<title type="x-s2">PSALM 47</title> <title type="x-s3"><reference osisRef="Ps.47.1-Ps.47.9">Psa 47:1-9</reference>. Praise is given to God for victory, perhaps that recorded (<reference osisRef="2Chr.20.20-2Chr.20.30">2Ch 20:20-30</reference>); and His dominions over all people, Jews and Gentiles, is asserted.</title>

<hi type="bold">1. clap ... hands ... people--</hi>literally, "peoples," or "nations" (compare <reference osisRef="Deut.32.43">De 32:43</reference>; <reference osisRef="Ps.18.49">Psa 18:49</reference>; <reference osisRef="Ps.98.9">98:9</reference>).

PSALM 47 Psa 47:1-9. Praise is given to God for victory, perhaps that recorded (2Ch 20:20-30); and His dominions over all people, Jews and Gentiles, is asserted. 1. clap... hands... people-- literally, "peoples," or "nations" (compare De 32:43; Psa 18:49; 98:9).


2-3. His universal sovereignty now exists, and will be made known.


<hi type="bold">4. He shall ... inheritance--</hi>the heathen to be possessed by His Church (<reference osisRef="Ps.2.8">Psa 2:8</reference>), as Canaan by the Jews.

<hi type="bold">excellency of Jacob--</hi>literally, "pride," or, that in which he glories (not necessarily, though often, in a bad sense), the privileges of the chosen people--

<hi type="bold">whom he loved--</hi>His love being the sole cause of granting them.

4. He shall... inheritance-- the heathen to be possessed by His Church (Psa 2:8), as Canaan by the Jews. excellency of Jacob-- literally, "pride," or, that in which he glories (not necessarily, though often, in a bad sense), the privileges of the chosen people-- whom he loved-- His love being the sole cause of granting them.


5-7. God, victorious over His enemies, reascends to heaven, amid the triumphant praises of His people, who celebrate His sovereign dominion. This sovereignty is what the Psalm teaches; hence he adds,

<hi type="bold">sing ... praises with understanding--</hi>literally, "sing and play an instructive (Psalm)." The whole typifies Christ's ascension (compare <reference osisRef="Ps.68.18">Psa 68:18</reference>).

5-7. God, victorious over His enemies, reascends to heaven, amid the triumphant praises of His people, who celebrate His sovereign dominion. This sovereignty is what the Psalm teaches; hence he adds, sing... praises with understanding-- literally, "sing and play an instructive (Psalm)." The whole typifies Christ's ascension (compare Psa 68:18).


8-9. The instruction continued.

<hi type="bold">throne of ... holiness--</hi>or, "holy throne" (see on <reference osisRef="Ps.2.6">Psa 2:6</reference>; <reference osisRef="Ps.23.4">Psa 23:4</reference>).

8-9. The instruction continued. throne of... holiness-- or, "holy throne" (see on Psa 2:6; Psa 23:4).


<title type="x-s2">PSALM 48</title> <title type="x-s3"><reference osisRef="Ps.48.1-Ps.48.14">Psa 48:1-14</reference>. This is a spirited Psalm and song (compare <reference osisRef="Ps.30.1">Psa 30:1</reference>), having probably been suggested by the same occasion as the foregoing. It sets forth the privileges and blessings of God's spiritual dominion as the terror of the wicked and joy of the righteous.</title>

<hi type="bold">1. to be praised--</hi>always: it is an epithet, as in <reference osisRef="Ps.18.3">Psa 18:3</reference>.

<hi type="bold">mountain of his holiness--</hi>His Church (compare <reference osisRef="Isa.2.2">Is 2:2</reference>, <reference osisRef="2Cor.2.3">3</reference>; 25:6, <reference osisRef="2Cor.7.10">7, 10</reference>); the sanctuary was erected first on Mount Zion, then (as the temple) on Moriah; hence the figure.

PSALM 48 Psa 48:1-14. This is a spirited Psalm and song (compare Psa 30:1), having probably been suggested by the same occasion as the foregoing. It sets forth the privileges and blessings of God's spiritual dominion as the terror of the wicked and joy of the righteous. 1. to be praised-- always: it is an epithet, as in Psa 18:3. mountain of his holiness-- His Church (compare Is 2:2, 3; 25:6, 7, 10); the sanctuary was erected first on Mount Zion, then (as the temple) on Moriah; hence the figure.


<hi type="bold">2-3. situation--</hi>literally, "elevation."

<hi type="bold">joy of, &c.--</hi>source of joy.

<hi type="bold">sides of the north--</hi>poetically for eminent, lofty, distinguished, as the ancients believed the north to be the highest part of the earth (compare <reference osisRef="Isa.14.13">Is 14:13</reference>).

2-3. situation-- literally, "elevation." joy of, &c.-- source of joy. sides of the north-- poetically for eminent, lofty, distinguished, as the ancients believed the north to be the highest part of the earth (compare Is 14:13).


<hi type="bold">4-6. For--</hi>The reason is given. Though the kings (perhaps of Moab and Ammon, compare <reference osisRef="Ps.83.3-Ps.83.5">Psa 83:3-5</reference>) combined, a conviction of God's presence with His people, evinced by the unusual courage with which the prophets (compare <reference osisRef="2Chr.20.12-2Chr.20.20">2Ch 20:12-20</reference>) had inspired them, seized on their minds, and smitten with sudden and intense alarm, they fled astonished.

4-6. For-- The reason is given. Though the kings (perhaps of Moab and Ammon, compare Psa 83:3-5) combined, a conviction of God's presence with His people, evinced by the unusual courage with which the prophets (compare 2Ch 20:12-20) had inspired them, seized on their minds, and smitten with sudden and intense alarm, they fled astonished.


<hi type="bold">7. ships of Tarshish--</hi>as engaged in a distant and lucrative trade, the most valuable. The phrase may illustrate God's control over all material agencies, whether their literal destruction be meant or not.

7. ships of Tarshish-- as engaged in a distant and lucrative trade, the most valuable. The phrase may illustrate God's control over all material agencies, whether their literal destruction be meant or not.


8. This present experience assures of that perpetual care which God extends to His Church.


<hi type="bold">9. thought of--</hi>literally, "compared," or considered, in respect of former dealings.

<hi type="bold">in the ... temple--</hi>in acts of solemn worship (compare <reference osisRef="2Chr.20.28">2Ch 20:28</reference>).

9. thought of-- literally, "compared," or considered, in respect of former dealings. in the... temple-- in acts of solemn worship (compare 2Ch 20:28).


<hi type="bold">10. According ... praise--</hi>that is, As Thy perfections manifested (compare <reference osisRef="Ps.8.1">Psa 8:1</reference>; <reference osisRef="Ps.20.1-Ps.20.7">20:1-7</reference>), demand praise, it shall be given, everywhere.

<hi type="bold">thy right hand, &c.--</hi>Thy righteous government is displayed by Thy power.

10. According... praise-- that is, As Thy perfections manifested (compare Psa 8:1; 20:1-7), demand praise, it shall be given, everywhere. thy right hand, &c.-- Thy righteous government is displayed by Thy power.


<hi type="bold">11. the daughters, &c.--</hi>the small towns, or the people, with the chief city, or rulers of the Church.

<hi type="bold">judgments--</hi>decisions and acts of right government.

11. the daughters, &c.-- the small towns, or the people, with the chief city, or rulers of the Church. judgments-- decisions and acts of right government.


12-14. The call to survey Zion, or the Church, as a fortified city, is designed to suggest "how well our God secures His fold." This security is perpetual, and its pledge is His guidance through this life. <chapter eID="Ps.48"/>


<title type="x-s2">PSALM 49</title> <title type="x-s3"><reference osisRef="Ps.49.1-Ps.49.20">Psa 49:1-20</reference>. This Psalm instructs and consoles. It teaches that earthly advantages are not reliable for permanent happiness, and that, however prosperous worldly men may be for a time, their ultimate destiny is ruin, while the pious are safe in God's care.</title>

1-3. All are called to hear what interests all.

<hi type="bold">world--</hi>literally, "duration of life," the present time.

PSALM 49 Psa 49:1-20. This Psalm instructs and consoles. It teaches that earthly advantages are not reliable for permanent happiness, and that, however prosperous worldly men may be for a time, their ultimate destiny is ruin, while the pious are safe in God's care. 1-3. All are called to hear what interests all. world-- literally, "duration of life," the present time.


<hi type="bold">4. incline--</hi>to hear attentively (<reference osisRef="Ps.17.6">Psa 17:6</reference>; <reference osisRef="Ps.31.2">31:2</reference>).

<hi type="bold">parable--</hi>In Hebrew and Greek "parable" and "proverb" are translations of the same word. It denotes a comparison, or form of speech, which under one image includes many, and is expressive of a general truth capable of various illustrations. Hence it may be used for the illustration itself. For the former sense, "proverb" (that is, one word for several) is the usual English term, and for the latter, in which comparison is prominent, "parable" (that is, one thing laid by another). The distinction is not always observed, since here, and in <reference osisRef="Ps.78.2">Psa 78:2</reference>; "proverb" would better express the style of the composition (compare also <reference osisRef="Prov.26.7">Pr 26:7</reference>, <reference osisRef="Prov.26.9">9</reference>; <reference osisRef="Hab.2.6">Ha 2:6</reference>; <reference osisRef="John.16.25">Joh 16:25</reference>, <reference osisRef="John.16.29">29</reference>). Such forms of speech are often very figurative and also obscure (compare <reference osisRef="Matt.13.12-Matt.13.15">Mt 13:12-15</reference>). Hence the use of the parallel word--

<hi type="bold">dark saying--</hi>or, "riddle" (compare <reference osisRef="Ezek.17.2">Eze 17:2</reference>).

<hi type="bold">open--</hi>is to explain.

<hi type="bold">upon the harp--</hi>the accompaniment for a lyric.

4. incline-- to hear attentively (Psa 17:6; 31:2). parable-- In Hebrew and Greek "parable" and "proverb" are translations of the same word. It denotes a comparison, or form of speech, which under one image includes many, and is expressive of a general truth capable of various illustrations. Hence it may be used for the illustration itself. For the former sense, "proverb" (that is, one word for several) is the usual English term, and for the latter, in which comparison is prominent, "parable" (that is, one thing laid by another). The distinction is not always observed, since here, and in Psa 78:2; "proverb" would better express the style of the composition (compare also Pr 26:7, 9; Ha 2:6; Joh 16:25, 29). Such forms of speech are often very figurative and also obscure (compare Mt 13:12-15). Hence the use of the parallel word-- dark saying-- or, "riddle" (compare Eze 17:2). open-- is to explain. upon the harp-- the accompaniment for a lyric.


<hi type="bold">5. iniquity--</hi>or, "calamity" (<reference osisRef="Ps.40.12">Psa 40:12</reference>).

<hi type="bold">of my heels--</hi>literally "my supplanters" (<reference osisRef="Gen.27.36">Ge 27:36</reference>), or oppressors: "I am surrounded by the evils they inflict."

5. iniquity-- or, "calamity" (Psa 40:12). of my heels-- literally "my supplanters" (Ge 27:36), or oppressors: "I am surrounded by the evils they inflict."


6. They are vainglorious.


7-9. yet unable to save themselves or others.


<hi type="bold">10. For he seeth--</hi>that is, corruption; then follows the illustration.

<hi type="bold">wise ... fool--</hi>(<reference osisRef="Ps.14.1">Psa 14:1</reference>; <reference osisRef="Prov.1.32">Pr 1:32</reference>; <reference osisRef="1Cor.10.1">10:1</reference>).

<hi type="bold">likewise--</hi>alike altogether--(<reference osisRef="Ps.4.8">Psa 4:8</reference>)--die--all meet the same fate.

10. For he seeth-- that is, corruption; then follows the illustration. wise... fool-- (Psa 14:1; Pr 1:32; 10:1). likewise-- alike altogether--(Psa 4:8)--die--all meet the same fate.


11. Still infatuated and flattered with hopes of perpetuity, they call their lands, or "celebrate their names on account of (their) lands."


12. Contrasted with this vanity is their frailty. However honored, man

<hi type="bold">abideth not--</hi>literally, "lodgeth not," remains not till morning, but suddenly perishes as (wild) beasts, whose lives are taken without warning.

12. Contrasted with this vanity is their frailty. However honored, man abideth not-- literally, "lodgeth not," remains not till morning, but suddenly perishes as (wild) beasts, whose lives are taken without warning.


13. Though their way is folly, others follow the same course of life.


<hi type="bold">14. Like sheep--</hi>(compare <reference osisRef="Ps.49.12">Psa 49:12</reference>) unwittingly, they

<hi type="bold">are laid--</hi>or, "put," &c.

<hi type="bold">death shall feed on--</hi>or, better, "shall rule"

<hi type="bold">them--</hi>as a shepherd (compare "feed," <reference osisRef="Ps.28.9">Psa 28:9</reference>, Margin).

<hi type="bold">have dominion over--</hi>or, "subdue"

<hi type="bold">them in the morning--</hi>suddenly, or in their turn.

<hi type="bold">their beauty--</hi>literally, "form" or shape.

<hi type="bold">shall consume--</hi>literally, "is for the consumption," that is, of the grave.

<hi type="bold">from their dwelling--</hi>literally, "from their home (they go) to it," that is, the grave.

14. Like sheep-- (compare Psa 49:12) unwittingly, they are laid-- or, "put," &c. death shall feed on-- or, better, "shall rule" them-- as a shepherd (compare "feed," Psa 28:9, Margin). have dominion over-- or, "subdue" them in the morning-- suddenly, or in their turn. their beauty-- literally, "form" or shape. shall consume-- literally, "is for the consumption," that is, of the grave. from their dwelling-- literally, "from their home (they go) to it," that is, the grave.


15. The pious, delivered from "the power of the grave."

<hi type="bold">power--</hi>literally, "the hand," of death, are taken under God's care.

15. The pious, delivered from "the power of the grave." power-- literally, "the hand," of death, are taken under God's care.


16-19. applies this instruction. Be not anxious (<reference osisRef="Ps.37.1">Psa 37:1</reference>, &c.), since death cuts off the prosperous wicked whom you dread.

16-19. applies this instruction. Be not anxious (Psa 37:1, &c.), since death cuts off the prosperous wicked whom you dread.


20. (Compare <reference osisRef="Ps.49.12">Psa 49:12</reference>). The folly is more distinctly expressed by "understandeth not," substituted for "abideth not." <chapter eID="Ps.49"/>

20. (Compare Psa 49:12). The folly is more distinctly expressed by "understandeth not," substituted for "abideth not."


<title type="x-s2">PSALM 50</title> <title type="x-s3"><reference osisRef="Ps.50.1-Ps.50.23">Psa 50:1-23</reference>. In the grandeur and solemnity of a divine judgment, God is introduced as instructing men in the nature of true worship, exposing hypocrisy, warning the wicked, and encouraging the pious.</title>

1-4. The description of this majestic appearance of God resembles that of His giving the law (compare <reference osisRef="Exod.19.16">Ex 19:16</reference>; <reference osisRef="Exod.20.18">20:18</reference>; <reference osisRef="Deut.32.1">De 32:1</reference>).

PSALM 50 Psa 50:1-23. In the grandeur and solemnity of a divine judgment, God is introduced as instructing men in the nature of true worship, exposing hypocrisy, warning the wicked, and encouraging the pious. 1-4. The description of this majestic appearance of God resembles that of His giving the law (compare Ex 19:16; 20:18; De 32:1).


<hi type="bold">5. my saints--</hi>(<reference osisRef="Ps.4.3">Psa 4:3</reference>).

<hi type="bold">made--</hi>literally, "cut"

<hi type="bold">a covenant, &c.--</hi>alluding to the dividing of a victim of sacrifice, by which covenants were ratified, the parties passing between the divided portions (compare <reference osisRef="Gen.15.10">Ge 15:10</reference>, <reference osisRef="Gen.15.18">18</reference>).

5. my saints-- (Psa 4:3). made-- literally, "cut" a covenant, &c.-- alluding to the dividing of a victim of sacrifice, by which covenants were ratified, the parties passing between the divided portions (compare Ge 15:10, 18).


6. The inhabitants of heaven, who well know God's character, attest His righteousness as a judge.


<hi type="bold">7. I will testify--</hi>that is, for failure to worship aught.

<hi type="bold">thy God--</hi>and so, by covenant as well as creation, entitled to a pure worship.

7. I will testify-- that is, for failure to worship aught. thy God-- and so, by covenant as well as creation, entitled to a pure worship.


<hi type="bold">8-15. However scrupulous in external worship, it was offered as if they conferred an obligation in giving God His own, and with a degrading view of Him as needing it [Psa 50:9-13]. Reproving them for such foolish and blasphemous notions, He teaches them to offer, or literally, "sacrifice," thanksgiving, and pay, or perform, their vows--</hi>that is, to bring, with the external symbolical service, the homage of the heart, and faith, penitence, and love. To this is added an invitation to seek, and a promise to afford, all needed help in trouble.

8-15. However scrupulous in external worship, it was offered as if they conferred an obligation in giving God His own, and with a degrading view of Him as needing it [Psa 50:9-13]. Reproving them for such foolish and blasphemous notions, He teaches them to offer, or literally, "sacrifice," thanksgiving, and pay, or perform, their vows-- that is, to bring, with the external symbolical service, the homage of the heart, and faith, penitence, and love. To this is added an invitation to seek, and a promise to afford, all needed help in trouble.


<hi type="bold">16-20. the wicked--</hi>that is, the formalists, as now exposed, and who lead vicious lives (compare <reference osisRef="Rom.2.21">Ro 2:21</reference>, 23). They are unworthy to use even the words of God's law. Their hypocrisy and vice are exposed by illustrations from sins against the seventh, eighth, and ninth commandments.

16-20. the wicked-- that is, the formalists, as now exposed, and who lead vicious lives (compare Ro 2:21, 23). They are unworthy to use even the words of God's law. Their hypocrisy and vice are exposed by illustrations from sins against the seventh, eighth, and ninth commandments.


21-22. God, no longer (even in appearance) disregarding such, exposes their sins and threatens a terrible punishment.


<hi type="bold">23. offereth praise--</hi>(<reference osisRef="Ps.50.14">Psa 50:14</reference>), so that the external worship is a true index of the heart.

<hi type="bold">ordereth ... aright--</hi>acts in a straight, right manner, opposed to turning aside (<reference osisRef="Ps.25.5">Psa 25:5</reference>). In such, pure worship and a pure life evince their true piety, and they will enjoy God's presence and favor. <chapter eID="Ps.50"/>

23. offereth praise-- (Psa 50:14), so that the external worship is a true index of the heart. ordereth... aright-- acts in a straight, right manner, opposed to turning aside (Psa 25:5). In such, pure worship and a pure life evince their true piety, and they will enjoy God's presence and favor.


<title type="x-s2">PSALM 51</title> <title type="x-s3"><reference osisRef="Ps.51.1-Ps.51.19">Psa 51:1-19</reference>. On the occasion, compare <reference osisRef="2Sam.11.12">2Sa 11:12</reference>. The Psalm illustrates true repentance, in which are comprised conviction, confession, sorrow, prayer for mercy, and purposes of amendment, and it is accompanied by a lively faith.</title>

1-4. A plea for mercy is a confession of guilt.

<hi type="bold">blot out--</hi>as from a register.

<hi type="bold">transgressions--</hi>literally, "rebellions" (<reference osisRef="Ps.19.13">Psa 19:13</reference>; <reference osisRef="Ps.32.1">32:1</reference>).

PSALM 51 Psa 51:1-19. On the occasion, compare 2Sa 11:12. The Psalm illustrates true repentance, in which are comprised conviction, confession, sorrow, prayer for mercy, and purposes of amendment, and it is accompanied by a lively faith. 1-4. A plea for mercy is a confession of guilt. blot out-- as from a register. transgressions-- literally, "rebellions" (Psa 19:13; 32:1).


5-6. His guilt was aggravated by his essential, native sinfulness, which is as contrary to God's requisitions of inward purity as are outward sins to those for right conduct.


7-12. A series of prayers for forgiveness and purifying.

<hi type="bold">Purge ... hyssop--</hi>The use of this plant in the ritual (<reference osisRef="Exod.12.22">Ex 12:22</reference>; <reference osisRef="Num.19.6">Nu 19:6</reference>, <reference osisRef="Num.19.18">18</reference>) suggests the idea of atonement as prominent here; "purge" refers to vicarious satisfaction (<reference osisRef="Num.19.17-Num.19.20">Nu 19:17-20</reference>).

7-12. A series of prayers for forgiveness and purifying. Purge... hyssop-- The use of this plant in the ritual (Ex 12:22; Nu 19:6, 18) suggests the idea of atonement as prominent here; "purge" refers to vicarious satisfaction (Nu 19:17-20).


<hi type="bold">13. Then--</hi>Such will be the effect of this gracious work.

<hi type="bold">ways--</hi>of providence and human duty (<reference osisRef="Ps.18.21">Psa 18:21</reference>, <reference osisRef="Ps.18.30">30</reference>; <reference osisRef="Ps.32.8">32:8</reference>; <reference osisRef="Luke.22.32">Lu 22:32</reference>).

13. Then-- Such will be the effect of this gracious work. ways-- of providence and human duty (Psa 18:21, 30; 32:8; Lu 22:32).


<hi type="bold">14. Deliver--</hi>or, "Free me" (<reference osisRef="Ps.39.8">Psa 39:8</reference>) from the guilt of murder (<reference osisRef="2Sam.12.9">2Sa 12:9</reference>, <reference osisRef="2Sam.12.10">10</reference>; <reference osisRef="Ps.5.6">Psa 5:6</reference>).

<hi type="bold">righteousness--</hi>as in <reference osisRef="Ps.7.17">Psa 7:17</reference>; <reference osisRef="Ps.31.1">31:1</reference>.

14. Deliver-- or, "Free me" (Psa 39:8) from the guilt of murder (2Sa 12:9, 10; Psa 5:6). righteousness-- as in Psa 7:17; 31:1.


<hi type="bold">15. open ... lips--</hi>by removing my sense of guilt.

15. open... lips-- by removing my sense of guilt.


16. Praise is better than sacrifice (<reference osisRef="Ps.50.14">Psa 50:14</reference>), and implying faith, penitence, and love, glorifies God. In true penitents the joys of pardon mingle with sorrow for sin.

16. Praise is better than sacrifice (Psa 50:14), and implying faith, penitence, and love, glorifies God. In true penitents the joys of pardon mingle with sorrow for sin.


<hi type="bold">18. Do good, &c.--</hi>Visit not my sin on Thy Church.

<hi type="bold">build ... walls--</hi>is to show favor; compare <reference osisRef="Ps.89.40">Psa 89:40</reference>, for opposite form and idea.

18. Do good, &c.-- Visit not my sin on Thy Church. build... walls-- is to show favor; compare Psa 89:40, for opposite form and idea.


19. God reconciled, material sacrifices will be acceptable (<reference osisRef="Ps.4.5">Psa 4:5</reference>; compare <reference osisRef="Isa.1.11-Isa.1.17">Is 1:11-17</reference>). <chapter eID="Ps.51"/>

19. God reconciled, material sacrifices will be acceptable (Psa 4:5; compare Is 1:11-17).


<title type="x-s2">PSALM 52</title> <title type="x-s3"><reference osisRef="Ps.52.1-Ps.52.9">Psa 52:1-9</reference>. Compare <reference osisRef="1Sam.21.1-1Sam.10.22">1Sa 21:1-10; 22</reference>:1-10, for the history of the title. <reference osisRef="Ps.52.1">Psa 52:1</reference> gives the theme; the boast of the wicked over the righteous is vain, for God constantly cares for His people. This is expanded by describing the malice and deceit, and then the ruin, of the wicked, and the happy state of the pious.</title>

<hi type="bold">1. mighty man--</hi>literally, "hero." Doeg may be thus addressed, ironically, in respect of his might in slander.

PSALM 52 Psa 52:1-9. Compare 1Sa 21:1-10; 22:1-10, for the history of the title. Psa 52:1 gives the theme; the boast of the wicked over the righteous is vain, for God constantly cares for His people. This is expanded by describing the malice and deceit, and then the ruin, of the wicked, and the happy state of the pious. 1. mighty man-- literally, "hero." Doeg may be thus addressed, ironically, in respect of his might in slander.


<hi type="bold">2. tongue--</hi>for self.

<hi type="bold">mischiefs--</hi>evil to others (<reference osisRef="Ps.5.9">Psa 5:9</reference>; <reference osisRef="Ps.38.12">38:12</reference>).

<hi type="bold">working deceitfully--</hi>(<reference osisRef="Ps.10.7">Psa 10:7</reference>), as a keen, smoothly moving razor, cutting quietly, but deeply.

2. tongue-- for self. mischiefs-- evil to others (Psa 5:9; 38:12). working deceitfully-- (Psa 10:7), as a keen, smoothly moving razor, cutting quietly, but deeply.


<hi type="bold">4. all-devouring--</hi>literally, "swallowing," which utterly destroy (compare <reference osisRef="Ps.21.9">Psa 21:9</reference>; <reference osisRef="Ps.35.25">35:25</reference>).

4. all-devouring-- literally, "swallowing," which utterly destroy (compare Psa 21:9; 35:25).


<hi type="bold">5. likewise--</hi>or, "so," "also," as you have done to others God will do to you (<reference osisRef="Ps.18.27">Psa 18:27</reference>). The following terms describe the most entire ruin.

5. likewise-- or, "so," "also," as you have done to others God will do to you (Psa 18:27). The following terms describe the most entire ruin.


<hi type="bold">6. shall ... fear--</hi>regard with religious awe.

<hi type="bold">laugh at him--</hi>for his folly;

6. shall... fear-- regard with religious awe. laugh at him-- for his folly;


7. for trusting in riches and being strong in "wickedness."

<hi type="bold">wickedness--</hi>literally, "mischief" (<reference osisRef="Ps.52.2">Psa 52:2</reference>), instead of trusting in God.

<hi type="bold">the man--</hi>literally, "the mighty man," or "hero" (<reference osisRef="Ps.52.1">Psa 52:1</reference>).

7. for trusting in riches and being strong in "wickedness." wickedness-- literally, "mischief" (Psa 52:2), instead of trusting in God. the man-- literally, "the mighty man," or "hero" (Psa 52:1).


8. The figure used is common (<reference osisRef="Ps.1.3">Psa 1:3</reference>; <reference osisRef="Jer.11.16">Jr 11:16</reference>).

<hi type="bold">green--</hi>fresh.

<hi type="bold">house, &c.--</hi>in communion with God (compare <reference osisRef="Ps.27.4">Psa 27:4</reference>, <reference osisRef="Ps.27.5">5</reference>).

<hi type="bold">for ever and ever--</hi>qualifies "mercy."

8. The figure used is common (Psa 1:3; Jr 11:16). green-- fresh. house, &c.-- in communion with God (compare Psa 27:4, 5). for ever and ever-- qualifies "mercy."


<hi type="bold">9. hast done--</hi>that is, what the context supplies, "preserved me" (compare <reference osisRef="Ps.22.31">Psa 22:31</reference>).

<hi type="bold">wait ... name--</hi>hope in Thy perfections, manifested for my good (<reference osisRef="Ps.5.11">Psa 5:11</reference>; <reference osisRef="Ps.20.1">20:1</reference>).

<hi type="bold">for it is good--</hi>that is, Thy name, and the whole method or result of its manifestation (<reference osisRef="Ps.54.6">Psa 54:6</reference>; <reference osisRef="Ps.69.16">69:16</reference>). <chapter eID="Ps.52"/>

9. hast done-- that is, what the context supplies, "preserved me" (compare Psa 22:31). wait... name-- hope in Thy perfections, manifested for my good (Psa 5:11; 20:1). for it is good-- that is, Thy name, and the whole method or result of its manifestation (Psa 54:6; 69:16).


<title type="x-s2">PSALM 53</title> <title type="x-s3"><reference osisRef="Ps.53.1-Ps.53.6">Psa 53:1-6</reference>. Upon Mahalath--(See on <reference osisRef="Ps.88.1">Psa 88:1</reference>, title). Why this repetition of the fourteenth Psalm is given we do not know.</title>

1-4. with few verbal changes, correspond with <reference osisRef="Ps.14.1-Ps.14.4">Psa 14:1-4</reference>.

PSALM 53 Psa 53:1-6. Upon Mahalath--(See on Psa 88:1, title). Why this repetition of the fourteenth Psalm is given we do not know. 1-4. with few verbal changes, correspond with Psa 14:1-4.


5. Instead of assurances of God's presence with the pious, and a complaint of the wicked, <reference osisRef="Ps.14.5">Psa 14:5</reference>, <reference osisRef="Ps.14.6">6</reference> portrays the ruin of the latter, whose "bones" even "are scattered" (compare <reference osisRef="Ps.141.7">Psa 141:7</reference>), and who are put to shame as contemptuously rejected of God. <chapter eID="Ps.53"/>

5. Instead of assurances of God's presence with the pious, and a complaint of the wicked, Psa 14:5, 6 portrays the ruin of the latter, whose "bones" even "are scattered" (compare Psa 141:7), and who are put to shame as contemptuously rejected of God.


<title type="x-s2">PSALM 54</title> <title type="x-s3"><reference osisRef="Ps.54.1-Ps.54.7">Psa 54:1-7</reference>. See on <reference osisRef="Ps.4.1">Psa 4:1</reference>, title; <reference osisRef="Ps.32.1">Psa 32:1</reference>, title; for the history, see <reference osisRef="1Sam.23.19">1Sa 23:19</reference>, <reference osisRef="1Sam.23.29">29</reference>; <reference osisRef="1Sam.26.1-1Sam.26.25">26:1-25</reference>. After an earnest cry for help, the Psalmist promises praise in the assurance of a hearing.</title>

<hi type="bold">1. by thy name--</hi>(<reference osisRef="Ps.5.11">Psa 5:11</reference>), specially, power.

<hi type="bold">judge me--</hi>as in <reference osisRef="Ps.7.8">Psa 7:8</reference>; <reference osisRef="Ps.26.1">26:1</reference>.

PSALM 54 Psa 54:1-7. See on Psa 4:1, title; Psa 32:1, title; for the history, see 1Sa 23:19, 29; 26:1-25. After an earnest cry for help, the Psalmist promises praise in the assurance of a hearing. 1. by thy name-- (Psa 5:11), specially, power. judge me-- as in Psa 7:8; 26:1.


2. (Compare <reference osisRef="Ps.4.1">Psa 4:1</reference>; <reference osisRef="Ps.5.1">5:1</reference>).

2. (Compare Psa 4:1; 5:1).


<hi type="bold">3. strangers--</hi>perhaps Ziphites.

<hi type="bold">oppressors--</hi>literally, "terrible ones" (<reference osisRef="Isa.13.11">Is 13:11</reference>; <reference osisRef="Isa.25.3">25:3</reference>). Such were Saul and his army.

<hi type="bold">not set ... them--</hi>acted as atheists, without God's fear (compare <reference osisRef="Ps.16.8">Psa 16:8</reference>).

3. strangers-- perhaps Ziphites. oppressors-- literally, "terrible ones" (Is 13:11; 25:3). Such were Saul and his army. not set... them-- acted as atheists, without God's fear (compare Psa 16:8).


4. (Compare <reference osisRef="Ps.30.10">Psa 30:10</reference>).

<hi type="bold">with them--</hi>on their side, and for me (compare <reference osisRef="Ps.46.11">Psa 46:11</reference>).

4. (Compare Psa 30:10). with them-- on their side, and for me (compare Psa 46:11).


<hi type="bold">5. He shall ... evil--</hi>or, "Evil shall return on" (<reference osisRef="Ps.7.16">Psa 7:16</reference>) my enemies or watchers, that is, to do me evil (<reference osisRef="Ps.6.7">Psa 6:7</reference>).

<hi type="bold">in thy truth--</hi>Thy verified promise.

5. He shall... evil-- or, "Evil shall return on" (Psa 7:16) my enemies or watchers, that is, to do me evil (Psa 6:7). in thy truth-- Thy verified promise.


<hi type="bold">6. I will freely, &c.--</hi>or, present a freewill offering (<reference osisRef="Lev.7.16">Le 7:16</reference>; <reference osisRef="Num.15.3">Nu 15:3</reference>).

6. I will freely, &c.-- or, present a freewill offering (Le 7:16; Nu 15:3).


<hi type="bold">7. mine eye ... desire--</hi>(compare <reference osisRef="Ps.59.10">Psa 59:10</reference>; <reference osisRef="Ps.112.8">112:8</reference>), expresses satisfaction in beholding the overthrow of his enemies as those of God, without implying any selfish or unholy feeling (compare <reference osisRef="Ps.52.6">Psa 52:6</reference>, <reference osisRef="Ps.52.7">7</reference>). <chapter eID="Ps.54"/>

7. mine eye... desire-- (compare Psa 59:10; 112:8), expresses satisfaction in beholding the overthrow of his enemies as those of God, without implying any selfish or unholy feeling (compare Psa 52:6, 7).


<title type="x-s2">PSALM 55</title> <title type="x-s3"><reference osisRef="Ps.55.1-Ps.55.23">Psa 55:1-23</reference>. In great terror on account of enemies, and grieved by the treachery of a friend, the Psalmist offers an earnest prayer for relief. He mingles confident assurances of divine favor to himself with invocations and predictions of God's avenging judgments on the wicked. The tone suits David's experience, both in the times of Saul and Absalom, though perhaps neither was exclusively before his mind.</title>

<hi type="bold">1. hide not thyself, &c.--</hi>(compare <reference osisRef="Ps.13.1">Psa 13:1</reference>; <reference osisRef="Ps.27.9">27:9</reference>), withhold not help.

PSALM 55 Psa 55:1-23. In great terror on account of enemies, and grieved by the treachery of a friend, the Psalmist offers an earnest prayer for relief. He mingles confident assurances of divine favor to himself with invocations and predictions of God's avenging judgments on the wicked. The tone suits David's experience, both in the times of Saul and Absalom, though perhaps neither was exclusively before his mind. 1. hide not thyself, &c.-- (compare Psa 13:1; 27:9), withhold not help.


2. The terms of the last clause express full indulgence of grief.


<hi type="bold">3. oppression--</hi>literally, "persecution."

<hi type="bold">they ... iniquity--</hi>literally, "they make evil doings slide upon me."

3. oppression-- literally, "persecution." they... iniquity-- literally, "they make evil doings slide upon me."


4-5. express great alarm.


<hi type="bold">6. be at rest--</hi>literally, "dwell," that is, permanently.

6. be at rest-- literally, "dwell," that is, permanently.


7-8. Even a wilderness is a safer place than exposure to such evils, terrible as storm and tempest.


<hi type="bold">9. Destroy--</hi>literally, "swallow" (<reference osisRef="Ps.21.9">Psa 21:9</reference>).

<hi type="bold">divide their tongues--</hi>or, "confound their speech," and hence their counsels (<reference osisRef="Gen.11.7">Ge 11:7</reference>).

<hi type="bold">the city--</hi>perhaps Jerusalem, the scene of anarchy.

9. Destroy-- literally, "swallow" (Psa 21:9). divide their tongues-- or, "confound their speech," and hence their counsels (Ge 11:7). the city-- perhaps Jerusalem, the scene of anarchy.


10-11. which is described in detail (compare <reference osisRef="Ps.7.14-Ps.7.16">Psa 7:14-16</reference>).

10-11. which is described in detail (compare Psa 7:14-16).


12-14. This description of treachery does not deny, but aggravates, the injury from enemies.


<hi type="bold">15. Let death, &c.--</hi>or, "Desolations are on them."

<hi type="bold">let them go--</hi>literally, "they will go."

<hi type="bold">quick--</hi>or, living in the midst of life, death will come (compare <reference osisRef="Num.16.33">Nu 16:33</reference>).

<hi type="bold">among them--</hi>or, "within them," in their hearts (<reference osisRef="Ps.5.9">Psa 5:9</reference>; <reference osisRef="Ps.49.11">49:11</reference>).

15. Let death, &c.-- or, "Desolations are on them." let them go-- literally, "they will go." quick-- or, living in the midst of life, death will come (compare Nu 16:33). among them-- or, "within them," in their hearts (Psa 5:9; 49:11).


16-18. God answers his constant and repeated prayers.


19. God hears the wicked in wrath.

<hi type="bold">abideth--</hi>or, "sitteth."

<hi type="bold">of old--</hi>enthroned as a sovereign.

<hi type="bold">Because ... no changes--</hi>Prosperity hardens them (<reference osisRef="Ps.73.5">Psa 73:5</reference>).

19. God hears the wicked in wrath. abideth-- or, "sitteth." of old-- enthroned as a sovereign. Because... no changes-- Prosperity hardens them (Psa 73:5).


20-21. The treachery is aggravated by hypocrisy. The changes of number, <reference osisRef="Ps.55.15">Psa 55:15</reference>, <reference osisRef="Ps.55.23">23</reference>, and here, enliven the picture, and imply that the chief traitor and his accomplices are in view together.

20-21. The treachery is aggravated by hypocrisy. The changes of number, Psa 55:15, 23, and here, enliven the picture, and imply that the chief traitor and his accomplices are in view together.


<hi type="bold">22. thy burden--</hi>literally, "gift," what is assigned you.

<hi type="bold">he shall sustain--</hi>literally, "supply food," and so all need (<reference osisRef="Ps.37.25">Psa 37:25</reference>; <reference osisRef="Matt.6.11">Mt 6:11</reference>).

<hi type="bold">to be moved--</hi>from the secure position of His favor (compare <reference osisRef="Ps.10.6">Psa 10:6</reference>).

22. thy burden-- literally, "gift," what is assigned you. he shall sustain-- literally, "supply food," and so all need (Psa 37:25; Mt 6:11). to be moved-- from the secure position of His favor (compare Psa 10:6).


<hi type="bold">23. bloody ... days--</hi>(compare <reference osisRef="Ps.5.6">Psa 5:6</reference>; <reference osisRef="Ps.51.14">51:14</reference>), deceit and murderous dispositions often united. The threat is directed specially (not as a general truth) against the wicked, then in the writer's view. <chapter eID="Ps.55"/>

23. bloody... days-- (compare Psa 5:6; 51:14), deceit and murderous dispositions often united. The threat is directed specially (not as a general truth) against the wicked, then in the writer's view.


<title type="x-s2">PSALM 56</title> <title type="x-s3"><reference osisRef="Ps.56.1-Ps.56.13">Psa 56:1-13</reference>. Upon Jonath-elem-rechokim--literally, "upon the dove of silence" of distant places; either denoting a melody (see on <reference osisRef="Ps.9.1">Psa 9:1</reference>) of that name, to which this Psalm was to be performed; or it is an enigmatical form of denoting the subject, as given in the history referred to (<reference osisRef="1Sam.21.11">1Sa 21:11</reference>, &c.), David being regarded as an uncomplaining, meek dove, driven from his native home to wander in exile. Beset by domestic and foreign foes, David appeals confidently to God, recites his complaints, and closes with joyful and assured anticipations of God's continued help.</title>

<hi type="bold">1-2. would swallow--</hi>literally, "pants as a raging beast" (<reference osisRef="Acts.9.1">Ac 9:1</reference>).

PSALM 56 Psa 56:1-13. Upon Jonath-elem-rechokim--literally, "upon the dove of silence" of distant places; either denoting a melody (see on Psa 9:1) of that name, to which this Psalm was to be performed; or it is an enigmatical form of denoting the subject, as given in the history referred to (1Sa 21:11, &c.), David being regarded as an uncomplaining, meek dove, driven from his native home to wander in exile. Beset by domestic and foreign foes, David appeals confidently to God, recites his complaints, and closes with joyful and assured anticipations of God's continued help. 1-2. would swallow-- literally, "pants as a raging beast" (Ac 9:1).


<hi type="bold">3. in--</hi>or literally, "unto."

<hi type="bold">thee--</hi>to whom he turns in trouble.

3. in-- or literally, "unto." thee-- to whom he turns in trouble.


<hi type="bold">4. in God ... his word--</hi>By His grace or aid (<reference osisRef="Ps.60.12">Psa 60:12</reference>; <reference osisRef="Ps.108.13">108:13</reference>), or, "I will boast in God as to His word"; in either case His word is the special matter and cause of praise.

<hi type="bold">flesh--</hi>for mankind (<reference osisRef="Ps.65.2">Psa 65:2</reference>; <reference osisRef="Isa.31.3">Is 31:3</reference>), intimating frailty.

4. in God... his word-- By His grace or aid (Psa 60:12; 108:13), or, "I will boast in God as to His word"; in either case His word is the special matter and cause of praise. flesh-- for mankind (Psa 65:2; Is 31:3), intimating frailty.


5-6. A vivid picture of the conduct of malicious enemies.


<hi type="bold">7. Shall they escape? &c.--</hi>or better, "Their escape is by iniquity."

<hi type="bold">cast ... people--</hi>humble those who so proudly oppose Thy servant.

7. Shall they escape? &c.-- or better, "Their escape is by iniquity." cast... people-- humble those who so proudly oppose Thy servant.


8. God is mindful of his exile and remembers his tears. The custom of bottling the tears of mourners as a memorial, which has existed in some Eastern nations, may explain the figure.


<hi type="bold">9. God is for me--</hi>or, "on my side" (<reference osisRef="Ps.118.6">Psa 118:6</reference>; <reference osisRef="Ps.124.1">124:1</reference>, 2); hence he is sure of the repulse of his foes.

9. God is for me-- or, "on my side" (Psa 118:6; 124:1, 2); hence he is sure of the repulse of his foes.


<hi type="bold">12. I will render praises--</hi>will pay what I have vowed.

12. I will render praises-- will pay what I have vowed.


13. The question implies an affirmative answer, drawn from past experience.

<hi type="bold">falling--</hi>as from a precipice.

<hi type="bold">before God--</hi>in His favor during life. <chapter eID="Ps.56"/>

13. The question implies an affirmative answer, drawn from past experience. falling-- as from a precipice. before God-- in His favor during life.


<title type="x-s2">PSALM 57</title> <title type="x-s3"><reference osisRef="Ps.57.1-Ps.57.11">Psa 57:1-11</reference>. Altaschith--or, "Destroy not." This is perhaps an enigmatical allusion to the critical circumstances connected with the history, for which compare <reference osisRef="1Sam.22.1">1Sa 22:1</reference>; <reference osisRef="1Sam.26.1-1Sam.26.3">26:1-3</reference>. In Moses' prayer (<reference osisRef="Deut.9.26">De 9:26</reference>) it is a prominent petition deprecating God's anger against the people. This explanation suits the fifty-eighth and fifty-ninth also. Asaph uses it for the seventy-fifth, in the scope of which there is allusion to some emergency. Michtam--(See on <reference osisRef="Ps.16.1">Psa 16:1</reference>, title). To an earnest cry for divine aid, the Psalmist adds, as often, the language of praise, in the assured hope of a favorable hearing.</title>

<hi type="bold">1. my soul--</hi>or self, or life, which is threatened.

<hi type="bold">shadow of thy wings--</hi>(<reference osisRef="Ps.17.8">Psa 17:8</reference>; <reference osisRef="Ps.36.7">36:7</reference>).

<hi type="bold">calamities--</hi>literally, "mischiefs" (<reference osisRef="Ps.52.2">Psa 52:2</reference>; <reference osisRef="Ps.55.10">55:10</reference>).

PSALM 57 Psa 57:1-11. Altaschith--or, "Destroy not." This is perhaps an enigmatical allusion to the critical circumstances connected with the history, for which compare 1Sa 22:1; 26:1-3. In Moses' prayer (De 9:26) it is a prominent petition deprecating God's anger against the people. This explanation suits the fifty-eighth and fifty-ninth also. Asaph uses it for the seventy-fifth, in the scope of which there is allusion to some emergency. Michtam--(See on Psa 16:1, title). To an earnest cry for divine aid, the Psalmist adds, as often, the language of praise, in the assured hope of a favorable hearing. 1. my soul-- or self, or life, which is threatened. shadow of thy wings-- (Psa 17:8; 36:7). calamities-- literally, "mischiefs" (Psa 52:2; 55:10).


<hi type="bold">2. performeth--</hi>or, completes what He has begun.

2. performeth-- or, completes what He has begun.


<hi type="bold">3. from ... swallow me up--</hi>that pants in rage after me (<reference osisRef="Ps.56.2">Psa 56:2</reference>).

<hi type="bold">mercy and ... truth--</hi>(<reference osisRef="Ps.25.10">Psa 25:10</reference>; <reference osisRef="Ps.36.5">36:5</reference>), as messengers (<reference osisRef="Ps.43.3">Psa 43:3</reference>) sent to deliver him.

3. from... swallow me up-- that pants in rage after me (Psa 56:2). mercy and... truth-- (Psa 25:10; 36:5), as messengers (Psa 43:3) sent to deliver him.


4. The mingled figures of wild beasts (<reference osisRef="Ps.10.9">Psa 10:9</reference>; <reference osisRef="Ps.17.12">17:12</reference>) and weapons of war (<reference osisRef="Ps.11.2">Psa 11:2</reference>) heighten the picture of danger.

<hi type="bold">whose ... tongue--</hi>or slanders.

4. The mingled figures of wild beasts (Psa 10:9; 17:12) and weapons of war (Psa 11:2) heighten the picture of danger. whose... tongue-- or slanders.


5. This doxology illustrates his view of the connection of his deliverance with God's glory.


6. (Compare <reference osisRef="Ps.7.15">Psa 7:15</reference>; <reference osisRef="Ps.9.15">9:15</reference>, <reference osisRef="Ps.9.16">16</reference>).

6. (Compare Psa 7:15; 9:15, 16).


<hi type="bold">7. I will ... praise--</hi>both with voice and instrument.

7. I will... praise-- both with voice and instrument.


<hi type="bold">8. Hence--</hi>he addresses his glory, or tongue (<reference osisRef="Ps.16.9">Psa 16:9</reference>; <reference osisRef="Ps.30.12">30:12</reference>), and his psaltery, or lute, and harp.

<hi type="bold">I myself ... early--</hi>literally, "I will awaken dawn," poetically expressing his zeal and diligence.

8. Hence-- he addresses his glory, or tongue (Psa 16:9; 30:12), and his psaltery, or lute, and harp. I myself... early-- literally, "I will awaken dawn," poetically expressing his zeal and diligence.


9-10. As His mercy and truth, so shall His praise, fill the universe. <chapter eID="Ps.57"/>


<title type="x-s2">PSALM 58</title> <title type="x-s3"><reference osisRef="Ps.58.1-Ps.58.11">Psa 58:1-11</reference>. David's critical condition in some period of the Sauline persecution probably occasioned this Psalm, in which the Psalmist teaches that the innate and actual sinfulness of men deserves, and shall receive, God's righteous vengeance, while the pious may be consoled by the evidence of His wise and holy government of men.</title>

<hi type="bold">1. O congregation--</hi>literally, "Oh, dumb"; the word used is never translated "congregation." "Are ye dumb? ye should speak righteousness," may be the translation. In any case, the writer remonstrates with them, perhaps a council, who were assembled to try his cause, and bound to give a right decision.

PSALM 58 Psa 58:1-11. David's critical condition in some period of the Sauline persecution probably occasioned this Psalm, in which the Psalmist teaches that the innate and actual sinfulness of men deserves, and shall receive, God's righteous vengeance, while the pious may be consoled by the evidence of His wise and holy government of men. 1. O congregation-- literally, "Oh, dumb"; the word used is never translated "congregation." "Are ye dumb? ye should speak righteousness," may be the translation. In any case, the writer remonstrates with them, perhaps a council, who were assembled to try his cause, and bound to give a right decision.


2. This they did not design; but

<hi type="bold">weigh ... violence--</hi>or give decisions of violence. Weigh is a figure to express the acts of judges.

<hi type="bold">in the earth--</hi>publicly.

2. This they did not design; but weigh... violence-- or give decisions of violence. Weigh is a figure to express the acts of judges. in the earth-- publicly.


3-5. describe the wicked generally, who sin naturally, easily, malignantly, and stubbornly.


6. He prays for their destruction, under the figure of ravenous beasts (<reference osisRef="Ps.3.7">Psa 3:7</reference>; <reference osisRef="Ps.7.2">7:2</reference>).

6. He prays for their destruction, under the figure of ravenous beasts (Psa 3:7; 7:2).


<hi type="bold">7. which run continually--</hi>literally, "they shall go to themselves," utterly depart, as rapid mountain torrents.

<hi type="bold">he bendeth ... his arrows--</hi>prepares it. The term for preparing a bow applied to arrows (<reference osisRef="Ps.64.3">Psa 64:3</reference>).

<hi type="bold">let them ... pieces--</hi>literally, "as if they cut themselves off"--that is, become blunted and of no avail.

7. which run continually-- literally, "they shall go to themselves," utterly depart, as rapid mountain torrents. he bendeth... his arrows-- prepares it. The term for preparing a bow applied to arrows (Psa 64:3). let them... pieces-- literally, "as if they cut themselves off"--that is, become blunted and of no avail.


<hi type="bold">8-9. Other figures of this utter ruin; the last denoting rapidity. In a shorter time than pots feel the heat of thorns on fire--</hi>


<hi type="bold">10-11. wash ... wicked--</hi>denoting great slaughter. The joy of triumph over the destruction of the wicked is because they are God's enemies, and their overthrow shows that He reigneth (compare Psa 52:5-7; 54:<reference osisRef="Ps.7.7">7</reference>). In this assurance let heaven and earth rejoice (<reference osisRef="Ps.96.10">Psa 96:10</reference>; <reference osisRef="Ps.97.1">97:1</reference>, &c.). <chapter eID="Ps.58"/>

10-11. wash... wicked-- denoting great slaughter. The joy of triumph over the destruction of the wicked is because they are God's enemies, and their overthrow shows that He reigneth (compare Psa 52:5-7; 54:7). In this assurance let heaven and earth rejoice (Psa 96:10; 97:1, &c.).


<title type="x-s2">PSALM 59</title> <title type="x-s3"><reference osisRef="Ps.59.1-Ps.59.17">Psa 59:1-17</reference>. See on <reference osisRef="Ps.57.1">Psa 57:1</reference>, title, and for history, <reference osisRef="1Sam.19.11">1Sa 19:11</reference>, &c. The scope is very similar to that of the fifty-seventh: prayer in view of malicious and violent foes, and joy in prospect of relief.</title>

<hi type="bold">1. defend me--</hi>(Compare Margin).

<hi type="bold">rise up ... me--</hi>(Compare <reference osisRef="Ps.17.7">Psa 17:7</reference>).

PSALM 59 Psa 59:1-17. See on Psa 57:1, title, and for history, 1Sa 19:11, &c. The scope is very similar to that of the fifty-seventh: prayer in view of malicious and violent foes, and joy in prospect of relief. 1. defend me-- (Compare Margin). rise up... me-- (Compare Psa 17:7).


2. (Compare <reference osisRef="Ps.5.5">Psa 5:5</reference>; <reference osisRef="Ps.6.8">6:8</reference>).

2. (Compare Psa 5:5; 6:8).


<hi type="bold">4-5. prepare, &c.--</hi>literally, "set themselves as in array."

<hi type="bold">awake--</hi>(Compare <reference osisRef="Ps.3.7">Psa 3:7</reference>; <reference osisRef="Ps.7.6">7:6</reference>), appeals to God in His covenant relation to His people (<reference osisRef="Ps.9.18">Psa 9:18</reference>).

4-5. prepare, &c.-- literally, "set themselves as in array." awake-- (Compare Psa 3:7; 7:6), appeals to God in His covenant relation to His people (Psa 9:18).


6-7. They are as ravening dogs seeking prey, and as such,

<hi type="bold">belch out--</hi>that is, slanders, their impudent barkings.

6-7. They are as ravening dogs seeking prey, and as such, belch out-- that is, slanders, their impudent barkings.


8. (Compare <reference osisRef="Ps.2.4">Psa 2:4</reference>; 37:13).

8. (Compare Psa 2:4; 37:13).


9. By judicious expositors, and on good grounds, this is better rendered, "O my strength, on Thee will I wait" (<reference osisRef="Ps.59.17">Psa 59:17</reference>).

<hi type="bold">defence--</hi>(Compare <reference osisRef="Ps.18.3">Psa 18:3</reference>).

9. By judicious expositors, and on good grounds, this is better rendered, "O my strength, on Thee will I wait" (Psa 59:17). defence-- (Compare Psa 18:3).


<hi type="bold">10. prevent me--</hi>(<reference osisRef="Ps.21.3">Psa 21:3</reference>).

<hi type="bold">see my desire--</hi>in their overthrow (<reference osisRef="Ps.54.7">Psa 54:7</reference>).

<hi type="bold">enemies--</hi>as in <reference osisRef="Ps.5.8">Psa 5:8</reference>.

10. prevent me-- (Psa 21:3). see my desire-- in their overthrow (Psa 54:7). enemies-- as in Psa 5:8.


<hi type="bold">11. Slay them not--</hi>at once (<reference osisRef="Judg.2.21-Judg.2.23">Jud 2:21-23</reference>); but perpetuate their punishment (<reference osisRef="Gen.4.12">Ge 4:12</reference>; <reference osisRef="Num.32.13">Nu 32:13</reference>), by scattering or making them wander, and humble them.

11. Slay them not-- at once (Jud 2:21-23); but perpetuate their punishment (Ge 4:12; Nu 32:13), by scattering or making them wander, and humble them.


<hi type="bold">12. let them even be ... taken in their pride--</hi>while evincing it--that is, to be punished for their lies, &c.

12. let them even be... taken in their pride-- while evincing it--that is, to be punished for their lies, &c.


13. Though delayed for wise reasons, the utter destruction of the wicked must come at last, and God's presence and power in and for His Church will be known abroad (<reference osisRef="1Sam.17.46">1Sa 17:46</reference>; <reference osisRef="Ps.46.10">Psa 46:10</reference>, <reference osisRef="Ps.46.11">11</reference>).

13. Though delayed for wise reasons, the utter destruction of the wicked must come at last, and God's presence and power in and for His Church will be known abroad (1Sa 17:46; Psa 46:10, 11).


14-15. Meanwhile let the rapacious dogs prowl, they cannot hurt the pious; yea, they shall wander famished and sleepless.


16-17. Contrast the lot of God's servant, who employs his time in God's praise.

<hi type="bold">sing aloud ... in the morning--</hi>when they retire famishing and disappointed, or it may denote delightful diligence in praise, as in <reference osisRef="Ps.30.5">Psa 30:5</reference>. <chapter eID="Ps.59"/>

16-17. Contrast the lot of God's servant, who employs his time in God's praise. sing aloud... in the morning-- when they retire famishing and disappointed, or it may denote delightful diligence in praise, as in Psa 30:5.


<title type="x-s2">PSALM 60</title> <title type="x-s3"><reference osisRef="Ps.60.1-Ps.60.12">Psa 60:1-12</reference>. Shushan-eduth--Lily of testimony. The lily is an emblem of beauty (see on <reference osisRef="Ps.45.1">Psa 45:1</reference>, title). As a description of the Psalm, those terms combined may denote a beautiful poem, witnessing--that is, for God's faithfulness as evinced in the victories referred to in the history cited. Aram-naharaim--Syria of the two rivers, or Mesopotamia beyond the river (Euphrates) (<reference osisRef="2Sam.10.16">2Sa 10:16</reference>). Aram-zobah--Syria of Zobah (<reference osisRef="2Sam.10.6">2Sa 10:6</reference>), to whose king the king of the former was tributary. The war with Edom, by Joab and Abishai (<reference osisRef="2Chr.18.12">2Ch 18:12</reference>, <reference osisRef="2Chr.18.25">25</reference>), occurred about the same time. Probably, while doubts and fears alternately prevailed respecting the issue of these wars, the writer composed this Psalm, in which he depicts, in the language of God's people, their sorrows under former disasters, offers prayer in present straits, and rejoices in confident hope of triumph by God's aid.</title>

1-3. allude to disasters.

<hi type="bold">cast ... off--</hi>in scorn (<reference osisRef="Ps.43.2">Psa 43:2</reference>; <reference osisRef="Ps.44.9">44:9</reference>).

<hi type="bold">scattered--</hi>broken our strength (compare <reference osisRef="2Sam.5.20">2Sa 5:20</reference>).

<hi type="bold">Oh, turn thyself--</hi>or, "restore to us" (prosperity). The figures of physical, denote great civil, commotions (<reference osisRef="Ps.46.2">Psa 46:2</reference>, <reference osisRef="Ps.46.3">3</reference>).

PSALM 60 Psa 60:1-12. Shushan-eduth--Lily of testimony. The lily is an emblem of beauty (see on Psa 45:1, title). As a description of the Psalm, those terms combined may denote a beautiful poem, witnessing--that is, for God's faithfulness as evinced in the victories referred to in the history cited. Aram-naharaim--Syria of the two rivers, or Mesopotamia beyond the river (Euphrates) (2Sa 10:16). Aram-zobah--Syria of Zobah (2Sa 10:6), to whose king the king of the former was tributary. The war with Edom, by Joab and Abishai (2Ch 18:12, 25), occurred about the same time. Probably, while doubts and fears alternately prevailed respecting the issue of these wars, the writer composed this Psalm, in which he depicts, in the language of God's people, their sorrows under former disasters, offers prayer in present straits, and rejoices in confident hope of triumph by God's aid. 1-3. allude to disasters. cast... off-- in scorn (Psa 43:2; 44:9). scattered-- broken our strength (compare 2Sa 5:20). Oh, turn thyself-- or, "restore to us" (prosperity). The figures of physical, denote great civil, commotions (Psa 46:2, 3).


4-5. Yet to God's banner they will rally, and pray that, led and sustained by His power (right hand, <reference osisRef="Ps.17.7">Psa 17:7</reference>; <reference osisRef="Ps.20.6">20:6</reference>), they may be safe.

4-5. Yet to God's banner they will rally, and pray that, led and sustained by His power (right hand, Psa 17:7; 20:6), they may be safe.


<hi type="bold">6-10. God hath spoken in--</hi>or, "by."

<hi type="bold">his holiness--</hi>(<reference osisRef="Ps.89.35">Psa 89:35</reference>; <reference osisRef="Amos.4.2">Am 4:2</reference>), on the pledge of His attributes (<reference osisRef="Ps.22.3">Psa 22:3</reference>; <reference osisRef="Ps.30.4">30:4</reference>). Taking courage from God's promise to give them possession (<reference osisRef="Exod.23.31">Ex 23:31</reference>; <reference osisRef="Deut.11.24">De 11:24</reference>) (and perhaps renewed to him by special revelation), with triumphant joy he describes the conquest as already made.

<hi type="bold">Shechem, and ... Succoth--</hi>as widely separated points, and--

6-10. God hath spoken in-- or, "by." his holiness-- (Psa 89:35; Am 4:2), on the pledge of His attributes (Psa 22:3; 30:4). Taking courage from God's promise to give them possession (Ex 23:31; De 11:24) (and perhaps renewed to him by special revelation), with triumphant joy he describes the conquest as already made. Shechem, and... Succoth-- as widely separated points, and--


11-12. Hence he closes with a prayer for success, and an assurance of a hearing. <chapter eID="Ps.60"/>


<title type="x-s2">PSALM 61</title> <title type="x-s3"><reference osisRef="Ps.61.1-Ps.61.8">Psa 61:1-8</reference>. Neginah--or, Neginoth (see on <reference osisRef="Ps.4.1">Psa 4:1</reference>, title). Separated from his usual spiritual privileges, perhaps by Absalom's rebellion, the Psalmist prays for divine aid, and, in view of past mercies, with great confidence of being heard.</title>

<hi type="bold">1-3. From the end--</hi>that is, places remote from the sanctuary (<reference osisRef="Deut.28.64">De 28:64</reference>).

PSALM 61 Psa 61:1-8. Neginah--or, Neginoth (see on Psa 4:1, title). Separated from his usual spiritual privileges, perhaps by Absalom's rebellion, the Psalmist prays for divine aid, and, in view of past mercies, with great confidence of being heard. 1-3. From the end-- that is, places remote from the sanctuary (De 28:64).


<hi type="bold">4. I will abide--</hi>So I desire to do (compare <reference osisRef="Ps.23.6">Psa 23:6</reference>).

<hi type="bold">trust in the covert, &c.--</hi>make my refuge, in the shadow (compare <reference osisRef="Ps.17.8">Psa 17:8</reference>; <reference osisRef="Ps.36.7">36:7</reference>).

4. I will abide-- So I desire to do (compare Psa 23:6). trust in the covert, &c.-- make my refuge, in the shadow (compare Psa 17:8; 36:7).


<hi type="bold">5. the heritage--</hi>or, part in the spiritual blessings of Israel (<reference osisRef="Ps.21.2-Ps.21.4">Psa 21:2-4</reference>).

<hi type="bold">vows--</hi>implies prayers.

5. the heritage-- or, part in the spiritual blessings of Israel (Psa 21:2-4). vows-- implies prayers.


<hi type="bold">6-7. the king--</hi>himself and his royal line ending in Christ. Mercy and truth personified, as in <reference osisRef="Ps.40.11">Psa 40:11</reference>; <reference osisRef="Ps.57.3">57:3</reference>.

6-7. the king-- himself and his royal line ending in Christ. Mercy and truth personified, as in Psa 40:11; 57:3.


8. Thus for new blessings will new vows of praise ever be paid. <chapter eID="Ps.61"/>


<title type="x-s2">PSALM 62</title> <title type="x-s3"><reference osisRef="Ps.62.1-Ps.62.12">Psa 62:1-12</reference>. To Jeduthun--(See on <reference osisRef="Ps.39.1">Psa 39:1</reference>, title). The general tone of this Psalm is expressive of confidence in God. Occasion is taken to remind the wicked of their sin, their ruin, and their meanness.</title>

<hi type="bold">1. waiteth--</hi>literally, "is silent," trusts submissively and confidently as a servant.

PSALM 62 Psa 62:1-12. To Jeduthun--(See on Psa 39:1, title). The general tone of this Psalm is expressive of confidence in God. Occasion is taken to remind the wicked of their sin, their ruin, and their meanness. 1. waiteth-- literally, "is silent," trusts submissively and confidently as a servant.


2. The titles applied to God often occur (<reference osisRef="Ps.9.9">Psa 9:9</reference>; <reference osisRef="Ps.18.2">18:2</reference>).

<hi type="bold">be greatly moved--</hi>(<reference osisRef="Ps.10.6">Psa 10:6</reference>). No injury shall be permanent, though devised by enemies.

2. The titles applied to God often occur (Psa 9:9; 18:2). be greatly moved-- (Psa 10:6). No injury shall be permanent, though devised by enemies.


3. Their destruction will come; as a tottering wall they already are feeble and failing.

<hi type="bold">bowing wall shall ye be--</hi>better supply "are." Some propose to apply these phrases to describe the condition of "a man"--that is, the pious suffer: thus, "Will ye slay him," &c.; but the other is a good sense.

3. Their destruction will come; as a tottering wall they already are feeble and failing. bowing wall shall ye be-- better supply "are." Some propose to apply these phrases to describe the condition of "a man"--that is, the pious suffer: thus, "Will ye slay him," &c.; but the other is a good sense.


<hi type="bold">4. his excellency--</hi>or, elevation to which God had raised him (<reference osisRef="Ps.4.2">Psa 4:2</reference>). This they try to do by lies and duplicity (<reference osisRef="Ps.5.9">Psa 5:9</reference>).

4. his excellency-- or, elevation to which God had raised him (Psa 4:2). This they try to do by lies and duplicity (Psa 5:9).


5-6. (Compare <reference osisRef="Ps.62.1">Psa 62:1</reference>, 2).

5-6. (Compare Psa 62:1, 2).


<hi type="bold">7. rock of my strength--</hi>or strongest support (<reference osisRef="Ps.7.10">Psa 7:10</reference>; <reference osisRef="Ps.61.3">61:3</reference>).

7. rock of my strength-- or strongest support (Psa 7:10; 61:3).


<hi type="bold">8. pour out your heart--</hi>give full expression to feeling (<reference osisRef="1Sam.1.15">1Sa 1:15</reference>; <reference osisRef="Job.30.16">Job 30:16</reference>; <reference osisRef="Ps.42.4">Psa 42:4</reference>).

<hi type="bold">ye people--</hi>God's people.

8. pour out your heart-- give full expression to feeling (1Sa 1:15; Job 30:16; Psa 42:4). ye people-- God's people.


9. No kind of men are reliable, compared with God (<reference osisRef="Isa.2.22">Is 2:22</reference>; <reference osisRef="Jer.17.5">Jr 17:5</reference>).

<hi type="bold">altogether--</hi>alike, one as the other (<reference osisRef="Ps.34.3">Psa 34:3</reference>).

9. No kind of men are reliable, compared with God (Is 2:22; Jr 17:5). altogether-- alike, one as the other (Psa 34:3).


10. Not only are oppression and robbery, which are wicked means of wealth, no grounds of boasting; but even wealth, increasing lawfully, ought not to engross the heart.


<hi type="bold">11. once; twice--</hi>(as in <reference osisRef="Job.33.14">Job 33:14</reference>; <reference osisRef="Job.40.5">40:5</reference>), are used to give emphasis to the sentiment. God's power is tempered by His mercy, which it also sustains.

11. once; twice-- (as in Job 33:14; 40:5), are used to give emphasis to the sentiment. God's power is tempered by His mercy, which it also sustains.


<hi type="bold">12. for thou renderest--</hi>literally, "that Thou renderest," &c., connected with "I heard this," as the phrase--"that power," &c. [Psa 62:11]--teaching that by His power He can show both mercy and justice. <chapter eID="Ps.62"/>

12. for thou renderest-- literally, "that Thou renderest," &c., connected with "I heard this," as the phrase--"that power," &c. [Psa 62:11]--teaching that by His power He can show both mercy and justice.


<title type="x-s2">PSALM 63</title> <title type="x-s3"><reference osisRef="Ps.63.1-Ps.63.11">Psa 63:1-11</reference>. The historical occasion referred to by the title was probably during Absalom's rebellion (compare <reference osisRef="2Sam.15.23">2Sa 15:23</reference>, <reference osisRef="2Sam.15.28">28</reference>; <reference osisRef="2Sam.16.2">16:2</reference>). David expresses an earnest desire for God's favor, and a confident expectation of realizing it in his deliverance and the ruin of his enemies.</title>

<hi type="bold">1. early ... seek thee--</hi>earnestly (<reference osisRef="Isa.26.9">Is 26:9</reference>). The figurative terms--

<hi type="bold">dry and thirsty--</hi>literally, "weary," denoting moral destitution, suited his outward circumstances.

<hi type="bold">soul--</hi>and--flesh--the whole man (<reference osisRef="Ps.16.9">Psa 16:9</reference>, <reference osisRef="Ps.16.10">10</reference>).

PSALM 63 Psa 63:1-11. The historical occasion referred to by the title was probably during Absalom's rebellion (compare 2Sa 15:23, 28; 16:2). David expresses an earnest desire for God's favor, and a confident expectation of realizing it in his deliverance and the ruin of his enemies. 1. early... seek thee-- earnestly (Is 26:9). The figurative terms-- dry and thirsty-- literally, "weary," denoting moral destitution, suited his outward circumstances. soul-- and--flesh--the whole man (Psa 16:9, 10).


2. The special object of desire was God's perfections as displayed in his worship (<reference osisRef="Ps.27.4">Psa 27:4</reference>).

2. The special object of desire was God's perfections as displayed in his worship (Psa 27:4).


3. Experiencing God's mercy, which exceeds all the blessings of life, his lips will be opened for his praise (<reference osisRef="Ps.51.15">Psa 51:15</reference>).

3. Experiencing God's mercy, which exceeds all the blessings of life, his lips will be opened for his praise (Psa 51:15).


<hi type="bold">4. Thus--</hi>literally, "Truly."

<hi type="bold">will I bless--</hi>praise Thee (<reference osisRef="Ps.34.1">Psa 34:1</reference>).

<hi type="bold">lift up my hands--</hi>in worship (compare <reference osisRef="Ps.28.2">Psa 28:2</reference>).

<hi type="bold">in thy name--</hi>in praise of Thy perfections.

4. Thus-- literally, "Truly." will I bless-- praise Thee (Psa 34:1). lift up my hands-- in worship (compare Psa 28:2). in thy name-- in praise of Thy perfections.


5-8. Full spiritual blessings satisfy his desires, and acts of praise fill his thoughts and time.


<hi type="bold">9-10. those ... to destroy it--</hi>or literally, "to ruin," or, "for ruin"; that is, such as seek to injure me (are) for ruin, appointed to it (compare <reference osisRef="Ps.35.8">Psa 35:8</reference>).

<hi type="bold">shall go ... earth--</hi>into the grave, or, to death; as their bodies are represented as a portion for--

9-10. those... to destroy it-- or literally, "to ruin," or, "for ruin"; that is, such as seek to injure me (are) for ruin, appointed to it (compare Psa 35:8). shall go... earth-- into the grave, or, to death; as their bodies are represented as a portion for--


<hi type="bold">11. the king--</hi>that is, David himself, and all who reverence God, "shall share a glorious part," while treacherous foes shall be for ever silenced (<reference osisRef="Ps.62.4">Psa 62:4</reference>). <chapter eID="Ps.63"/>

11. the king-- that is, David himself, and all who reverence God, "shall share a glorious part," while treacherous foes shall be for ever silenced (Psa 62:4).


<title type="x-s2">PSALM 64</title> <title type="x-s3"><reference osisRef="Ps.64.1-Ps.64.10">Psa 64:1-10</reference>. A prayer for deliverance from cunning and malicious enemies, with a confident view of their overthrow, which will honor God and give joy to the righteous.</title>

<hi type="bold">1. preserve ... fear--</hi>as well as the danger producing it.

PSALM 64 Psa 64:1-10. A prayer for deliverance from cunning and malicious enemies, with a confident view of their overthrow, which will honor God and give joy to the righteous. 1. preserve... fear-- as well as the danger producing it.


<hi type="bold">2. insurrection--</hi>literally, "uproar," noisy assaults, as well as their secret counsels.

2. insurrection-- literally, "uproar," noisy assaults, as well as their secret counsels.


3-4. Similar figures for slander (<reference osisRef="Ps.57.4">Psa 57:4</reference>; <reference osisRef="Ps.59.7">59:7</reference>).

<hi type="bold">bend--</hi>literally, "tread," or, "prepared." The allusion is to the mode of bending a bow by treading on it; here, and in <reference osisRef="Ps.58.7">Psa 58:7</reference>, transferred to arrows.

3-4. Similar figures for slander (Psa 57:4; 59:7). bend-- literally, "tread," or, "prepared." The allusion is to the mode of bending a bow by treading on it; here, and in Psa 58:7, transferred to arrows.


5. A sentiment here more fully presented, by depicting their deliberate malice.


6. This is further evinced by their diligent efforts and deeply laid schemes.


7. The contrast is heightened by representing God as using weapons like theirs.


<hi type="bold">8. their ... tongue to fall, &c.--</hi>that is, the consequences of their slanders, &c. (compare <reference osisRef="Ps.10.2">Psa 10:2</reference>; <reference osisRef="Ps.31.16">31:16</reference>).

<hi type="bold">all that see ... away--</hi>Their partners in evil shall be terrified.

8. their... tongue to fall, &c.-- that is, the consequences of their slanders, &c. (compare Psa 10:2; 31:16). all that see... away-- Their partners in evil shall be terrified.


9-10. Men, generally, will acknowledge God's work, and the righteous, rejoicing in it, shall be encouraged to trust Him (<reference osisRef="Ps.58.10">Psa 58:10</reference>). <chapter eID="Ps.64"/>

9-10. Men, generally, will acknowledge God's work, and the righteous, rejoicing in it, shall be encouraged to trust Him (Psa 58:10).


<title type="x-s2">PSALM 65</title> <title type="x-s3"><reference osisRef="Ps.65.1-Ps.65.13">Psa 65:1-13</reference>. This is a song of praise for God's spiritual blessings to His people and His kind providence over all the earth.</title>

<hi type="bold">1. Praise waiteth for thee--</hi>literally, "To Thee silence praise," or (compare <reference osisRef="Ps.62.1">Psa 62:1</reference>), To Thee silence is praise--that is, Praise is waiting as a servant; it is due to Thee. So the last clause expresses the duty of paying vows. These two parts of acceptable worship, mentioned in <reference osisRef="Ps.50.14">Psa 50:14</reference>, are rendered in Zion, where God chiefly displays His mercy and receives homage.

PSALM 65 Psa 65:1-13. This is a song of praise for God's spiritual blessings to His people and His kind providence over all the earth. 1. Praise waiteth for thee-- literally, "To Thee silence praise," or (compare Psa 62:1), To Thee silence is praise--that is, Praise is waiting as a servant; it is due to Thee. So the last clause expresses the duty of paying vows. These two parts of acceptable worship, mentioned in Psa 50:14, are rendered in Zion, where God chiefly displays His mercy and receives homage.


2. All are encouraged to pray by God's readiness to hear.


 <hi type="bold">3. God's mercy alone delivers us from the burden of iniquities, by purging or expiating by an atonement the transgressions with which we are charged, and which are denoted by--</hi>

<hi type="bold">Iniquities--</hi>or, literally, "Words of iniquities."

3. God's mercy alone delivers us from the burden of iniquities, by purging or expiating by an atonement the transgressions with which we are charged, and which are denoted by-- Iniquities-- or, literally, "Words of iniquities."


<hi type="bold">4. dwell in thy courts; ... [and] satisfied with the goodness ... temple--</hi>denote communion with God (<reference osisRef="Ps.15.1">Psa 15:1</reference>; <reference osisRef="Ps.23.6">23:6</reference>; compare <reference osisRef="Ps.5.7">Psa 5:7</reference>). This is a blessing for all God's people, as denoted by the change of number.

4. dwell in thy courts;... [and] satisfied with the goodness... temple-- denote communion with God (Psa 15:1; 23:6; compare Psa 5:7). This is a blessing for all God's people, as denoted by the change of number.


<hi type="bold">5. terrible things--</hi>that is, by the manifestation of justice and wrath to enemies, accompanying that of mercy to His people (Psa 63:9-11; 64:7-9).

<hi type="bold">the confidence--</hi>object of it.

<hi type="bold">of all ... earth--</hi>the whole world; that is, deservedly such, whether men think so or not.

5. terrible things-- that is, by the manifestation of justice and wrath to enemies, accompanying that of mercy to His people (Psa 63:9-11; 64:7-9). the confidence-- object of it. of all... earth-- the whole world; that is, deservedly such, whether men think so or not.


6-13. God's great power and goodness are the grounds of this confidence. These are illustrated in His control of the mightiest agencies of nature and nations affecting men with awe and dread (<reference osisRef="Ps.26.7">Psa 26:7</reference>; <reference osisRef="Ps.98.1">98:1</reference>, &c.), and in His fertilizing showers, causing the earth to produce abundantly for man and beast.

6-13. God's great power and goodness are the grounds of this confidence. These are illustrated in His control of the mightiest agencies of nature and nations affecting men with awe and dread (Psa 26:7; 98:1, &c.), and in His fertilizing showers, causing the earth to produce abundantly for man and beast.


<title type="x-s2">PSALM 66</title> <title type="x-s3"><reference osisRef="Ps.66.1-Ps.66.20">Psa 66:1-20</reference>. The writer invites all men to unite in praise, cites some striking occasions for it, promises special acts of thanksgiving, and celebrates God's great mercy.</title>

<hi type="bold">1. Make ... noise--</hi>or, "Shout."

PSALM 66 Psa 66:1-20. The writer invites all men to unite in praise, cites some striking occasions for it, promises special acts of thanksgiving, and celebrates God's great mercy. 1. Make... noise-- or, "Shout."


<hi type="bold">2. his name--</hi>as in <reference osisRef="Ps.29.2">Psa 29:2</reference>.

<hi type="bold">make his praise glorious--</hi>literally, "place honor, His praise," or, "as to His praise"; that is, let His praise be such as will glorify Him, or, be honorable to Him.

2. his name-- as in Psa 29:2. make his praise glorious-- literally, "place honor, His praise," or, "as to His praise"; that is, let His praise be such as will glorify Him, or, be honorable to Him.


3-4. A specimen of the praise.

<hi type="bold">How terrible--</hi>(Compare <reference osisRef="Ps.65.8">Psa 65:8</reference>).

<hi type="bold">submit--</hi>(Compare Margin), show a forced subjection (<reference osisRef="Ps.18.44">Psa 18:44</reference>), produced by terror.

3-4. A specimen of the praise. How terrible-- (Compare Psa 65:8). submit-- (Compare Margin), show a forced subjection (Psa 18:44), produced by terror.


5-6. The terrible works illustrated in Israel's history (<reference osisRef="Exod.14.21">Ex 14:21</reference>). By this example let rebels be admonished.

5-6. The terrible works illustrated in Israel's history (Ex 14:21). By this example let rebels be admonished.


<hi type="bold">7. behold the nations--</hi>watch their conduct.

7. behold the nations-- watch their conduct.


8-9. Here is, perhaps, cited a case of recent deliverance.


10-12. Out of severe trials, God had brought them to safety (compare <reference osisRef="Isa.48.10">Is 48:10</reference>; <reference osisRef="1Pet.1.7">1Pe 1:7</reference>).

10-12. Out of severe trials, God had brought them to safety (compare Is 48:10; 1Pe 1:7).


13-15. These full and varied offerings constitute the payment of vows (<reference osisRef="Lev.22.18-Lev.22.23">Le 22:18-23</reference>).

13-15. These full and varied offerings constitute the payment of vows (Le 22:18-23).


16-20. With these he unites his public thanks, inviting those who fear God (<reference osisRef="Ps.60.4">Psa 60:4</reference>; <reference osisRef="Ps.61.5">61:5</reference>, His true worshippers) to hear. He vindicates his sincerity, inasmuch as God would not hear hypocrites, but had heard him.

16-20. With these he unites his public thanks, inviting those who fear God (Psa 60:4; 61:5, His true worshippers) to hear. He vindicates his sincerity, inasmuch as God would not hear hypocrites, but had heard him.


<title type="x-s2">PSALM 67</title> <title type="x-s3"><reference osisRef="Ps.67.1-Ps.67.7">Psa 67:1-7</reference>. A prayer that, by God's blessing on His people, His salvation and praise may be extended over the earth.</title>

<hi type="bold">1. cause his face to shine--</hi>show us favor (<reference osisRef="Num.6.24">Nu 6:24</reference>, <reference osisRef="Num.6.25">25</reference>; <reference osisRef="Ps.31.16">Psa 31:16</reference>).

PSALM 67 Psa 67:1-7. A prayer that, by God's blessing on His people, His salvation and praise may be extended over the earth. 1. cause his face to shine-- show us favor (Nu 6:24, 25; Psa 31:16).


<hi type="bold">2. thy way--</hi>of gracious dealing (<reference osisRef="Isa.55.8">Is 55:8</reference>), as explained by--

<hi type="bold">saving health--</hi>or literally, "salvation."

2. thy way-- of gracious dealing (Is 55:8), as explained by-- saving health-- or literally, "salvation."


3-5. Thanks will be rendered for the blessings of His wise and holy government (compare <reference osisRef="Isa.2.3">Is 2:3</reference>, <reference osisRef="2Cor.2.4">4</reference>; <reference osisRef="2Cor.11.4">11:4</reference>).

3-5. Thanks will be rendered for the blessings of His wise and holy government (compare Is 2:3, 4; 11:4).


6-7. The blessings of a fruitful harvest are mentioned as types of greater and spiritual blessings, under which all nations shall fear and love God. <chapter eID="Ps.67"/>


<title type="x-s2">PSALM 68</title> <title type="x-s3"><reference osisRef="Ps.68.1-Ps.68.35">Psa 68:1-35</reference>. This is a Psalm-song (see on <reference osisRef="Ps.30.1">Psa 30:1</reference>, title), perhaps suggested by David's victories, which secured his throne and gave rest to the nation. In general terms, the judgment of God on the wicked, and the equity and goodness of His government to the pious, are celebrated. The sentiment is illustrated by examples of God's dealings, cited from the Jewish history and related in highly poetical terms. Hence the writer intimates an expectation of equal and even greater triumphs and summons all nations to unite in praises of the God of Israel. The Psalm is evidently typical of the relation which God, in the person of His Son, sustains to the Church (compare <reference osisRef="Ps.68.18">Psa 68:18</reference>).</title>

1-3. Compare <reference osisRef="Num.10.35">Nu 10:35</reference>; <reference osisRef="Ps.1.4">Psa 1:4</reference>; 22:14, on the figures here used.

<hi type="bold">before him--</hi>as in <reference osisRef="Ps.68.2">Psa 68:2</reference>, from His presence, as dreaded; but in <reference osisRef="Ps.68.3">Psa 68:3</reference>, in His presence, as under His protection (<reference osisRef="Ps.61.7">Psa 61:7</reference>).

PSALM 68 Psa 68:1-35. This is a Psalm-song (see on Psa 30:1, title), perhaps suggested by David's victories, which secured his throne and gave rest to the nation. In general terms, the judgment of God on the wicked, and the equity and goodness of His government to the pious, are celebrated. The sentiment is illustrated by examples of God's dealings, cited from the Jewish history and related in highly poetical terms. Hence the writer intimates an expectation of equal and even greater triumphs and summons all nations to unite in praises of the God of Israel. The Psalm is evidently typical of the relation which God, in the person of His Son, sustains to the Church (compare Psa 68:18). 1-3. Compare Nu 10:35; Psa 1:4; 22:14, on the figures here used. before him-- as in Psa 68:2, from His presence, as dreaded; but in Psa 68:3, in His presence, as under His protection (Psa 61:7).


<hi type="bold">4. extol him ... heavens--</hi>literally, "cast up for Him who rideth in the deserts," or "wilderness" (compare <reference osisRef="Ps.68.7">Psa 68:7</reference>), alluding to the poetical representation of His leading His people in the wilderness as a conqueror, before whom a way is to be prepared, or "cast up" (compare <reference osisRef="Isa.40.3">Is 40:3</reference>; <reference osisRef="Isa.62.10">62:10</reference>).

<hi type="bold">by his name JAH--</hi>or, "Jehovah," of which it is a contraction (<reference osisRef="Exod.15.3">Ex 15:3</reference>; <reference osisRef="Isa.12.2">Is 12:2</reference>) (Hebrew).

<hi type="bold">name--</hi>or, "perfections" (<reference osisRef="Ps.9.10">Psa 9:10</reference>; <reference osisRef="Ps.20.1">20:1</reference>), which--

4. extol him... heavens-- literally, "cast up for Him who rideth in the deserts," or "wilderness" (compare Psa 68:7), alluding to the poetical representation of His leading His people in the wilderness as a conqueror, before whom a way is to be prepared, or "cast up" (compare Is 40:3; 62:10). by his name JAH-- or, "Jehovah," of which it is a contraction (Ex 15:3; Is 12:2) (Hebrew). name-- or, "perfections" (Psa 9:10; 20:1), which--


5-6. are illustrated by the protection to the helpless, vindication of the innocent, and punishment of rebels, ascribed to Him.


7-8. (Compare <reference osisRef="Exod.19.16-Exod.19.18">Ex 19:16-18</reference>).

<hi type="bold">thou wentest--</hi>in the pillar of fire.

<hi type="bold">thou didst march--</hi>literally, "in Thy tread," Thy majestic movement.

7-8. (Compare Ex 19:16-18). thou wentest-- in the pillar of fire. thou didst march-- literally, "in Thy tread," Thy majestic movement.


<hi type="bold">9-10. a plentiful rain--</hi>a rain of gifts, as manna and quails.

9-10. a plentiful rain-- a rain of gifts, as manna and quails.


<hi type="bold">11. gave the word--</hi>that is, of triumph.

<hi type="bold">company--</hi>or, choir of females, celebrating victory (<reference osisRef="Exod.15.20">Ex 15:20</reference>).

11. gave the word-- that is, of triumph. company-- or, choir of females, celebrating victory (Ex 15:20).


<hi type="bold">12. Kings of armies--</hi>that is, with their armies.

<hi type="bold">she that ... at home--</hi>Mostly women so remained, and the ease of victory appears in that such, without danger, quietly enjoyed the spoils.

12. Kings of armies-- that is, with their armies. she that... at home-- Mostly women so remained, and the ease of victory appears in that such, without danger, quietly enjoyed the spoils.


13. Some translate this, "When ye shall lie between the borders, ye shall," &c., comparing the peaceful rest in the borders or limits of the promised land to the proverbial beauty of a gentle dove. Others understand by the word rendered "pots," the smoked sides of caves, in which the Israelites took refuge from enemies in the times of the judges; or, taking the whole figuratively, the rows of stones on which cooking vessels were hung; and thus that a contrast is drawn between their former low and afflicted state and their succeeding prosperity. In either case, a state of quiet and peace is described by a beautiful figure.


14. Their enemies dispersed, the contrast of their prosperity with their former distress is represented by that of the snow with the dark and somber shades of Salmon.


15-16. Mountains are often symbols of nations (<reference osisRef="Ps.46.2">Psa 46:2</reference>; <reference osisRef="Ps.65.6">65:6</reference>). That of Bashan, northeast of Palestine, denotes a heathen nation, which is described as a "hill of God," or a great hill. Such are represented as envious of the hill (Zion) on which God resides;

15-16. Mountains are often symbols of nations (Psa 46:2; 65:6). That of Bashan, northeast of Palestine, denotes a heathen nation, which is described as a "hill of God," or a great hill. Such are represented as envious of the hill (Zion) on which God resides;


 <hi type="bold">17. and, to the assertion of God's purpose to make it His dwelling, is added evidence of His protecting care. He is described as in the midst of His heavenly armies--</hi>

<hi type="bold">thousands of angels--</hi>literally, "thousands of repetitions," or, "thousands of thousands"--that is, of chariots. The word "angels" was perhaps introduced in our version, from <reference osisRef="Deut.33.2">De 33:2</reference>, and <reference osisRef="Gal.3.19">Ga 3:19</reference>. They are, of course, implied as conductors of the chariots.

<hi type="bold">as ... Sinai, in the holy place--</hi>that is, He has appeared in Zion as once in Sinai.

17. and, to the assertion of God's purpose to make it His dwelling, is added evidence of His protecting care. He is described as in the midst of His heavenly armies-- thousands of angels-- literally, "thousands of repetitions," or, "thousands of thousands"--that is, of chariots. The word "angels" was perhaps introduced in our version, from De 33:2, and Ga 3:19. They are, of course, implied as conductors of the chariots. as... Sinai, in the holy place-- that is, He has appeared in Zion as once in Sinai.


 <hi type="bold">18. From the scene of conquest He ascends to His throne, leading--</hi>

<hi type="bold">captivity captive--</hi>or, "many captives captive" (<reference osisRef="Judg.5.12">Jud 5:12</reference>).

<hi type="bold">received gifts for men--</hi>accepting their homage, even when forced, as that of rebels.

<hi type="bold">that the Lord God might dwell--</hi>or literally, "to dwell, O Lord God" (compare <reference osisRef="Ps.68.16">Psa 68:16</reference>)--that is, to make this hill, His people or Church, His dwelling. This Psalm typifies the conquests of the Church under her divine leader, Christ. He, indeed, "who was with the Church in the wilderness" (<reference osisRef="Acts.7.38">Ac 7:38</reference>) is the Lord, described in this ideal ascension. Hence Paul (<reference osisRef="Eph.4.8">Ep 4:8</reference>) applies this language to describe His real ascension, when, having conquered sin, death, and hell, the Lord of glory triumphantly entered heaven, attended by throngs of adoring angels, to sit on the throne and wield the scepter of an eternal dominion. The phrase "received gifts for (or literally, among) men" is by Paul, "gave gifts to men." Both describe the acts of a conqueror, who receives and distributes spoils. The Psalmist uses "receiving" as evincing the success, Paul "gave" as the act, of the conqueror, who, having subdued his enemies, proceeds to reward his friends. The special application of the passage by Paul was in proof of Christ's exaltation. What the Old Testament represents of His descending and ascending corresponds with His history. He who descended is the same who has ascended. As then ascension was an element of His triumph, so is it now; and He, who, in His humiliation, must be recognized as our vicarious sacrifice and the High Priest of our profession, must also be adored as Head of His Church and author of all her spiritual benefits.

18. From the scene of conquest He ascends to His throne, leading-- captivity captive-- or, "many captives captive" (Jud 5:12). received gifts for men-- accepting their homage, even when forced, as that of rebels. that the Lord God might dwell-- or literally, "to dwell, O Lord God" (compare Psa 68:16)--that is, to make this hill, His people or Church, His dwelling. This Psalm typifies the conquests of the Church under her divine leader, Christ. He, indeed, "who was with the Church in the wilderness" (Ac 7:38) is the Lord, described in this ideal ascension. Hence Paul (Ep 4:8) applies this language to describe His real ascension, when, having conquered sin, death, and hell, the Lord of glory triumphantly entered heaven, attended by throngs of adoring angels, to sit on the throne and wield the scepter of an eternal dominion. The phrase "received gifts for (or literally, among) men" is by Paul, "gave gifts to men." Both describe the acts of a conqueror, who receives and distributes spoils. The Psalmist uses "receiving" as evincing the success, Paul "gave" as the act, of the conqueror, who, having subdued his enemies, proceeds to reward his friends. The special application of the passage by Paul was in proof of Christ's exaltation. What the Old Testament represents of His descending and ascending corresponds with His history. He who descended is the same who has ascended. As then ascension was an element of His triumph, so is it now; and He, who, in His humiliation, must be recognized as our vicarious sacrifice and the High Priest of our profession, must also be adored as Head of His Church and author of all her spiritual benefits.


19-21. God daily and fully supplies us. The issues or escapes from death are under His control, who is the God that saves us, and destroys His and our enemies.


22. Former examples of God's deliverance are generalized: as He has done, so He will do.

<hi type="bold">from Bashan--</hi>the farthest region; and--

<hi type="bold">depths of the sea--</hi>the severest afflictions. Out of all, God will bring them. The figures of <reference osisRef="Ps.68.23">Psa 68:23</reference> denote the completeness of the conquest, not implying any savage cruelty (compare <reference osisRef="2Kgs.9.36">2Ki 9:36</reference>; <reference osisRef="Isa.63.1-Isa.63.6">Is 63:1-6</reference>; <reference osisRef="Jer.15.3">Jr 15:3</reference>).

22. Former examples of God's deliverance are generalized: as He has done, so He will do. from Bashan-- the farthest region; and-- depths of the sea-- the severest afflictions. Out of all, God will bring them. The figures of Psa 68:23 denote the completeness of the conquest, not implying any savage cruelty (compare 2Ki 9:36; Is 63:1-6; Jr 15:3).


24-27. The triumphal procession, after the deliverance, is depicted.

<hi type="bold">They have seen--</hi>impersonally, "There have been seen."

<hi type="bold">the goings of my God--</hi>as leading the procession; the ark, the symbol of His presence, being in front. The various bands of music (<reference osisRef="Ps.68.25">Psa 68:25</reference>) follow, and all who are--

24-27. The triumphal procession, after the deliverance, is depicted. They have seen-- impersonally, "There have been seen." the goings of my God-- as leading the procession; the ark, the symbol of His presence, being in front. The various bands of music (Psa 68:25) follow, and all who are--


28-29. Thanks for the past, and confident prayer for the future victories of Zion are mingled in a song of praise.


30. The strongest nations are represented by the strongest beasts (compare Margin).


<hi type="bold">31. Princes--</hi>or, literally, "fat ones," the most eminent from the most wealthy, and the most distant nation, represent the universal subjection.

<hi type="bold">stretch out her hands--</hi>or, "make to run her hands," denoting haste.

31. Princes-- or, literally, "fat ones," the most eminent from the most wealthy, and the most distant nation, represent the universal subjection. stretch out her hands-- or, "make to run her hands," denoting haste.


<hi type="bold">32-36. To Him who is presented as riding in triumph through His ancient heavens and proclaiming His presence--</hi>to Him who, in nature, and still more in the wonders of His spiritual government, out of His holy place (<reference osisRef="Ps.43.3">Psa 43:3</reference>), is terrible, who rules His Church, and, by His Church, rules the world in righteousness--let all nations and kingdoms give honor and power and dominion evermore. <chapter eID="Ps.68"/>

32-36. To Him who is presented as riding in triumph through His ancient heavens and proclaiming His presence-- to Him who, in nature, and still more in the wonders of His spiritual government, out of His holy place (Psa 43:3), is terrible, who rules His Church, and, by His Church, rules the world in righteousness--let all nations and kingdoms give honor and power and dominion evermore.


<title type="x-s2">PSALM 69</title> <title type="x-s3"><reference osisRef="Ps.69.1-Ps.69.36">Psa 69:1-36</reference>. Upon Shoshannim--(See on <reference osisRef="Ps.45.1">Psa 45:1</reference>, title). Mingling the language of prayer and complaint, the sufferer, whose condition is here set forth, pleads for God's help as one suffering in His cause, implores the divine retribution on his malicious enemies, and, viewing his deliverance as sure, promises praise by himself, and others, to whom God will extend like blessings. This Psalm is referred to seven times in the New Testament as prophetical of Christ and the gospel times. Although the character in which the Psalmist appears to some in <reference osisRef="Ps.69.5">Psa 69:5</reference> is that of a sinner, yet his condition as a sufferer innocent of alleged crimes sustains the typical character of the composition, and it may be therefore regarded throughout, as the twenty-second, as typically expressive of the feelings of our Saviour in the flesh.</title>

1-2. (Compare <reference osisRef="Ps.40.2">Psa 40:2</reference>).

<hi type="bold">come in unto my soul--</hi>literally, "come even to my soul," endanger my life by drowning (<reference osisRef="Jonah.2.5">Jon 2:5</reference>).

PSALM 69 Psa 69:1-36. Upon Shoshannim--(See on Psa 45:1, title). Mingling the language of prayer and complaint, the sufferer, whose condition is here set forth, pleads for God's help as one suffering in His cause, implores the divine retribution on his malicious enemies, and, viewing his deliverance as sure, promises praise by himself, and others, to whom God will extend like blessings. This Psalm is referred to seven times in the New Testament as prophetical of Christ and the gospel times. Although the character in which the Psalmist appears to some in Psa 69:5 is that of a sinner, yet his condition as a sufferer innocent of alleged crimes sustains the typical character of the composition, and it may be therefore regarded throughout, as the twenty-second, as typically expressive of the feelings of our Saviour in the flesh. 1-2. (Compare Psa 40:2). come in unto my soul-- literally, "come even to my soul," endanger my life by drowning (Jon 2:5).


3. (Compare <reference osisRef="Ps.6.6">Psa 6:6</reference>).

<hi type="bold">mine eyes fail--</hi>in watching (<reference osisRef="Ps.119.82">Psa 119:82</reference>).

3. (Compare Psa 6:6). mine eyes fail-- in watching (Psa 119:82).


<hi type="bold">4. hate me, &c.--</hi>(Compare <reference osisRef="John.15.25">Joh 15:25</reference>). On the number and power of his enemies (compare <reference osisRef="Ps.40.12">Psa 40:12</reference>).

<hi type="bold">then I restored ... away--</hi>that is, he suffered wrongfully under the imputation of robbery.

4. hate me, &c.-- (Compare Joh 15:25). On the number and power of his enemies (compare Psa 40:12). then I restored... away-- that is, he suffered wrongfully under the imputation of robbery.


5. This may be regarded as an appeal, vindicating his innocence, as if he had said, "If sinful, thou knowest," &c. Though David's condition as a sufferer may typify Christ's, without requiring that a parallel be found in character.


<hi type="bold">6. for my sake--</hi>literally, "in me," in my confusion and shame.

6. for my sake-- literally, "in me," in my confusion and shame.


7-12. This plea contemplates his relation to God as a sufferer in His cause. Reproach, domestic estrangement (<reference osisRef="Mark.3.21">Mr 3:21</reference>; <reference osisRef="John.7.5">Joh 7:5</reference>), exhaustion in God's service (<reference osisRef="John.2.17">Joh 2:17</reference>), revilings and taunts of base men were the sufferings.

7-12. This plea contemplates his relation to God as a sufferer in His cause. Reproach, domestic estrangement (Mr 3:21; Joh 7:5), exhaustion in God's service (Joh 2:17), revilings and taunts of base men were the sufferings.


13-15. With increasing reliance on God, he prays for help, describing his distress in the figures of <reference osisRef="Ps.69.1">Psa 69:1</reference>, 2.

13-15. With increasing reliance on God, he prays for help, describing his distress in the figures of Psa 69:1, 2.


16-18. These earnest terms are often used, and the address to God, as indifferent or averse, is found in <reference osisRef="Ps.3.7">Psa 3:7</reference>; <reference osisRef="Ps.22.24">22:24</reference>; <reference osisRef="Ps.27.9">27:9</reference>, &c.

16-18. These earnest terms are often used, and the address to God, as indifferent or averse, is found in Psa 3:7; 22:24; 27:9, &c.


19-20. Calling God to witness his distress, he presents its aggravation produced by the want of sympathizing friends (compare <reference osisRef="Isa.63.5">Is 63:5</reference>; <reference osisRef="Mark.14.50">Mr 14:50</reference>).

19-20. Calling God to witness his distress, he presents its aggravation produced by the want of sympathizing friends (compare Is 63:5; Mr 14:50).


21. Instead of such, his enemies increase his pain by giving him most distasteful food and drink. The Psalmist may have thus described by figure what Christ found in reality (compare <reference osisRef="John.19.29">Joh 19:29</reference>, <reference osisRef="John.19.30">30</reference>).

21. Instead of such, his enemies increase his pain by giving him most distasteful food and drink. The Psalmist may have thus described by figure what Christ found in reality (compare Joh 19:29, 30).


22-23. With unimportant verbal changes, this language is used by Paul to describe the rejection of the Jews who refused to receive the Saviour (<reference osisRef="Rom.11.9">Ro 11:9</reference>, <reference osisRef="Rom.11.10">10</reference>). The purport of the figures used is that blessings shall become curses, the "table" of joy (as one of food) a "snare," their

<hi type="bold">welfare--</hi>literally, "peaceful condition," or security, a "trap." Darkened eyes and failing strength complete the picture of the ruin falling on them under the invoked retribution.

22-23. With unimportant verbal changes, this language is used by Paul to describe the rejection of the Jews who refused to receive the Saviour (Ro 11:9, 10). The purport of the figures used is that blessings shall become curses, the "table" of joy (as one of food) a "snare," their welfare-- literally, "peaceful condition," or security, a "trap." Darkened eyes and failing strength complete the picture of the ruin falling on them under the invoked retribution.


<hi type="bold">24-25. An utter desolation awaits them. They will not only be driven from their homes, but their homes--</hi>or, literally, "palaces," indicative of wealth--shall be desolate (compare <reference osisRef="Matt.23.38">Mt 23:38</reference>).

24-25. An utter desolation awaits them. They will not only be driven from their homes, but their homes-- or, literally, "palaces," indicative of wealth--shall be desolate (compare Mt 23:38).