<title type="x-IS">INTRODUCTION</title>
 The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare <reference osisRef="1Chr.16.4-1Chr.16.8">1Ch 16:4-8</reference>; <reference osisRef="2Chr.5.12">2Ch 5:12</reference>, <reference osisRef="2Chr.5.13">13</reference>). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in <reference osisRef="Eph.5.19">Ep 5:19</reference>, "singing ... in psalms, hymns, and spiritual songs."

<hi type="bold">Titles.--</hi>To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare <reference osisRef="Isa.38.9">Is 38:9</reference>).

 "The Chief Musician" was the superintendent of the music (compare "to oversee," <reference osisRef="1Chr.15.21">1Ch 15:21</reference>, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (<reference osisRef="Hab.3.1-Hab.3.19">Ha 3:1-19</reference>). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on <reference osisRef="Ps.88.1">Psa 88:1</reference>, title. The explanations of other particulars in the titles will be given as they occur.

<hi type="bold">Authors.--</hi>This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (<reference osisRef="Luke.20.42">Lu 20:42</reference>) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (<reference osisRef="Acts.4.25">Ac 4:25</reference> and <reference osisRef="Heb.4.7">He 4:7</reference>). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (<reference osisRef="1Chr.9.19">1Ch 9:19</reference>); including Heman (<reference osisRef="1Chr.6.33-1Chr.6.38">1Ch 6:33-38</reference>); and also Asaph (<reference osisRef="1Chr.6.39-1Chr.6.44">1Ch 6:39-44</reference>); and Ethan (<reference osisRef="1Chr.15.17-1Chr.15.19">1Ch 15:17-19</reference>). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

<hi type="bold">Contents.--</hi>As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

 Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

 The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Ac 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

 The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

<hi type="bold">The Messiah and His Kingdom.--</hi>David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Ac 2:30; Ro 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (<reference osisRef="2Sam.7.12-2Sam.7.16">2Sa 7:12-16</reference>) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mt 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mt 27:46], and died with those of another on His lips [Lu 23:46]. Paul and Silas in the dungeon [Ac 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

 Angus' or Bickersteth's arrangement may be profitably used as a guide for finding a Psalm on a special topic. It is a little modified, as follows:

<hi type="bold">1. Didactic. (1) Good and bad men: Psalms <reference osisRef="1Cor.5.7">1, 5, 7</reference>, <reference osisRef="1Cor.5.9-1Cor.5.12">9-12</reference>, <reference osisRef="1Cor.14.15">14, 15</reference>, 17, 24, 25, 32, 34, 36, 37, 50, 52, 53, 58, 73, 75, 84, 91, 92, 94, 112, 121, 125, 127, 128, 133; (2) God's law: Psalms 19, 119; (3) Human life vain: Psalms 39, 49, 90; (4) Duty of rulers: Psalms 82, 101. 2. Praise. (1) For God's goodness generally to Israel: Psalms 46, 48, 65, 66, 68, 76, 81, 85, 98, 105, 124, 126, 129, 135, 136, 149; (2) To good men, Psalms 23, 34, 36, 91, 100, 103, 107, 117, 121, 145, 146; (3) Mercies to individuals: Psalms 9, 18, 22, 30, 40, 75, 103, 108, 116, 118, 138, 144; (4) For His attributes generally: Psalms 8, 19, 24, 29, 33, 47, 50, 65, 66, 76, 77, 93, 95-97, 99, 104, 111, 113-115, 134, 139, 147, 148, 150. 3. Devotional--</hi>expressive of (1) Penitence: Psalms 6, 25, 32, 38, 51, 102, 130, 143; (2) Trust in trouble: Psalms 3, 16, 27, 31, 54, 56, 57, 61, 62, 71, 86; (3) Sorrow with hope: Psalms 13, 22, 69, 77, 88; (4) Of deep distress: Psalms 4, 5, 11, 28, 41, 55, 59, 64, 70, 109, 120, 140, 141, 143; (5) Feelings when deprived of religious privileges: Psalms 42, 43, 63, 84; (6) Desire for help: Psalms 7, 17, 26, 35, 44, 60, 74, 79, 80, 83, 89, 94, 102, 129, 137; (7) Intercession: Psalms 20, 67, 122, 132, 144. 4. Historical. Psalms 78, 105, 106. 5. Prophetical. Psalms 2, 16, 22, 40, 45, 68, 69, 72, 97, 110, 118.

<hi type="bold">Note.--</hi>The compiler of the following notes has omitted all references to authors, as needlessly encumbering the commentary. He has had before him the works of Calvin, Scott, Poole, Ainsworth, Cobbin, Geice, Vatablus, Tholuck, J. H. Michaelis, Rosenmuller, and Alexander. To the two last named he has been particularly indebted for the parallel passages. He has made a free use of the views advanced by these authors, and claims no credit for anything in the work except the conciseness united with fullness of exposition. Whoever attempts it will find it far easier to write a long commentary than a brief one.
 <title type="x-s2">PSALM 1</title> <title type="x-s3"><reference osisRef="Ps.1.1-Ps.1.6">Psa 1:1-6</reference>. The character and condition, and the present and future destiny, of the pious and the wicked are described and contrasted, teaching that true piety is the source of ultimate happiness, and sin of misery. As this is a summary of the teachings of the whole book, this Psalm, whether designedly so placed or not, forms a suitable preface.</title>

<hi type="bold">1. Blessed--</hi>literally, "oh, the happiness"--an exclamation of strong emotion, as if resulting from reflecting on the subject. The use of the plural may denote fulness and variety (<reference osisRef="2Chr.9.7">2Ch 9:7</reference>).

<hi type="bold">counsel ... way ... seat--</hi>With their corresponding verbs, mark gradations of evil, as acting on the principles, cultivating the society, and permanently conforming to the conduct of the wicked, who are described by three terms, of which the last is indicative of the boldest impiety (compare <reference osisRef="Ps.26.4">Psa 26:4</reference>, <reference osisRef="Ps.26.5">5</reference>; <reference osisRef="Jer.15.17">Jr 15:17</reference>).

INTRODUCTION The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12, 13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Ep 5:19, "singing... in psalms, hymns, and spiritual songs." Titles.-- To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Is 38:9). "The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Ha 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur. Authors.-- This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Lu 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Ac 4:25 and He 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise. Contents.-- As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended. Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship. The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Ac 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity. The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy: The Messiah and His Kingdom.-- David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Ac 2:30; Ro 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mt 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mt 27:46], and died with those of another on His lips [Lu 23:46]. Paul and Silas in the dungeon [Ac 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above. Angus' or Bickersteth's arrangement may be profitably used as a guide for finding a Psalm on a special topic. It is a little modified, as follows: 1. Didactic. (1) Good and bad men: Psalms 1, 5, 7, 9-12, 14, 15, 17, 24, 25, 32, 34, 36, 37, 50, 52, 53, 58, 73, 75, 84, 91, 92, 94, 112, 121, 125, 127, 128, 133; (2) God's law: Psalms 19, 119; (3) Human life vain: Psalms 39, 49, 90; (4) Duty of rulers: Psalms 82, 101. 2. Praise. (1) For God's goodness generally to Israel: Psalms 46, 48, 65, 66, 68, 76, 81, 85, 98, 105, 124, 126, 129, 135, 136, 149; (2) To good men, Psalms 23, 34, 36, 91, 100, 103, 107, 117, 121, 145, 146; (3) Mercies to individuals: Psalms 9, 18, 22, 30, 40, 75, 103, 108, 116, 118, 138, 144; (4) For His attributes generally: Psalms 8, 19, 24, 29, 33, 47, 50, 65, 66, 76, 77, 93, 95-97, 99, 104, 111, 113-115, 134, 139, 147, 148, 150. 3. Devotional-- expressive of (1) Penitence: Psalms 6, 25, 32, 38, 51, 102, 130, 143; (2) Trust in trouble: Psalms 3, 16, 27, 31, 54, 56, 57, 61, 62, 71, 86; (3) Sorrow with hope: Psalms 13, 22, 69, 77, 88; (4) Of deep distress: Psalms 4, 5, 11, 28, 41, 55, 59, 64, 70, 109, 120, 140, 141, 143; (5) Feelings when deprived of religious privileges: Psalms 42, 43, 63, 84; (6) Desire for help: Psalms 7, 17, 26, 35, 44, 60, 74, 79, 80, 83, 89, 94, 102, 129, 137; (7) Intercession: Psalms 20, 67, 122, 132, 144. 4. Historical. Psalms 78, 105, 106. 5. Prophetical. Psalms 2, 16, 22, 40, 45, 68, 69, 72, 97, 110, 118. Note.-- The compiler of the following notes has omitted all references to authors, as needlessly encumbering the commentary. He has had before him the works of Calvin, Scott, Poole, Ainsworth, Cobbin, Geice, Vatablus, Tholuck, J. H. Michaelis, Rosenmuller, and Alexander. To the two last named he has been particularly indebted for the parallel passages. He has made a free use of the views advanced by these authors, and claims no credit for anything in the work except the conciseness united with fullness of exposition. Whoever attempts it will find it far easier to write a long commentary than a brief one. PSALM 1 Psa 1:1-6. The character and condition, and the present and future destiny, of the pious and the wicked are described and contrasted, teaching that true piety is the source of ultimate happiness, and sin of misery. As this is a summary of the teachings of the whole book, this Psalm, whether designedly so placed or not, forms a suitable preface. 1. Blessed-- literally, "oh, the happiness"--an exclamation of strong emotion, as if resulting from reflecting on the subject. The use of the plural may denote fulness and variety (2Ch 9:7). counsel... way... seat-- With their corresponding verbs, mark gradations of evil, as acting on the principles, cultivating the society, and permanently conforming to the conduct of the wicked, who are described by three terms, of which the last is indicative of the boldest impiety (compare Psa 26:4, 5; Jr 15:17).


<hi type="bold">2. law--</hi>all of God's word then written, especially the books of Moses (compare <reference osisRef="Ps.119.1">Psa 119:1</reference>, 55, 97, &c.).

2. law-- all of God's word then written, especially the books of Moses (compare Psa 119:1, 55, 97, &c.).


<hi type="bold">3. like a tree--</hi>(<reference osisRef="Jer.17.7">Jr 17:7</reference>, <reference osisRef="Jer.17.8">8</reference>).

<hi type="bold">planted--</hi>settled, fast.

<hi type="bold">by--</hi>or, "over."

<hi type="bold">the rivers--</hi>canals for irrigation.

<hi type="bold">shall prosper--</hi>literally, "make prosper," brings to perfection. The basis of this condition and character is given (<reference osisRef="Ps.32.1">Psa 32:1</reference>).

3. like a tree-- (Jr 17:7, 8). planted-- settled, fast. by-- or, "over." the rivers-- canals for irrigation. shall prosper-- literally, "make prosper," brings to perfection. The basis of this condition and character is given (Psa 32:1).


<hi type="bold">4. not so--</hi>either as to conduct or happiness.

<hi type="bold">like the chaff--</hi>which, by Eastern modes of winnowing against the wind, was utterly blown away.

4. not so-- either as to conduct or happiness. like the chaff-- which, by Eastern modes of winnowing against the wind, was utterly blown away.


<hi type="bold">5. stand in the judgment--</hi>be acquitted. They shall be driven from among the good (<reference osisRef="Matt.25.45">Mt 25:45</reference>, <reference osisRef="Matt.25.46">46</reference>).

5. stand in the judgment-- be acquitted. They shall be driven from among the good (Mt 25:45, 46).


<hi type="bold">6. knoweth the way--</hi>attends to and provides for them (<reference osisRef="Ps.101.6">Psa 101:6</reference>; <reference osisRef="Prov.12.10">Pr 12:10</reference>; <reference osisRef="Hos.13.5">Ho 13:5</reference>).

<hi type="bold">way of the wicked--</hi>All their plans will end in disappointment and ruin (<reference osisRef="Ps.37.13">Psa 37:13</reference>; <reference osisRef="Ps.146.8">146:8</reference>; <reference osisRef="Prov.4.19">Pr 4:19</reference>). <chapter eID="Ps.1"/>

6. knoweth the way-- attends to and provides for them (Psa 101:6; Pr 12:10; Ho 13:5). way of the wicked-- All their plans will end in disappointment and ruin (Psa 37:13; 146:8; Pr 4:19).


<title type="x-s2">PSALM 2</title> <title type="x-s3"><reference osisRef="Ps.2.1-Ps.2.12">Psa 2:1-12</reference>. The number and authorship of this Psalm are stated (<reference osisRef="Acts.4.25">Ac 4:25</reference>; <reference osisRef="Acts.13.33">13:33</reference>). Though the warlike events of David's reign may have suggested its imagery, the scenes depicted and the subjects presented can only find a fulfilment in the history and character of Jesus Christ, to which, as above cited and in <reference osisRef="Heb.1.5">He 1:5</reference>; <reference osisRef="1Cor.5.5">5:5</reference>, the New Testament writers most distinctly testify. In a most animated and highly poetical style, the writer, in "four stanzas of three verses each," sets forth the inveterate and furious, though futile, hostility of men to God and His anointed, God's determination to carry out His purpose, that purpose as stated more fully by His Son, the establishment of the Mediatorial kingdom, and the imminent danger of all who resist, as well as the blessing of all who welcome this mighty and triumphant king.</title>

<hi type="bold">1. Why do the heathen, &c.--</hi>Beholding, in prophetic vision, the peoples and nations, as if in a tumultuous assembly, raging with a fury like the raging of the sea, designing to resist God's government, the writer breaks forth into an exclamation in which are mingled surprise at their folly, and indignation at their rebellion.

<hi type="bold">heathen--</hi>nations generally, not as opposed to Jews.

<hi type="bold">the people--</hi>or, literally, "peoples," or races of men.

PSALM 2 Psa 2:1-12. The number and authorship of this Psalm are stated (Ac 4:25; 13:33). Though the warlike events of David's reign may have suggested its imagery, the scenes depicted and the subjects presented can only find a fulfilment in the history and character of Jesus Christ, to which, as above cited and in He 1:5; 5:5, the New Testament writers most distinctly testify. In a most animated and highly poetical style, the writer, in "four stanzas of three verses each," sets forth the inveterate and furious, though futile, hostility of men to God and His anointed, God's determination to carry out His purpose, that purpose as stated more fully by His Son, the establishment of the Mediatorial kingdom, and the imminent danger of all who resist, as well as the blessing of all who welcome this mighty and triumphant king. 1. Why do the heathen, &c.-- Beholding, in prophetic vision, the peoples and nations, as if in a tumultuous assembly, raging with a fury like the raging of the sea, designing to resist God's government, the writer breaks forth into an exclamation in which are mingled surprise at their folly, and indignation at their rebellion. heathen-- nations generally, not as opposed to Jews. the people-- or, literally, "peoples," or races of men.


2. The kings and rulers lead on their subjects.

<hi type="bold">set themselves--</hi>take a stand.

<hi type="bold">take counsel--</hi>literally, "sit together," denoting their deliberation.

<hi type="bold">anointed--</hi>Hebrew, "Messiah"; Greek, "Christ" (<reference osisRef="John.1.41">Joh 1:41</reference>). Anointing, as an emblem of the gifts of the Holy Spirit, was conferred on prophets (<reference osisRef="Isa.6.1">Is 6:1</reference>); priests (<reference osisRef="Exod.30.30">Ex 30:30</reference>); and kings (<reference osisRef="1Sam.10.1">1Sa 10:1</reference>; <reference osisRef="1Sam.16.13">16:13</reference>; <reference osisRef="1Kgs.1.39">1Ki 1:39</reference>). Hence this title well suited Him who holds all these offices, and was generally used by the Jews before His coming, to denote Him (<reference osisRef="Dan.9.26">Da 9:26</reference>). While the prophet has in view men's opposition generally, he here depicts it in its culminating aspect as seen in the events of Christ's great trial. Pilate and Herod, and the rulers of the Jews (<reference osisRef="Matt.27.1">Mt 27:1</reference>; <reference osisRef="Luke.23.1-Luke.23.25">Lu 23:1-25</reference>), with the furious mob, are vividly portrayed.

2. The kings and rulers lead on their subjects. set themselves-- take a stand. take counsel-- literally, "sit together," denoting their deliberation. anointed-- Hebrew, "Messiah"; Greek, "Christ" (Joh 1:41). Anointing, as an emblem of the gifts of the Holy Spirit, was conferred on prophets (Is 6:1); priests (Ex 30:30); and kings (1Sa 10:1; 16:13; 1Ki 1:39). Hence this title well suited Him who holds all these offices, and was generally used by the Jews before His coming, to denote Him (Da 9:26). While the prophet has in view men's opposition generally, he here depicts it in its culminating aspect as seen in the events of Christ's great trial. Pilate and Herod, and the rulers of the Jews (Mt 27:1; Lu 23:1-25), with the furious mob, are vividly portrayed.


3. The rebellious purposes of men are more distinctly announced by this representation of their avowal in words, as well as actions.

<hi type="bold">bands ... and ... cords--</hi>denote the restraints of government.

3. The rebellious purposes of men are more distinctly announced by this representation of their avowal in words, as well as actions. bands... and... cords-- denote the restraints of government.


4. By a figure whose boldness is only allowable to an inspired writer, God's conduct and language in view of this opposition are now related.

<hi type="bold">He that sitteth in the heavens--</hi>enthroned in quiet dignities (compare <reference osisRef="Ps.29.10">Psa 29:10</reference>; <reference osisRef="Isa.40.22">Is 40:22</reference>).

<hi type="bold">shall laugh--</hi>in supreme contempt; their vain rage excites His derision. He is still the Lord, literally, "Sovereign," though they rebel.

4. By a figure whose boldness is only allowable to an inspired writer, God's conduct and language in view of this opposition are now related. He that sitteth in the heavens-- enthroned in quiet dignities (compare Psa 29:10; Is 40:22). shall laugh-- in supreme contempt; their vain rage excites His derision. He is still the Lord, literally, "Sovereign," though they rebel.


<hi type="bold">5. Then shall he speak--</hi>His righteous indignation as well as contempt is roused. For God to speak is for Him to act, for what He resolves He will do (<reference osisRef="Gen.1.3">Ge 1:3</reference>; <reference osisRef="Ps.33.9">Psa 33:9</reference>).

<hi type="bold">vex them--</hi>agitate or terrify them (<reference osisRef="Ps.83.15">Psa 83:15</reference>).

5. Then shall he speak-- His righteous indignation as well as contempt is roused. For God to speak is for Him to act, for what He resolves He will do (Ge 1:3; Psa 33:9). vex them-- agitate or terrify them (Psa 83:15).


6. The purpose here declared, in its execution, involves their overthrow.

<hi type="bold">Yet--</hi>literally, "and," in an adversative sense.

<hi type="bold">I have set--</hi>anointed, or firmly placed, with allusion in the Hebrew to "casting an image in a mould." The sense is not materially varied in either case.

<hi type="bold">my king--</hi>appointed by Me and for Me (<reference osisRef="Num.27.18">Nu 27:18</reference>).

<hi type="bold">upon my holy hill of Zion--</hi>Zion, selected by David as the abode of the ark and the seat of God's visible residence (<reference osisRef="1Kgs.8.1">1Ki 8:1</reference>); as also David, the head of the Church and nation, and type of Christ, was called holy, and the Church itself came to be thus named (<reference osisRef="Ps.9.11">Psa 9:11</reference>; <reference osisRef="Ps.51.18">51:18</reference>; <reference osisRef="Ps.99.2">99:2</reference>; <reference osisRef="Isa.8.18">Is 8:18</reference>; <reference osisRef="Isa.18.7">18:7</reference>, &c.).

6. The purpose here declared, in its execution, involves their overthrow. Yet-- literally, "and," in an adversative sense. I have set-- anointed, or firmly placed, with allusion in the Hebrew to "casting an image in a mould." The sense is not materially varied in either case. my king-- appointed by Me and for Me (Nu 27:18). upon my holy hill of Zion-- Zion, selected by David as the abode of the ark and the seat of God's visible residence (1Ki 8:1); as also David, the head of the Church and nation, and type of Christ, was called holy, and the Church itself came to be thus named (Psa 9:11; 51:18; 99:2; Is 8:18; 18:7, &c.).


7. The king thus constituted declares the fundamental law of His kingdom, in the avowal of His Sonship, a relation involving His universal dominion.

<hi type="bold">this day have I begotten thee--</hi>as <reference osisRef="2Sam.7.14">2Sa 7:14</reference>, "he shall be My son," is a solemn recognition of this relation. The interpretation of this passage to describe the inauguration of Christ as Mediatorial King, by no means impugns the Eternal Sonship of His divine nature. In <reference osisRef="Acts.13.33">Ac 13:33</reference>, Paul's quotation does not imply an application of this passage to the resurrection; for "raised up" in <reference osisRef="Acts.13.32">Ac 13:32</reference> is used as in <reference osisRef="Acts.2.30">Ac 2:30</reference>; 3:22, &c., to denote bringing Him into being as a man; and not that of resurrection, which it has only when, as in <reference osisRef="Acts.2.34">Ac 2:34</reference>, allusion is made to His death (<reference osisRef="Rom.1.4">Ro 1:4</reference>). That passage says He was declared as to His divine nature to be the Son of God, by the resurrection, and only teaches that that event manifested a truth already existing. A similar recognition of His Sonship is introduced in <reference osisRef="Heb.5.5">He 5:5</reference>, by these ends, and by others in <reference osisRef="Matt.3.17">Mt 3:17</reference>; <reference osisRef="Matt.17.5">17:5</reference>.

7. The king thus constituted declares the fundamental law of His kingdom, in the avowal of His Sonship, a relation involving His universal dominion. this day have I begotten thee-- as 2Sa 7:14, "he shall be My son," is a solemn recognition of this relation. The interpretation of this passage to describe the inauguration of Christ as Mediatorial King, by no means impugns the Eternal Sonship of His divine nature. In Ac 13:33, Paul's quotation does not imply an application of this passage to the resurrection; for "raised up" in Ac 13:32 is used as in Ac 2:30; 3:22, &c., to denote bringing Him into being as a man; and not that of resurrection, which it has only when, as in Ac 2:34, allusion is made to His death (Ro 1:4). That passage says He was declared as to His divine nature to be the Son of God, by the resurrection, and only teaches that that event manifested a truth already existing. A similar recognition of His Sonship is introduced in He 5:5, by these ends, and by others in Mt 3:17; 17:5.


8. The hopes of the rebels are thus overthrown, and not only so; the kingdom they opposed is destined to be coextensive with the earth.

<hi type="bold">heathen--</hi>or, "nations" (<reference osisRef="Ps.2.1">Psa 2:1</reference>).

<hi type="bold">and the uttermost parts of the earth--</hi>(<reference osisRef="Ps.22.27">Psa 22:27</reference>); denotes universality.

8. The hopes of the rebels are thus overthrown, and not only so; the kingdom they opposed is destined to be coextensive with the earth. heathen-- or, "nations" (Psa 2:1). and the uttermost parts of the earth-- (Psa 22:27); denotes universality.


9. His enemies shall be subject to His terrible power (<reference osisRef="Job.4.9">Job 4:9</reference>; <reference osisRef="2Thess.2.8">2Th 2:8</reference>), as His people to His grace (<reference osisRef="Ps.110.2">Psa 110:2</reference>, <reference osisRef="Ps.110.3">3</reference>).

<hi type="bold">rod of iron--</hi>denotes severity (<reference osisRef="Rev.2.27">Re 2:27</reference>).

<hi type="bold">a potter's vessel--</hi>when shivered cannot be mended, which will describe utter destruction.

9. His enemies shall be subject to His terrible power (Job 4:9; 2Th 2:8), as His people to His grace (Psa 110:2, 3). rod of iron-- denotes severity (Re 2:27). a potter's vessel-- when shivered cannot be mended, which will describe utter destruction.


<hi type="bold">10-12. kings ... judges--</hi>For rulers generally (<reference osisRef="Ps.148.11">Psa 148:11</reference>), who have been leaders in rebellion, should be examples of penitent submission, and with fear for His terrible judgments, mingled with trust in His mercy, acknowledge--

10-12. kings... judges-- For rulers generally (Psa 148:11), who have been leaders in rebellion, should be examples of penitent submission, and with fear for His terrible judgments, mingled with trust in His mercy, acknowledge--


<title type="x-s2">PSALM 3</title> <title type="x-s3"><reference osisRef="Ps.3.1-Ps.3.8">Psa 3:1-8</reference>. For the historical occasion mentioned, compare 2Sa 15:1-17:29. David, in the midst of great distress, with filial confidence, implores God's aid, and, anticipating relief, offers praise.</title>

<hi type="bold">1. Lord ... increased--</hi>The extent of the rebellion (<reference osisRef="2Sam.15.13">2Sa 15:13</reference>) surprises and grieves him.

PSALM 3 Psa 3:1-8. For the historical occasion mentioned, compare 2Sa 15:1-17:29. David, in the midst of great distress, with filial confidence, implores God's aid, and, anticipating relief, offers praise. 1. Lord... increased-- The extent of the rebellion (2Sa 15:13) surprises and grieves him.


<hi type="bold">2. say of my soul--</hi>that is, "of me" (compare <reference osisRef="Ps.25.3">Psa 25:3</reference>). This use of "soul" is common; perhaps it arose from regarding the soul as man's chief part.

<hi type="bold">no help ... in God--</hi>rejected by Him. This is the bitterest reproach for a pious man, and denotes a spirit of malignant triumph.

<hi type="bold">Selah--</hi>This word is of very obscure meaning. It probably denotes rest or pause, both as to the music and singing, intimating something emphatic in the sentiment (compare <reference osisRef="Ps.9.16">Psa 9:16</reference>).

2. say of my soul-- that is, "of me" (compare Psa 25:3). This use of "soul" is common; perhaps it arose from regarding the soul as man's chief part. no help... in God-- rejected by Him. This is the bitterest reproach for a pious man, and denotes a spirit of malignant triumph. Selah-- This word is of very obscure meaning. It probably denotes rest or pause, both as to the music and singing, intimating something emphatic in the sentiment (compare Psa 9:16).


<hi type="bold">3. But--</hi>literally, "and" (<reference osisRef="Ps.2.6">Psa 2:6</reference>). He repels the reproach by avowing his continued trust.

<hi type="bold">shield--</hi>a favorite and often-used figure for protection.

<hi type="bold">my glory--</hi>its source.

<hi type="bold">lifter up of mine head--</hi>one who raises me from despondency.

3. But-- literally, "and" (Psa 2:6). He repels the reproach by avowing his continued trust. shield-- a favorite and often-used figure for protection. my glory-- its source. lifter up of mine head-- one who raises me from despondency.


<hi type="bold">4. cried ... heard--</hi>Such has been my experience. The latter verb denotes a gracious hearing or answering.

<hi type="bold">out of--</hi>or, "from."

<hi type="bold">his holy hill--</hi>Zion (<reference osisRef="Ps.2.6">Psa 2:6</reference>). His visible earthly residence.

4. cried... heard-- Such has been my experience. The latter verb denotes a gracious hearing or answering. out of-- or, "from." his holy hill-- Zion (Psa 2:6). His visible earthly residence.


<hi type="bold">5. the Lord sustained me--</hi>literally, "will sustain me," as if his language or thought when he laid down, and the reason of his composure.

5. the Lord sustained me-- literally, "will sustain me," as if his language or thought when he laid down, and the reason of his composure.


<hi type="bold">6. ten thousands of people--</hi>or, "myriads," any very great number (compare <reference osisRef="2Sam.16.18">2Sa 16:18</reference>).

6. ten thousands of people-- or, "myriads," any very great number (compare 2Sa 16:18).


<hi type="bold">7. Arise, O Lord--</hi>God is figuratively represented as asleep to denote His apparent indifference (<reference osisRef="Ps.7.6">Psa 7:6</reference>). The use of "cheekbone" and "teeth" represents his enemies as fierce, like wild beasts ready to devour (<reference osisRef="Ps.27.2">Psa 27:2</reference>), and smiting their cheekbone (<reference osisRef="1Kgs.22.24">1Ki 22:24</reference>) denotes violence and insult.

<hi type="bold">thou hast broken--</hi>God took his part, utterly depriving the enemy of power to injure.

7. Arise, O Lord-- God is figuratively represented as asleep to denote His apparent indifference (Psa 7:6). The use of "cheekbone" and "teeth" represents his enemies as fierce, like wild beasts ready to devour (Psa 27:2), and smiting their cheekbone (1Ki 22:24) denotes violence and insult. thou hast broken-- God took his part, utterly depriving the enemy of power to injure.


8. An ascription of praise to a delivering God, whose favor is an efficient benefit. <chapter eID="Ps.3"/>


<title type="x-s2">PSALM 4</title> <title type="x-s3"><reference osisRef="Ps.4.1-Ps.4.8">Psa 4:1-8</reference>. On Neginoth, that is, stringed instruments, as the kind of musical accompaniment. On other parts of title, see Introduction., The historical occasion was probably the same as that of the foregoing [see on Psa 3:1]. The writer, praying for further relief, admonishes his enemies of the vanity of attacking God's servant, exhorts them to repentance, and avows his confidence and peace in God's favor.</title>

<hi type="bold">1. Hear--</hi>as in <reference osisRef="Ps.3.4">Psa 3:4</reference>.

<hi type="bold">God of my righteousness--</hi>or, "my righteous God, as my holy hill" (<reference osisRef="Ps.2.6">Psa 2:6</reference>), who will act towards me on righteous principles.

<hi type="bold">thou hast enlarged--</hi>expresses relief afforded in opposition to "distress," which is expressed by a word denoting straits or pressure. Past favor is a ground of hope for the future.

PSALM 4 Psa 4:1-8. On Neginoth, that is, stringed instruments, as the kind of musical accompaniment. On other parts of title, see Introduction., The historical occasion was probably the same as that of the foregoing [see on Psa 3:1]. The writer, praying for further relief, admonishes his enemies of the vanity of attacking God's servant, exhorts them to repentance, and avows his confidence and peace in God's favor. 1. Hear-- as in Psa 3:4. God of my righteousness-- or, "my righteous God, as my holy hill" (Psa 2:6), who will act towards me on righteous principles. thou hast enlarged-- expresses relief afforded in opposition to "distress," which is expressed by a word denoting straits or pressure. Past favor is a ground of hope for the future.


<hi type="bold">2. sons of men--</hi>men of note or prominence (compare <reference osisRef="2Chr.21.9">2Ch 21:9</reference>).

<hi type="bold">turn my glory--</hi>or, "royal dignity."

<hi type="bold">into shame--</hi>or, "reproach."

<hi type="bold">vanity--</hi>a foolish and hopeless enterprise (<reference osisRef="Ps.2.1">Psa 2:1</reference>).

<hi type="bold">leasing--</hi>a lie.

2. sons of men-- men of note or prominence (compare 2Ch 21:9). turn my glory-- or, "royal dignity." into shame-- or, "reproach." vanity-- a foolish and hopeless enterprise (Psa 2:1). leasing-- a lie.


<hi type="bold">3. godly--</hi>an object as well as subject of divine favor (compare <reference osisRef="Ps.105.14">Psa 105:14</reference>, <reference osisRef="Ps.105.15">15</reference>).

3. godly-- an object as well as subject of divine favor (compare Psa 105:14, 15).


<hi type="bold">4. Stand in awe--</hi>(<reference osisRef="Eph.4.26">Ep 4:26</reference>), from Septuagint, "be angry." Both clauses are qualified by "not."

4. Stand in awe-- (Ep 4:26), from Septuagint, "be angry." Both clauses are qualified by "not."


5. Not only repent, but manifest penitence by sacrifices or righteousness or righteous sacrifices, &c.


6-7. Contrast true with vain confidence.

<hi type="bold">light of thy countenance upon us--</hi>figure for favor (<reference osisRef="Num.6.26">Nu 6:26</reference>; <reference osisRef="Ps.44.3">Psa 44:3</reference>; <reference osisRef="Ps.81.16">81:16</reference>).

6-7. Contrast true with vain confidence. light of thy countenance upon us-- figure for favor (Nu 6:26; Psa 44:3; 81:16).


<hi type="bold">8. both lay me down, &c.--</hi>or, will lie down at once, and sleep in sure confidence and quiet repose (<reference osisRef="Ps.3.5">Psa 3:5</reference>). <chapter eID="Ps.4"/>

8. both lay me down, &c.-- or, will lie down at once, and sleep in sure confidence and quiet repose (Psa 3:5).


<title type="x-s2">PSALM 5</title> <title type="x-s3"><reference osisRef="Ps.5.1-Ps.5.12">Psa 5:1-12</reference>. Upon Nehiloth--flutes or wind instruments. The writer begs to be heard, on the ground of God's regard for His covenant-people and true worshippers as contrasted with His holy hatred to the wicked. He prays for divine guidance, on account of his watchful, malignant, and deceitful enemies; and for their destruction as being also God's enemies. At the same time he expresses his confidence that God will extend aid to His people.</title>

<hi type="bold">1. meditation--</hi>moanings of that half-uttered form to which deep feeling gives rise--groanings, as in <reference osisRef="Rom.8.26">Ro 8:26</reference>, <reference osisRef="Rom.8.27">27</reference>.

PSALM 5 Psa 5:1-12. Upon Nehiloth--flutes or wind instruments. The writer begs to be heard, on the ground of God's regard for His covenant-people and true worshippers as contrasted with His holy hatred to the wicked. He prays for divine guidance, on account of his watchful, malignant, and deceitful enemies; and for their destruction as being also God's enemies. At the same time he expresses his confidence that God will extend aid to His people. 1. meditation-- moanings of that half-uttered form to which deep feeling gives rise--groanings, as in Ro 8:26, 27.


<hi type="bold">2. Hearken--</hi>incline the ear (<reference osisRef="Ps.10.17">Psa 10:17</reference>; compare <reference osisRef="Ps.61.2">Psa 61:2</reference>)--give close attention.

<hi type="bold">my cry--</hi>that is, for help (<reference osisRef="Ps.61.2">Psa 61:2</reference>; <reference osisRef="Jer.8.19">Jr 8:19</reference>).

<hi type="bold">my King--</hi>thus by covenant relation interested in my cause.

2. Hearken-- incline the ear (Psa 10:17; compare Psa 61:2)--give close attention. my cry-- that is, for help (Psa 61:2; Jr 8:19). my King-- thus by covenant relation interested in my cause.


<hi type="bold">3. direct--</hi>literally, "set in order," as the showbread was placed or set in order (<reference osisRef="Exod.40.23">Ex 40:23</reference>).

3. direct-- literally, "set in order," as the showbread was placed or set in order (Ex 40:23).


<hi type="bold">4. For, &c.--</hi>God only regards sincere worshippers.

<hi type="bold">evil--</hi>or, "the evil man."

<hi type="bold">dwell--</hi>lodge, remain under protection.

4. For, &c.-- God only regards sincere worshippers. evil-- or, "the evil man." dwell-- lodge, remain under protection.


<hi type="bold">5. foolish--</hi>vainglorious and insolent.

<hi type="bold">iniquity--</hi>especially such as denotes a negation, or defect, that is, of moral principle.

5. foolish-- vainglorious and insolent. iniquity-- especially such as denotes a negation, or defect, that is, of moral principle.


<hi type="bold">6. leasing--</hi>a lie.

<hi type="bold">the bloody ... man--</hi>literally, "man of blood"--murderer.

6. leasing-- a lie. the bloody... man-- literally, "man of blood"--murderer.


<hi type="bold">7. But--</hi>as in <reference osisRef="Ps.2.6">Psa 2:6</reference>, literally, "and."

<hi type="bold">house--</hi>(<reference osisRef="1Chr.9.23">1Ch 9:23</reference>), the tabernacle.

<hi type="bold">temple--</hi>literally, "palace," applied to God's residence, the Holy of Holies (<reference osisRef="1Sam.3.3">1Sa 3:3</reference>; <reference osisRef="2Sam.22.7">2Sa 22:7</reference>); the inner part of the tabernacle.

<hi type="bold">toward--</hi>not in; the high priest alone was allowed to enter.

7. But-- as in Psa 2:6, literally, "and." house-- (1Ch 9:23), the tabernacle. temple-- literally, "palace," applied to God's residence, the Holy of Holies (1Sa 3:3; 2Sa 22:7); the inner part of the tabernacle. toward-- not in; the high priest alone was allowed to enter.


<hi type="bold">8. enemies--</hi>literally, "watchers" (<reference osisRef="Ps.27.11">Psa 27:11</reference>), hence special need of guidance.

<hi type="bold">in thy righteousness--</hi>an attribute implying faithfulness in promises as well as threatenings.

<hi type="bold">make thy way straight--</hi>that is, make the way of providence plain.

8. enemies-- literally, "watchers" (Psa 27:11), hence special need of guidance. in thy righteousness-- an attribute implying faithfulness in promises as well as threatenings. make thy way straight-- that is, make the way of providence plain.


9. The wicked are not reliable because by nature they are full of wickedness, or literally, "wickednesses," of every kind (<reference osisRef="Rom.8.7">Ro 8:7</reference>).

<hi type="bold">sepulchre--</hi>a dwelling-place of corruption, emitting moral putridness.

<hi type="bold">flatter--</hi>or, "make smooth."

<hi type="bold">their tongue--</hi>speaks deceitfully.

9. The wicked are not reliable because by nature they are full of wickedness, or literally, "wickednesses," of every kind (Ro 8:7). sepulchre-- a dwelling-place of corruption, emitting moral putridness. flatter-- or, "make smooth." their tongue-- speaks deceitfully.


<hi type="bold">10. Destroy--</hi>or, "condemn" them to destruction as guilty.

10. Destroy-- or, "condemn" them to destruction as guilty.


<hi type="bold">11. defendest--</hi>(compare Margin).

<hi type="bold">love thy name--</hi>Thy manifested perfections (<reference osisRef="Ps.9.10">Psa 9:10</reference>).

11. defendest-- (compare Margin). love thy name-- Thy manifested perfections (Psa 9:10).


<hi type="bold">12. with favour--</hi>or, "acceptance," alluding to the favor shown to an acceptable offering and worshipper (<reference osisRef="Lev.7.18">Le 7:18</reference>; <reference osisRef="Lev.19.7">19:7</reference>).

<hi type="bold">shield--</hi>(compare <reference osisRef="Ps.3.3">Psa 3:3</reference>). <chapter eID="Ps.5"/>

12. with favour-- or, "acceptance," alluding to the favor shown to an acceptable offering and worshipper (Le 7:18; 19:7). shield-- (compare Psa 3:3).


<title type="x-s2">PSALM 6</title> <title type="x-s3"><reference osisRef="Ps.6.1-Ps.6.10">Psa 6:1-10</reference>. On Neginoth (See on <reference osisRef="Ps.4.1">Psa 4:1</reference>, title) upon Sheminith--the eighth--an instrument for the eighth key; or, more probably, the bass, as it is contrasted with Alamoth (the treble, <reference osisRef="Ps.46.1">Psa 46:1</reference>) in <reference osisRef="1Chr.15.20">1Ch 15:20</reference>,<reference osisRef="1Chr.15.21">21</reference>. In deep affliction the Psalmist appeals to God's mercy for relief from chastisement, which otherwise must destroy him, and thus disable him for God's service. Sure of a gracious answer, he triumphantly rebukes his foes.</title>

1. He owns his ill desert in begging a relief from chastisement.

PSALM 6 Psa 6:1-10. On Neginoth (See on Psa 4:1, title) upon Sheminith--the eighth--an instrument for the eighth key; or, more probably, the bass, as it is contrasted with Alamoth (the treble, Psa 46:1) in 1Ch 15:20,21. In deep affliction the Psalmist appeals to God's mercy for relief from chastisement, which otherwise must destroy him, and thus disable him for God's service. Sure of a gracious answer, he triumphantly rebukes his foes. 1. He owns his ill desert in begging a relief from chastisement.


<hi type="bold">2. I am weak--</hi>as a culled plant (<reference osisRef="Isa.24.4">Is 24:4</reference>).

<hi type="bold">my bones--</hi>the very frame.

<hi type="bold">are vexed--</hi>(<reference osisRef="Ps.2.5">Psa 2:5</reference>)--shaken with fear.

2. I am weak-- as a culled plant (Is 24:4). my bones-- the very frame. are vexed-- (Psa 2:5)--shaken with fear.


<hi type="bold">3. how long?--</hi>shall this be so (compare <reference osisRef="Ps.79.5">Psa 79:5</reference>).

<hi type="bold">but--</hi>or, "and."

<hi type="bold">thou--</hi>The sentence is incomplete as expressive of strong emotion.

3. how long?-- shall this be so (compare Psa 79:5). but-- or, "and." thou-- The sentence is incomplete as expressive of strong emotion.


<hi type="bold">4. Return--</hi>that is, to my relief; or, "turn," as now having His face averted.

<hi type="bold">for thy mercies' sake--</hi>to illustrate Thy mercy.

4. Return-- that is, to my relief; or, "turn," as now having His face averted. for thy mercies' sake-- to illustrate Thy mercy.


5. (Compare <reference osisRef="Ps.115.17">Psa 115:17</reference>, <reference osisRef="Ps.115.18">18</reference>; <reference osisRef="Isa.38.18">Is 38:18</reference>). There is no incredulity as to a future state. The contrast is between this scene of life, and the grave or Sheol, the unseen world of the dead.

<hi type="bold">give ... thanks--</hi>or, "praise for mercies."

5. (Compare Psa 115:17, 18; Is 38:18). There is no incredulity as to a future state. The contrast is between this scene of life, and the grave or Sheol, the unseen world of the dead. give... thanks-- or, "praise for mercies."


6. By a strong figure the abundance as well as intensity of grief is depicted.


<hi type="bold">7. consumed--</hi>or, "has failed," denoting general debility (<reference osisRef="Ps.13.3">Psa 13:3</reference>; <reference osisRef="Ps.38.10">38:10</reference>).

<hi type="bold">waxeth old--</hi>or, "dim."

<hi type="bold">grief--</hi>mingled with indignation.

7. consumed-- or, "has failed," denoting general debility (Psa 13:3; 38:10). waxeth old-- or, "dim." grief-- mingled with indignation.


8-9. Assured of God's hearing, he suddenly defies his enemies by an address indicating that he no longer fears them.


10. and knows they will be disappointed and in their turn (compare <reference osisRef="Ps.6.3">Psa 6:3</reference>) be terror-stricken or confounded. <chapter eID="Ps.6"/>

10. and knows they will be disappointed and in their turn (compare Psa 6:3) be terror-stricken or confounded.


<title type="x-s2">PSALM 7</title> <title type="x-s3"><reference osisRef="Ps.7.1-Ps.7.17">Psa 7:1-17</reference>. Shiggaion--a plaintive song or elegy. Though obscure in details, this title seems to intimate that the occasion of this Psalm was some event in David's persecution by Saul. He prays for relief because he is innocent, and God will be glorified in his vindication. He thus passes to the celebration of God's righteous government, in defending the upright and punishing the wicked, whose malignant devices will result in their own ruin; and, confident of God's aid, he closes with rejoicing.</title>

1-2. Though many enemies set upon him, one is singled out as prominent, and compared to a wild beast tearing his prey to pieces (compare <reference osisRef="1Sam.20.1">1Sa 20:1</reference>; <reference osisRef="1Sam.23.23">23:23</reference>; <reference osisRef="1Sam.26.19">26:19</reference>).

PSALM 7 Psa 7:1-17. Shiggaion--a plaintive song or elegy. Though obscure in details, this title seems to intimate that the occasion of this Psalm was some event in David's persecution by Saul. He prays for relief because he is innocent, and God will be glorified in his vindication. He thus passes to the celebration of God's righteous government, in defending the upright and punishing the wicked, whose malignant devices will result in their own ruin; and, confident of God's aid, he closes with rejoicing. 1-2. Though many enemies set upon him, one is singled out as prominent, and compared to a wild beast tearing his prey to pieces (compare 1Sa 20:1; 23:23; 26:19).


<hi type="bold">3. if I have done this--</hi>that is, the crime charged in the "words of Cush" (compare <reference osisRef="1Sam.24.9">1Sa 24:9</reference>).

3. if I have done this-- that is, the crime charged in the "words of Cush" (compare 1Sa 24:9).


4. If I have injured my friend.

<hi type="bold">yea, I have delivered, &c.--</hi>This makes a good sense, but interrupts the course of thought, and hence it is proposed to render, "if I have spoiled my enemy"--in either case (compare <reference osisRef="1Sam.24.4-1Sam.17.31">1Sa 24:4-17; 31</reference>:<reference osisRef="1Sam.8.11">8, 11</reference>).

4. If I have injured my friend. yea, I have delivered, &c.-- This makes a good sense, but interrupts the course of thought, and hence it is proposed to render, "if I have spoiled my enemy"--in either case (compare 1Sa 24:4-17; 31:8, 11).


5. This is the consequence, if such has been his conduct.

<hi type="bold">mine honour--</hi>(compare <reference osisRef="Ps.3.3">Psa 3:3</reference>; <reference osisRef="Ps.4.2">4:2</reference>)--my personal and official dignity.

5. This is the consequence, if such has been his conduct. mine honour-- (compare Psa 3:3; 4:2)--my personal and official dignity.


6. God is involved as if hitherto careless of him (<reference osisRef="Ps.3.7">Psa 3:7</reference>; <reference osisRef="Ps.9.18">9:18</reference>).

<hi type="bold">rage--</hi>the most violent, like a flood rising over a river's banks.

<hi type="bold">the judgment ... commanded--</hi>or, "ordained"; a just decision.

6. God is involved as if hitherto careless of him (Psa 3:7; 9:18). rage-- the most violent, like a flood rising over a river's banks. the judgment... commanded-- or, "ordained"; a just decision.


<hi type="bold">7. compass thee--</hi>as those seeking justice.

<hi type="bold">return thou on high--</hi>assume the judgment seat, to be honored as a just Ruler by them.

7. compass thee-- as those seeking justice. return thou on high-- assume the judgment seat, to be honored as a just Ruler by them.


8. Though not claiming innocence in general, he can confidently do so in this case, and in demanding from the Judge of all the earth a judgment, he virtually asks acquittal.


<hi type="bold">9. the hearts and reins--</hi>the affections and motives of men, or the seat of them (compare <reference osisRef="Ps.16.7">Psa 16:7</reference>; <reference osisRef="Ps.26.2">26:2</reference>); as we use heart and bosom or breast.

9. the hearts and reins-- the affections and motives of men, or the seat of them (compare Psa 16:7; 26:2); as we use heart and bosom or breast.


<hi type="bold">10. defence--</hi>literally, "shield" (<reference osisRef="Ps.5.12">Psa 5:12</reference>).

10. defence-- literally, "shield" (Psa 5:12).


<hi type="bold">11. judgeth--</hi>as in <reference osisRef="Ps.7.8">Psa 7:8</reference>.

<hi type="bold">the wicked--</hi>Though not expressed, they are implied, for they alone are left as objects of anger.

11. judgeth-- as in Psa 7:8. the wicked-- Though not expressed, they are implied, for they alone are left as objects of anger.


12-13. They are here distinctly pointed out, though by changing the person, a very common mode of speech, one is selected as a representative of wicked men generally. The military figures are of obvious meaning.


14. The first clause expresses the general idea that wicked men labor to do evil, the others carry out the figure fully.


15-16. <reference osisRef="1Sam.18.17">1Sa 18:17</reference>; <reference osisRef="1Sam.31.2">31:2</reference> illustrate the statement whether alluded to or not. These verses are expository of <reference osisRef="Ps.7.14">Psa 7:14</reference>, showing how the devices of the wicked end in disappointment, falsifying their expectations.

15-16. 1Sa 18:17; 31:2 illustrate the statement whether alluded to or not. These verses are expository of Psa 7:14, showing how the devices of the wicked end in disappointment, falsifying their expectations.


<hi type="bold">17. his righteousness--</hi>(<reference osisRef="Ps.5.8">Psa 5:8</reference>). Thus illustrated in the defense of His servant and punishment of the wicked. <chapter eID="Ps.7"/>

17. his righteousness-- (Psa 5:8). Thus illustrated in the defense of His servant and punishment of the wicked.


<title type="x-s2">PSALM 8</title> <title type="x-s3"><reference osisRef="Ps.8.1-Ps.8.9">Psa 8:1-9</reference>. Upon [or according to the] Gittith, probably means that the musical performance was directed to be according to a tune of that name; which, derived from Gath, a "wine-press," denotes a tune (used in connection with gathering the vintage) of a joyous character. All the Psalms to which this term is prefixed [Psa 8:1; 81:1; 84:1] are of such a character. The Psalmist gives vent to his admiration of God's manifested perfections, by celebrating His condescending and beneficent providence to man as evinced by the position of the race, as originally created and assigned a dominion over the works of His hands.</title>

<hi type="bold">1. thy name--</hi>perfections (<reference osisRef="Ps.5.11">Psa 5:11</reference>; <reference osisRef="Ps.7.17">7:17</reference>).

<hi type="bold">who hast set--</hi>literally, "which set Thou Thy glory," &c., or "which glory of Thine set Thou," &c., that is, make it more conspicuous as if earth were too small a theater for its display. A similar exposition suits the usual rendering.

PSALM 8 Psa 8:1-9. Upon [or according to the] Gittith, probably means that the musical performance was directed to be according to a tune of that name; which, derived from Gath, a "wine-press," denotes a tune (used in connection with gathering the vintage) of a joyous character. All the Psalms to which this term is prefixed [Psa 8:1; 81:1; 84:1] are of such a character. The Psalmist gives vent to his admiration of God's manifested perfections, by celebrating His condescending and beneficent providence to man as evinced by the position of the race, as originally created and assigned a dominion over the works of His hands. 1. thy name-- perfections (Psa 5:11; 7:17). who hast set-- literally, "which set Thou Thy glory," &c., or "which glory of Thine set Thou," &c., that is, make it more conspicuous as if earth were too small a theater for its display. A similar exposition suits the usual rendering.


 <hi type="bold">2. So manifest are God's perfections, that by very weak instruments He conclusively sets forth His praise. Infants are not only wonderful illustrations of God's power and skill, in their physical constitution, instincts, and early developed intelligence, but also in their spontaneous admiration of God's works, by which they put to shame--</hi>

<hi type="bold">still--</hi>or, silence men who rail and cavil against God. A special illustration of the passage is afforded in <reference osisRef="Matt.21.16">Mt 21:16</reference>, when our Saviour stilled the cavillers by quoting these words; for the glories with which God invested His incarnate Son, even in His humiliation, constitute a most wonderful display of the perfections of His wisdom, love, and power. In view of the scope of <reference osisRef="Ps.8.4-Ps.8.8">Psa 8:4-8</reference> (see below), this quotation by our Saviour may be regarded as an exposition of the prophetical character of the words.

<hi type="bold">sucklings--</hi>among the Hebrews were probably of an age to speak (compare <reference osisRef="1Sam.1.22-1Sam.1.24">1Sa 1:22-24</reference>; <reference osisRef="Mark.7.27">Mr 7:27</reference>).

<hi type="bold">ordained--</hi>founded, or prepared, and perfected, which occurs in <reference osisRef="Matt.21.16">Mt 21:16</reference>; taken from the Septuagint, has the same meaning.

<hi type="bold">strength--</hi>In the quotation in the New Testament, praise occurs as the consequence or effect put for the cause (compare <reference osisRef="Ps.118.14">Psa 118:14</reference>).

<hi type="bold">avenger--</hi>as in <reference osisRef="Ps.44.16">Psa 44:16</reference>; one desirous of revenge, disposed to be quarrelsome, and so apt to cavil against God's government.

2. So manifest are God's perfections, that by very weak instruments He conclusively sets forth His praise. Infants are not only wonderful illustrations of God's power and skill, in their physical constitution, instincts, and early developed intelligence, but also in their spontaneous admiration of God's works, by which they put to shame-- still-- or, silence men who rail and cavil against God. A special illustration of the passage is afforded in Mt 21:16, when our Saviour stilled the cavillers by quoting these words; for the glories with which God invested His incarnate Son, even in His humiliation, constitute a most wonderful display of the perfections of His wisdom, love, and power. In view of the scope of Psa 8:4-8 (see below), this quotation by our Saviour may be regarded as an exposition of the prophetical character of the words. sucklings-- among the Hebrews were probably of an age to speak (compare 1Sa 1:22-24; Mr 7:27). ordained-- founded, or prepared, and perfected, which occurs in Mt 21:16; taken from the Septuagint, has the same meaning. strength-- In the quotation in the New Testament, praise occurs as the consequence or effect put for the cause (compare Psa 118:14). avenger-- as in Psa 44:16; one desirous of revenge, disposed to be quarrelsome, and so apt to cavil against God's government.


3-4. The allusion to the magnificence of the visible heavens is introduced for the purpose of illustrating God's condescension, who, though the mighty Creator of these glorious worlds of light, makes man the object of regard and recipient of favor.


5-8. God has placed man next in dignity to angels, and but a little lower, and has crowned him with the empire of the world.

<hi type="bold">glory and honour--</hi>are the attributes of royal dignity (<reference osisRef="Ps.21.5">Psa 21:5</reference>; <reference osisRef="Ps.45.3">45:3</reference>). The position assigned man is that described (<reference osisRef="Gen.1.26-Gen.1.28">Ge 1:26-28</reference>) as belonging to Adam, in his original condition, the terms employed in detailing the subjects of man's dominion corresponding with those there used. In a modified sense, in his present fallen state, man is still invested with some remains of this original dominion. It is very evident, however, by the apostle's inspired expositions (<reference osisRef="Heb.2.6-Heb.2.8">He 2:6-8</reference>; <reference osisRef="1Cor.15.27">1Co 15:27</reference>, <reference osisRef="1Cor.15.28">28</reference>) that the language here employed finds its fulfilment only in the final exaltation of Christ's human nature. There is no limit to the "all things" mentioned, God only excepted, who "puts all things under." Man, in the person and glorious destiny of Jesus of Nazareth, the second Adam, the head and representative of the race, will not only be restored to his original position, but exalted far beyond it. "The last enemy, death," through fear of which, man, in his present estate, is "all his lifetime in bondage" [He 2:15], "shall be destroyed" [1Co 15:26]. Then all things will have been put under his feet, "principalities and powers being made subject to him" [1Pe 3:22]. This view, so far from being alien from the scope of the passage, is more consistent than any other; for man as a race cannot well be conceived to have a higher honor put upon him than to be thus exalted in the person and destiny of Jesus of Nazareth. And at the same time, by no other of His glorious manifestations has God more illustriously declared those attributes which distinguish His name than in the scheme of redemption, of which this economy forms such an important and essential feature. In the generic import of the language, as describing man's present relation to the works of God's hands, it may be regarded as typical, thus allowing not only the usual application, but also this higher sense which the inspired writers of the New Testament have assigned it.

5-8. God has placed man next in dignity to angels, and but a little lower, and has crowned him with the empire of the world. glory and honour-- are the attributes of royal dignity (Psa 21:5; 45:3). The position assigned man is that described (Ge 1:26-28) as belonging to Adam, in his original condition, the terms employed in detailing the subjects of man's dominion corresponding with those there used. In a modified sense, in his present fallen state, man is still invested with some remains of this original dominion. It is very evident, however, by the apostle's inspired expositions (He 2:6-8; 1Co 15:27, 28) that the language here employed finds its fulfilment only in the final exaltation of Christ's human nature. There is no limit to the "all things" mentioned, God only excepted, who "puts all things under." Man, in the person and glorious destiny of Jesus of Nazareth, the second Adam, the head and representative of the race, will not only be restored to his original position, but exalted far beyond it. "The last enemy, death," through fear of which, man, in his present estate, is "all his lifetime in bondage" [He 2:15], "shall be destroyed" [1Co 15:26]. Then all things will have been put under his feet, "principalities and powers being made subject to him" [1Pe 3:22]. This view, so far from being alien from the scope of the passage, is more consistent than any other; for man as a race cannot well be conceived to have a higher honor put upon him than to be thus exalted in the person and destiny of Jesus of Nazareth. And at the same time, by no other of His glorious manifestations has God more illustriously declared those attributes which distinguish His name than in the scheme of redemption, of which this economy forms such an important and essential feature. In the generic import of the language, as describing man's present relation to the works of God's hands, it may be regarded as typical, thus allowing not only the usual application, but also this higher sense which the inspired writers of the New Testament have assigned it.


9. Appropriately, the writer closes this brief but pregnant and sublime song of praise with the terms of admiration with which it was opened. <chapter eID="Ps.8"/>


<title type="x-s2">PSALM 9</title> <title type="x-s3"><reference osisRef="Ps.9.1-Ps.9.20">Psa 9:1-20</reference>. Upon Muthlabben, or, after the manner according to "death to the Son," by which some song was known, to whose air or melody the musician is directed to perform this Psalm. This mode of denoting a song by some prominent word or words is still common (compare <reference osisRef="Ps.22.1">Psa 22:1</reference>). The Psalmist praises God for deliverance from his enemies and celebrates the divine government, for providing security to God's people and punishment to the wicked. Thus encouraging himself, he prays for new occasions to recount God's mercies, and confident of His continued judgment on the wicked and vindication of the oppressed, he implores a prompt and efficient manifestation of the divine sovereignty.</title>

1. Heartfelt gratitude will find utterance.

PSALM 9 Psa 9:1-20. Upon Muthlabben, or, after the manner according to "death to the Son," by which some song was known, to whose air or melody the musician is directed to perform this Psalm. This mode of denoting a song by some prominent word or words is still common (compare Psa 22:1). The Psalmist praises God for deliverance from his enemies and celebrates the divine government, for providing security to God's people and punishment to the wicked. Thus encouraging himself, he prays for new occasions to recount God's mercies, and confident of His continued judgment on the wicked and vindication of the oppressed, he implores a prompt and efficient manifestation of the divine sovereignty. 1. Heartfelt gratitude will find utterance.


<hi type="bold">3-5. When ... are turned back--</hi>It is the result of God's power alone. He, as a righteous Judge (<reference osisRef="Ps.7.11">Psa 7:11</reference>), vindicates His people. He rebukes by acts as well as words (<reference osisRef="Ps.6.1">Psa 6:1</reference>; <reference osisRef="Ps.18.15">18:15</reference>), and so effectually as to destroy the names of nations as well as persons.

3-5. When... are turned back-- It is the result of God's power alone. He, as a righteous Judge (Psa 7:11), vindicates His people. He rebukes by acts as well as words (Psa 6:1; 18:15), and so effectually as to destroy the names of nations as well as persons.


6. Literally, "As to the enemy finished are his ruins for ever. Thou [God] hast destroyed," &c. (<reference osisRef="1Sam.15.3">1Sa 15:3</reference>, <reference osisRef="1Sam.15.7">7</reference>; <reference osisRef="1Sam.27.8">27:8</reference>, <reference osisRef="1Sam.27.9">9</reference>). The wicked are utterly undone. Their ruins shall never be repaired.

6. Literally, "As to the enemy finished are his ruins for ever. Thou [God] hast destroyed," &c. (1Sa 15:3, 7; 27:8, 9). The wicked are utterly undone. Their ruins shall never be repaired.


7-8. God's eternal possession of a throne of justice is contrasted with the ruin of the wicked.


9-10. The oppressed, and all who know Him (<reference osisRef="Ps.5.3">Psa 5:3</reference>; <reference osisRef="Ps.7.1">7:1</reference>), find Him a sure refuge.

9-10. The oppressed, and all who know Him (Psa 5:3; 7:1), find Him a sure refuge.


11. (Compare <reference osisRef="Ps.2.6">Psa 2:6</reference>; <reference osisRef="2Cor.3.4">3:4</reference>).

11. (Compare Psa 2:6; 3:4).


<hi type="bold">12. for blood--</hi>that is, murders (<reference osisRef="Ps.5.6">Psa 5:6</reference>), including all the oppressions of His people.

<hi type="bold">maketh inquisition--</hi>(compare <reference osisRef="Gen.9.5">Ge 9:5</reference>). He will avenge their cause.

12. for blood-- that is, murders (Psa 5:6), including all the oppressions of His people. maketh inquisition-- (compare Ge 9:5). He will avenge their cause.


<hi type="bold">13. gates--</hi>or, "regions."

<hi type="bold">of death--</hi>Gates being the entrance is put for the bounds.

13. gates-- or, "regions." of death-- Gates being the entrance is put for the bounds.


<hi type="bold">14. gates ... Zion--</hi>The enclosure of the city (compare <reference osisRef="Ps.48.12">Psa 48:12</reference>; <reference osisRef="Isa.23.12">Is 23:12</reference>), or, church, as denoted by this phrase contrasted with that of death, carries out the idea of exaltation as well as deliverance. Signal favors should lead us to render signal and public thanks.

14. gates... Zion-- The enclosure of the city (compare Psa 48:12; Is 23:12), or, church, as denoted by this phrase contrasted with that of death, carries out the idea of exaltation as well as deliverance. Signal favors should lead us to render signal and public thanks.


15-16. The undesigned results of the devices of the wicked prove them to be of God's overruling or ordering, especially when those results are destructive to the wicked themselves.


<hi type="bold">17. shall be turned--</hi>or, "shall turn," retreating under God's vengeance, and driven by Him to the extreme of destruction, even hell itself. Those who forget God are classed with the depraved and openly profane.

17. shall be turned-- or, "shall turn," retreating under God's vengeance, and driven by Him to the extreme of destruction, even hell itself. Those who forget God are classed with the depraved and openly profane.


18. (Compare <reference osisRef="Ps.13.1-Ps.13.6">Psa 13:1-6</reference>).

<hi type="bold">the needy--</hi>literally, "poor," as deprived of anything; hence miserable.

<hi type="bold">expectation of the poor--</hi>or, "meek," "humble," made so by affliction.

18. (Compare Psa 13:1-6). the needy-- literally, "poor," as deprived of anything; hence miserable. expectation of the poor-- or, "meek," "humble," made so by affliction.


<hi type="bold">19. Arise--</hi>(compare <reference osisRef="Ps.4.7">Psa 4:7</reference>).

<hi type="bold">let not man--</hi>(<reference osisRef="Ps.8.4">Psa 8:4</reference>).

<hi type="bold">let ... be judged--</hi>and of course condemned.

19. Arise-- (compare Psa 4:7). let not man-- (Psa 8:4). let... be judged-- and of course condemned.


20. By their effectual subjection, make them to realize their frail nature (<reference osisRef="Ps.8.4">Psa 8:4</reference>), and deter them from all conceit and future rebellion. <chapter eID="Ps.9"/>

20. By their effectual subjection, make them to realize their frail nature (Psa 8:4), and deter them from all conceit and future rebellion.


<title type="x-s2">PSALM 10</title> <title type="x-s3"><reference osisRef="Ps.10.1-Ps.10.18">Psa 10:1-18</reference>. The Psalmist mourns God's apparent indifference to his troubles, which are aggravated by the successful malice, blasphemy, pride, deceit, and profanity of the wicked. On the just and discriminating providence of God he relies for the destruction of their false security, and the defense of the needy.</title>

1. These are, of course, figurative terms (compare <reference osisRef="Ps.7.6">Psa 7:6</reference>; <reference osisRef="Ps.13.1">13:1</reference>, &c.).

<hi type="bold">hidest--</hi>Supply "thine eyes" or "face."

PSALM 10 Psa 10:1-18. The Psalmist mourns God's apparent indifference to his troubles, which are aggravated by the successful malice, blasphemy, pride, deceit, and profanity of the wicked. On the just and discriminating providence of God he relies for the destruction of their false security, and the defense of the needy. 1. These are, of course, figurative terms (compare Psa 7:6; 13:1, &c.). hidest-- Supply "thine eyes" or "face."


2. Literally, "In pride of the wicked they (the poor or humble, <reference osisRef="Ps.10.17">Psa 10:17</reference>; <reference osisRef="Ps.12.5">12:5</reference>) shall be taken in the devices they (the proud) have imagined."

2. Literally, "In pride of the wicked they (the poor or humble, Psa 10:17; 12:5) shall be taken in the devices they (the proud) have imagined."


<hi type="bold">3. heart's--</hi>or, "soul's."

<hi type="bold">desire--</hi>that is, his success in evil.

<hi type="bold">and blesseth, &c.--</hi>he (the wicked) blesseth the covetous, he despiseth the Lord.

3. heart's-- or, "soul's." desire-- that is, his success in evil. and blesseth, &c.-- he (the wicked) blesseth the covetous, he despiseth the Lord.


4. The face expresses the self-conceit, whose fruit is practical atheism (<reference osisRef="Ps.14.1">Psa 14:1</reference>).

4. The face expresses the self-conceit, whose fruit is practical atheism (Psa 14:1).


5-6. Such is his confidence in the permanence of his way or course of life, that he disregards God's providential government (out of sight, because he will not look, <reference osisRef="Isa.26.11">Is 26:11</reference>), sneers at his enemies, and boasts perpetual freedom from evil.

5-6. Such is his confidence in the permanence of his way or course of life, that he disregards God's providential government (out of sight, because he will not look, Is 26:11), sneers at his enemies, and boasts perpetual freedom from evil.


7-10. The malignity and deceit (<reference osisRef="Ps.140.3">Psa 140:3</reference>) of such are followed by acts combining cunning, fraud, and violence (compare <reference osisRef="Prov.1.11">Pr 1:11</reference>, <reference osisRef="1Cor.1.18">18</reference>), aptly illustrated by the habits of the lion, and of hunters taking their prey. "Poor," in <reference osisRef="Ps.10.8">Psa 10:8</reference>, <reference osisRef="Ps.10.14">10, 14</reference>, represents a word peculiar to this Psalm, meaning the sad or sorrowful; in <reference osisRef="Ps.10.9">Psa 10:9</reference>, as usual, it means the pious or meek sufferer.

7-10. The malignity and deceit (Psa 140:3) of such are followed by acts combining cunning, fraud, and violence (compare Pr 1:11, 18), aptly illustrated by the habits of the lion, and of hunters taking their prey. "Poor," in Psa 10:8, 10, 14, represents a word peculiar to this Psalm, meaning the sad or sorrowful; in Psa 10:9, as usual, it means the pious or meek sufferer.


11. As before, such conduct implies disbelief or disregard of God's government.


12. (Compare <reference osisRef="Ps.9.19">Psa 9:19</reference>; <reference osisRef="Ps.3.7">3:7</reference>).

<hi type="bold">the humble--</hi>(Compare <reference osisRef="Ps.10.17">Psa 10:17</reference>, and Margin.)

<hi type="bold">lift up thine hand--</hi>exert thy power.

12. (Compare Psa 9:19; 3:7). the humble-- (Compare Psa 10:17, and Margin.) lift up thine hand-- exert thy power.


13-14. It is in vain to suppose God will overlook sin, however forbearing; for He carefully examines or beholds all wickedness, and will mark it by His providential (Thine hand) punishment.


<hi type="bold">15. arm--</hi>power.

<hi type="bold">till thou find none--</hi>So far from not requiting (<reference osisRef="Ps.10.11">Psa 10:11</reference>, <reference osisRef="Ps.10.13">13</reference>), God will utterly destroy the wicked and his deeds (<reference osisRef="Ps.9.5">Psa 9:5</reference>, <reference osisRef="Ps.9.6">6</reference>; <reference osisRef="Ps.34.16">34:16</reference>; <reference osisRef="Ps.37.36">37:36</reference>).

15. arm-- power. till thou find none-- So far from not requiting (Psa 10:11, 13), God will utterly destroy the wicked and his deeds (Psa 9:5, 6; 34:16; 37:36).


16-18. God reigns. The wicked, if for a time successful, shall be cut off. He hears and confirms the hearts of His suffering people (<reference osisRef="Ps.112.7">Psa 112:7</reference>), executes justice for the feeble, and represses the pride and violence of conceited, though frail, men (compare <reference osisRef="Ps.9.16">Psa 9:16</reference>). <chapter eID="Ps.10"/>

16-18. God reigns. The wicked, if for a time successful, shall be cut off. He hears and confirms the hearts of His suffering people (Psa 112:7), executes justice for the feeble, and represses the pride and violence of conceited, though frail, men (compare Psa 9:16).


<title type="x-s2">PSALM 11</title> <title type="x-s3"><reference osisRef="Ps.11.1-Ps.11.7">Psa 11:1-7</reference>. On title, see Introduction. Alluding to some event in his history, as in <reference osisRef="1Sam.23.13">1Sa 23:13</reference>, the Psalmist avows his confidence in God, when admonished to flee from his raging persecutors, whose destruction of the usual foundations of safety rendered all his efforts useless. The grounds of his confidence are God's supreme dominion, His watchful care of His people, His hatred to the wicked and judgments on them, and His love for righteousness and the righteous.</title>

<hi type="bold">1. my soul--</hi>me (<reference osisRef="Ps.3.2">Psa 3:2</reference>).

<hi type="bold">Flee--</hi>literally, "flee ye"; that is, he and his companion.

<hi type="bold">as a bird to your mountain--</hi>having as such no safety but in flight (compare <reference osisRef="1Sam.26.20">1Sa 26:20</reference>; <reference osisRef="Lam.3.52">La 3:52</reference>).

PSALM 11 Psa 11:1-7. On title, see Introduction. Alluding to some event in his history, as in 1Sa 23:13, the Psalmist avows his confidence in God, when admonished to flee from his raging persecutors, whose destruction of the usual foundations of safety rendered all his efforts useless. The grounds of his confidence are God's supreme dominion, His watchful care of His people, His hatred to the wicked and judgments on them, and His love for righteousness and the righteous. 1. my soul-- me (Psa 3:2). Flee-- literally, "flee ye"; that is, he and his companion. as a bird to your mountain-- having as such no safety but in flight (compare 1Sa 26:20; La 3:52).


<hi type="bold">2. privily--</hi>literally, "in darkness," treacherously.

2. privily-- literally, "in darkness," treacherously.


3. Literally, "The foundations (that is, of good order and law) will be destroyed, what has the righteous done (to sustain them)?" All his efforts have failed.


<hi type="bold">4. temple ... heaven--</hi>The connection seems to denote God's heavenly residence; the term used is taken from the place of His visible earthly abode (<reference osisRef="Ps.2.6">Psa 2:6</reference>; <reference osisRef="2Cor.3.4">3:4</reference>; <reference osisRef="2Cor.5.7">5:7</reference>). Thence He inspects men with close scrutiny.

4. temple... heaven-- The connection seems to denote God's heavenly residence; the term used is taken from the place of His visible earthly abode (Psa 2:6; 3:4; 5:7). Thence He inspects men with close scrutiny.


5. The trial of the righteous results in their approval, as it is contrasted with God's hatred to the wicked.


6. Their punishment is described by vivid figures denoting abundant, sudden, furious, and utter destruction (compare <reference osisRef="Gen.19.24">Ge 19:24</reference>; <reference osisRef="Job.18.15">Job 18:15</reference>; <reference osisRef="Ps.7.15">Psa 7:15</reference>; <reference osisRef="Ps.9.15">9:15</reference>).

<hi type="bold">cup--</hi>is a frequent figure for God's favor or wrath (<reference osisRef="Ps.16.5">Psa 16:5</reference>; <reference osisRef="Ps.23.5">23:5</reference>; <reference osisRef="Matt.20.22">Mt 20:22</reference>, <reference osisRef="Matt.20.23">23</reference>).

6. Their punishment is described by vivid figures denoting abundant, sudden, furious, and utter destruction (compare Ge 19:24; Job 18:15; Psa 7:15; 9:15). cup-- is a frequent figure for God's favor or wrath (Psa 16:5; 23:5; Mt 20:22, 23).


<hi type="bold">7. his countenance--</hi>literally, "their faces," a use of the plural applied to God, as in <reference osisRef="Gen.1.26">Ge 1:26</reference>; <reference osisRef="1Cor.3.22">3:22</reference>; <reference osisRef="1Cor.11.7">11:7</reference>; <reference osisRef="Isa.6.8">Is 6:8</reference>, &c., denoting the fulness of His perfections, or more probably originating in a reference to the trinity of persons. "Faces" is used as "eyes" (<reference osisRef="Ps.11.4">Psa 11:4</reference>), expressing here God's complacency towards the upright (compare <reference osisRef="Ps.34.15">Psa 34:15</reference>, <reference osisRef="Ps.34.16">16</reference>). <chapter eID="Ps.11"/>

7. his countenance-- literally, "their faces," a use of the plural applied to God, as in Ge 1:26; 3:22; 11:7; Is 6:8, &c., denoting the fulness of His perfections, or more probably originating in a reference to the trinity of persons. "Faces" is used as "eyes" (Psa 11:4), expressing here God's complacency towards the upright (compare Psa 34:15, 16).


<title type="x-s2">PSALM 12</title> <title type="x-s3"><reference osisRef="Ps.12.1-Ps.12.8">Psa 12:1-8</reference>. On title, see Introduction and see on <reference osisRef="Ps.6.1">Psa 6:1</reference>. The Psalmist laments the decrease of good men. The pride and deceit of the wicked provokes God's wrath, whose promise to avenge the cause of pious sufferers will be verified even amidst prevailing iniquity.</title>

<hi type="bold">1. the faithful--</hi>or literally, "faithfulness" (<reference osisRef="Ps.31.23">Psa 31:23</reference>).

PSALM 12 Psa 12:1-8. On title, see Introduction and see on Psa 6:1. The Psalmist laments the decrease of good men. The pride and deceit of the wicked provokes God's wrath, whose promise to avenge the cause of pious sufferers will be verified even amidst prevailing iniquity. 1. the faithful-- or literally, "faithfulness" (Psa 31:23).


2. The want of it is illustrated by the prevalence of deceit and instability.


3-4. Boasting (<reference osisRef="Dan.7.25">Da 7:25</reference>) is, like flattery, a species of lying.

<hi type="bold">lips, and ... tongue--</hi>for persons.

3-4. Boasting (Da 7:25) is, like flattery, a species of lying. lips, and... tongue-- for persons.


5. The writer intimates his confidence by depicting God's actions (compare <reference osisRef="Ps.9.19">Psa 9:19</reference>; <reference osisRef="Ps.10.12">10:12</reference>) as coming to save the poor at whom the wicked sneer (<reference osisRef="Ps.10.5">Psa 10:5</reference>).

5. The writer intimates his confidence by depicting God's actions (compare Psa 9:19; 10:12) as coming to save the poor at whom the wicked sneer (Psa 10:5).


<hi type="bold">6. The words--</hi>literally, "saying of" (<reference osisRef="Ps.12.5">Psa 12:5</reference>).

<hi type="bold">seven times--</hi>thoroughly (<reference osisRef="Dan.3.19">Da 3:19</reference>).

6. The words-- literally, "saying of" (Psa 12:5). seven times-- thoroughly (Da 3:19).


7. them-- (Margin.)


8. The wicked roam undisturbed doing evil, when vileness and vile men are exalted. <chapter eID="Ps.12"/>


<title type="x-s2">PSALM 13</title> <title type="x-s3"><reference osisRef="Ps.13.1-Ps.13.6">Psa 13:1-6</reference>. On title, see Introduction. The Psalmist, mourning God's absence and the triumph of his enemies, prays for relief before he is totally destroyed, and is encouraged to hope his trust will not be in vain.</title>

1. The forms of expression and figure here used are frequent (compare <reference osisRef="Ps.9.12">Psa 9:12</reference>, <reference osisRef="Ps.9.18">18</reference>; <reference osisRef="Ps.10.11">10:11</reference>, <reference osisRef="Ps.10.12">12</reference>).

<hi type="bold">How long ... for ever--</hi>Shall it be for ever?

PSALM 13 Psa 13:1-6. On title, see Introduction. The Psalmist, mourning God's absence and the triumph of his enemies, prays for relief before he is totally destroyed, and is encouraged to hope his trust will not be in vain. 1. The forms of expression and figure here used are frequent (compare Psa 9:12, 18; 10:11, 12). How long... for ever-- Shall it be for ever?


2. The counsels or devices of his heart afford no relief.


<hi type="bold">3. lighten mine eyes--</hi>dim with weakness, denoting approaching death (compare <reference osisRef="1Sam.14.27-1Sam.14.29">1Sa 14:27-29</reference>; <reference osisRef="Ps.6.7">Psa 6:7</reference>; <reference osisRef="Ps.38.10">38:10</reference>).

3. lighten mine eyes-- dim with weakness, denoting approaching death (compare 1Sa 14:27-29; Psa 6:7; 38:10).


<hi type="bold">4. rejoice--</hi>literally, "shout as in triumph."

<hi type="bold">I am moved--</hi>cast down from a firm position (<reference osisRef="Ps.10.6">Psa 10:6</reference>).

4. rejoice-- literally, "shout as in triumph." I am moved-- cast down from a firm position (Psa 10:6).