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1. Hear this, all ye people. Whoever may have been the penman of this psalm, it discusses one of the most important principles in divine philosophy, and there is a propriety in the elevated terms designed to awaken and secure attention, with which the Psalmist announces his purpose to discourse of things of a deep and momentous nature. To a superficial view, indeed, the subject might seem trite and common-place, treating, as he does, of the shortness of human life, and the vanity of those objects in which worldly men confide. But the real scope of the psalm is, to comfort the people of God under the sufferings to which they are exposed, by teaching them to expect a happy change in their condition, when God, in his own time, shall interpose to rectify the disorders of the present system. There is a higher lesson still inculcated by the Psalmist — that, as God’s providence of the world is not presently apparent, we must exercise patience, and rise superior to the suggestions of carnal sense in anticipating the favorable issue. That it is our duty to maintain a resolute struggle with our afflictions, however severe these may be, and that it were foolish to place happiness in the enjoyment of such fleeting possessions as the riches, honors, or pleasures of this world, may be precepts which even the heathen philosophers have enforced, but they have uniformly failed in setting before us the true source of consolation. However admirably they discourse of a happy life, they confine themselves entirely to commendations upon virtue, and do not bring prominently forward to our view that God, who governs the world, and to whom alone we can repair with confidence in the most desperate circumstances. But slender comfort can be derived upon this subject from the teaching of philosophy. If, therefore, the Holy Ghost in this psalm introduces to our notice truths which are sufficiently familiar to experience, it is that he may raise our minds from them to the higher truth of the divine government of the world, assuring us of the fact, that God sits supreme, even when the wicked are triumphing most in their success, or when the righteous are trampled under the foot of contumely, and that a day is coming when he will dash the cup of pleasure out of the hands of his enemies, and rejoice the hearts of his friends, by delivering them out of their severest distresses. This is the only consideration which can impart solid comfort under our afflictions. Formidable and terrible in themselves, they would overwhelm our souls, did not the Lord lift upon us the light of his countenance. Were we not assured that he watches over our safety, we could find no remedy from our evils, and no quarter to which we might resort under them.

The remarks which have been made may explain the manner in which the inspired writer introduces the psalm, soliciting our attention, as about to discourse on a theme unusually high and important. Two things are implied in this verse, that the subject upon which he proposes to enter is of universal application, and that we require to be admonished and aroused ere we are brought to a due measure of consideration. The words which I have translated, inhabitants of the world, are translated by others, inhabitants of time; but this is a harsh mode of expression, however much it may agree with the scope of the psalm. He calls upon all men indiscriminately, because all were equally concerned in the truths which he intended to announce. By sons of Adam, we may understand the meaner or lower class of mankind; and by sons of men, ²¹²²¹²     The original words for the first of these expressions are, בני אדם bene adam; and those for the second, בני איש bene ish אדם, adam, from אדמה, adamah, earth, means an earthly, frail, mortal, mean man. The term איש, ish, on the other hand, is often used to describe a man who is great and eminent, distinguished for his extraction, strength, valor, and dignity. Thus, in 1 Samuel 25:15, we read, “Art thou not איש, ish, a man?” which is explained by what follows, “And who is like thee in Israel?” denoting there the military valor and reputation of Abner. When the two expressions, בני אדם, bene adam, and בני איש, bene ish, are used together as in this place, in Psalm 62:9, Isaiah 2:9, and 5:15, the Jewish Rabbins and modern Christian interpreters have understood a difference of rank to be stated; the former expression, denoting persons of obscure birth, of low rank, the common people: and the latter, meaning men of illustrious descent, the great or nobler sorts of men. See Archbishop Secker’s Dissertation on the words אנוש איש אדם, in Appendix to Merrick’s Annotations on the Psalms, No. 5. The Septuagint translates the former phrase by “Οἵ γηγενεῖς,” the earth-born.” The Chaldee expresses the former by the sons of old Adam, and the latter by the sons of Jacob; thus intending to comprehend Jews and Gentiles, all men in the world. “But,” says Hammond, “it is more likely that the phrases denote only the several conditions of men, men of the lower and higher rank, for so the consequeents interpret it, rich and poor.” the high, the noble, or such as sustain any pre-eminence in life. Thus, in the outset, he states it to be his purpose to instruct high and low without exception; his subject being one in which the whole human family was interested, and in which every individual belonging to it required to be instructed.