore are all they happy that deal very treacherously?” (Jeremiah 12:1) It appears from that passage that even the godly are tempted to doubt of the Providence of God, but at the same time that doubts on this subject do not go very deep into their hearts; for Jeremiah at the outset protests the contrary; and by doing so, puts, as it were, a bridle upon himself. Yet they do not always so speedily anticipate the snares of Satan, as to avoid asking, under the influence of a doubting spirit, how it can happen, if God really regards the world, that he does not remedy the great confusion which prevails in it? Of those who impiously prate against God by denying his Providence, there are two sorts. Some openly pour out their blasphemies, asserting that God, delighting in ease and pleasure, cares about nothing, but leaves the government of all things to chance. Others, although they keep their thoughts on this subject to themselves, and are silent before men, yet cease not secretly to fret against God, and to accuse him of injustice or of indolence, in conniving at wickedness, neglecting the godly, and allowing all things to be involved in confusion, and to go to wreck. But the people of God, before these perverse and detestable thoughts enter deep into their hearts, disburden themselves into the bosom of God, [183] and their only desire is to acquiesce in his secret judgments, the reason of which is hidden from them. The meaning of this passage, therefore, is, that not only the wicked, when they see things in the world so full of disorder, conceive only of a blind government, which they attribute to fortune or chance; but that even true believers themselves are shaken, so as to doubt of the Providence of God; and that unless they were wonderfully preserved by his hand, they would be completely swallowed up in this abyss. 12. Behold! these are the ungodly. The Psalmist here shows, as it were by a vivid pictorial representation, the character of that envy which had well nigh overthrown him. Behold! says he, these are wicked men! and yet they happily enjoy their ease and pleasures undisturbed, and are exalted to power and influence; and that not merely for a few days, but their prosperity is of long duration, and has, as it were, an endless course. And is there anything which seems to our judgment less reasonable than that persons whose wickedness is accounted infamous and detestable, even in the eyes of men, should be treated with such liberality and indulgence by God? Some here take the Hebrew word עולם, olam, for the world, but improperly. It rather denotes in this passage an age; [184] and what David complains of is, that the prosperity of the wicked is stable and of long duration, and that to see it last so long wears out the patience of the righteous. Upon seeing the wicked so tenderly cherished by God, he descends to the consideration of his own case; and as his conscience bore him testimony that he had walked sincerely and uprightly, he reasons with himself as to what advantage he had derived from studiously devoting himself to the practice of righteousness, since he was afflicted and harassed in a very unusual degree. He tells us that he was scourged daily, and that as often as the sun rose, some affliction or other was prepared for him, so that there was no end to his calamities. In short the amount of his reasoning is this, “Truly I have labored in vain to obtain and preserve a pure heart and clean hands, seeing continued afflictions await me, and, so to speak, are on the watch to meet me at break of day. Such a condition surely shows that there is no reward for innocence before God, else he would certainly deal somewhat more compassionately towards those who serve him.” As the true holiness for which the godly are distinguished consists of two parts, first, of purity of heart, and, secondly, of righteousness in the outward conduct, David attributes both to himself. Let us learn, from his example, to join them together: let us, in the first place, begin with purity of heart, and then let us give evidence of this before men by uprightness and integrity in our conduct. _________________________________________________________________ [174] “Et lave mes mains en nettete.” — Fr. “And washed my hands in innocency.” The Psalmist may allude to the rite of ablution which was in use among the Jews. See Deuteronomy 21:6, and Psalm 26:6. Or he may be understood as signifying by the metaphor of washing the hands in general, the pains which he took to be blameless in the whole of his outward conduct. “Opposite to the phrase, to wash in innocence,” says Merrick, “is the scelere imbuere of Cicero, (Philipp. v.) ‘Cum autem semel gladium scelere imbuisset,’” etc. See Job 9:30. [175] The Septuagint, Vulgate, Syriac, Arabic, and Æthiopic versions read, “my people.” [176] “Abu Walid,” says Hammond, “hath a peculiar way of rendering הלם, as if it were הלם, the infinitive, with breaking of spirit.” A similar interpretation is adopted by Horsley. “For הלם,” says he, “many MSS. read הלום, which I take as the participle Pual of the verb הלם, ‘Contusus miseria,’ scilicet.” He reads, “Therefore his [God’s] people sit woebegone.” To make out this translation, he adopts another of the various readings of MSS. “For ישיב,” says he, “many MSS. have ישוב: I would transpose the vau, and read יושב. The third person future, Hophal, signifies is made to sit, is settled, attended with grief and consternation at the unpunished audacity of the profane.” [177] “Et pourtant il nous y faut aviser de plus pres.” — Fr. [178] “Stulta aemulatione decepti.” — Lat. “Se abusans par leur folie a porter envie aux meschans, et les vouloir ensuyvre.” — Fr [179] While Calvin admits that the words, his people, may refer to true believers, he conceives that carnal and hypocritical Israelites are rather intended. One great objection to the opinion, that true believers are at all intended is, that stumbled though they often are at the unequal distributions of the present state, and chargeable though they may be with entertaining murmuring thoughts in reference to this matter, we can scarcely suppose that they would so far depart from every principle of truth and propriety, as to break forth into such language as is ascribed in verse 11th to the persons here spoken of, “How doth God know? and is there knowledge in the Most High?” Neither David nor Jeremiah, though much perplexed in reconciling the prosperity of the wicked and the afflicted state of God’s people, with the righteousness and goodness of Divine Providence, ever gave utterance to any such language. See Psalm 38 and Jeremiah 12. Walford thinks that “it is far more agreeable to the design of the entire passage, to interpret the words, his people, of the friends and connections of the wicked, who imitate their actions.” In support of this it may be observed, that the description of the condition, conduct, and words, of these prosperous ungodly men, commences at the 4th verse, and seems to be continued to the 13th verse, where the Psalmist’s reflections upon the subject begin, and are continued to the close of the psalm. [180] This has also been understood as denoting the prosperity, the abundance of all outward good things bestowed upon the persons referred to. [181] “Et les discours qui regnent communeement en leur cerveaux.” — Fr. [182] “Que tout vient a l’aventure.” — Fr. [183] “En la presence de Dieu.” — Fr. “In the presence of God.” [184] “Plustost il signifie yci un siecle,” — Fr. _________________________________________________________________ Psalm 73:15-17 15. If I should say, I will speak thus, Behold! the generation of thy children: I have transgressed. [185] 16. Although I applied my mind to know this, it was a trouble [or, a painful thing] in my sight; 17. Until I entered into the sanctuaries of God, and understood [186] their latter end. 15. If I should say, I will speak thus. David, perceiving the sinfulness of the thoughts with which he was tempted, puts a bridle upon himself, and reproves his inconstancy in allowing his mind to entertain doubts on such a subject. We can be at no loss in discovering his meaning; but there is some difficulty or obscurity in the words. The last Hebrew verb in the verse, בגד, bagad, signifies to transgress, and also to deceive. Some, therefore, translate, I have deceived the generation of thy children, as if David had said, Were I to speak thus, I should defraud thy children of their hope. Others read, I have transgressed against the generation of thy children; that is, Were I to speak thus, I would be guilty of inflicting an injury upon them. But as the words of the prophet stand in this order, Behold! the generation of thy children: I have transgressed; and as a very good meaning may be elicited from them, I would expound them simply in this way: Were I to approve of such wicked thoughts and doubts, I would transgress; for, behold! the righteous are still remaining on the earth, and thou reservest in every age some people for thyself. Thus it will be unnecessary to make any supplement to complete the sense, and the verb בגדתי, bagadti, I have transgressed, will read by itself, and not construed with any other part of the verse. We have elsewhere had occasion to observe, that the Hebrew noun דור, dor, which we have rendered generation, is properly to be referred to time. The idea which David intends to convey is now perfectly obvious. Whilst worldly men give loose reins to their unhallowed speculations, until at length they become hardened, and, divesting themselves of all fear of God, cast away along with it the hope of salvation, he restrains himself that he may not rush into the like destruction. To speak or to declare [187] here signifies to utter what had been meditated upon. His meaning, therefore, is, that had he pronounced judgment on this subject as of a thing certain, he would have been chargeable with a very heinous transgression. He found himself before involved in doubt, but now he acknowledges that he had grievously offended; and the reason of this he places between the words in which he expresses these two states of mind: which is, because God always sees to it, that there are some of his own people remaining in the world. He seems to repeat the demonstrative particle, Behold! for the sake of contrast. He had a little before said, Behold! these are the ungodly; and here he says, Behold! the generation of thy children. It is assuredly nothing less than a divine miracle that the Church, which is so furiously assaulted by Satan and innumerable hosts of enemies, continues safe. 16. Although I applied my mind to know this. The first verb חשב, chashab, which he employs, properly signifies to reckon or count, and sometimes to consider or weigh. But the words which follow in the sentence require the sense which I have given, That he applied his mind to know the part of Divine Providence referred to. He has already condemned himself for having transgressed; but still he acknowledges, that until he entered into the sanctuaries of God, he was not altogether disentangled from the doubts with which his mind had been perplexed. In short, he intimates that he had reflected on this subject on all sides, and yet, by all his reasoning upon it, could not comprehend how God, amidst so great disorders and confusions, continued to govern the world. Moreover, in speaking thus of himself, he teaches us, that when men are merely under the guidance of their own understandings, the inevitable consequence is, that they sink under their trouble, not being able by their own deliberations and reasonings to arrive at any certain or fixed conclusions; for there is no doubt that he puts the sanctuaries of God in opposition to carnal reason. Hence it follows, that all the knowledge and wisdom which men have of their own is vain and unsubstantial; since all true wisdom among men — all that deserves to be so called — consists in this one point, [188] That they are docile, and implicitly submit to the teaching of the Word of God. The Psalmist does not speak of unbelievers who are wilfully blind, who involve themselves in errors, and are also very glad to find some color or pretext for taking offense, that they may withdraw to a distance from God. It is of himself that he speaks; and although he applied his mind to the investigation of divine subjects, not only earnestly, but with all humility; and although, at the same time, he contemplated, according to his small measure, the high judgments of God, not only with attention, but also with reverence, yet he confesses that he failed of success; for the word trouble [189] here implies unprofitable or lost labor. Whoever, therefore, in applying himself to the examination of God’s judgments, expects to become acquainted with them by his natural understanding, will be disappointed, and will find that he is engaged in a task at once painful and profitless; and, therefore, it is indispensably necessary to rise higher, and to seek illumination from heaven. By the sanctuaries of God some, even among the Hebrews, understand the celestial mansions in which the spirits of the just and angels dwell; as if David had said, This was a painful thing in my sight, until I came to acknowledge in good earnest that men are not created to flourish for a short time in this world, and to luxuriate in pleasures while in it, but that their condition here is that of pilgrims, whose aspirations, during their earthly pilgrimage, should be towards heaven. I readily admit that no man can form a right judgment of the providence of God; but he who elevates his mind above the earth; but it is more simple and natural to understand the word sanctuary as denoting celestial doctrine. As the book of the law was laid up in the sanctuary, from which the oracles of heaven were to be obtained, that is to say, the declaration of the will of God, [190] and as this was the true way of acquiring profitable instruction, David very properly puts entering into the sanctuaries, [191] for coming to the school of God, as if his meaning were this, Until God become my schoolmaster, and until I learn by his word what otherwise my mind, when I come to consider the government of the world, cannot comprehend, I stop short all at once, and understand nothing about the subject. When, therefore, we are here told that men are unfit for contemplating the arrangements of Divine Providence until they obtain wisdom elsewhere than from themselves, how can we attain to wisdom but by submissively receiving what God teaches us both by his Word and by his Holy Spirit? David by the word sanctuary alludes to the external manner of teaching, which God had appointed among his ancient people; but along with the Word he comprehends the secret illumination of the Holy Spirit. By the end of the wicked is not meant their exit from the world, or their departure from the present life, which is seen of all men — for what need was there to enter into the sanctuaries of God to understand that? — but the word end is to be regarded as referring to the judgments of God, by which he makes it manifest that, even when he is commonly thought to be asleep, he only delays to a convenient time the execution of the punishment which the wicked deserve. This must be explained at greater length. If we would learn from God what is the condition of the ungodly, he teaches us, that after having flourished for some short time, they suddenly decay; and that although they may happen to enjoy a continued course of prosperity until death, yet all that is nothing, since their life itself is nothing. As, then, God declares that all the wicked shall miserably perish, if we behold him executing manifest vengeance upon them in this life, let us remember that it is the judgment of God. If, on the contrary, we do not perceive any punishment inflicted on them in this world, let us beware of thinking that they have escaped, or that they are the objects of the Divine favor and approbation; [192] but let us rather suspend our judgment, since the end or the last day has not yet arrived. In short, if we would profit aright, when we address ourselves to the consideration of the works of God, we must first beseech him to open our eyes, (for these are sheer fools who would of themselves be clear-sighted, and of a penetrating judgment;) and, secondly, we must also give all due respect to his word, by assigning to it that authority to which it is entitled. _________________________________________________________________ [185] “Ou, J’ay transgresse contre la generation de tes enfans.” — Fr. marg. “Or, I have transgressed against the generation of thy children” [186] “Aye considere.” — Fr. “Considered.” [187] The word in the Hebrew text is ספר, saphar Horsley translates it “to argue” — “If I resolve to argue thus, I should be a traitor to the generation of thy children.” “The verb ספר,” says he, “which literally signifies to count or reckon, may easily signify ‘to reason within one’s self, to syllogise,’ as is indeed the case with the corresponding words of many languages; as logizesthai, ratiocinari, putare, reckon, count.” [188] “D’autant que toute la vraye sagesse qui doit estre ainsi nommee es hommes, consiste en un seul poinct.” — Fr. [189] Green translates the Hebrew word for this, “hard;” Horsley, “perplexing;” and Boothroyd, “difficult.” [190] “C’est a dire, la declaration de la volonte de Dieu.” — Fr. [191] “It is remarkable,” observes Horsley, “that the original word for ‘sanctuary,’ in this place, is plural, which is unexampled when the sanctuary is literally meant.” He considers the expression, “Until I went into the sanctuary of God,” as meaning, “Till I entered into the secret grounds of God’s dealings with mankind.” Cresswell explains it — “Until I entered into the grounds of God’s dealings with men, as explained by the sacred writings, which are laid up in the place dedicated to his worship.” [192] “Gardons-nous de penser qu’ils soyent eschappez, ou que Dieu leur favorise.” — Fr. _________________________________________________________________ Psalm 73:18-20 18. Surely thou hast set them in slippery places; thou shalt cast them down into destruction. 19. How have they been destroyed, as it were in a moment! they have perished, they have been consumed with terrors. 20. As it were a dream after a man is awakened: O Lord! in awaking, [193] thou wilt make their image to be despised, [or contemptible.] 18. Surely thou hast set them in slippery places. David, having now gone through his conflicts, begins, if we may use the expression, to be a new man; and he speaks with a quiet and composed mind, being, as it were, elevated on a watchtower, from which he obtained a clear and distinct view of things which before were hidden from him. It was the prophet Habakkuk’s resolution to take such a position, and, by his example, he prescribes this to us as a remedy in the midst of troubles — “I will stand upon my watch,” says he, “and set me upon the tower,” (Habakkuk 2:1.) David, therefore, shows how much advantage is to be derived from approaching God. I now see, says he, how thou proceedest in thy providence; for, although the ungodly continue to stand for a brief season, yet they are, as it were, perched on slippery places, [194] that they may fall ere long into destruction. Both the verbs of this verse are in the past tense; but the first, to set them in slippery places, is to be understood of the present time, as if it had been said, — God for a short period thus lifts them up on high, that when they fall their fall may be the heavier. This, it is true, seems to be the lot of the righteous as well as of the wicked; for everything in this world is slippery, uncertain, and changeable. But as true believers depend upon heaven, or rather, as the power of God is the foundation on which they rest, it is not said of them that they are set in slippery places, notwithstanding the frailty and uncertainty which characterises their condition in this world. What although they stumble or even fall, the Lord has his hand under them to sustain and strengthen them when they stumble, and to raise them up when they are fallen. The uncertainty of the condition of the ungodly, or, as it is here expressed, their slippery condition, proceeds from this, that they take pleasure in contemplating their own power and greatness, and admire themselves on that account, just like a person who would walk at leisure upon ice; [195] and thus by their infatuated presumption, they prepare themselves for falling down headlong. We are not to picture to our imaginations a wheel of fortune, which, as it revolves, embroils all things in confusion; but we must admit the truth to which the prophet here adverts, and which he tells us is made known to all the godly in the sanctuary, that there is a secret providence of God which manages all the affairs of the world. On this subject my readers, if they choose, may peruse the beautiful verses of Claudian in his first book against Ruffinus. 19. How have they been destroyed, as it were in a moment! The language of wonder in which the Psalmist breaks forth serves much to confirm the sentiment of the preceding verse. As the consideration of the prosperity of the ungodly induces a torpor upon our minds, yea, even renders them stupid; so their destruction, being sudden and unlooked for, tends the more effectually to awaken us, each being thus constrained to inquire how such an event came to pass, which all men thought could never happen. The prophet, therefore, speaks of it in the way of interrogation, as of a thing incredible. Yet he, at the same time, thus teaches us that God is daily working in such a manner as that, if we would but open our eyes, there would be presented to us just matter for exciting our astonishment. Nay, rather, if by faith we would look from a distance at the judgments of God daily approaching nearer and nearer, nothing would happen which we would regard as strange or difficult to be believed; for the surprise which we feel proceeds from the slowness and carelessness with which we proceed in acquiring the knowledge of Divine truth. [196] When it is said, They are consumed with terrors, it may be understood in two ways. It either means that God thunders upon them in such an unusual manner, that the very strangeness of it strikes them with dismay; or that God, although he may not lay his hand upon his enemies, nevertheless throws them into consternation, and brings them to nothing, solely by the terror of his breath, at the very time when they are recklessly despising all dangers, as if they were perfectly safe, and had made a covenant with death. [197] Thus we have before seen David introducing them as encouraging themselves in their forwardness by this boasting language, “Who is lord over us?” (Psalm 12:4.) I am rather inclined to adopt the first sense; and the reason which leads me to do so is, that when God perceives that we are so slow in considering his judgments, he inflicts upon the ungodly judgments of a very severe kind, and pursues them with unusual tokens of his wrath, as if he would make the earth to tremble, in order thereby to correct our dullness of apprehension. 20. As it were a dream after a man is awakened. This similitude is often to be met with in the Sacred Writings. Thus, Isaiah, (Isaiah 29:7,) speaking of the enemies of the Church, says, “They shall be as a dream of a night vision.” To quote other texts of a similar kind would be tedious and unnecessary labor. In the passage before us the metaphor is very appropriate. How is it to be accounted for, that the prosperity of the wicked is regarded with so much wonder, but because our minds have been lulled into a deep sleep? and, in short, the pictures which we draw in our imaginations of the happiness of the wicked, and of the desirableness of their condition, are just like the imaginary kingdoms which we construct in our dreams when we are asleep. Those who, being illuminated by the Word of God, are awake, may indeed be in some degree impressed with the splendor with which the wicked are invested; but they are not so dazzled by it as thereby to have their wonder very much excited; for they are prevented from feeling in this manner by a light of an opposite kind far surpassing it in brilliancy and attraction. The prophet, therefore, commands us to awake, that we may perceive that all which we gaze at in this world is nothing else than pure vanity; even as he himself, now returning to his right mind, acknowledges that he had before been only dreaming and raving. The reason is added, because God will make their image to be despised, or render it contemptible. By the word image some understand the soul of man, because it was formed after the image of God. But in my opinion, this exposition is unsuitable; for the prophet simply derides the outward pomp or show [198] which dazzles the eyes of men, while yet it vanishes away in an instant. We have met with a similar form of expression in Psalm 39:6, “Surely every man passeth away in an image,” the import of which is, Surely every man flows away like water that has no solidity, or rather like the image reflected in the mirror which has no substance. The word image, then, in this passage means what we commonly term appearance, or outward show; and thus the prophet indirectly rebukes the error into which we fall, when we regard as real and substantial those things which are merely phantoms created out of nothing by our imaginations. The word בעיר, bair, properly signifies in the city. [199] But as this would be a rigid form of expression, it has been judiciously thought by many that the word is curtailed of a letter, and that it is the same as בהעיר, bahair; an opinion which is also supported from the point kamets being placed under ב, beth. According to this view it is to be translated in awakening, that is, after these dreams which deceive us shall have passed away. And that takes place not only when God restores to some measure of order matters which before were involved in confusion, but also when dispelling the darkness he gladdens our minds with a friendly light. We never, it is true, see things so well adjusted in the world as we would desire; for God, with the view of keeping us always in the exercise of hope, delays the perfection of our state to the final day of judgment. But whenever he stretches forth his hand against the wicked, he causes us to see as it were some rays of the break of day, that the darkness, thickening too much, may not lull us asleep, and affect us with dullness of understanding. [200] Some apply this expression, in awaking, to the last judgment, [201] as if David intended to say, In this world the wicked abound in riches and power, and this confusion, which is as it were a dark night, will continue until God shall raise the dead. I certainly admit that this is a profitable doctrine; but it is not taught us in this place, the scope of the passage not at all agreeing with such an interpretation. If any prefer reading in the city — in the city thou wilt make their image to be despised, — the meaning will be, that when God is pleased to bring into contempt the transitory beauty and vain show of the wicked, it will not be a secret or hidden vengeance, but will be quite manifest and known to all, as if it were done in the public market place of a city. But the word awaking suits better, as it is put in opposition to dreaming. _________________________________________________________________ [193] Martin thinks that there is here an allusion to the time at which judicial sentences were pronounced, which was in the morning, when men awoke from the sleep of night. [194] “Comme junchez en lieux glissans.” — Fr. [195] “Qu’ils prenent plaisir a contempler leur puissance et grandeur, et sy mirent, comme qui voudroit se pourmener a loisir sur la glace.” — Fr. [196] “De nostre tardivete et nonchalance a profiter en la doctrine.” — Fr. [197] “They are utterly consumed with terrors; their destruction is not only sudden, but entire; it is like the breaking in pieces of a potter’s vessel, a sherd of which cannot be gathered up and used; or like the casting of a millstone into the sea, which will never rise more: and this is done with terrors, — either by terrible judgments inflicted on them from without, or with terrors inwardly seizing upon their minds and consciences, as at the time of temporal calamities, or at death, and certainly at the judgment, when the awful sentence will be pronounced upon them. See Job 27:20.” — Dr. Gill. [198] With this agree Bishop Horsley and Dr Adam Clarke. The former translates: — “Like the dream of a man beginning to wake publicly, O Lord! thou renderest their vain show contemptible.” The latter: — “Like to a dream after one awaketh, So wilt thou, O Jehovah! when thou risest up, Destroy their shadowy grandeur.” The original word, צלם tselem, for image, means likeness, corporeal or incorporeal; and it agrees with צל, tsel, a shade, because an image is, as if the shade or shadow of the body. See Bythner on Psalm 39:6. “It seems to be taken here,” says Hammond, “for that which hath a fantastical only in opposition to a real substantial being.” “The Hebrew term,” says Walford, “means an unsubstantial appearance, splendid while it continues, but which in an instant disappears.” The prosperity which wicked men for a time enjoy, their greatness, riches, honor, and happiness, however dazzling and imposing, is thus nothing more than an image or shadow of prosperity, an empty phantom; and within a short period it ceases to be even so much as a shadow, it absolutely vanishes and comes to nothing, convincing the good but afflicted man, to whom it seemed to involve in doubt the rectitude of the Divine government, what is its real character, and that it should never occasion any perplexity to the student of Divine Providence. [199] The LXX. read, en tē polei sou, “in thy city,” deriving the original word from עיר ir, a city Such, also, is the reading of the Vulgate, Arabic, and Æthiopic versions. But the word comes from עור, ur, to awahe, and is in the infinitive hiph ב, beth, excluding ה, he, characteristic of the conjugation. [200] “As a dream of one who awaketh. The thought here is, as a pleasing dream vanishes instantly on awaking, so the pleasures of these men will vanish, and show their unsubstantial nature, when God shall effect his righteous judgement.” — Walford. Then the prosperity of the wicked is seen to be fantastic, and to consist only of “such stuff as dreams are made of.” [201] “The Chaldee in their paraphrase refer it to the day of judgment, when wicked men shall rise out of their graves, and God proceed in wrath against them, (תבסר ברגז דמותהון, ‘in fury shalt thou scorn or despise them,’) according to that expression of Daniel 12:2, ‘Many of them that sleep in the dust of the earth shall awake, some to shame and everlasting contempt.’” — Hammond _________________________________________________________________ Psalm 73:21-24 21. For my heart was in a ferment, and I was pierced in my reins. 22. And I was foolish and ignorant: I was with thee as a brute beast. 23. Nevertheless I was continually with thee; thou didst hold my right hand. 24. Thou shalt guide me with thy counsel; and at length thou shalt take me to [or receive me into] glory. 21. For my heart was in a ferment. The Psalmist again returns to the confession which he had previously made, acknowledging that whilst he felt his heart pierced with perverse envy and emulation, he had complained against God, in a peevish or fretful manner. He compares his anger to leaven. Some translate, My heart was steeped in vinegar. But it is more suitable to explain the verb thus, My heart was soured or swollen, as dough is swollen by leaven. Thus Plautus, when speaking of a woman inflamed with anger, says that she is all in a ferment. [202] Some read the last clause of the verse, My reins were pierced; and they think that א, aleph, in the beginning of the word, אשתונן, eshtonan, the verb for pierced, is put instead of ה, he; [203] but this makes little difference as to the sense. We know that the word כליות, kelayoth, by which the Hebrews denote the reins, comes from the verb כלא, kalah, which signifies to desire, to covet earnestly, this word being put for the reins, because it is said that the desires of man have their seat in that part of the body. David therefore declares that these perplexing and troublesome thoughts had been, as it were, thorns which pierced him. [204] We have already stated how he came to be affected with this pungent and burning vexation of spirit. We will find many worldly men who, although they deny that the world is governed by the Providence of God, yet do not greatly disquiet themselves, but only laugh at the freaks of Fortune. On the other hand, true believers, the more firmly they are persuaded that God is the judge of the world, are the more afflicted when his procedure does not correspond to their wishes. 22. And I was foolish and ignorant. David here rebuking himself sharply, as it became him to do, in the first place declares that he was foolish; secondly, he charges himself with ignorance; and, thirdly, he affirms that he resembled the brutes. Had he only acknowledged his ignorance, it might have been asked, Whence this vice or fault of ignorance proceeded? He therefore ascribes it to his own folly; and the more emphatically to express his folly, he compares himself to the lower animals. The amount is, that the perverse envy of which he has spoken arose from ignorance and error, and that the blame of having thus erred was to be imputed wholly to himself, inasmuch as he had lost a sound judgment and understanding, and that not after an ordinary manner, but even the length of being reduced to a state of brutish stupidity. What we have previously stated is undoubtedly true, that men never form a right judgment of the works of God; for when they apply their minds to consider them, all their faculties fail, being inadequate to the task; yet David justly lays the blame of failure upon himself, because, having lost the judgment of a man, he had fallen as it were into the rank of the brute creatures. Whenever we are dissatisfied with the manner of God’s providence in governing the world, let us remember that this is to be traced to the perversity of our understanding. The Hebrew word עמך, immach, which we have translated with thee, is here to be taken by way of comparison for before thee; as if David had said, — Lord, although I have seemed in this world to be endued with superior judgment and reason, yet in respect of thy celestial wisdom, I have been as one of the lower animals. It is with the highest propriety that he has inserted this particle. To what is it owing, that men are so deceived by their own folly, as we find them to be, if it is not to this, that while they look at each other, they all inwardly flatter themselves? Among the blind, each thinks that he has one eye, in other words, that he excels the rest; or, at least, he pleases himself with the reflection, that his fellows are in no respect superior to himself in wisdom. But when persons come to God, and compare themselves with him, this prevailing error, in which all are fast asleep, can find no place. 23 Nevertheless I was continually with thee. [205] Here the Psalmist declares, in a different sense, that he was with God. He gives him thanks for having kept him from utterly falling, when he was in so great danger of being precipitated into destruction. The greatness of the favor to which he adverts is the more strikingly manifested from the confession which he made a little before, that he was bereft of judgment, and, as it were, a brute beast; for he richly deserved to be cast off by God, when he dared to murmur against him. Men are said to be with God in two ways; either, first, in respect of apprehension and thought, when they are persuaded that they live in his presence, are governed by his hand, and sustained by his power; or, secondly, when God, unperceived by them, puts upon them a bridle, by which, when they go astray, he secretly restrains them, and prevents them from totally apostatising from him. When a man therefore imagines that God exercises no care about him, he is not with God, as to his own feeling or apprehension; but still that man, if he is not forsaken, abides with God, inasmuch as God’s secret or hidden grace continues with him. In short, God is always near his chosen ones; for although they sometimes turn their backs upon him, he nevertheless has always his fatherly eye turned towards them. When the Psalmist speaks of God as holding him by the right hand, he means that he was, by the wonderful power of God, drawn back from that deep gulf into which the reprobate cast themselves. He then ascribes it wholly to the grace of God that he was enabled to restrain himself from breaking forth into open blasphemies, and from hardening himself in error, and that he was also brought to condemn himself of foolishness; — this he ascribes wholly to the grace of God, who stretched out his hand to hold him up, and prevent him from a fall which would have involved him in destruction. From this we see how precious our salvation is in the sight of God; for when we wander far from him, he yet continues to look upon us with a watchful eye, and to stretch forth his hand to bring us to himself. We must indeed beware of perverting this doctrine by making it a pretext for slothfulness; but experience nevertheless teaches us, that when we are sunk in drowsiness and insensibility, God exercises a care about us, and that even when we are fugitives and wanderers from him, he is still near us. The force of the metaphor contained in the language, which represents God as holding us by the right hand, is to be particularly noticed; for there is no temptation, let it be never so slight, which would not easily overthrow us, were we not upheld and sustained by the power of God. The reason then why we do not succumb, even in the severest conflicts, is nothing else than because we receive the aid of the Holy Spirit. He does not indeed always put forth his power in us in an evident and striking manner, (for he often perfects it in our weakness;) but it is enough that he succours us, although we may be ignorant and unconscious of it, that he upholds us when we stumble, and even lifts us up when we have fallen. 24. Thou shalt guide me with thy counsel. As the verbs are put in the future tense, the natural meaning, in my opinion, is, that the Psalmist assured himself that the Lord, since by his leading he had now brought him back into the right way, would continue henceforth to guide him, until at length he received him into His glorious presence in heaven. We know that it is David’s usual way, when he gives thanks to God, to look forward with confidence to the future. Accordingly, after having acknowledged his own infirmities, he celebrated the grace of God, the aid and comfort of which he had experienced; and now he cherishes the hope that the Divine assistance will continue hereafter to be extended to him. Guidance by counsel is put first. Although the foolish and inconsiderate are sometimes very successful in their affairs, (for God remedies our faults and errors, and turns to a prosperous and happy issue things which we had entered upon amiss;) yet the way in which God ordinarily and more abundantly blesses his own people is by giving them wisdom: and we should ask him especially to govern us by the Spirit of counsel and of judgment. Whoever dares, in a spirit of confident reliance on his own wisdom, to engage in any undertaking, will inevitably be involved in confusion and shame for his presumption, since he arrogates to himself what is peculiar to God alone. If David needed to have God for his guide, how much more need have we of being under the Divine guidance? To counsel there is added glory, which, I think, ought not to be limited to eternal life, as some are inclined to do. It comprehends the whole course of our happiness from the commencement, which is seen here upon earth, even to the consummation which we expect to realize in heaven. David then assures himself of eternal glory, through the free and unmerited favor of God, and yet he does not exclude the blessings which God bestows upon his people here below, with the view of affording them, even in this life, some foretaste of that felicity. _________________________________________________________________ [202] Plautus’ words are, “Mea uxor tota in fermento jacet;” “My wife lies all in a ferment.” In like manner he says, “Ecquid habet acetum in pectore?” “Has he any vinegar in his breast?” [203] This is Kimchi’s and Houbigant’s opinion. [204] “The Hebrew verb [for pierced] indicates the acute pain felt from a sharp weapon. (See Parkhurst, on שנן, iv.) Common experience shows that the workings of the mind, particularly the passions of joy, grief, and fear, have a very remarkable effect on the reins or kidneys.” — Mant [205] “Notwithstanding these foolish thoughts, I am under the care of thy good providence.” — Patrick. _________________________________________________________________ Psalm 73:25-28 25. Who is there to me in heaven? [206] And I have desired none other with thee [207] upon the earth. 26. My flesh and my heart have failed: but God is the strength of my heart, and my portion for ever. 27. For, lo: they who depart from thee shall perish: thou hast destroyed all those who go a whoring from thee. [208] 28. As for me, it is good for me to draw near to God: I have put my trust in the Lord Jehovah, that I may recount all thy works. [209] 25. Whom have I in heaven but thee? The Psalmist shows more distinctly how much he had profited in the sanctuary of God; for being satisfied with him alone, he rejects every other object, except God, which presented itself to him. The form of expression which he employs, when he joins together an interrogation and an affirmation, is quite common in the Hebrew tongue, although harsh in other languages. As to the meaning, there is no ambiguity. David declares that he desires nothing, either in heaven or in earth, except God alone, and that without God, all other objects which usually draw the hearts of men towards them were unattractive to him. And, undoubtedly, God then obtains from us the glory to which he is entitled, when, instead of being carried first to one object, and then to another, we hold exclusively by him, being satisfied with him alone. If we give the smallest portion of our affections to the creatures, we in so far defraud God of the honor which belongs to him. And yet nothing has been more common in all ages than this sacrilege, and it prevails too much at the present day. How small is the number of those who keep their affections fixed on God alone! We see how superstition joins to him many others as rivals for our affections. While the Papists admit in word that all things depend upon God, they are, nevertheless, constantly seeking to obtain help from this and the other quarter independent of him. Others, puffed up with pride, have the effrontery to associate either themselves or other men with God. On this account we ought the more carefully to attend to this doctrine, That it is unlawful for us to desire any other object besides God. By the words heaven and earth the Psalmist denotes every conceivable object; but, at the same time, he seems purposely to point to these two in particular. In saying that he sought none in heaven but God only, he rejects and renounces all the false gods with which, through the common error and folly of mankind, heaven has been filled. When he affirms that he desires none on the earth besides God, he has, I suppose, a reference to the deceits and illusions with which almost the whole world is intoxicated; for those who are not beguiled by the former artifice of Satan, so as to be led to fabricate for themselves false gods, either deceive themselves by arrogance when confiding in their own skill, or strength, or prudence, they usurp the prerogatives which belong to God alone; or else trepan themselves with deceitful allurements when they rely upon the favor of men, or confide in their own riches and other helps which they possess. If, then, we would seek God aright, we must beware of going astray into various by-paths, and divested of all superstition and pride, must betake ourselves directly and exclusively to Him. This is the only way of seeking him. The expression, I have desired none other with thee, amounts to this: I know that thou by thyself, apart from every other object, art sufficient, yea, more than sufficient for me, and therefore I do not suffer myself to be carried away after a variety of desires, but rest in and am fully contented with thee. In short, that we may be satisfied with God alone, it is of importance for us to know the plenitude of the blessings which he offers for our acceptance. 26. My flesh and my heart have failed. Some understand the first part of the verse as meaning that David’s heart and flesh failed him through the ardent desire with which he was actuated; and they think that by it he intends to testify the earnestness with which he applied his mind to God. We meet with a similar form of expression elsewhere; but the clause immediately succeeding, God is the strength of my heart, seems to require that it should be explained differently. I am rather disposed to think that there is here a contrast between the failing which David felt in himself and the strength with which he was divinely supplied; as if he had said, Separated from God I am nothing, and all that I attempt to do ends in nothing; but when I come to him, I find an abundant supply of strength. It is highly necessary for us to consider what we are without God; for no man will cast himself wholly upon God, but he who feels himself in a fainting condition, and who despairs of the sufficiency of his own powers. We will seek nothing from God but what we are conscious of wanting in ourselves. Indeed, all men confess this, and the greater part think that all which is necessary is that God should aid our infirmities, or afford us succor when we have not the means of adequately relieving ourselves. But the confession of David is far more ample than this when he lays, so to speak, his own nothingness before God. He, therefore, very properly adds, that God is his portion. The portion of an individual is a figurative expression, employed in Scripture to denote the condition or lot with which every man is contented. Accordingly, the reason why God is represented as a portion is, because he alone is abundantly sufficient for us, and because in him the perfection of our happiness consists. Whence it follows, that we are chargeable with ingratitude, if we turn away our minds from him and fix them on any other object, as has been stated in Psalm 16:4, where David explains more clearly the import of the metaphor. Some foolishly assert that God is called our portion, because our soul is taken from him. I know not how such a silly conceit has found its way into their brains; for it is as far from David’s meaning as heaven is from the earth, and it involves in it the wild notion of the Manicheans, with which Servetus was bewitched. But it generally happens that men who are not exercised in the Scriptures, nor imbued with sound theology, although well acquainted with the Hebrew language, yet err and fall into mistakes even in first principles. Under the word heart the Psalmist comprehends the whole soul. He does not, however, mean, when he speaks of the heart failing, that the essence or substance of the soul fails, but that all the powers which God in his goodness has bestowed upon it, and the use of which it retains only so long as he pleases, fall into decay. 27. For, lo! they who depart from thee shall perish. Here he proves, by an argument taken from things contrary, that nothing was better for him than simply to repose himself upon God alone; for no sooner does any one depart from God than he inevitably falls into the most dreadful destruction. All depart from him who divide and scatter their hope among a variety of objects. The phrase to go a whoring [210] is of similar import; for it is the worst kind of adultery to divide our heart that it may not continue fixed exclusively upon God. This will be more easily understood by defining the spiritual chastity of our minds, which consists in faith, in calling upon God, in integrity of heart, and in obedience to the Word. Whoever then submits not himself to the Word of God, that feeling him to be the sole author of all good things, he may depend upon him, surrender himself to be governed by him, betake himself to him at all times, and devote to him all his affections, such a person is like an adulterous woman who leaves her own husband, and prostitutes herself to strangers. David’s language then is equivalent to his pronouncing all apostates who revolt from God to be adulterers. 28. As for me, it is good for me to draw near to God. Literally the reading is, And I, etc. David speaking expressly of himself, affirms that although he should see all mankind in a state of estrangement from God, and wandering after the ever-changing errors and superstitions of the world, he would nevertheless study to continue always in a state of nearness to God. Let others perish, says he, if their headstrong passions cannot be restrained, and they themselves prevented from running after the deceits of the world; but as for me, I will continue steadfast in the resolution of maintaining a sacred communion with God. In the subsequent clause he informs us that we draw near to God in a right manner when our confidence continues firmly fixed in him. God will not hold us by his right hand unless we are fully persuaded of the impossibility of our continuing steadfast and safe in any other way than by his grace alone. This passage is worthy of notice, that we may not be carried away by evil examples, to join ourselves to the wicked, and to act as they do, although even the whole world should fall into unbelief; but that we may learn to gather in our affections from other objects, and to confine them exclusively to God. In the close, the Psalmist intimates that after he shall have devoted himself to God alone, he shall never want matter for praising him, since God never disappoints the hope which his people repose in him. From this it follows, that none curse God or murmur against him, but those who wilfully shut their eyes and involve themselves in darkness, lest knowing and observing his providence, they should be induced to give themselves up to his faithfulness and protection. _________________________________________________________________ [206] Calvin here gives the literal rendering of the original Hebrew. The question appears elliptical; and accordingly, in the French version he has introduced the supplement, “si non toy?” “but thee?” — “Who is there to me in heaven but thee?” [207] “C’est, outre toy.” — Fr. marg. “That is, beyond or besides thee.” [208] “Ascavoir, en te delaissant.” — Fr. marg. “Namely, in forsaking thee.” [209] The Septuagint here adds, eu tais pulais tēs thugatros Siōn; “in the gates of the daughter of Zion.” The Vulgate, Arabic, and Æthiopic versions have the same addition. This seems to make a better conclusion; but these words are not in our present copies of the Hebrew Bible, nor are they supported by any of the MSS. yet collated. [210] “Go a whoring, etc.; i.e., forsake God for false gods, which is spiritual adultery.” — Sutcliffe. When God is said to have destroyed such as do this, some think there is an allusion to that part of the Mosaic law which doomed idolaters to be punished with death, as guilty of high treason against Jehovah the King of Israel. _________________________________________________________________ [148] “Pourveu que nous laissions la providence de Dieu tenir sa procedure par les degrez, qu’il a determinez en son conseil secret.” — Fr. _________________________________________________________________ PSALM 74 The people of God in this psalm bewail the desolate condition of the Church, which was such that the very name of Israel was almost annihilated. It appears from their humble supplications that they impute to their own sins all the calamities which they endured; but at the same time they lay before God his own covenant by which he adopted the race of Abraham as his peculiar people. Afterwards they call to remembrance how mightily and gloriously he had in the days of old displayed his power in delivering his Church. Encouraging themselves from this consideration, they beseech Him that he would at length come to their aid, and remedy a state of matters so deplorable and desperate. An instruction of Asaph. The inscription משכיל, maskil, agrees very well with the subject of the psalm; for although it is sometimes applied to subjects of a joyful description, as we have seen in the forty-fifth psalm, yet it generally indicates that the subject treated of is the divine judgments, by which men are compelled to descend into themselves, and to examine their own sins, that they may humble themselves before God. It is easy to gather from the contents of the psalm, that its composition cannot be ascribed to David; for in his time there was no ground for mourning over such a wasted and calamitous condition of the Church as is here depicted. Those who are of a different opinion allege, that David by the spirit of prophecy foretold what had not yet come to pass. But as it is probable that there are many of the psalms which were composed by different authors after the death of David, this psalm, I have no doubt, is one of their number. What calamity is here spoken of, it is not easy precisely to determine. On this point there are two opinions. Some suppose that the reference is to that period of Jewish history when the city and the temple were destroyed, and when the people were carried away captives to Babylon under king Nebuchadnezzar; [211] and others, that it relates to the period when the temple was profaned, under Antiochus Epiphanes. There is some plausibility in both these opinions. From the fact that the faithful here complain of being now without signs and prophets, the latter opinion would seem the more probable; for it is well known that many prophets flourished when the people were carried into captivity. On the other hand, when it is said a little before that the sanctuaries were burnt to ashes, the carved works destroyed, and that nothing remained entire, these statements do not apply to the cruelty and tyranny of Antiochus. He indeed shamefully polluted the temple, by introducing into it heathen superstitions; but the building itself continued uninjured, and the timber and stones were not at that time consumed with fire. Some maintain that by sanctuaries we are to understand the synagogues in which the Jews were accustomed to hold their holy assemblies, not only at Jerusalem, but also in the other cities of Judea. It is also a supposable case, that the faithful beholding the awful desecration of the temple by Antiochus, were led from so melancholy a spectacle to carry their thoughts back to the time when it was burnt by the Chaldeans, and that they comprehend the two calamities in one description. Thus the conjecture will be more probable that these complaints belong to the time of Antiochus; [212] for the Church of God was then without prophets. If, however, any would rather refer it to the Babylonish captivity, it will be an easy matter to solve this difficulty; for although Jeremiah, Ezekiel, and Daniel, were then alive, yet we know that they were silent for a time, as if they had finished the course of their vocation, until at length Daniel, a little before the day of their deliverance, again came forth for the purpose of inspiring the poor exiles with courage to return to their own country. To this the prophet Isaiah seems to have an eye, when he says in the fortieth chapter (Isaiah 40:1) of his prophecies at the beginning, “Comfort ye, comfort ye my people, will your God say.” The verb, which is there in the future tense, shows that the prophets were enjoined to hold their peace for a time. _________________________________________________________________ Psalm 74:1-8 1. O God! why hast thou cast us off for ever? why doth thy anger smoke against the flock of thy pastures? 2. Remember thy congregation, which thou hast possessed of old, the rod of thy inheritance which thou hast redeemed, this mount Zion on which thou hast dwelt. 3. Lift up thy strokes to destroy for ever every enemy that worketh mischief to thy sanctuary. 4. Thy adversaries have roared [213] in the midst of thy sanctuaries; they have set up their signs for signs. 5. He who lifted up the axes upon the thick trees was renowned as doing an excellent work. 6. And now they break in pieces the carved work thereof with axes and hammers together. 7. They have set on fire thy sanctuaries; they have polluted the dwelling-place of thy name, levelling it with the ground. 8. They have said in their heart, Let us destroy them all together: they have burned all the tabernacles of God in the land. 1. O God! why hast thou east us off for ever? If this complaint was written when the people were captives in Babylon, although Jeremiah had assigned the 70th year of their captivity as the period of their deliverance, it is not wonderful that waiting so long was to them a very bitter affliction, that they daily groaned under it, and that so protracted a period seemed to them like an eternity. As to those who were persecuted by the cruelty of Antiochus, they might, not without reason, complain of the wrath of God being perpetual, from their want of information as to any definite time when this persecution would terminate; and especially when they saw the cruelty of their enemies daily increasing without any hope of relief, and that their condition was constantly proceeding from bad to worse. Having been before this greatly reduced by the many disastrous wars, which their neighbors one after another had waged against them, they were now brought almost to the brink of utter destruction. It is to be observed, that the faithful, when persecuted by the heathen nations, lifted up their eyes to God, as if all the evils which they suffered had been inflicted by his hand alone. They were convinced, that had not God been angry with them, the heathen nations would not have been permitted to take such license in injuring them. Being persuaded, then, that they were not encountering merely the opposition of flesh and blood, but that they were afflicted by the just judgment of God, they direct their thoughts to the true cause of all their calamities, which was, that God, under whose favor they had formerly lived prosperous and happy, had cast them off, and deigned no longer to account them as his flock. The verb זנה, zanach, signifies to reject and detest, and sometimes also to withdraw one’s self to a distance. It is of no great moment in which of these senses it is here taken. We may consider the amount of what is stated as simply this, that whenever we are visited with adversities, these are not the arrows of fortune thrown against us at a venture, but the scourges or rods of God which, in his secret and mysterious providence, he prepares and makes use of for chastising our sins. Casting off and anger must here be referred to the apprehension or judgment of the flesh. Properly speaking, God is not angry with his elect, whose diseases he cures by afflictions as it were by medicines; but as the chastisements which we experience powerfully tend to produce in our minds apprehensions of his wrath, the Holy Spirit, by the word anger, admonishes the faithful to acknowledge their guilt in the presence of infinite purity. When, therefore, God executes his vengeance upon us, it is our duty seriously to reflect on what we have deserved, and to consider, that although He is not subject to the emotions of anger, yet it is not owing to us, who have grievously offended him by our sins, that his anger is not kindled against us. Moreover, his people, as a plea for obtaining mercy, flee to the remembrance of the covenant by which they were adopted to be his children. In calling themselves the flock of God’s pastures, they magnify his free choice of them by which they were separated from the Gentiles. This they express more plainly in the following verse. 2. Remember thy congregation, which thou hast possessed of old. [214] Here they boast of having been the peculiar people of God, not on account of any merit of their own, but by the grace of adoption. They boast in like manner of their antiquity, — that they are not subjects who have come under the government of God only within a few months ago, but such as had fallen to him by right of inheritance. The longer the period during which he had continued his love towards the seed of Abraham, the more fully was their faith confirmed. They declare, therefore, that they had been God’s people from the beginning, that is, ever since he had entered into an inviolable covenant with Abraham. There is also added the redemption by which the adoption was ratified; for God did not only signify by word, but also showed by deed at the time when this redemption was effected, that he was their King and Protector. These benefits which they had received from God they set before themselves as an encouragement to their trusting in him, and they recount them before him, the benefactor who bestowed them, as an argument with him not to forsake the work of his own hands. Inspired with confidence by the same benefits, they call themselves the rod of his inheritance; that is to say, the heritage which he had measured out for himself. The allusion is to the custom which then prevailed of measuring or marking out the boundaries of grounds with poles as with cords or lines. Some would rather translate the word שבט, shebet, which we have rendered rod, by tribe; but I prefer the other translation, taking the meaning to be, that God separated Israel from the other nations to be his own proper ground, by the secret pre-ordination which originated in his own good pleasure, as by a measuring rod. In the last place, the temple in which God had promised to dwell is mentioned; not that his essence was enclosed in that place, — an observation which has already been frequently made, — but because his people experienced that there he was near at hand, and present with them by his power and grace. We now clearly perceive whence the people derived confidence in prayer; it was from God’s free election and promises, and from the sacred worship which had been set up among them. 3. Lift up thy strokes. Here the people of God, on the other hand, beseech him to inflict a deadly wound upon their enemies, corresponding to the cruelty with which they had raged against his sanctuary. They would intimate, that a moderate degree of punishment was not sufficient for such impious and sacrilegious fury; and that, therefore, those who had shown themselves such violent enemies of the temple and of the worshippers of God should be completely destroyed, their impiety being altogether desperate. As the Holy Spirit has dictated this form of prayer, we may infer from it, in the first place, the infinite love which God bears towards us, when he is pleased to punish so severely the wrongs inflicted upon us; and, in the second place, the high estimation in which he holds the worship yielded to his Divine majesty, when he pursues with such rigour those who have violated it. With respect to the words, some translate פעמים, pheamim, which we have rendered strokes, by feet or steps, [215] and understand the Church as praying that the Lord would lift up his feet, and run swiftly to strike her enemies. Others translate it hammers, [216] which suits very well. I have, however, no hesitation in following the opinion of those who consider the reference to be to the act of striking, and that the strokes themselves are denoted. The last clause of the verse is explained by some as meaning that the enemy had corrupted all things in the sanctuary. [217] But as this construction is not to be found elsewhere, I would not depart from the received and approved reading. 4. Thy adversaries have roared in the midst of thy sanctuaries. Here the people of God compare their enemies to lions, (Amos 3:8,) to point out the cruelty which they exercised even in the very sanctuaries of God. [218] In this passage we are to understand the temple of Jerusalem as spoken of rather than the Jewish synagogues; nor is it any objection to this interpretation that the temple is here called in the plural number sanctuaries, as is frequently the case in other places, it being so called because it was divided into three parts. If any, however, think it preferable to consider synagogues as intended, I would not dispute the point. Yea, without any impropriety, it may be extended to the whole land, which God had consecrated to himself. But the language is much more emphatic when we consider the temple as meant. It thus intimates, that the rage of the enemy was so unbounded and indiscriminate that they did not even spare the temple of God. When it is said, They have set up their signs, [219] this serves to show their insulting and contemptuous conduct, that in erecting their standards they proudly triumphed even over God himself. Some explain this of magical divinations, [220] even as Ezekiel testifies, (Ezekiel 21:21, 22,) that Nebuchadnezzar sought counsel from the flight and the voice of birds; but this sense is too restricted. The explanation which I have given may be viewed as very suitable. Whoever entered into the Holy Land knew that the worship of God which flourished there was of a special character, and different from that which was performed in any other part of the world: [221] the temple was a token of the presence of God, and by it he seemed, as if with banners displayed, to hold that people under his authority and dominion. With these symbols, which distinguished the chosen tribes from the heathen nations, the prophet here contrasts the sacrilegious standards which their enemies had brought into the temple. [222] By repeating the word signs twice, he means to aggravate the abominable nature of their act; for having thrown down the tokens and ensigns of the true service of God, they set up in their stead strange symbols. 5. He who lifted up the axe upon the thick trees was renowned. The prophet again aggravates still more the barbarous and brutal cruelty of the enemies of his countrymen, from the circumstance, that they savagely demolished an edifice which had been built at such vast expense, which was embellished with such beauty and magnificence, and finished with so great labor and art. There is some obscurity in the words; but the sense in which they are almost universally understood is, that when the temple was about to be built, those who cut and prepared the wood required for it were in great reputation and renown. Some take the verb מביא, mebi, in an active sense, and explain the words as meaning that the persons spoken of were illustrious and well known, as if they had offered sacrifices to God. The thickness of the trees is set in opposition to the polished beams, to show the more clearly with what exquisite art the rough and unwrought timber was brought into a form of the greatest beauty and magnificence. Or the prophet means, what I am inclined to think is the more correct interpretation, that in the thick forests, where there was vast abundance of wood, great care was taken in the selection of the trees, that none might be cut down but such as were of the very best quality. May it not perhaps be understood in this sense, That in these thick forests the trees to which the axe was to be applied were well known and marked, as being already of great height, and exposed to the view of beholders? Whatever may be as to this, the prophet, there is no doubt, in this verse commends the excellence of the material which was selected with such care, and was so exquisite, that it attracted the gaze and excited the admiration of all who saw it; even as in the following verse, by the carved or graven work is meant the beauty of the building, which was finished with unequalled art, But now it is declared, that the Chaldeans, with utter recklessness, made havoc with their axes upon this splendid edifice, as if it had been their object to tread under foot the glory of God by destroying so magnificent a structure. [223] 7. They have set fire to thy sanctuaries. The Psalmist now complains that the temple was burned, and thus completely razed and destroyed, whereas it was only half demolished by the instruments of war. Many have supposed that the order of the words has been here inverted, [224] not being able to perceive how a suitable meaning could be elicited from them, and therefore would resolve them thus, They have put fire into thy sanctuaries. I have, however, no doubt that the sense which I have given, although the accent is against it, is the true and natural one, That the temple was levelled with the ground by being burned. This verse corroborates more fully the statement which I have made, that the temple is called sanctuaries in the plural number, because it consisted of three parts, — the innermost sanctuary, the middle sanctuary, and the outer court; for there immediately follows the expression, The dwelling-place of thy name. The name of God is here employed to teach us that his essence was not confined to or shut up in the temple, but that he dwelt in it by his power and operation, that the people might there call upon him with the greater confidence. 8. They have said in their heart, Let us destroy them all together. To express the more forcibly the atrocious cruelty of the enemies of the Church, the prophet introduces them speaking together, and exciting one another to commit devastation without limit or measure. His language implies, that each of them, as if they had not possessed enough of courage to do mischief, stirred up and stimulated his fellow to waste and destroy the whole of God’s people, without leaving so much as one of them. In the close of the verse he asserts that all the synagogues were burned. I readily take the Hebrew word מועדים, moadim, in the sense of synagogues, [225] because he says ALL the sanctuaries, and speaks expressly of the whole land. It is a frigid explanation which is given by some, that these enemies, upon finding that they could not hurt or do violence to the sanctuary of God in heaven, turned their rage against the material temple or synagogues. The prophet simply complains that they were so intent upon blotting out the name of God, that they left not a single corner on which there was not the mark of the hand of violence. The Hebrew word מועדים, moadim, is commonly taken for the sanctuary; but when we consider its etymology, it is not inappropriately applied to those places where the holy assemblies were wont to be held, not only for reading and expounding the prophets, but also for calling upon the name of God. The wicked, as if the prophet had said, have done all in their power to extinguish and annihilate the worship of God in Judea. _________________________________________________________________ [213] “Ont rugi comme lions.” — Fr. “Have roared like lions.” [214] Archbishop Secker thinks that this verse may be read thus: “Remember thy congregation, which thou hast purchased, hast redeemed of old; the tribe of thine inheritance; this mount Zion,” etc. [215] “That פעמים means feet or steps is evident from Psalms 17:5 57:6; and 58:10 Lift up thy feet, advance not slowly or by stealth, but with large and stately steps, full in the view of all; come to thy sanctuary, so long suffered to lie waste; examine what has been done there, and let thy grace and aid, hitherto so much withheld, be extended to us.” — Gejer To lift up the feet is a Hebraism for “to put one’s self in motion;” “to set out on a journey,” as may be learned from Genesis 29:1, where of Jacob it is said, “He lifted up his feet, and went into the east country.” Lifting up the feet is used for going, in the same way as opening the mouth is for speaking. [216] “There is another notion of פעם, for a mallet or hammer, Isaiah 41:7 and Kimchi would have that to be the meaning here,הורם פעם, ‘lift up thy mallet,’ in opposition to the ‘axes and hammers,’ verse 6; and thus also Abu Walid, ‘lift up thy dashing instruments.’ And the LXX., who read, eparon tas cheiras, ‘lift up thy hands,’ come near this.” — Hammond [217] This is the sense put upon the words by some Jewish interpreters. Thus Abu Walid reads, “Lift up thy dashing instruments, because of the utter destructions which the enemy hath made, and because of all the evil that he hath done in or on the sanctuary.” Aben Ezra has, “because of the perpetual desolations,” that is, because of thy inheritance which is laid waste. Piscator takes the same view: “Betake thyself to Jerusalem, that thou mayest see these perpetual desolations which the Babylonians have wrought.” In like manner, Gejer, who observes that this sense is preferable to that which considers the words as a prayer, that God would lift up his feet for the perpetual ruin of the enemy, because the Psalmist has been hitherto occupied with a mere description of misery, and has used nothing of the language of imprecation. But the Chaldee has, “Lift up thy goings or footsteps, to make desolate the nations for ever;” that is, Come and spread desolation among those enemies who have invaded and so cruelly reduced thy sanctuary to ruins. [218] Instead of songs of praise and other acts of devotion, nothing was now heard in the Jewish places of worship but profane vociferation, and the tumultuous noise of a heathen army. This is with great beauty and effect compared to the roaring of a lion. [219] Hammond reads, “They set up their ensigns for trophies.” The original word both for ensigns and trophies is אות, oth But he observes that it requires here to be differently translated. אות, oth, signifies a sign, and thence a military standard or ensign The setting up of this in any place which has been taken by arms, is a token or sign of the victory achieved; and, accordingly, an ensign or standard thus set up becomes a trophy To convey, therefore, the distinctive meaning, he contends that it is necessary in this passage to give different renderings to the same word. [220] That is, they understand signs to mean such signs as diviners or soothsayers were wont to give, by which to foretell things to come. Jarchi, who adopts this interpretation, gives this sense: That the enemies of God’s people having completed their conquest according to the auspices or signs of soothsayers, were fully convinced that these signs were real signs; in other words, that the art of divination was true. [221] “Qu’il y avoit un service divine special et different de ce qui se faisoit ailleurs.” — Fr. [222] “Their own symbols they have set for signs. Profane representations, no doubt, agreeable to their own worship. See 1 Maccabees 1:47.” — Dr Geddes. [223] In the English Common Prayer-Book the 5th and 6th verses are translated thus: — “He that hewed timber afore out of the thick trees was known to bring it to an excellent work. But now they break down all the carved work thereof with axes and hammers.” Dr Nicholls’ paraphrase of this is as follows: “It is well known from the sacred records of our nation to what admirable beauty the skillful hand of the artificers brought the rough cedar trees, which were cut down by the hatchets of Hiram’s woodmen in the thick Tyrian forests. But now they tear down all the curious carvings, that cost so much time and exquisite labor, with axes and hammers, and other rude instruments of iron.” “This is a clear and consistent sense of the passages” says Mant, “and affords a striking and well imagined contrast.” [224] The order of the words is this, שלחו באש מקדשך shilchu baesh mikdashecha, literally, “They have sent into fire thy sanctuary.” [225] It has been objected, that if this psalm was composed at the time of the captivity of the Jews by Nebuchadnezzar, and the desolation of the Holy Land by the Chaldeans, מועדי, moadey, cannot signify synagogues, because the Jews had no synagogues for public worship or public instruction till after the Babylonish captivity. Accordingly, Dr Prideaux thinks that the Proseuchae are meant. These were courts resembling those in which the people prayed at the tabernacle, and afterwards at the temple, built by those who lived at a distance from Jerusalem, and who were unable at all times to resort thither. They were erected as places in which the Jews might offer up their daily prayers. “They differed,” says Prideaux, “from synagogues in several particulars. For, first, In synagogues the prayers were offered up in public forms in common for the whole congregation; but in the Proseuchae they prayed as in the temple, every one apart for himself. Secondly, The synagogues were covered houses; but the Proseuchae were open courts, built in the manner of forums, which were open enclosures. Thirdly, Synagogues were all built within the cities to which they did belong; but the Proseuchae without.” — Connection of the History, etc., Part 1, Book 6, pages 139-141. Synagogues were afterwards used for the same purpose as the Proseuchae, and hence both come to be designated by the same name. The same author supposes that those places in the cities of the Levites, and the schools of the prophets, whither the people resorted for instruction, having been called, as well as the Proseuchae, מועדי-אל, moadey-el, are also here intended. “The word מועדי, moadey,” says Dr Adam Clarke, “which we translate synagogues, may be taken in a more general sense, and mean any places where religious assemblies were held; and that such places and assemblies did exist long before the Babylonish captivity is pretty evident from different parts of Scripture.” See 2 Kings 4:23; Ezekiel 33:31; Acts 15:21. All such places were consumed to ashes by the hostile invaders whose ravages are bewailed, it having been their purpose to extinguish for ever the Jewish religion, and, as the most likely means of effecting their object, to destroy every memorial of it. _________________________________________________________________ Psalm 74:9-12 9. We see not our signs: there is no longer a prophet, nor any with us that knoweth how long. 10. How long, O God! shall the adversary reproach? shall the enemy blaspheme thy name for ever? 11. How long wilt thou withdraw thy hand, and thy right hand? in the midst of thy bosom consume them. [226] 12. But God is my King from the beginning, working deliverances in the midst of the earth. 9. We see not our signs. Here the pious Jews show that their calamities were aggravated from the circumstance that they had no consolation by which to alleviate them. It is a powerful means of encouraging the children of God, when he enables them to cherish the hope of his being reconciled to them, by promising, that even in the midst of his wrath he will remember his mercy. Some limit the signs here spoken of to the miracles by which God had in the days of old testified, at the very time when he was afflicting his people, that he would, notwithstanding, still continue to be gracious to them. But the faithful rather complain that he had removed from them the tokens of his favor, and had in a manner hidden his face from them. [227] We are overwhelmed with darkness, as if the prophet had said, because thou, O God! dost not make thy face to shine upon us as thou hast been accustomed to do. Thus it is common for us to speak of persons giving us signs either of their love or of their hatred. In short, God’s people here complain not only that the time was cloudy and dark, but also that they were enveloped in darkness so thick, that there did not appear so much as a single ray of light. As to be assured by the prophets of future deliverance was one of the chief signs of God’s favor, they lament that there is no longer a prophet to foresee the end of their calamities. From this we learn that the office of imparting consolation was committed to the prophets, that they might lift up the hearts which were cast down with sorrow, by inspiring them with the hope of Divine mercy. They were, it is true, heralds and witnesses of the wrath of God to drive the obstinate and rebellious to repentance by threatenings and terrors. But had they merely and without qualification denounced the vengeance of God, their doctrine, which was appointed and intended for the salvation of the people, would have only been the means of their destruction. Accordingly, the foretelling of the issue of calamities while yet hidden in the future, is ascribed to them as a part of their office; for temporary punishments are the fatherly chastisements of God, and the consideration that they are temporary alleviates sorrow; but his continual displeasure causes poor and wretched sinners to sink into utter despair. If, therefore, we also would find matter for patience and consolation, when we are under the chastening hand of God, let us learn to fix our eyes on this moderation on the part of God, by which he encourages us to entertain good hope; and from it let us rest assured, that although he is angry, yet he ceases not to be a father. The correction which brings deliverance does not inflict unmitigated grief: the sadness which it produces is mingled with joy. This end all the prophets endeavored to keep in view in the doctrine which they delivered. They, no doubt, often make use of very hard and severe language in their dealings with the people, in order, by inspiring them with terror, to break and subdue their rebellion; but whenever they see men humbled, they immediately address them in words of consolation, which, however, would be no consolation at all, were they not encouraged to hope for future deliverance. The question may here be asked, whether God, with the view of assuaging the sadness arising from the chastisement, which he inflicted, always determined the number of years and days during which they would last? To this I answer, that although the prophets have not always marked out and defined a fixed time, yet they frequently gave the people assurance that deliverance was near at hand; and, moreover, all of them spoke of the future restoration of the Church. If it is again objected, that the people in their affliction did wrong in not applying to themselves the general promises, which it is certain were the common property of all ages, I answer, that as it was God’s usual way to send in every affliction a messenger to announce the tidings of deliverance, the people, when at the present time no prophet appeared to be expressly sent for that purpose, not without cause complain that they were deprived of the signs of the Divine favor which they had been accustomed to enjoy. Until the coming of Christ it was highly necessary that the memory of the promised deliverance should be renewed in every age, to show the people of God that to whatever afflictions they might be subjected, he still continued to care for them, and would afford them succor. 10. How long, O God! shall the adversary reproach? Here it is intimated that nothing inflicted upon them greater anguish than when they saw the name of God blasphemed by the ungodly. By this manner of praying, the object of the inspired writer was to kindle in our hearts a zeal for maintaining the Divine glory. We are naturally too delicate and tender for bearing calamities; but it is a decided proof of genuine godliness, when the contumely which is cast upon God grieves and disquiets our minds more than all our own personal sufferings. The poor Jews, there can be no doubt, were assailed with more kinds of reproach than one under a most cruel tyrant, and amongst a barbarous nation. But the prophet, speaking in the person of the whole Church, makes almost no account of the reproaches cast upon the people in comparison of the execrable blasphemies directed against God; according to the statement contained in Psalm 69:9, “The reproaches of them that reproached thee are fallen upon me.” The phrase for ever is again added; for when the ungodly continue long unpunished, this has a hardening effect, and renders them more audacious, especially when the revilings which they pour forth against God seem to pass unnoticed by him. It is, therefore, added immediately after in the 11th verse, 11. How long wilt thou withdraw thy hand? It is easy to see what the prophet here intends, and yet interpreters are not agreed as to the words. Some by the word hand, in the first part of the verse, understand the left hand, to distinguish it from the right hand, mentioned in the last clause of the verse. But this is mere trifling; for when he uses the term right hand, he simply repeats the same thing according to his usual manner. Some translate the verb כלה, kalah, the last word of the verse, by hinder or restrain, as if the prophet had said, Do thou at length stretch forth thy hand, which has been kept too long in thy bosom. But this is a forced sense, to which they have recourse without any color of reason. Those who translate it consume understand the midst of God’s bosom, as denoting allegorically his temple, [228] an interpretation of which I cannot approve. It will be better to continue the interrogation to the last word in this way: “How long wilt thou withdraw thy hand? Yea, wilt thou withdraw it from the midst of thy bosom? Consume, therefore, these ungodly men who so proudly despise thee.” We may also not improperly view the words as a prayer that as God’s enemies persuaded themselves that he was slothful and idle, because he did not bestir himself, nor openly lift up his hand; he would cause them to feel that he was perfectly able to destroy them with his nod alone, although he should not move so much as a finger. 12. But God is my King from the beginning. In this verse, as we have often seen to be the case in other places, the people of God intermingle meditations with their prayers, thereby to acquire renewed vigor to their faith, and to stir up themselves to greater earnestness in the duty of prayer. We know how difficult it is to rise above all doubts, and boldly to persevere in a free and unrestrained course of prayer. Here, then, the faithful call to remembrance the proofs of God’s mercy and working, by which he certified, through a continued series of ages, that he was the King and Protector of the people whom he had chosen. By this example we are taught, that as it is not enough to pray with the lips unless we also pray in faith, we ought always to remember the benefits by which God has given a confirmation of his fatherly love towards us, and should regard them as so many testimonies of his electing love. It is quite clear that the title King, which is here applied to God, ought not to be restricted merely to his sovereignty. He is addressed by this appellation because he had taken upon him the government of the Jewish people, in order to preserve and maintain them in safety. We have already stated what is implied in the words, from the beginning. By the midst of the earth some think that Judea is intended, because it was situated as it were in the midst of the habitable globe. There is no doubt that it is to be understood of a place which stands prominently in view. We find the expression used in this sense in these words which God commanded Moses to speak to Pharaoh, “And I will sever in that day the land of Goshen, in which my people dwell, that no swarms of flies shall be there; to the end thou mayest know that I am the Lord in the midst of the earth,” (Exodus 8:22.) The simple and natural meaning, therefore, is, that God had wrought in behalf of the chosen people many deliverances, which were as open and manifest as if they had been exhibited on a conspicuous theater. _________________________________________________________________ [226] “We see not any token of thy Divine presence with us.” — Tremellius. [227] The verb, which is, כלה, kalleh, in Pihel conjugation, is from כלה, kalah, consumptus est In Psalm 59:13, it is twice used, כלה בחמה כלה, kalleh bechemah kalleh, “consume them in wrath, consume them.” Consume, therefore, appears to be a preferable translation to pluck, which is that of our English version. [228] “The Jewish Arab reads, ‘Turn not from them thy hand, even thy right hand, but consume them out of the midst of thy house,’ giving a note, that the house of God is called חיק.” — Hammond _________________________________________________________________ Psalm 74:13-17 13. Thou hast divided the sea by thy [229] power: thou hast broken the heads of the dragons [230] upon the waters. 14. Thou hast broken the head [231] of Leviathan [232] in pieces, and hast given him for food to thy people in the wilderness. 15. Thou hast cleaved [or divided] the fountain and the torrent: thou hast dried up mighty rivers. 16. The day is thine, the night also is thine: thou hast ordained [233] the light [234] and the sun. 17. Thou hast set [or fixed] all the boundaries of the earth: thou hast made the summer and the winter. 13. Thou hast divided the sea by thy power. The prophet now collects together certain kinds of deliverances highly worthy of remembrance; all of them, however, belonging to the first deliverance by which God emancipated his people from the tyranny of Egypt. We will find him afterwards descending to the general commendation of the goodness of God which is diffused through the whole world. Thus from the special grace which God vouchsafes to his Church, he passes on to speak of the good-will which he displays towards all mankind. In the first place, he says, Thou hast divided, or cleaved, the sea. Some think that the following clause is subjoined as an effect of what is stated in the first clause, — God, by drying up the sea, having caused the whales and other great fishes to die. I am, however, of opinion, that it is to be taken metaphorically for Pharaoh and his army; this mode of expression being very common among the prophets, especially when they speak of the Egyptians, whose country was washed by a sea abounding with fish, and divided by the Nile. Pharaoh is, therefore, not improperly termed Leviathan, [235] on account of the advantages of the sea possessed by his country, and because, in reigning over that land with great splendor, he might be compared to a whale moving up and down at its ease in the midst of the waters of the mighty ocean. [236] As God put forth his power at that time for the deliverance of the people, to assure the Church that he would always be her protector and the guardian of her welfare, the encouragement afforded by this example ought not to be limited exclusively to one age. It is, therefore, with good reason applied to the descendants of that ancient race, that they might improve it as a means of confirming and establishing their faith. The prophet does not here recount all the miracles which God had wrought at the departure of the people from the land of Egypt; but in adverting to some of them, he comprehends by the figure synecdoche, all that Moses has narrated concerning them at greater length. When he says that leviathan was given for food to the Israelites, and that even in the wilderness, [237] there is a beautiful allusion to the destruction of Pharaoh and his host. It is as if he had said, that then a bountiful provision of victuals was laid up for the nourishment of the people; for when their enemies were destroyed, the quiet and security which the people in consequence enjoyed served, so to speak, as food to prolong their life. By the wilderness, is not meant the countries lying on the sea coast, though they are dry and barren, but the deserts at a great distance from the sea. The same subject is prosecuted in the following verse, where it is declared, that the fountain was cleaved or divided, that is, it was so when God caused a stream of water to gush from the rock to supply the wants of the people. [238] Finally, it is added, that mighty rivers [239] were dried up, an event which happened when God caused the waters of the Jordan to turn back to make a way for his people to pass over. Some would have the Hebrew word איתן, ethan, which signifies mighty, to be a proper name, as if the correct translation were rivers of Ethan; but this interpretation is altogether without foundation. 16. The day is thine, the night also is thine. The prophet now descends to the consideration of the divine benefits which are extended in common to all mankind. Having commenced with the special blessings by which God manifested himself to be the Father of his chosen people, he now aptly declares that God exercises his beneficence towards the whole human family. He teaches us, that it is not by chance that the days and nights succeed each other in regular succession, but that this order was established by the appointment of God. The secondary cause of these phenomena is added, being that arrangement by which God has invested the sun with the power and office of illuminating the earth; for after having spoken of the light he adds the sun, as the principal means of communicating it, and, so to speak, the chariot in which it is brought when it comes to show itself to men. [240] As then the incomparable goodness of God towards the human race clearly shines forth in this beautiful arrangement, the prophet justly derives from it an argument for strengthening and establishing his trust in God. 17. Thou hast fixed [241] all the boundaries of the earth. What is here stated concerning the boundaries or limits assigned to the earth, and concerning the regular and successive recurrence of summer and winter every year, is to the same effect as the preceding verse. It is doubtful whether the prophet means the uttermost ends of the world, or whether he speaks of the particular boundaries by which countries are separate from each other. Although the latter are often disturbed by the violence of men, whose insatiable cupidity and ambition cannot be restrained by any of the lines of demarcation which exist in the world, but are always endeavoring to break through them; [242] yet God manifests his singular goodness in assigning to each nation its own territory upon which to dwell. I am, however, rather of opinion, that the clause is to be understood of those bounds which cannot be confounded at the will of men, and consider the meaning to be, that God has allotted to men as much space of earth as he has seen to be sufficient for them to dwell upon. Farther, the well regulated successions of summer and winter clearly indicate with what care and benignity God has provided for the necessities of the human family. From this, the prophet justly concludes, that nothing is more improbable than that God should neglect to act the part of a father towards his own flock and household. _________________________________________________________________ [229] There is here a change of person, and a transition from the narrative form of speech to the apostrophe, which give animation to the composition, and enhances its poetical beauty. [230] The word תנינים, thanninim, for dragons, is used by the sacred writers somewhat indeterminately, and translators render it variously, as by whales, serpents, dragons, crocodiles, and other sea-monsters. (See Genesis 1:21; Exodus 7:12; Deuteronomy 32:33; and Psalm 148:7.) We cannot now ascertain what particular animal is in each case denoted, and it may very probably be merely a general term equivalent to our word “monster,” for any strange and prodigious creature. תנינים, thanninim, is here explained by Williams as denoting “sea-monsters or large serpents.” “What animal is meant by this name,” says Mant, “is not well ascertained. But it seems to have been some aquatic or amphibious creature commonly known in the neighborhood of Egypt, but not the crocodile, as that is noticed under a different name in the following verse.” By the dragons the Egyptian people may be intended. [231] In the Hebrew it is “the heads.” [232] “C’est, le plus grand monstre marin qui soit.” — Fr. marg. “That is, the greatest sea-monster which exists.” [233] “Ou, establi.” — Fr. marg. “Or, established.” [234] מאור, maor, here rendered the light, from אור, or, to shine, signifies in general any luminary or receptacle of light; the sun or the moon indiscriminately. See Genesis 1:16. But being here joined with and opposed to the sun, as the night is to the day in the preceding clause, it has been supposed to signify the moon, the luminary of the night, as the sun is that of the day. The Chaldee, the LXX., the Syriac, and Arabic, render it the moon The Vulgate has “auroram,” “the morning.” [235] Calvin supposes that the whale is the animal here referred to, and this was the opinion for a long time universally held. But from a comparison of the description given by Job of the Leviathan (Job 41) with what is known of the natural history of the crocodile, there can be little doubt that the crocodile is the Leviathan of Scripture. This is now very generally agreed upon. “Almost all the oldest commentators,” says Dr Good, “I may say unconditionally all of them concurred in regarding the whale as the animal” intended by the Leviathan. “Beza and Diodati were among the first to interpret it ‘the crocodile.’ And Bochart has since supported this last rendering with a train of argument, which has nearly overwhelmed all opposition, and has brought almost every commentator over to his opinion.” — Dr Good’s New Translation of Job “With respect to the Leviathan,” says Fry, “all are now pretty well agreed that it can apply only to the crocodile, and probably it was nothing but a defective knowledge of the language of the book of Job, or of the natural history of this stupendous animal, which led former commentators to imagine the description applicable to any other.” — Fry’s New Translation and Exposition of the Book of Job This Egyptian animal, the crocodile of the Nile, as we have formerly observed, (p. 38, note,) was anciently employed as a symbol of the Egyptian power, or of their king. Parkhurst remarks that in Scheuchzer’s Physica Sacra may be seen a medal with Julius Caesar’s head on one side, and on the reverse a crocodile with this inscription, — Ægypte Capta, Egypt Taken. This strengthens the conclusion that the crocodile is the animal intended by the name Leviathan. Both the etymology of the name Leviathan, and to what language it belongs, according to Simonis, are unknown. But according to Gesenius it signifies “properly the twisted animal.” It is affirmed by the Arabic lexicographers quoted by Bochart, (Phaleg Lib. 1, cap. 15,) that Pharaoh in the Egyptian language signified a crocodile; and if so, there may be some such allusion to his name in this passage, and in Ezekiel 29:3, and 32:2, where the king of Egypt is represented by the same animal, as was made to the name of Draco, when Herodicus (in a sarcasm recorded by Aristotle, Rhet Lib. 2, cap. 23) said that his laws, — which were very severe, — were the laws ouk anthrōpou alla drakontos, non hominis sed draconis. — Merrick’s Annotations “The heads of Leviathan” may denote the princes of Egypt, or the leaders of the Egyptian armies. [236] “Regnoit en grand triomphe, comme la balene se pourmene a sou aise au milieu de ce grande amas d’eaux.” — Fr. [237] Calvin reads, “thy people in the wilderness.” But thy has nothing to represent it in the original, which literally is, “to a people, to those of the wilderness.” Those who adopt this rendering are not agreed as to what is to be understood by the expression. Some think it means the birds and beasts of prey, who devoured the dead bodies of Pharaoh and the Egyptian army, when cast upon the coast of the Red Sea by the tides. See Exodus 14:30. If such is the meaning, these birds and beasts of prey are called “the people of wilderness,” as being its principal inhabitants. That עם, am, people, is sometimes to be thus interpreted in Scripture is evident from Proverbs 30:25, 26, where both the ants and the conies are styled a people But as the desert on the coast of which the Egyptians were thrown up was inhabited by tribes of people who lived on fishes — even on those of the largest kind, which they found cast upon the shore by the tides — and were from thence called Ichthuophagoi, or fish-eaters; some interpreters suppose that these are “the people of the wilderness” here mentioned; and that as Pharaoh and his host are represented under the figure of the Leviathan and other monsters of the deep, so these people, in allusion to their common way of living, are figuratively said to have preyed on their dead bodies, by which is understood their enriching themselves with their spoils. [238] “Quand Dieu feit que de la roche saillit un cours d’eau pour la necessite du peuple.” — Fr. [239] It is rivers in the plural, from which it would appear that the Jordan was not the only river which was dried up, to give an easy passage to the Israelites. The Chaldee specifies the Arnon, the Jabbok, and the Jordan, as the rivers here referred to. With respect to the Jordan, see Joshua 3:16. As to the miraculous drying up either of the Arnon or the Jabbok, we have no distinct account in Scripture. But in Numbers 21, after it is mentioned, verse 13, that the Israelites “pitched on the other side of Arnon,” it follows, verses 14, 15, “Wherefore, it is said in the book of the wars of the Lord, What he did in the Red Sea, and in the brooks of Arnon, and at the stream of the brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab.” From this it would appear that God wrought at “the brooks of Arnon, and at the stream of the brooks that goeth down to the dwelling of Ar,” miracles similar to that which was wrought at the Red Sea, when it was divided to open up a passage for the chosen tribes. [240] “Comme le principal instrument d’icelle, et par maniere de dire, le chariot auquel elle est apportee, quand elle se vient monstrer aux hommes.” — Fr. [241] The original word implies “to settle, to place steadily in a certain situation or place.” See Parkhurst’s Lexicon on יצב [242] “Entant que leur cupidite et ambition insatiable ne pent estre retenue par quelque separation qu’il y ait, mais tasche tousjours d’enjamber par dessus.” — Fr. _________________________________________________________________ Psalm 74:18-23 18. Remember this: the adversary hath blasphemed Jehovah: and a worthless people hath done despite to thy name. 19. Give not to the beast the soul of thy turtle dove: forget not the congregation of thy poor ones for ever. 20. Have regard to thy covenant: for the dark places of the earth are full of the habitations of violence. 21. Let not him who is oppressed [or afflicted] return ashamed: let the poor and needy one praise thy name. 22. Arise, O God! Plead thy cause: remember thy reproach, which is done to thee by the foolish man daily. 23. Forget not the voice of thy adversaries: the tumult of those who rise up against thee ascendeth continually. 18. Remember this. The prophet having encouraged the hearts of the godly by magnifying the divine power and goodness, now returns to the prosecution of his prayer. He first complains that the enemies of his people revile God, and yet continue unpunished. When he says, Remember this, the manner of expression is emphatic; and the occasion demanded it, for it is not a crime of small magnitude to treat with contumely the sacred name of God. For the sake of contrast, he states that it was a worthless or foolish people who thus presumed insolently to pour forth their reproaches against God. The Hebrew word נבל, nabal, denotes not only a foolish man, but also a wicked and infamous person. The prophet, therefore, justly describes the despisers of God as people who are vile and worthless. 19. Give not to the beast the soul of thy turtle dove. The Hebrew word חית, chayath, which we translate beast, signifies sometimes the soul or life, and so some explain it in the second clause of this verse, where it again occurs. But it is here unquestionably to be taken either for a wild beast or for a multitude. Understood in either of these ways, this form of expression will contain a very apposite comparison between the life of a weak and timorous bird, and a powerful army of men, or a cruel beast. The Church is compared to a turtle dove [243] for, although the faithful consisted of a considerable number, yet so far were they from matching their enemies, that, on the contrary, they were exposed to them as a prey. It is next added, Forget not the soul or congregation of thy poor ones The Hebrew word חית, chayath, is again employed, and there is an elegance when, on account of its ambiguity, it is used twice in the same verse, but in different senses. I have preferred translating it congregation, rather than soul, because the passage seems to be a prayer that it would please God to watch over and defend his own small flock from the mighty hosts of their enemies. 20. Have regard to thy covenant. That God may be the more inclined to show mercy, the prophet brings to his remembrance the Divine covenant; even as the refuge of the saints, when they have found themselves involved in extreme dangers, has always been to hope for deliverance, because God had promised, in the covenant which he made with them, to be a father to then, From this we learn, that the only firm support on which our prayers can rest is, that God has adopted us to be his people by his free choice. Whence, also, it appears how devilish was the phrensy of that filthy dog Servetus, who was not ashamed to affirm that it is foolish, and gross mockery, to lay before God his own promises when we are engaged in prayer. Farther, the godly Jews again show us how severely they were afflicted, when they declare that violence and oppression were everywhere prevalent; as if all places were the haunts of cut-throats and the dens of robbers. [244] It is said the dark places of the earth; for, whenever God seems to hide his face, the wicked imagine that whatever wickedness they may commit, they will find, wherever they may be, hiding-places by which to cover it all. 21. Let not him who is oppressed return with shame. The word return, as it has a reference to God, is equivalent to the expression, to go away empty. The faithful, then, beseech Him that they may not be put to shame by suffering a repulse at his hands. They call themselves afflicted, poor, and needy, as an argument to obtain the Divine favor and mercy. It is, however, to be observed, that they do not speak insincerely, nor give an exaggerated representation of their distresses, but intimate, that by so many calamities they were brought to such a low condition, that there no longer remained for them any quarter in the world from which they could expect any help. By this example, we are taught that when we are reduced to the greatest extremity, there is a remedy always ready for our misery, in calling upon God. 22. Arise, O God! plead thy cause. The pious Jews again supplicate God to ascend into his judgment-seat. He is then said to arise, when, after having long exercised forbearance, he shows, in very deed, that he has not forgotten his office as judge. To induce him to undertake this cause the more readily, they call upon him to maintain his own right. Lord, as if they had said, since the matter in hand is what peculiarly concerns thyself; it is not time for thee to remain inactive. They declare, at the same time, how this was, in a special sense, the cause of God. It was so, because the foolish people daily cast reproaches upon him. We may here again translate the word נבל, nabal, the worthless people, instead of the foolish people. The wickedness charged against the persons spoken of is aggravated from the circumstance, that, not content with reproaching God on one occasion, they continued their derision and mockery without intermission. For this reason, the faithful conclude by invoking God that he would not forget such heaven-daring conduct in men who not only had the audacity to reproach his majesty, but who fiercely and outrageously poured forth their blasphemies against him. They seemed, it is true, to do this indirectly; but, as they despised God, it is asserted that they rose up against him with reckless and infatuated presumption, after the manner of the Giants of old, and that their haughtiness was carried to the greatest excess. _________________________________________________________________ [243] As none of the ancient versions have “turtle dove,” and as the reading of the LXX. is, exomologoumenēn soi, confessing thee, it has been thought by some in a high degree probable that the word תורך, torecha, thy turtle dove in our present Hebrew copies, should be תודך, todecha, confessing thee; an error which transcribers might easily have committed, by writing ר, resh, instead of ד, daleth Houbigant, who approves of this opinion, boldly pronounces the other, which represents the people of God under the figure of a turtle dove, to be “putidum et aliunde conquisitum.” But, says Archbishop Secker, “Turtle dove, which Houbigant calls putidum, should not be called so, considering that, יונתי, Cant. 2, 14, is the same thing.” The passage, as it now stands, agrees with other texts of Scripture which represent the people of God under the image of a bird, Numbers 24:21; Jeremiah 22:23; 48:28. The turtle dove is a defenceless, solitary, timid, and mournful creature, equally destitute of skill and courage to defend itself from the rapacious birds of prey which thirst for its blood. And this gives a very apt and affecting representation of the state of the Church when this psalm was written. She was in a weak, helpless, and sorrowful condition, in danger of being speedily devoured by the inveterate and implacable enemies, who, like birds of prey, were besetting her on all sides, eagerly intent upon her destruction. “With the most plaintive earnestness she pleads her cause with the Almighty, through this and the following verses; continually growing more importunate in her petitions as the danger increases. While speaking, she seems in the last verse to hear the tumultuous clamours of the approaching enemy growing every minute louder as they advance; and we leave the ‘turtle dove’ without the Divine assistance, ready to sink under the talons of the rapacious eagle.” — Mant “The Psalmist’s expression, thy turtle dove, may perhaps be farther illustrated from the custom, ancient and modern, of keeping doves as favourite birds, (see Theocritus, 5. 96; and Virgil, Eclog. 3, 5, 68, 69,) and from the care taken to secure them from such animals as are dangerous to them.” — Merrick’s Annotations. [244] “The caves, dens, woods, etc., of the land, are full of robbers, cut-throats, and murderers, who are continually destroying thy people; so that the holy seed seems as if it would be entirely cut off, and the covenant promise thus rendered void.” — Dr Adam Clarke. “For the dark places of the earth, i.e., the caverns of Judea, are full of the habitations of violence, i.e., of men who live by rapine. Some, however, by the dark places of the earth, understand the seat of the captivity of the Jews.” — Cresswell. _________________________________________________________________ [211] This is the opinion of Calmet, Poole, Wells, Mant, Walford, and others. “A melancholy occasion,” says Mant, “commemorated by an elegy of corresponding tenderness and plaintiveness. It would be difficult to name a finer specimen of elegiac poetry than this pathetic psalm of Asaph.” If it was composed during the Babylonish captivity, and if Asaph, whose name is in the title, was the author of it, he must have been a different person from David’s contemporary, previously noticed, (volume 2, page 257, note,) — probably a descendant of the same name and family. Dr Gill thinks that he was the Asaph of the time of David, and supposes that under the influence of the spirit of prophecy, he might speak of the sufferings of the Church in after ages, just as David and others testified before-hand of the sufferings of Christ and the glory that should follow. [212] Rosenmüller is of opinion that this is the period referred to. “For my part,” says Dr Geddes, “I think it must have been composed during the persecution of Antiochus Epiphanes; and the best commentary on it is the first chapter of the first book of Maccabees. The author may have been Mattathias.” _________________________________________________________________ PSALM 75 It affords matter of rejoicing and thanksgiving to the whole Church, to reflect that the world is governed exclusively according to the will of God, and that she herself is sustained by his grace and power alone. Encouraged by this consideration, she triumphs over the proud despisers of God, who, by their infatuated presumption, are driven headlong into all manner of excess. To the chief musician. Destroy not. A Psalm of Asaph. A Song. _________________________________________________________________ Psalm 75:1-7 1. We will praise thee, O God! we will praise thee: and [245] thy name is near: they will declare [or recount [246] ] thy wondrous works. 2. When I shall have taken the congregation, [247] I will judge righteously. [248] 3. The earth is dissolved, and all its inhabitants: I will establish [249] the pillars of it. 4. I said to the fools, Act not foolishly: and to the ungodly, Lift not up the horn. 5. Lift not up your horn on high; and speak not with a stiff neck. 6. For exaltations come neither from the east, nor from the west, nor from the wilderness. [250] 7. For God is judge: [251] he bringeth low, and he setteth up. 1. We will praise thee, O God! With respect to the inscription of this psalm, I have sufficiently spoken when explaining the 57th psalm. As to the author of it, this is a point, in the determination of which, I am not inclined to give myself much trouble. Whoever he was, whether David or some other prophet, he breaks forth at the very commencement into the language of joy and thanksgiving: We will praise thee, O God! we will praise thee. The repetition serves the more forcibly to express his strong affection and his ardent zeal in singing the praises of God. The verbs in the Hebrew are in the past tense; but the subject of the psalm requires that they should be translated into the future; which may be done in perfect consistency with the idiom of the Hebrew language. The inspired writer, however, may declare that God had been praised among his people for the benefits which he had bestowed in the times of old, the design being thereby to induce God to persevere in acting in the same manner, that thus continuing like himself, he might from time to time afford his people new matter for celebrating his praises. The change of the person in the concluding part of the verse has led some interpreters to supply the relative pronoun אשר, asher, who, as if the reading were, O Lord! we will praise thee; and thy name is near to those who declare thy wondrous works [252] But the prophet, I have no doubt, puts the verb they will declare, indefinitely, that is to say, without determining the person; [253] and he has used the copula and instead of the causal participle for, as is frequently done. His meaning, then, may be brought out very appropriately th We will praise thee, O God! for thy name is near; and, therefore, thy wondrous works shall be declared. He, no doubt, means that the same persons whom he said would celebrate the praise of God, would be the publishers of his wonderful works. And, certainly, God, in displaying his power, opens the mouths of his servants to recount his works. In short, the design is to intimate that there is just ground for praising God, who shows himself to be at hand to afford succor to his people. The name of God, as is well known, is taken for his power; and his presence, or nearness, is judged of by the assistance which he grants to his people in the time of their need. 2. When I shall have taken the congregation. The Hebrew verb יעד, yaäd, signifies to appoint a place or day, and the noun מועד, moed, derived from it, which is here used, signifies both holy assemblies, or a congregation of the faithful assembled together in the name of the Lord, and festival, or appointed solemn days. As it is certain that God is here introduced as speaking, either of these senses will agree with the scope of the passage. It may be viewed as denoting either that having gathered his people to himself, he will restore to due order matters which were in a state of distraction and confusion, or else that he will make choice of a fit time for exercising his judgment. In abandoning his people for a season to the will of their enemies, he seems to forsake them and to exercise no care about them; so that they are like a flock of sheep which is scattered, and wanders hither and thither without a shepherd. It being his object, then, to convey in these words a promise that he would remedy such a confused state of things, he very properly commences with the gathering together of his Church. If any choose rather to understand the word מועד, moed, as referring to time [254] God is to be understood as admonishing his people, that it is their bounden duty to exercise patience until he actually show that the proper time is come for correcting vices, since he only has the years and days in his own power, and knows best the fit juncture and moment for performing this work. The interpretation to which I most incline is, That, to determine the end and measure of calamities, and the best season of rising up for the deliverance of his people, — matters, the determination of which men would willingly claim for themselves, — is reserved by God in his own hands, and is entirely subject to his own will. At the same time, I am very well satisfied with the former interpretation, which refers the passage to the gathering together of the Church. Nor ought it to seem absurd or harsh that God is here introduced as returning an answer to the prayers of his people. This graphic representation, by which they are made to speak in the first verse, while he is introduced as speaking in the second, is much more forcible than if the prophet had simply said, that God would at length, and at the determined time, show himself to be the protector of his Church, and gather her together again when she should be scattered and rent in pieces. The amount, in short, is, that although God may not succor his own people immediately, yet he never forgets them, but only delays until the fit time arrive, the redress which he has in readiness for them. To judge righteously, is just to restore to a better state matters which are embroiled and disordered. Thus Paul says, “Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; and to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels.” (2 Thessalonians 1:6, 7) God, therefore, declares that it is his office to set in order and adjust those things which are in confusion, that, entertaining this expectation, we may be sustained and comforted by means of it in all our afflictions. 3. The earth is dissolved, and all its inhabitants. Many commentators are of opinion that these words are properly applicable to Christ, at whose coming it behoved the earth and its inhabitants to be shaken. He reigns, as we know, that he may destroy the old man, and he commences his spiritual kingdom with the destruction of the flesh; but he conducts his administration in such a manner as that afterwards there follows the restoration of the new man. Of the second part of the verse, I will establish the pillars of it, they make the same application, explaining it as if Christ had said, As soon as I come into the world, the earth with its inhabitants shall melt and be dissolved; but immediately after I will establish it upon firm and solid foundations; for my elect ones, renewed by my Spirit, shall no longer be like grass or withered flowers, but shall have conferred upon them new and unwonted stability. I do not, however, think that such a refined interpretation ever entered into the mind of the prophet, whose words I consider as simply meaning, that although the earth may be dissolved, God has the props or supports of it in his own hand. This verse is connected with the preceding; for it confirms the truth that God in due time will manifest himself to be an impartial and righteous judge; it being an easy matter for him, although the whole fabric of the world were fallen into ruins, to rebuild it from its decayed materials. At the same time, I have no doubt that there is a reference to the actual state of things in the natural world. The earth occupies the lowest place in the celestial sphere, and yet instead of having foundations on which it is supported, is it not rather suspended in the midst of the air? Besides, since so many waters penetrate and pass through its veins, would it not be dissolved were it not established by the secret power of God? While, however, the prophet alludes to the natural state of the earth, he, nevertheless, rises higher, teaching us, that were the world even in ruins, it is in the power of God to re-establish it. 4. I said to the fools, Act not foolishly. [255] After he has set the office of God full in his own view and in the view of the faithful, he now triumphs over all the ungodly, whom he impeaches of madness and blind rage, the effect of their despising God, which leads them to indulge to excess in pride and self-gloriation. This holy boasting to which he gives utterance depends upon the judgment, which in the name of God he denounced to be at hand; for when the people of God expect that he is coming to execute judgment, and are persuaded that he will not long delay his coming, they glory even in the midst of their oppressions. The madness of the wicked may boil over and swell with rage, and pour forth floods to overwhelm them; but it is enough for them to know that their life is protected by the power of God, who can with the most perfect ease humble all pride, and restrain the most daring and presumptuous attempts. The faithful here deride and despise whatever the wicked plot and conspire to execute, and bid them desist from their madness; and in calling upon them to do this, they intimate that they are making all this stir and commotion in vain, resembling madmen, who are drawn hither and thither by their own distempered imaginations. It is to be observed, that the Psalmist represents pride as the cause or mother of all rash and audacious enterprises. The reason why men rush with such recklessness upon unlawful projects most certainly is, that blinded by pride, they form an undue and exaggerated estimate of their own power. This being a malady which is not easily eradicated from the hearts of men, the admonition, Lift not up your horn on high [256] is repeated once and again. They are next enjoined not to speak with a fat or a stiff neck; by which is meant that they should not speak harshly and injuriously; [257] for it is usual with proud persons to erect the neck and raise the head when they pour forth their menaces. Others translate the words, Speak not stiffly with your neck; but the other translation is the more correct. 6. For exaltations come neither from the east nor from the west. [258] The prophet here furnishes an admirable remedy for correcting pride, when he teaches us that promotion or advancement proceeds not from the earth but from God alone. That which most frequently blinds the eyes of men is, their gazing about on the right hand and on the left, and their gathering together from all quarters riches and other resources, that, strengthened with these, they may be able to gratify their desires and lusts. The prophet, therefore, affirms, that in not rising above the world, they are laboring under a great mistake, since it is God alone who has the power to exalt and to abase. “This,” it may be said, “seems to be at variance with common experience, it being the fact, that the majority of men who attain to the highest degrees of honor, owe their elevation either to their own policy and underhand dealing, or to popular favor and partiality, or to other means of an earthly kind. What is brought forward as the reason of this assertion, God is judge, seems also to be unsatisfactory.” I answer, that although many attain to exalted stations either by unlawful arts, or by the aid of worldly instrumentality, yet that does not happen by chance; such persons being advanced to their elevated position by the secret purpose of God, that forthwith he may scatter them like refuse or chaff. The prophet does not simply attribute judgment to God. He also defines what kind of judgment it is, affirming it to consist in this, that, casting down one man and elevating another to dignity, he orders the affairs of the human race as seemeth good in his sight. I have stated that the consideration of this is the means by which haughty spirits are most effectually humbled; for the reason why worldly men have the daring to attempt whatever comes into their minds is, because they conceive of God as shut up in heaven, and think not that they are kept under restraint by his secret providence. In short, they would divest him of all sovereign power, that they might find a free and an unimpeded course for the gratification of their lusts. To teach us then, with all moderation and humility, to remain contented with our own condition, the Psalmist clearly defines in what the judgment of God, or the order which he observes in the government of the world, consists, telling us that it belongs to him alone to exalt or to abase those of mankind whom he pleases. From this it follows that all those who, spreading the wings of their vanity, aspire after any kind of exaltation, without any regard to or dependence upon God, are chargeable with robbing him as much as in them lies of his prerogative and power. This is very apparent, not only from their frantic counsels, but also from the blasphemous boastings in which they indulge, saying, Who shall hinder me? What shall withstand me? as if, forsooth! it were not an easy matter for God, with his nod alone, suddenly to cast a thousand obstacles in their way, with which to render ineffectual all their efforts. As worldly men by their fool-hardihood and perverse devices are chargeable with endeavoring to despoil God of his royal dignity, so whenever we are dismayed at their threatenings, we are guilty of wickedly setting limits to the sovereignty and power of God. If, whenever we hear the wind blowing with any degree of violence, [259] we are as much frightened as if we were stricken with a thunderbolt from heaven, such extreme readiness to be thrown into a state of consternation manifestly shows that we do not as yet thoroughly understand the nature of that government which God exercises over the world. We would, no doubt, be ashamed to rob him of the title of judge; yea, there is almost no individual who would not shrink with horror at the thought of so great a blasphemy; and yet, when our natural understanding has extorted from us the confession that he is the judge and the supreme ruler of the world, we conceive of him as holding only a kind of inactive sovereignty, which I know not how to characterise, as if he did not govern mankind by his power and wisdom. But the man who believes it to be an established principle that God disposes of all men as seemeth good in his sight, and shapes to every man his condition in this world, will not stop at earthly means: he will look above and beyond these to God. The improvement which should be made of this doctrine is, that the godly should submit themselves wholly to God, and beware of being lifted up with vain confidence. When they see the impious waxing proud, let them not hesitate to despise their foolish and infatuated presumption. Again, although God has in his own hand sovereign power and authority, so that he can do whatever he pleases, yet he, is styled judge, to teach us that he governs the affairs of mankind with the most perfect equity. Whence it follows, that every man who abstains from inflicting injuries and committing deeds of mischief, may, when he is injured and treated unjustly, betake himself to the judgment-seat of God. _________________________________________________________________ [245] “C’est, car.” — Fr. marg. “That is, for.” [246] “Par ainsi on racontera.” — Fr. “Therefore they will recount.” [247] “Quand j’auray prins assignation.” — Fr. “When I shall have received the appointment.” “Ou, assemble la congregation.” — Fr. marg “Or, assembled the congregation.” [248] “C’est, je remettray les choses en leur estat.” — Fr. marg. “That is, I will restore things to order.” [249] “Mais j’affermiray.” — Fr. “But I will support or sustain.” [250] “C’est, du Midi.” — Fr. marg. “That is, from the South.” [251] “C’est, gouverne le monde.” — Fr. marg. “That is, governs the world.” [252] This is the reading adopted by Hammond; but instead of making it out by supplying the pronoun אשר, asher, as is done by some, he renders, ספרו, sipperu, as a participle plural in the sense of the dative case. “Thy name is near, ספרו, sipperu, to them that declare thy wondrous works.” He supports this view from the Chaldee, and from the translation of the learned Castellio. [253] “C’est a dire, sans determiner personne.” — Fr. [254] The reading adopted by the most eminent critics is, “When I shall have gotten an appointed or fit time or season, I will judge uprightly.” This is supported by all the ancient versions. [255] “Or, Be not mad.” The verb is תהולו, tahollu, from הלל, halal, he was mad, boasting — Bythner [256] Lift not up your horn on high, that is, bear not yourselves insolently, from a false notion of your power, (comp. Amos 6:13.) It has been supposed that the metaphor is taken from the manner in which horned animals carry themselves when they are in an excited state. A practice among the Abyssinians, described by Mr Bruce, has been also adduced as throwing light upon this verse. He observes, that the governors of the provinces in Abyssinia wear a broad fillet round their heads, which is tied behind the head. In the middle of this fillet is a horn, or a conical piece of silver, gilded with gold; and shaped like our candle-extinguishers. This is called kirn or horn; and is only used in reviews or processions after victory. The way in which they throw back the head when wearing this ornament (lest it should fall forward) gives a stiffness to the position of the head; and this seems to explain the language of the Psalmist, when he mentions speaking with a stiff neck. Instead of with a stiff neck, Parkhurst translates with a retorted neck; observing, that “this is a well-known gesture of pride, contempt, or disdain.” [257] “Praefracte.” — Lat. “Rigoureusement et outrageusement.” — Fr. [258] “For promotion, etc. The meaning is, the fortunes of men are not governed by planetary influences, but by God’s overruling Providence. The Eastern nations of the world always were, and are at this day, much addicted to judicial astrology.” — Warner. [259] “Si tost que nous oyons le vent de quelque esmotion.” — Fr. _________________________________________________________________ Psalm 75:8-10 8. For in the hand of Jehovah there is a cup, and the wine is turbid, [or full of dregs: [260] ] it is full of mixture, and he shall pour forth of it: surely they shall wring out the dregs of it, and all the wicked of the earth shall drink of it. 9. But I will publish for ever, and will sing praise to the God of Jacob. 10. And I will break all the horns of the wicked: but the horns of the righteous shall be exalted. 8. For in the hand of Jehovah there is a cup. [261] The Psalmist here applies more directly to the use of the godly that judgment of which he has just now spoken. He affirms, that the object for which God reigns is, that no iniquity may remain unpunished; but that when wicked men have broken through all restraint and abandoned themselves to wickedness, he may drag them to deserved punishment. From this we again learn what estimate we ought to form of the providence of God — that we ought to regard it as exercising its control by an ever-present energy over every part of our life. It is therefore asserted that God has in his hand a cup with which to make the wicked drunk. The word חמר, chamar, signifies full of dregs, and also red. As red wine among the Jews was the strongest and sharpest, we may suppose that it is here referred to; and the similitude is very appropriate, which represents God as having in his hand wine of a highly intoxicating character, with which to make the ungodly drunk even to death. It is implied, that the swiftness of divine vengeance is incredible, resembling the rapidity and power with which strong wine penetrates to the brain, and either produces madness or kindles a fever. It is on this account said, that the wine in God’s cup is of a red color; as it is said in Proverbs 23:31, “Look not upon the wine when it is red in the cup.” Nor is it any objection to this that it is described a little after as full of mixture. These two things do not ill agree with each other; first, that the wicked are suddenly made drunk with the vengeance of God; and, secondly, that they drink it out even to the dregs, until they perish. Some give a different explanation of the term mixture, considering, but without any just ground, the allusion to be to the custom which prevails in warm climates of diluting wine with water. This expression, it is full of mixture, was rather added to give additional force to the statement of the prophet; his object being to compare the vehemence and fury of God’s wrath to spiced wine. [262] By these figures he intimates that it will be impossible for the ungodly to escape drinking the cup which God will put into their hands, and that they will be compelled to drain it to the last drop. 9. and 10. But I will publish for ever. This conclusion of the psalm evinces the joy which God’s people felt from having experienced that He was their deliverer in adversity; for it seems to be their own experience which they engage to publish, and on account of which they resolve to sing praise to God. Whence also they gather, that by the divine aid they will overcome all the power of the reprobate; and that being themselves possessed of righteousness and equity, they will be sufficiently armed for their own preservation and defense. The expression, the horns of the righteous shall be exalted, [263] implies, that the children of God, by a blameless and holy life, acquire greater strength, and more effectually protect themselves than if it were their endeavor to advance their own interests by every species of wickedness. _________________________________________________________________ [260] “Ou, rouge.” — Fr. marg. “Or, red.” [261] “Here there seems to be an allusion to the cup of malediction, as the Jews called that ‘mixed cup of wine’ and frankincense, which used to be given to condemned criminals before their execution, in order to take away their senses. So the Chaldee Targum paraphrases the passage; ‘Because a cup of malediction is in the hand of the Lord, and strong wine full of a mixture of bitterness, to take away the understanding of the wicked.’” — Parkhurst quoted by Mant. [262] Mixed wine, naturally suggests to us the idea of wine weaker than in its pure state. Accordingly, Green, instead of “full of mixture,” translates “unmixed,” by which he means wine unmixed with water. He perceived, what is evident at first sight, that wine of the strongest quality is intended, and having apparently no idea of any other mixture than that of water, which would weaken the wine, he took the liberty of rendering the words, מלא מסך, male mesech, by “unmixed.” The Greeks and Latins, in like manner by “mixed wine,” understood wine diluted and weakened with water. But the phrase among the Hebrews generally denotes wine made stronger, by the addition of higher and more powerful ingredients. In the East, wines are much mixed with drugs of a stimulating and intoxicating kind; so that commonly when drawn from the vessels in which they are preserved, they are strained for use. What remains is the thick sediment of the strong and stimulating ingredients with which they had been mixed. This the wicked are doomed to drink. “The introduction of this circumstance,” says Mant, “forms a fine climax, and carries the idea of God’s indignation to the highest point.” Some interpreters have explained the passage as meaning that God would pour out the pure and clear wine for his friends, while he would compel his enemies to drink the dregs. But the reference is entirely to his enemies, who were wholly to exhaust this cup of his fury. This, with the prophets, is a very common image of divine wrath. See [10]volume 2, page 399, note. [263] “By the horns of the wicked is signified pride; by the horns of the righteous, on the other hand, is meant their power. Basil has remarked, that the horn is more exalted and more solid than any other part of the body to which it belongs; and that, at the same time, it supplies ornament to the head, and is also a weapon of defense. Hence it is put metaphorically both for strength and power, and also for pride.” — Cresswell. Here it is threatened that the power and honor of the wicked, which had been employed as the instruments of cruel wrong and oppression, would be destroyed, and their pride effectually humbled; while the righteous would be exalted to power and dignity. _________________________________________________________________ _________________________________________________________________ PSALM 76 There is here celebrated the grace and truth of God in having, according to his promise that he would be the protector of the city of Jerusalem, defended it by his wonderful power against enemies, who were renowned for their warlike valor, and well equipped with everything requisite for war. [264] To the chief musician upon Neginoth. A Psalm of Asaph. A Song. This psalm, it is probable, was composed after the death of David; and, accordingly, some think that what is here described is that deliverance of the Jews from the Ammonites which took place in the reign of king Jehoshaphat. But I am rather inclined to adopt a different opinion, and to refer the psalm to that deliverance which they obtained from the Assyrians, recorded in 2 Kings 19. The Assyrians, under the conduct of Sennacherib, not only invaded Judea, but also made a violent assault upon the city of Jerusalem, the capital of the kingdom. The result of this is well known. They were compelled to raise the siege by the miraculous interference of God, who in one night destroyed that army with dreadful slaughter by the hand of his angel, (2 Kings 19:35.) [265] Hence the prophet, not inappropriately, affirms that God broke the arrows, the swords, and the shields. The point, however, which is chiefly necessary to be known and attended to is, that the continual care of God in defending the Church, which he has chosen, is here celebrated to encourage the faithful without any doubt or hesitation to glory in his protection. _________________________________________________________________ Psalm 76:1-6 1. God is known in Judah; his name is great in Israel. 2. And his tabernacle was in Salem, and his dwelling-place in Zion. 3. There he broke the arrows of the bow, the shield, and the sword, and the battle. Selah. 4. Thou art more glorious and terrible than the mountains of prey. 5. The stout hearted were spoiled, they slept their sleep, [266] and all the men of might have not found their hands. 6. At thy rebuke, O God of Jacob! the chariot and the horse were cast into a deep sleep. 1. God is known in Judah. In the outset, we are taught that it was not by human means that the enemies of Israel were compelled to retire without accomplishing any thing, but by the ever-to-be-remembered aid of Jehovah. Whence came that knowledge of God and the greatness of his name which are spoken of, but because He stretched forth his hand in an extraordinary manner, to make it openly manifest that both the chosen people and the city were under his defense and protection? It is therefore asserted, that the glory of God was conspicuously displayed when the enemies of Israel were discomfited by such a miraculous interposition. 2. And his tabernacle was in Salem Here the reason is assigned why God, putting the Assyrians to flight, vouchsafed to deliver the city of Jerusalem, and to take it under his protection. The reason is, because he had there chosen for himself a dwelling-place, in which his name was to be called upon. The amount, in short, is, first, that men had no ground to arrogate to themselves any share in the deliverance of the city here portrayed, God having strikingly showed that all the glory was his own, by displaying from heaven his power in the sight of all men; and, secondly, that he was induced to oppose his enemies from no other consideration but that of his free choice of the Jewish nation. God having, by this example, testified that his power is invincible for preserving his Church, it is a call and an encouragement to all the faithful to repose with confidence under his shadow. If his name is precious to himself, it is no ordinary pledge and security which he gives to our faith when he assures us that it is his will that the greatness of his power should be known in the preservation of his Church. Moreover, as the Church is a distinguished theater on which the Divine glory is displayed, we must always take the greatest care not to shroud or bury in forgetfulness, by our ingratitude, the benefits which have been bestowed upon it, and especially those which ought to be held in remembrance in all ages. Farther, although God is not now worshipped in the visible tabernacle, yet as by Christ he still dwells in the midst of us, yea even within us, we will doubtless experience, whenever we are exposed to danger, that under his protection we are in perfect safety. If the earthly sanctuary of Jerusalem afforded to God’s ancient people succor while it stood, we may rest assured that he will have no less care of us who live in the present day, when we consider that he has vouchsafed to choose us as his temples in which he may dwell by his Holy Spirit. Here the prophet, in speaking of Jerusalem, uses merely the name of Salem, which was the simple and uncompounded name of the city, and had been applied to it very anciently, as appears from Genesis 14:18. Some think that the name in the course of time assumed its compound form, by having Jebus prefixed to Salem; for Jebus was the name by which it was afterwards known in the intervening period, as we learn from the Book of Judges, Judges 19:10, it being so called because it was inhabited by the Jebusites. But we will be more correct as to the etymology of the word, if we derive it from the verb יראה, yereh, which signifies will see, [267] because Abraham said, “God will look out for himself a lamb for a burnt-offering,” (Genesis 22:8.) 3. There he broke the arrows of the bow. We have here stated the particular way in which God was known in Judah. He was known by the wonderful proofs of his power, which he exhibited in preserving the city. Under these figures is described the destruction of the enemies of the chosen people. [268] They could not otherwise have been overthrown than by being despoiled of their armor and weapons of war. It is therefore said, that the arrows, the swords, and the shields, were broken, yea, all the implements of war; implying that these impious enemies of the Church were deprived of the power of doing harm. The fact indeed is, that they were wounded and slain, while their weapons remained uninjured; but this metonymy, by which what befell themselves is represented as happening to their implements of war, is not improper. Some translate the word רשפים, reshaphim, points of weapons! Properly, it should be rendered fires; [269] but it is more accurate to take it for arrows. Even birds are sometimes metaphorically so called, on account of their swiftness; and flying is attributed to arrows in Psalm 91:6 It is farther added, (verse 4th,) that God is more glorious and terrible than the mountains of prey By the mountains of prey, is meant kingdoms distinguished for their violence and extortion. We know that from the beginning, he who exercised himself most in robbery and pillage, was the man who most enlarged his borders and became greatest. The Psalmist, therefore, here compares those great kings, who had acquired large dominions by violence and the shedding of human blood, to savage beasts, who live only upon prey, and their kingdoms to mountains covered with forests, which are inhabited by beasts inured to live by the destruction of other animals. The enemies of God’s ancient people had been accustomed to make violent and furious assaults upon Jerusalem; but it is affirmed that God greatly surpassed them all in power that the faithful might not be overwhelmed with terror. 5. The stout-hearted were spoiled, The power of God in destroying his enemies is here exalted by another form of expression. The verb אשתוללו, eshtolelu, which we translate were spoiled, is derived from שלל, shalal, and the letter א, aleph, is put instead of the letter ה, he. [270] Some translate, were made fools; [271] but this is too forced. I, however, admit that it is of the same import, as if it had been said, that they were deprived of wisdom and courage; but we must adhere to the proper signification of the word. What is added in the second clause is to the same purpose, All the men of might have not found their hands [272] that is to say, they were as incapable of fighting as if their hands had been maimed or cut off. In short, their strength, of which they boasted, was utterly overthrown. The words, they slept their sleep, [273] refer to the same subject; implying that whereas before they were active and resolute, their hearts now failed them, and they were sunk asleep in sloth and listlessness. The meaning, therefore, is, that the enemies of the chosen people were deprived of that heroic courage of which they boasted, and which inspired them with such audacity; and that, in consequence, neither mind, nor heart, nor hands, none either of their mental or bodily faculties, could perform their office. We are thus taught that all the gifts and power which men seem to possess are in the hand of God, so that he can, at any instant of time, deprive them of the wisdom which he has given them, make their hearts effeminate, render their hands unfit for war, and annihilate their whole strength. It is not without reason that both the courage and power of these enemies are magnified; the design of this being, that the faithful might be led, from the contrast, to extol the power and working of God. The same subject is farther confirmed from the statement, that the chariot and the horse were cast into a deep sleep at the rebuke of God [274] This implies, that whatever activity characterised these enemies, it was rendered powerless, simply by the nod of God. Although, therefore, we may be deprived of all created means of help, let us rest contented with the favor of God alone, accounting it all-sufficient, since he has no need of great armies to repel the assaults of the whole world, but is able, by the mere breath of his mouth, to subdue and dissipate all assailants. _________________________________________________________________ [266] “N’ont peu trouver leurs mains.” — Fr. “Have not been able to find their hands.” [267] From ראה, raäh, he saw, or beheld [268] “This seems to allude to the miraculous destruction of the Assyrian army, as recorded in Isaiah 27:36.” — Warner. [269] “The Hebrew רשף, [here rendered arrows,] signifies fire, Job 5:7, where ‘sparks that fly upward’ are poetically expressed by בני רשף, ‘the sons of the fire.’ By metaphor it is applies to an ‘arrow’ or ‘dart’ shot out of a bow, and, by the swiftness of the motion, supposed to be inflamed. See Cant. 8, 6, where of love it is said, (not the coals, but) ‘the arrows thereof are arrows of fire,’ it shoots, and wounds, and burns a man’s heart, inflames it vehemently by wounding it. The poetical expression will best be preserved by retaining some trace of the primary sense in the rendering of it — ‘fires or lightnings of the bow,’ i e., those hostile weapons which are most furious and formidable, as fire shot out from a bow.” — Hammond Parkhurst renders “glittering flashing arrows,” or rather, “fiery, or fire-bearing arrows;” such as, it is certain, were used in after times in sieges and in battles; the belē pepurōmena of the Greeks, to which Paul alludes in Ephesians 6:16, and the phalarica of the Romans, which Servius (on Virgil, Æn. lib. 9, 5, 705) describes as a dart or javelin with a spherical leaden head, to which combustible matter was attached, which being set on fire, the weapon was darted against the enemy; and when thrown by a powerful hand, it killed those whom it hit, and set fire to buildings. Walford has, “fiery arrows.” “The arrows,” says he, “are described as fiery, to denote either the rapidity of their motion, or that they were tinged with some poisonous drugs to render them more deadly.” [270] The verb is in the praet. hithpahel; and it has א, aleph, instead of ה, he, according to the Chaldaic language, which changes ה, the Hebrew characteristic of hiphil and hithpahel into א [271] As the verb signifies, has plundered, spoiled; and as it is here in the praet. hithpahel, which generally denotes reciprocal action, that is, acting on one’s self, it has been here rendered by some, despoiled themselves of mind, were mad, furious. Hammond reads, “The stout-hearted have despoiled or disarmed themselves.” The Chaldee paraphrase is, “They have cast away their weapons.” [272] “ידיהם לא מצאו, may be rendered have not found their hands, i e., have not been able to use them for resistance, for the offending others, or even for their own defense.” — Hammond The Chaldee paraphrase is, “They could not take their weapons in their hands,” i e., they could not use their hands to manage their weapons. In the Septuagint, the reading is, heuron ouden tais chersin autōn; “they found nothing with their hands,” i e., they were able to do nothing with them: the vast army of Assyrians, the most warlike and victorious then in the world, achieved nothing, but “returned with shame to face to their own land,” (2 Chronicles 32:21.) [273] “They slept their sleep.” “They slept, but never waked again.” — Hammond. There may be here a direct allusion to the catastrophe which befell the Assyrian army during the night, when, as they were fast asleep in their tents, a hundred and eighty-five thousand of them were at once slain, Isaiah 37:36. [274] The chariot and horse may be put poetically for charioteers and horsemen. Chariots formed a most important part of the array in the battles of the ancients. See Judges 4:3. Instead of “both the chariot and the horse,” Horsley reads, “both the rider and the horse.” “It is not improbable,” says he, “that the pestilence in Sennacherib’s army might seize the horses as well as the men, although the death of the beasts is not mentioned by the sacred historian.” _________________________________________________________________ Psalm 76:7-12 7. Thou, even thou, art terrible, and who shall stand before thy face when thou art angry? 8. From heaven thou hast made thy judgment to be heard: the earth was afraid, [275] and was still, 9. When God arose to judgment, [276] to save all the meek [277] of the earth. Selah. 10. Surely the wrath of men shall praise thee, and the remainder of wrath thou wilt restrain. 11. Vow and pay [278] to Jehovah your God: let all those who are round about him bring presents to him who is worthy to be feared, [279] [literally to the terrible one.] 12. He will cut off the spirit of princes: he is terrible to the kings of the earth. 7. Thou, even thou, art terrible. The repetition of the pronoun Thou, is intended to exclude all others from what is here predicated of God, as if it had been said, Whatever power there is in the world, it at once vanishes away, and is reduced to nothing, when He comes forth and manifests himself; and, therefore, He alone is terrible. This is confirmed by the comparison added immediately after, which intimates that, although the wicked are so filled with pride as to be ready to burst with it, yet they are unable to abide the look and presence of God. But as he sometimes keeps silence, and seems merely to look on as an idle spectator, it is expressly asserted, that as soon as he begins to be angry, ruin will be near all the wicked. Although they may then for a time not only stand, but also rise above the clouds by their fury, we are here, notwithstanding, admonished that we ought to wait for the time of wrath. Let us also mark that this terror is denounced against the wicked in such a manner as that it sweetly draws all true believers to God. 8. From heaven thou hast made thy judgment to be heard. By the name of heaven, the Psalmist forcibly intimates that the judgment of God was too manifest to admit of the possibility of its being ascribed either to fortune or to the policy of men. Sometimes God executes his judgments obscurely, so that they seem to proceed out of the earth. For example, when he raises up a godly and courageous prince, the holy and lawful administration which will flourish under the reign of such a prince will be the judgment of God, but it will not be vividly seen to proceed from heaven. As, therefore, the assistance spoken of was of an extraordinary kind, it is distinguished by special commendation. The same remarks apply to the hearing of God’s judgment, of which the Psalmist speaks. It is more for the divine judgments to sound aloud like a peal of thunder, and to stun the ears of all men with their noise, than if they were merely seen with the eyes. There is here, I have no doubt, an allusion to those mighty thunder-claps by which men are stricken with fear. [280] When it is said, the earth was still, it is properly to be referred to the ungodly, who, being panic-struck, yield the victory to God, and dare no longer to rage as they had been accustomed to do. It is only fear which has the effect of bringing them to subjection; and, accordingly, fear is justly represented as the cause of this stillness. It is not meant that they restrain themselves willingly, but that God compels them whether they will or no. The amount is, that whenever God thunders from heaven, the tumults which the insolence of the ungodly stir up, when things are in a state of confusion, come to an end. We are, at the same time, warned of what men may expect to gain by their rebellion; for, whoever despise the paternal voice of God which is loudly uttered, must be destroyed by the bolts of his wrath. 9. When God arose to judgment. The great object which God had in view in executing this judgment is now declared; which was, that he might furnish a proof of his fatherly love towards all his people. He is, therefore, introduced as speaking, not with his mouth, but with his hand, that he may show to all how precious in his sight is the salvation of all who fear and love him. Under the word arise, there is a reference to the inactivity and indolency ascribed by wicked men to God, an opinion which had led them to take so much liberty to themselves. God is then said to ascend into his judgment-seat, when he plainly indicates that he exercises a special care over his Church. The design of the passage is to show that it is as impossible for God to forsake the afflicted and innocent, as it is impossible for him to deny himself. It is to be observed that he is termed Judge, because he affords succor to the poor who are unrighteously oppressed. The appellation of the meek or humble of the earth is applied to the faithful, who, subdued by afflictions, seek not high things, but, with humble groaning, patiently bear the burden of the cross. The best fruit of afflictions is, when thereby we are brought to purge our minds from all arrogance, and to bend them to meekness and modesty. When such is the effect, we may conclude with certainty that we are under the guardianship and protection of God, and that he is ready to extend his aid and favor towards us. 10. Surely the wrath of men shall praise thee. Some understand these words as denoting, that after these enemies shall have submitted to God, they will yield to him the praise of the victory; being constrained to acknowledge that they have been subdued by his mighty hand. Others elicit a more refined sense, That when God stirs up the wicked, and impels their fury, he in this way affords a most illustrious display of his own glory; even as he is said to have stirred up the heart of Pharaoh for this very purpose, (Exodus 14:4; Romans 9:17.) Understood in this sense, the text no doubt contains a profitable doctrine, but this being, I am afraid, too refined an explanation, I prefer considering the meaning simply to be, that although at first the rage of the enemies of God and his Church may throw all things into confusion, and, as it were, envelop them in darkness, yet all will at length redound to his praise; for the issue will make it manifest, that, whatever they may contrive and attempt, they cannot in any degree prevail against him. The concluding part of the verse, The remainder of wrath thou wilt restrain, may also be interpreted in two ways. As the word חגר, chagar, signifies to gird, some supply the pronoun thee, and give this sense, All the enemies of the Church are not yet overthrown; but thou, O God! wilt gird thyself to destroy those of them who remain. The other interpretation is, however, the more simple., which is, that although these enemies might not cease to breathe forth their cruelty, yet God would effectually restrain them, and prevent them from succeeding in the accomplishment of their enterprises. [281] Perhaps, also, it would not be unsuitable to explain the verb thus, Thou wilt gather into a bundle, as we say in French, “Tu trousseras,” i.e., Thou wilt truss or pack up. Let us therefore learn, while the wicked would involve in obscurity and doubt the providence of God, to wait patiently until he glorify himself by bringing about a happier state of things, and trample under foot their infatuated presumption, to their shame and confusion. But if new troubles arise from time to time, let us remember that it is his proper office to restrain the remainder of the wrath of the wicked, that they may not proceed to greater lengths. Meanwhile, let us not be surprised if we observe fresh outrages every now and then springing forth; for, even to the end of the world, Satan will always have partisans or agents, whom he will urge forward to molest the children of God. 11. Vow and pay to Jehovah your God. The faithful are now exhorted to the exercise of gratitude. As under the law the custom prevailed among the Jews of vowing sacrifices for singular blessings which God had conferred upon them, by which they solemnly acknowledged that their safety depended solely upon him, and that to him they were entirely indebted for it, they are called anew to engage in this exercise of religion; and by the word pay it is intended to inculcate steadfastness, — to teach them that they should not make merely a sudden and inconsiderate acknowledgement, but that they should also testify at all times that the remembrance of their deliverance was deeply fixed in their hearts. Their most important business, no doubt, was seriously to reflect with themselves that God was the author of their salvation; but still it is to be observed, that the solemn profession of religion, by which every man stimulates not only himself but also others to the performance of their duty, is far from being superfluous. In the second clause, those addressed seem to be the neighboring nations; as if it had been said, that such a special manifestation of the goodness of God was worthy of being celebrated even by foreign and uncircumcised nations. [282] But it appears to me, that the sense most agreeable to the context is, that these words are addressed either to the Levites or to all the posterity of Abraham, both of whom are not improperly said to be round about God, both because the tabernacle was pitched in the midst of the camp so long as the Israelites traveled in the wilderness, and also because the resting-place assigned for the ark was mount Zion, whither the people were accustomed to resort from all the surrounding parts of the country. And the Levites had intrusted to them the charge of the temple, and were appointed to keep watch and ward round about it. The word למורא, lammora, is referred to God by the majority of interpreters, and they translate it terrible. The term fear is, however, sometimes taken in a passive sense for God himself. [283] If it is applied to the Gentiles and to irreligious men, [284] the sense will be, that they shall be tributaries to God; because, being stricken with fear, they shall no longer dare to offer him any resistance. But it is more probable that this word has a reference to God, whom the prophet justly declares to be worthy of being feared, after having given such a remarkable proof of his power. 12. He will cut off [285] the spirit of princes. As the Hebrew word בצר, batsar, occasionally signifies to strengthen, some think it should be so translated in this passage. But as in the two clauses of the verse the same sentiment is repeated, I have no doubt that by the first clause is meant that understanding and wisdom are taken away from princes; and that by the second, God is represented in general as terrible to them, because he will cast them down headlong from their loftiness. As the first thing necessary to conduct an enterprise to a prosperous issue is to possess sound foresight, in which the people of God are often deficient from the great perplexity in which they are involved in the midst of their distresses, while, on the other hand, the ungodly are too sharp-sighted in their crafty schemes; it is here declared that it is in the power of God to deprive of understanding, and to inflict blindness on those who seem to surpass others in acuteness and ingenuity. The majority of princes being enemies to the Church of God, it is expressly affirmed, that He is sufficiently terrible to subdue all the kings of the earth. When it is said, that their spirit is cut off, or taken away from them, it is to be limited to tyrants and robbers whom God infatuates, because he sees that they apply all their ingenuity and counsels to do mischief. _________________________________________________________________ [275] “Dont la terre a eu frayeur.” — Fr. “With which the earth was afraid.” [276] “Pour faire jugement.” — Fr. “To execute judgment.” [277] “Tous les humbles.” — Fr. “All the humble.” [278] “Rendez vos voeus.” — Fr. “Pay your vows.” [279] “Ou, a cause de la frayeur.” — Fr. marg. “Or, on account of fear.” [280] When an angel of the Lord descended to perform some mighty work with which he had been commissioned, thunders and earthquakes frequently accompanied the execution of his commission; and it is highly probable that both these phenomena accompanied such a stupendous display of power, as that which was afforded by the slaughter of one hundred and eighty-five thousand men in the army of Sennacherib. By God’s judgm