8-11. As in <reference osisRef="Ps.6.5">Psa 6:5</reference>; <reference osisRef="Ps.88.10">88:10</reference>; <reference osisRef="Isa.38.18">Is 38:18</reference>, the appeal for mercy is based on the destruction of his agency in praising God here, which death would produce. The terms expressing relief are poetical, and not to be pressed, though "dancing" is the translation of a word which means a lute, whose cheerful notes are contrasted with mourning, or (<reference osisRef="Amos.5.16">Am 5:16</reference>) wailing.

8-11. As in Psa 6:5; 88:10; Is 38:18, the appeal for mercy is based on the destruction of his agency in praising God here, which death would produce. The terms expressing relief are poetical, and not to be pressed, though "dancing" is the translation of a word which means a lute, whose cheerful notes are contrasted with mourning, or (Am 5:16) wailing.


12. Though "my" is supplied before "glory" it is better as in <reference osisRef="Ps.16.9">Psa 16:9</reference>, to receive it as used for tongue, the organ of praise. The ultimate end of God's mercies to us is our praise to Him. <chapter eID="Ps.30"/>

12. Though "my" is supplied before "glory" it is better as in Psa 16:9, to receive it as used for tongue, the organ of praise. The ultimate end of God's mercies to us is our praise to Him.


<title type="x-s2">PSALM 31</title> <title type="x-s3"><reference osisRef="Ps.31.1-Ps.31.24">Psa 31:1-24</reference>. The prayer of a believer in time of deep distress. In the first part, cries for help are mingled with expressions of confidence. Then the detail of griefs engrosses his attention, till, in the assurance of strong but submissive faith, he rises to the language of unmingled joyful trust and exhorts others to like love and confidence towards God.</title>

1. Expresses the general tone of feeling of the Psalm.

PSALM 31 Psa 31:1-24. The prayer of a believer in time of deep distress. In the first part, cries for help are mingled with expressions of confidence. Then the detail of griefs engrosses his attention, till, in the assurance of strong but submissive faith, he rises to the language of unmingled joyful trust and exhorts others to like love and confidence towards God. 1. Expresses the general tone of feeling of the Psalm.


2-4. He seeks help in God's righteous government (<reference osisRef="Ps.5.8">Psa 5:8</reference>), and begs for an attentive hearing, and speedy and effectual aid. With no other help and no claim of merit, he relies solely on God's regard to His own perfections for a safe guidance and release from the snares of his enemies. On the terms "rock," &c., (compare <reference osisRef="Ps.17.2">Psa 17:2</reference>; <reference osisRef="Ps.18.2">18:2</reference>, <reference osisRef="Ps.18.50">50</reference>; <reference osisRef="Ps.20.6">20:6</reference>; <reference osisRef="Ps.23.3">23:3</reference>; <reference osisRef="Ps.25.21">25:21</reference>).

2-4. He seeks help in God's righteous government (Psa 5:8), and begs for an attentive hearing, and speedy and effectual aid. With no other help and no claim of merit, he relies solely on God's regard to His own perfections for a safe guidance and release from the snares of his enemies. On the terms "rock," &c., (compare Psa 17:2; 18:2, 50; 20:6; 23:3; 25:21).


<hi type="bold">5-6. commit my spirit--</hi>my life, or myself. Our Saviour used the words on the Cross [Lu 23:46], not as prophetical, but, as many pious men have done, as expressive of His unshaken confidence in God. The Psalmist rests on God's faithfulness to His promises to His people, and hence avows himself one of them, detesting all who revere objects of idolatry (compare <reference osisRef="Deut.32.21">De 32:21</reference>; <reference osisRef="1Cor.8.4">1Co 8:4</reference>).

5-6. commit my spirit-- my life, or myself. Our Saviour used the words on the Cross [Lu 23:46], not as prophetical, but, as many pious men have done, as expressive of His unshaken confidence in God. The Psalmist rests on God's faithfulness to His promises to His people, and hence avows himself one of them, detesting all who revere objects of idolatry (compare De 32:21; 1Co 8:4).


<hi type="bold">7. hast known my soul, &c.--</hi>had regard to me in trouble.

7. hast known my soul, &c.-- had regard to me in trouble.


<hi type="bold">8. shut me up ... enemy--</hi>abandon to (<reference osisRef="1Sam.23.11">1Sa 23:11</reference>).

<hi type="bold">large room--</hi>place of safety (compare <reference osisRef="Ps.18.19">Psa 18:19</reference>).

8. shut me up... enemy-- abandon to (1Sa 23:11). large room-- place of safety (compare Psa 18:19).


<hi type="bold">9-10. mine eye, &c.--</hi>denotes extreme weakness (compare <reference osisRef="Ps.6.7">Psa 6:7</reference>).

<hi type="bold">grief--</hi>mingled sorrow and indignation (<reference osisRef="Ps.6.7">Psa 6:7</reference>).

<hi type="bold">soul and ... belly--</hi>the whole person.

9-10. mine eye, &c.-- denotes extreme weakness (compare Psa 6:7). grief-- mingled sorrow and indignation (Psa 6:7). soul and... belly-- the whole person.


<hi type="bold">11. among--</hi>or, literally, "from," or, "by" my enemies. The latter clauses describe the progress of his disgrace to the lowest degree, till,

11. among-- or, literally, "from," or, "by" my enemies. The latter clauses describe the progress of his disgrace to the lowest degree, till,


12. he is forgotten as one dead, and contemned as a useless broken vessel.


<hi type="bold">13. For--</hi>introduces further reasons for his prayer, the unjust, deliberate, and murderous purposes of his foes.

13. For-- introduces further reasons for his prayer, the unjust, deliberate, and murderous purposes of his foes.


14-18. In his profession of trust he includes the terms of the prayer expressing it.


19-21. God displays openly His purposed goodness to His people.


<hi type="bold">22. For I said--</hi>literally, "And I said," in an adversative sense. I, thus favored, was despondent.

<hi type="bold">in my haste--</hi>in my terror.

<hi type="bold">cut off ... eyes--</hi>from all the protection of Thy presence.

22. For I said-- literally, "And I said," in an adversative sense. I, thus favored, was despondent. in my haste-- in my terror. cut off... eyes-- from all the protection of Thy presence.


<hi type="bold">23-24. the Lord ... proud doer--</hi>literally, "the Lord is keeping faith," that is, with His people, and is repaying, &c. Then let none despair, but take courage; their hopes shall not be in vain. <chapter eID="Ps.31"/>

23-24. the Lord... proud doer-- literally, "the Lord is keeping faith," that is, with His people, and is repaying, &c. Then let none despair, but take courage; their hopes shall not be in vain.


<title type="x-s2">PSALM 32</title> <title type="x-s3"><reference osisRef="Ps.32.1-Ps.32.11">Psa 32:1-11</reference>. Maschil--literally, "giving instruction." The Psalmist describes the blessings of His forgiveness, succeeding the pains of conviction, and deduces from his own experience instruction and exhortation to others.</title>

1-2. (Compare <reference osisRef="Rom.4.6">Ro 4:6</reference>).

<hi type="bold">forgiven--</hi>literally, "taken away," opposed to retain (<reference osisRef="John.20.23">Joh 20:23</reference>).

<hi type="bold">covered--</hi>so that God no longer regards the sin (<reference osisRef="Ps.85.3">Psa 85:3</reference>).

PSALM 32 Psa 32:1-11. Maschil--literally, "giving instruction." The Psalmist describes the blessings of His forgiveness, succeeding the pains of conviction, and deduces from his own experience instruction and exhortation to others. 1-2. (Compare Ro 4:6). forgiven-- literally, "taken away," opposed to retain (Joh 20:23). covered-- so that God no longer regards the sin (Psa 85:3).


3-4. A vivid description of felt, but unacknowledged, sin.

<hi type="bold">When--</hi>literally, "for," as in <reference osisRef="Ps.32.4">Psa 32:4</reference>.

3-4. A vivid description of felt, but unacknowledged, sin. When-- literally, "for," as in Psa 32:4.


5. A prompt fulfilment of the purposed confession is followed by a prompt forgiveness.


<hi type="bold">6. For this--</hi>that is, my happy experience.

<hi type="bold">godly--</hi>pious in the sense of <reference osisRef="Ps.4.3">Psa 4:3</reference>.

<hi type="bold">a time--</hi>(<reference osisRef="Isa.55.6">Is 55:6</reference>); when God's Spirit inclines us to seek pardon, He is ready to forgive.

<hi type="bold">floods, &c.--</hi>denotes great danger (<reference osisRef="Ps.18.17">Psa 18:17</reference>; <reference osisRef="Ps.66.12">66:12</reference>).

6. For this-- that is, my happy experience. godly-- pious in the sense of Psa 4:3. a time-- (Is 55:6); when God's Spirit inclines us to seek pardon, He is ready to forgive. floods, &c.-- denotes great danger (Psa 18:17; 66:12).


7. His experience illustrates the statement of <reference osisRef="Ps.32.6">Psa 32:6</reference>.

7. His experience illustrates the statement of Psa 32:6.


8. Whether, as most likely, the language of David (compare <reference osisRef="Ps.51.13">Psa 51:13</reference>), or that of God, this is a promise of divine guidance.

<hi type="bold">I will ... mine eye--</hi>or, My eye shall be on thee, watching and directing thy way.

8. Whether, as most likely, the language of David (compare Psa 51:13), or that of God, this is a promise of divine guidance. I will... mine eye-- or, My eye shall be on thee, watching and directing thy way.


9. The latter clause, more literally, "in that they come not near thee"; that is, because they will not come, &c., unless forced by bit and bridle.


10. The sorrows of the impenitent contrasted with the peace and safety secured by God's mercy.


11. The righteous and upright, or those conforming to the divine teaching for securing the divine blessing, may well rejoice with shouting. <chapter eID="Ps.32"/>


<title type="x-s2">PSALM 33</title> <title type="x-s3"><reference osisRef="Ps.33.1-Ps.33.22">Psa 33:1-22</reference>. A call to lively and joyous praise to God for His glorious attributes and works, as displayed in creation, and His general and special providence, in view of which, the Psalmist, for all the pious, professes trust and joy and invokes God's mercy.</title>

1-3. The sentiment falls in with <reference osisRef="Ps.32.11">Psa 32:11</reference> (compare <reference osisRef="1Cor.14.15">1Co 14:15</reference>). The instruments (<reference osisRef="Ps.92.3">Psa 92:3</reference>; <reference osisRef="Ps.144.9">144:9</reference>) do not exclude the voice.

PSALM 33 Psa 33:1-22. A call to lively and joyous praise to God for His glorious attributes and works, as displayed in creation, and His general and special providence, in view of which, the Psalmist, for all the pious, professes trust and joy and invokes God's mercy. 1-3. The sentiment falls in with Psa 32:11 (compare 1Co 14:15). The instruments (Psa 92:3; 144:9) do not exclude the voice.


4-9. Reasons for praise: first, God's truth, faithfulness, and mercy, generally; then, His creative power which all must honor.


10-11. In God's providence He thwarts men's purposes and executes His own.

<hi type="bold">heathen--</hi>literally, "nations."

10-11. In God's providence He thwarts men's purposes and executes His own. heathen-- literally, "nations."


12-19. The inference from the foregoing in <reference osisRef="Ps.33.12">Psa 33:12</reference> is illustrated by God's special providence, underlying which is His minute knowledge of all men.

12-19. The inference from the foregoing in Psa 33:12 is illustrated by God's special providence, underlying which is His minute knowledge of all men.


<hi type="bold">20-22. waiteth--</hi>in earnest expectation.

20-22. waiteth-- in earnest expectation.


<title type="x-s2">PSALM 34</title> <title type="x-s3"><reference osisRef="Ps.34.1-Ps.34.22">Psa 34:1-22</reference>. On the title compare <reference osisRef="1Sam.21.13">1Sa 21:13</reference>. Abimelech was the general name of the sovereign (<reference osisRef="Gen.20.2">Ge 20:2</reference>). After celebrating God's gracious dealings with him, the Psalmist exhorts others to make trial of His providential care, instructing them how to secure it. He then contrasts God's care of His people and His punitive providence towards the wicked.</title>

1-4. Even in distress, which excites supplication, there is always matter for praising and thanking God (compare <reference osisRef="Eph.5.20">Ep 5:20</reference>; <reference osisRef="Phil.4.6">Php 4:6</reference>).

PSALM 34 Psa 34:1-22. On the title compare 1Sa 21:13. Abimelech was the general name of the sovereign (Ge 20:2). After celebrating God's gracious dealings with him, the Psalmist exhorts others to make trial of His providential care, instructing them how to secure it. He then contrasts God's care of His people and His punitive providence towards the wicked. 1-4. Even in distress, which excites supplication, there is always matter for praising and thanking God (compare Ep 5:20; Php 4:6).


5-7. God's favor to the pious generally, and to himself specially, is celebrated.

<hi type="bold">looked--</hi>with desire for help.

<hi type="bold">lightened--</hi>or, "brightened," expressing joy, opposed to the downcast features of those who are ashamed or disappointed (<reference osisRef="Ps.25.2">Psa 25:2</reference>, <reference osisRef="Ps.25.3">3</reference>).

5-7. God's favor to the pious generally, and to himself specially, is celebrated. looked-- with desire for help. lightened-- or, "brightened," expressing joy, opposed to the downcast features of those who are ashamed or disappointed (Psa 25:2, 3).


<hi type="bold">8. taste and see--</hi>try and experience.

8. taste and see-- try and experience.


<hi type="bold">9. that fear him--</hi>who are pious--fear and love (<reference osisRef="Prov.1.7">Pr 1:7</reference>; <reference osisRef="1Cor.9.10">9:10</reference>).

<hi type="bold">saints--</hi>consecrated to His service (<reference osisRef="Isa.40.31">Is 40:31</reference>).

9. that fear him-- who are pious--fear and love (Pr 1:7; 9:10). saints-- consecrated to His service (Is 40:31).


<hi type="bold">10. not want any good--</hi>"good" is emphatic; they may be afflicted (compare <reference osisRef="Ps.34.10">Psa 34:10</reference>); but this may be a good (<reference osisRef="2Cor.4.17">2Co 4:17</reference>, <reference osisRef="2Cor.4.18">18</reference>; <reference osisRef="Heb.12.10">He 12:10</reference>, <reference osisRef="Heb.12.11">11</reference>).

10. not want any good-- "good" is emphatic; they may be afflicted (compare Psa 34:10); but this may be a good (2Co 4:17, 18; He 12:10, 11).


<hi type="bold">11. children--</hi>subjects of instruction (<reference osisRef="Prov.1.8">Pr 1:8</reference>, <reference osisRef="1Cor.1.10">10</reference>).

11. children-- subjects of instruction (Pr 1:8, 10).


<hi type="bold">12. What man--</hi>Whoever desires the blessings of piety, let him attend.

12. What man-- Whoever desires the blessings of piety, let him attend.


13-14. Sins of thought included in those of speech (<reference osisRef="Luke.6.45">Lu 6:45</reference>), avoiding evil and doing good in our relations to men are based on a right relation to God.

13-14. Sins of thought included in those of speech (Lu 6:45), avoiding evil and doing good in our relations to men are based on a right relation to God.


<hi type="bold">15. eyes of the Lord are upon--</hi>(<reference osisRef="Ps.32.8">Psa 32:8</reference>; <reference osisRef="Ps.33.18">33:18</reference>).

15. eyes of the Lord are upon-- (Psa 32:8; 33:18).


<hi type="bold">16. face ... against--</hi>opposed to them (<reference osisRef="Lev.17.10">Le 17:10</reference>; <reference osisRef="Lev.20.3">20:3</reference>).

<hi type="bold">cut off the remembrance--</hi>utterly destroy (<reference osisRef="Ps.109.13">Psa 109:13</reference>).

16. face... against-- opposed to them (Le 17:10; 20:3). cut off the remembrance-- utterly destroy (Psa 109:13).


17-18. Humble penitents are objects of God's special tender regard (<reference osisRef="Ps.51.19">Psa 51:19</reference>; <reference osisRef="Isa.57.15">Is 57:15</reference>).

17-18. Humble penitents are objects of God's special tender regard (Psa 51:19; Is 57:15).


<hi type="bold">20. bones--</hi>framework of the body.

20. bones-- framework of the body.


21-22. Contrast in the destiny of righteous and wicked; the former shall be delivered and never come into condemnation (<reference osisRef="John.5.24">Joh 5:24</reference>; <reference osisRef="Rom.8.1">Ro 8:1</reference>); the latter are left under condemnation and desolate. <chapter eID="Ps.34"/>

21-22. Contrast in the destiny of righteous and wicked; the former shall be delivered and never come into condemnation (Joh 5:24; Ro 8:1); the latter are left under condemnation and desolate.


<title type="x-s2">PSALM 35</title> <title type="x-s3"><reference osisRef="Ps.35.1-Ps.35.28">Psa 35:1-28</reference>. The Psalmist invokes God's aid, contrasting the hypocrisy, cunning, and malice of his enemies with his integrity and generosity. The imprecations of the first part including a brief notice of their conduct, the fuller exposition of their hypocrisy and malice in the second, and the earnest prayer for deliverance from their scornful triumph in the last, are each closed (<reference osisRef="Ps.35.9">Psa 35:9</reference>, <reference osisRef="Ps.10.18">10, 18</reference>, 27, 28) with promises of praise for the desired relief, in which his friends will unite. The historical occasion is probably <reference osisRef="1Sam.24.1-1Sam.24.22">1Sa 24:1-22</reference>.</title>

1-3. God is invoked in the character of a warrior (<reference osisRef="Exod.15.3">Ex 15:3</reference>; <reference osisRef="Deut.32.41">De 32:41</reference>).

PSALM 35 Psa 35:1-28. The Psalmist invokes God's aid, contrasting the hypocrisy, cunning, and malice of his enemies with his integrity and generosity. The imprecations of the first part including a brief notice of their conduct, the fuller exposition of their hypocrisy and malice in the second, and the earnest prayer for deliverance from their scornful triumph in the last, are each closed (Psa 35:9, 10, 18, 27, 28) with promises of praise for the desired relief, in which his friends will unite. The historical occasion is probably 1Sa 24:1-22. 1-3. God is invoked in the character of a warrior (Ex 15:3; De 32:41).


4. (Compare <reference osisRef="Ps.9.17">Psa 9:17</reference>).

<hi type="bold">devise my hurt--</hi>purpose for evil to me.

4. (Compare Psa 9:17). devise my hurt-- purpose for evil to me.


<hi type="bold">5-6. (Compare <reference osisRef="Ps.1.4">Psa 1:4</reference>)--</hi>a terrible fate; driven by wind on a slippery path in darkness, and hotly pursued by supernatural violence (<reference osisRef="2Sam.24.16">2Sa 24:16</reference>; <reference osisRef="Acts.12.23">Ac 12:23</reference>).

5-6. (Compare Psa 1:4)-- a terrible fate; driven by wind on a slippery path in darkness, and hotly pursued by supernatural violence (2Sa 24:16; Ac 12:23).


<hi type="bold">7-8. net in a pit--</hi>or, "pit of their net"--or, "net-pit," as "holy hill" for "hill of holiness" (<reference osisRef="Ps.2.6">Psa 2:6</reference>); a figure from hunting (<reference osisRef="Ps.7.15">Psa 7:15</reference>). Their imprecations on impenitent rebels against God need no vindication; His justice and wrath are for such; His mercy for penitents. Compare <reference osisRef="Ps.7.16">Psa 7:16</reference>; <reference osisRef="Ps.11.5">11:5</reference>, on the peculiar fate of the wicked here noticed.

7-8. net in a pit-- or, "pit of their net"--or, "net-pit," as "holy hill" for "hill of holiness" (Psa 2:6); a figure from hunting (Psa 7:15). Their imprecations on impenitent rebels against God need no vindication; His justice and wrath are for such; His mercy for penitents. Compare Psa 7:16; 11:5, on the peculiar fate of the wicked here noticed.


<hi type="bold">10. All my bones--</hi>every part.

<hi type="bold">him that spoileth him--</hi>(Compare <reference osisRef="Ps.10.2">Psa 10:2</reference>).

10. All my bones-- every part. him that spoileth him-- (Compare Psa 10:2).


<hi type="bold">11. False witnesses--</hi>literally, "Witnesses of injustice and cruelty" (compare <reference osisRef="Ps.11.5">Psa 11:5</reference>; <reference osisRef="Ps.25.19">25:19</reference>).

11. False witnesses-- literally, "Witnesses of injustice and cruelty" (compare Psa 11:5; 25:19).


12-14. Though they rendered evil for good, he showed a tender sympathy in their affliction.

<hi type="bold">spoiling--</hi>literally, "bereavement." The usual modes of showing grief are made, as figures, to express his sorrow.

12-14. Though they rendered evil for good, he showed a tender sympathy in their affliction. spoiling-- literally, "bereavement." The usual modes of showing grief are made, as figures, to express his sorrow.


15-16. On the contrary, they rejoiced in his affliction. Halting, or, "lameness," as in <reference osisRef="Ps.38.17">Psa 38:17</reference> for any distress.

<hi type="bold">abjects--</hi>either as cripples (compare <reference osisRef="2Sam.4.4">2Sa 4:4</reference>), contemptible; or, degraded persons, such as had been beaten (compare <reference osisRef="Job.30.1-Job.30.8">Job 30:1-8</reference>).

<hi type="bold">I knew it not--</hi>either the persons, or, reasons of such conduct.

<hi type="bold">tear me, and ceased not--</hi>literally, "were not silent"--showing that the tearing meant slandering.

15-16. On the contrary, they rejoiced in his affliction. Halting, or, "lameness," as in Psa 38:17 for any distress. abjects-- either as cripples (compare 2Sa 4:4), contemptible; or, degraded persons, such as had been beaten (compare Job 30:1-8). I knew it not-- either the persons, or, reasons of such conduct. tear me, and ceased not-- literally, "were not silent"--showing that the tearing meant slandering.


<hi type="bold">17. darling--</hi>(Compare <reference osisRef="Ps.22.20">Psa 22:20</reference>, <reference osisRef="Ps.22.21">21</reference>).

17. darling-- (Compare Psa 22:20, 21).


18. (Compare <reference osisRef="Ps.22.22">Psa 22:22</reference>).

18. (Compare Psa 22:22).


<hi type="bold">19. enemies wrongfully--</hi>by false and slanderous imputations.

<hi type="bold">wink with the eye--</hi>an insulting gesture (<reference osisRef="Prov.6.13">Pr 6:13</reference>).

<hi type="bold">without a cause--</hi>manifests more malice than having a wrong cause.

19. enemies wrongfully-- by false and slanderous imputations. wink with the eye-- an insulting gesture (Pr 6:13). without a cause-- manifests more malice than having a wrong cause.


<hi type="bold">20. deceitful matters--</hi>or, "words of deceit."

<hi type="bold">quiet in the land--</hi>the pious lovers of peace.

20. deceitful matters-- or, "words of deceit." quiet in the land-- the pious lovers of peace.


21. On the gesture compare <reference osisRef="Ps.22.7">Psa 22:7</reference>; and on the expressions of malicious triumph, compare <reference osisRef="Ps.10.13">Psa 10:13</reference>; <reference osisRef="Ps.28.3">28:3</reference>.

21. On the gesture compare Psa 22:7; and on the expressions of malicious triumph, compare Psa 10:13; 28:3.


23-24. (Compare <reference osisRef="Ps.7.6">Psa 7:6</reference>; <reference osisRef="Ps.26.1">26:1</reference>; <reference osisRef="2Thess.1.6">2Th 1:6</reference>). God's righteous government is the hope of the pious and terror of the wicked.

23-24. (Compare Psa 7:6; 26:1; 2Th 1:6). God's righteous government is the hope of the pious and terror of the wicked.


<hi type="bold">25. swallowed him up--</hi>utterly destroyed him (<reference osisRef="Ps.21.9">Psa 21:9</reference>; <reference osisRef="Lam.2.16">La 2:16</reference>).

25. swallowed him up-- utterly destroyed him (Psa 21:9; La 2:16).


<hi type="bold">26. clothed--</hi>covered wholly (<reference osisRef="Job.8.22">Job 8:22</reference>).

26. clothed-- covered wholly (Job 8:22).


<hi type="bold">27. favour ... cause--</hi>delight in it, as vindicated by Thee.

<hi type="bold">Let the Lord, &c.--</hi>Let Him be greatly praised for His care of the just.

27. favour... cause-- delight in it, as vindicated by Thee. Let the Lord, &c.-- Let Him be greatly praised for His care of the just.


28. In this praise of God's equitable government (<reference osisRef="Ps.5.8">Psa 5:8</reference>) the writer promises ever to engage. <chapter eID="Ps.35"/>

28. In this praise of God's equitable government (Psa 5:8) the writer promises ever to engage.


<title type="x-s2">PSALM 36</title> <title type="x-s3"><reference osisRef="Ps.36.1-Ps.36.12">Psa 36:1-12</reference>. On servant of the Lord, see on <reference osisRef="Ps.18.1">Psa 18:1</reference>, title. The wickedness of man contrasted with the excellency of God's perfections and dispensations; and the benefit of the latter sought, and the evils of the former deprecated.</title>

1. The general sense of this difficult verse is, "that the wicked have no fear of God." The first clause may be rendered, "Saith transgression in my heart, in respect to the wicked, there is no fear," &c., that is, such is my reflection on men's transgressions.

PSALM 36 Psa 36:1-12. On servant of the Lord, see on Psa 18:1, title. The wickedness of man contrasted with the excellency of God's perfections and dispensations; and the benefit of the latter sought, and the evils of the former deprecated. 1. The general sense of this difficult verse is, "that the wicked have no fear of God." The first clause may be rendered, "Saith transgression in my heart, in respect to the wicked, there is no fear," &c., that is, such is my reflection on men's transgressions.


2-4. This reflection detailed.

<hi type="bold">until his iniquity--</hi>literally, "for finding his iniquity for hating"; that is, he persuades himself God will not so find it--"for hating" involving the idea of punishing. Hence his words of iniquity and deceit, and his bold rejection of all right principles of conduct. The climax is that he deliberately adopts and patronizes evil. The negative forms affirm more emphatically their contraries.

2-4. This reflection detailed. until his iniquity-- literally, "for finding his iniquity for hating"; that is, he persuades himself God will not so find it--"for hating" involving the idea of punishing. Hence his words of iniquity and deceit, and his bold rejection of all right principles of conduct. The climax is that he deliberately adopts and patronizes evil. The negative forms affirm more emphatically their contraries.


<hi type="bold">5-6. mercy ... and ... faithfulness--</hi>as mercy and truth (<reference osisRef="Ps.25.10">Psa 25:10</reference>).

5-6. mercy... and... faithfulness-- as mercy and truth (Psa 25:10).


<hi type="bold">7. shadow of thy wings--</hi>(Compare <reference osisRef="Deut.32.11">De 32:11</reference>; <reference osisRef="Ps.91.1">Psa 91:1</reference>).

7. shadow of thy wings-- (Compare De 32:11; Psa 91:1).


<hi type="bold">8. fatness--</hi>richness.

<hi type="bold">thy house--</hi>residence--for the privileges and blessings of communion with God (<reference osisRef="Ps.23.6">Psa 23:6</reference>; <reference osisRef="Ps.27.4">27:4</reference>).

<hi type="bold">river of thy pleasures--</hi>plenteous supply; may allude to Eden.

8. fatness-- richness. thy house-- residence--for the privileges and blessings of communion with God (Psa 23:6; 27:4). river of thy pleasures-- plenteous supply; may allude to Eden.


9. Light is an emblem of all blessings, given of God as a means to gain more.


<hi type="bold">10. that know thee--</hi>right knowledge of God is the source of right affections and conduct.

10. that know thee-- right knowledge of God is the source of right affections and conduct.


<hi type="bold">11. foot of ... hand ... wicked--</hi>all kinds of violent dealing.

11. foot of... hand... wicked-- all kinds of violent dealing.


<hi type="bold">12. There--</hi>in the acting of violence, they are overthrown. A signal defeat. <chapter eID="Ps.36"/>

12. There-- in the acting of violence, they are overthrown. A signal defeat.


<title type="x-s2">PSALM 37</title> <title type="x-s3"><reference osisRef="Ps.37.1-Ps.37.40">Psa 37:1-40</reference>. A composed and uniform trust in God and a constant course of integrity are urged in view of the blessedness of the truly pious, contrasted in various aspects with the final ruin of the wicked. Thus the wisdom and justice of God's providence are vindicated, and its seeming inequalities, which excite the cavils of the wicked and the distrust of the pious, are explained. David's personal history abundantly illustrates the Psalm.</title>

1-2. The general sentiment of the whole Psalm is expressed. The righteous need not be vexed by the prosperity of the wicked; for it is transient, and their destiny undesirable.

PSALM 37 Psa 37:1-40. A composed and uniform trust in God and a constant course of integrity are urged in view of the blessedness of the truly pious, contrasted in various aspects with the final ruin of the wicked. Thus the wisdom and justice of God's providence are vindicated, and its seeming inequalities, which excite the cavils of the wicked and the distrust of the pious, are explained. David's personal history abundantly illustrates the Psalm. 1-2. The general sentiment of the whole Psalm is expressed. The righteous need not be vexed by the prosperity of the wicked; for it is transient, and their destiny undesirable.


<hi type="bold">3. Trust--</hi>sure of safety.

<hi type="bold">shalt thou dwell--</hi>or, "dwell thou"; repose quietly.

<hi type="bold">verily ... fed--</hi>or, "feed on truth," God's promise (<reference osisRef="Ps.36.5">Psa 36:5</reference>; compare <reference osisRef="Hos.12.1">Ho 12:1</reference>).

3. Trust-- sure of safety. shalt thou dwell-- or, "dwell thou"; repose quietly. verily... fed-- or, "feed on truth," God's promise (Psa 36:5; compare Ho 12:1).


<hi type="bold">4. desires--</hi>(<reference osisRef="Ps.20.5">Psa 20:5</reference>; <reference osisRef="Ps.21.2">21:2</reference>), what is lawful and right, really good (<reference osisRef="Ps.84.11">Psa 84:11</reference>).

4. desires-- (Psa 20:5; 21:2), what is lawful and right, really good (Psa 84:11).


<hi type="bold">5. Commit thy way--</hi>(<reference osisRef="Prov.16.3">Pr 16:3</reference>). Works--what you have to do and cannot set forth as a burden.

<hi type="bold">trust ... in him--</hi>literally, "on Him." He will do what you cannot (compare <reference osisRef="Ps.22.8">Psa 22:8</reference>; <reference osisRef="Ps.31.6">31:6</reference>). He will not suffer your character to remain under suspicion.

5. Commit thy way-- (Pr 16:3). Works--what you have to do and cannot set forth as a burden. trust... in him-- literally, "on Him." He will do what you cannot (compare Psa 22:8; 31:6). He will not suffer your character to remain under suspicion.


<hi type="bold">7-8. Rest in--</hi>literally, "Be silent to the Lord."

<hi type="bold">and wait--</hi>Be submissive--avoid petulance and murmurings, anger and rash doing.

7-8. Rest in-- literally, "Be silent to the Lord." and wait-- Be submissive--avoid petulance and murmurings, anger and rash doing.


9. Two reasons: The prosperity of the wicked is short; and the pious, by humble trust, will secure all covenant blessing, denoted here by "inherit the earth" (compare <reference osisRef="Ps.25.13">Psa 25:13</reference>).

9. Two reasons: The prosperity of the wicked is short; and the pious, by humble trust, will secure all covenant blessing, denoted here by "inherit the earth" (compare Psa 25:13).


<hi type="bold">10-11. shall not be--</hi>literally, "is not"--is not to be found.

10-11. shall not be-- literally, "is not"--is not to be found.


<hi type="bold">12. gnasheth ... teeth--</hi>in beastly rage.

12. gnasheth... teeth-- in beastly rage.


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

<hi type="bold">seeth--</hi>knows certainly.

<hi type="bold">his day--</hi>of punishment, long delayed, shall yet come (<reference osisRef="Heb.10.37">He 10:37</reference>).

13. (Compare Psa 2:4). seeth-- knows certainly. his day-- of punishment, long delayed, shall yet come (He 10:37).


<hi type="bold">14-15. sword, and ... bow--</hi>for any instruments of violence.

<hi type="bold">slay--</hi>literally, "slaughter" (<reference osisRef="1Sam.25.11">1Sa 25:11</reference>).

<hi type="bold">poor and needy--</hi>God's people (<reference osisRef="Ps.10.17">Psa 10:17</reference>; <reference osisRef="Ps.12.5">12:5</reference>). The punishment of the wicked as drawn on themselves--often mentioned (compare <reference osisRef="Ps.7.15">Psa 7:15</reference>, <reference osisRef="Ps.7.16">16</reference>; <reference osisRef="Ps.35.8">35:8</reference>).

14-15. sword, and... bow-- for any instruments of violence. slay-- literally, "slaughter" (1Sa 25:11). poor and needy-- God's people (Psa 10:17; 12:5). The punishment of the wicked as drawn on themselves--often mentioned (compare Psa 7:15, 16; 35:8).


<hi type="bold">16. riches--</hi>literally, "noise and tumult," as incidental to much wealth (compare <reference osisRef="Ps.39.6">Psa 39:6</reference>). Thus the contrast with the "little" of one man is more vivid.

16. riches-- literally, "noise and tumult," as incidental to much wealth (compare Psa 39:6). Thus the contrast with the "little" of one man is more vivid.


17. Even the members of the body needed to hold weapons are destroyed.


18-19. God, who knows His people's changes, provides against evil and supplies all their need.


20. While the wicked, however mighty, are destroyed, and that utterly, as smoke which vanishes and leaves no trace.


<hi type="bold">21-22. payeth not--</hi>not able; having grown poor (compare <reference osisRef="Deut.15.7">De 15:7</reference>). Ability of the one and inability of the other do not exclude moral dispositions. God's blessing or cursing makes the difference.

21-22. payeth not-- not able; having grown poor (compare De 15:7). Ability of the one and inability of the other do not exclude moral dispositions. God's blessing or cursing makes the difference.


<hi type="bold">23-24. steps--</hi>way, or, "course of life"; as ordered by God, failures will not be permanent.

23-24. steps-- way, or, "course of life"; as ordered by God, failures will not be permanent.


<hi type="bold">26. his seed is blessed--</hi>literally, "for a blessing" (<reference osisRef="Gen.12.2">Ge 12:2</reference>; <reference osisRef="Ps.21.6">Psa 21:6</reference>). This position is still true as the rule of God's economy (<reference osisRef="1Tim.4.8">1Ti 4:8</reference>; <reference osisRef="1Tim.6.6">6:6</reference>).

26. his seed is blessed-- literally, "for a blessing" (Ge 12:2; Psa 21:6). This position is still true as the rule of God's economy (1Ti 4:8; 6:6).


27-29. The exhortation is sustained by the assurance of God's essential rectitude in that providential government which provides perpetual blessings for the good, and perpetual misery for the wicked.


30-31. The righteous described as to the elements of character, thought, word, and action.


32-33. The devices of the wicked against the good fail because God acquits them.


34. On the contrary, the good are not only blessed, but made to see the ruin of their foes.


35-36. of which a picture is given, under the figure of a flourishing tree (compare Margin), which soon withers.


37. By "the end" is meant reward (<reference osisRef="Prov.23.18">Pr 23:18</reference>; <reference osisRef="Prov.24.14">24:14</reference>), or expectation of success, as in <reference osisRef="Ps.37.38">Psa 37:38</reference>, which describes the end of the wicked in contrast, and that is cut off (compare <reference osisRef="Ps.73.17">Psa 73:17</reference>).

37. By "the end" is meant reward (Pr 23:18; 24:14), or expectation of success, as in Psa 37:38, which describes the end of the wicked in contrast, and that is cut off (compare Psa 73:17).


<hi type="bold">38. together--</hi>at once; entirely (<reference osisRef="Ps.4.8">Psa 4:8</reference>).

38. together-- at once; entirely (Psa 4:8).


<hi type="bold">39-40. strength--</hi>(<reference osisRef="Ps.27.1">Psa 27:1</reference>; <reference osisRef="Ps.28.8">28:8</reference>).

<hi type="bold">trouble--</hi>straits (<reference osisRef="Ps.9.9">Psa 9:9</reference>; <reference osisRef="Ps.10.1">10:1</reference>). In trust and quietness is the salvation of the pious from all foes and all their devices. <chapter eID="Ps.37"/>

39-40. strength-- (Psa 27:1; 28:8). trouble-- straits (Psa 9:9; 10:1). In trust and quietness is the salvation of the pious from all foes and all their devices.


<title type="x-s2">PSALM 38</title> <title type="x-s3"><reference osisRef="Ps.38.1-Ps.38.22">Psa 38:1-22</reference>. To bring to remembrance, or, remind God of His mercy and himself of his sin. Appealing to God for relief from His heavy chastisement, the Psalmist avows his integrity before men, complains of the defection of friends and persecution of enemies, and in a submissive spirit, casting himself on God, with penitent confession he pleads God's covenant relation and his innocence of the charges of his enemies, and prays for divine comfort and help.</title>

1-4. He deprecates deserved punishment, which is described (<reference osisRef="Ps.6.1">Psa 6:1</reference>), under the figure of bodily disease [Psa 38:3].

PSALM 38 Psa 38:1-22. To bring to remembrance, or, remind God of His mercy and himself of his sin. Appealing to God for relief from His heavy chastisement, the Psalmist avows his integrity before men, complains of the defection of friends and persecution of enemies, and in a submissive spirit, casting himself on God, with penitent confession he pleads God's covenant relation and his innocence of the charges of his enemies, and prays for divine comfort and help. 1-4. He deprecates deserved punishment, which is described (Psa 6:1), under the figure of bodily disease [Psa 38:3].


5-8. The loathsomeness, corruption, and wasting torture of severe physical disease set forth his mental anguish [Psa 38:6]. It is possible some bodily disease was connected. The

 loins are the seat of strength. His exhaustion left him only the power to groan [Psa 38:9].


9. That God can hear (<reference osisRef="Rom.8.26">Ro 8:26</reference>).

9. That God can hear (Ro 8:26).


<hi type="bold">10. My heart panteth--</hi>as if barely surviving.

<hi type="bold">light ... from me--</hi>utter exhaustion (<reference osisRef="Ps.6.7">Psa 6:7</reference>; <reference osisRef="Ps.13.3">13:3</reference>).

10. My heart panteth-- as if barely surviving. light... from me-- utter exhaustion (Psa 6:7; 13:3).


11-12. Friends desert, but foes increase in malignity.


13-14. He patiently submits, uttering no reproaches or replies (<reference osisRef="John.19.9">Joh 19:9</reference>) to their insulting speeches;

13-14. He patiently submits, uttering no reproaches or replies (Joh 19:9) to their insulting speeches;


15-17. for he is confident the

<hi type="bold">Lord--</hi>literally, "Sovereign" (to whom he was a servant), would answer his prayer (<reference osisRef="Ps.3.4">Psa 3:4</reference>; <reference osisRef="Ps.4.1">4:1</reference>), and not permit their triumph in his partial halting, of which he was in danger.

15-17. for he is confident the Lord-- literally, "Sovereign" (to whom he was a servant), would answer his prayer (Psa 3:4; 4:1), and not permit their triumph in his partial halting, of which he was in danger.


18. Consciousness of sin makes suffering pungent, and suffering, rightly received, leads to confession.


19-20. Still, while humbled before God, he is the victim of deadly enemies, full of malice and treachery.

<hi type="bold">enemies are lively--</hi>literally, "of life," who would take my life, that is, deadly.

19-20. Still, while humbled before God, he is the victim of deadly enemies, full of malice and treachery. enemies are lively-- literally, "of life," who would take my life, that is, deadly.


21-22. (Compare <reference osisRef="Ps.22.19">Psa 22:19</reference>; <reference osisRef="Ps.35.3">35:3</reference>). All terms of frequent use. In this Psalm the language is generally susceptible of application to Christ as a sufferer, David, as such, typifying Him. This does not require us to apply the confessions of sin, but only the pains or penalties which He bore for us. <chapter eID="Ps.38"/>

21-22. (Compare Psa 22:19; 35:3). All terms of frequent use. In this Psalm the language is generally susceptible of application to Christ as a sufferer, David, as such, typifying Him. This does not require us to apply the confessions of sin, but only the pains or penalties which He bore for us.


<title type="x-s2">PSALM 39</title> <title type="x-s3"><reference osisRef="Ps.39.1-Ps.39.13">Psa 39:1-13</reference>. To Jeduthun (<reference osisRef="1Chr.16.41">1Ch 16:41</reference>, <reference osisRef="1Chr.16.42">42</reference>), one of the chief singers. His name mentioned, perhaps, as a special honor. Under depressing views of his frailty and the prosperity of the wicked, the Psalmist, tempted to murmur, checks the expression of his feelings, till, led to regard his case aright, he prays for a proper view of his condition and for the divine compassion.</title>

<hi type="bold">1. I said--</hi>or, "resolved."

<hi type="bold">will take heed--</hi>watch.

<hi type="bold">ways--</hi>conduct, of which the use of the tongue is a part (<reference osisRef="Jas.1.26">Jas 1:26</reference>).

<hi type="bold">bridle--</hi>literally, "muzzle for my mouth" (compare <reference osisRef="Deut.25.4">De 25:4</reference>).

<hi type="bold">while ... before me--</hi>in beholding their prosperity (<reference osisRef="Ps.37.10">Psa 37:10</reference>, <reference osisRef="Ps.37.36">36</reference>).

PSALM 39 Psa 39:1-13. To Jeduthun (1Ch 16:41, 42), one of the chief singers. His name mentioned, perhaps, as a special honor. Under depressing views of his frailty and the prosperity of the wicked, the Psalmist, tempted to murmur, checks the expression of his feelings, till, led to regard his case aright, he prays for a proper view of his condition and for the divine compassion. 1. I said-- or, "resolved." will take heed-- watch. ways-- conduct, of which the use of the tongue is a part (Jas 1:26). bridle-- literally, "muzzle for my mouth" (compare De 25:4). while... before me-- in beholding their prosperity (Psa 37:10, 36).


<hi type="bold">2. even from good--</hi>(<reference osisRef="Gen.31.24">Ge 31:24</reference>), everything.

2. even from good-- (Ge 31:24), everything.


3. His emotions, as a smothered flame, burst forth.


4-7. Some take these words as those of fretting, but they are not essentially such. The tinge of discontent arises from the character of his suppressed emotions. But, addressing God, they are softened and subdued.

<hi type="bold">make me to know mine end--</hi>experimentally appreciate.

<hi type="bold">how frail I am--</hi>literally, "when I shall cease."

4-7. Some take these words as those of fretting, but they are not essentially such. The tinge of discontent arises from the character of his suppressed emotions. But, addressing God, they are softened and subdued. make me to know mine end-- experimentally appreciate. how frail I am-- literally, "when I shall cease."


8-10. Patiently submissive, he prays for the removal of his chastisement, and that he may not be a reproach.


11. From his own case, he argues to that of all, that the destruction of man's enjoyments is ascribable to sin.


12-13. Consonant with the tenor of the Psalm, he prays for God's compassionate regard to him as a stranger here; and that, as such was the condition of his fathers, so, like them, he may be cheered instead of being bound under wrath and chastened in displeasure. <chapter eID="Ps.39"/>


<title type="x-s2">PSALM 40</title> <title type="x-s3"><reference osisRef="Ps.40.1-Ps.40.17">Psa 40:1-17</reference>. In this Psalm a celebration of God's deliverance is followed by a profession of devotion to His service. Then follows a prayer for relief from imminent dangers, involving the overthrow of enemies and the rejoicing of sympathizing friends. In <reference osisRef="Heb.10.5">He 10:5</reference>, &c., Paul quotes <reference osisRef="Ps.40.6-Ps.40.8">Psa 40:6-8</reference> as the words of Christ, offering Himself as a better sacrifice. Some suppose Paul thus accommodated David's words to express Christ's sentiments. But the value of his quotation would be thus destroyed, as it would have no force in his argument, unless regarded by his readers as the original sense of the passage in the Old Testament. Others suppose the Psalm describes David's feelings in suffering and joy; but the language quoted by Paul, in the sense given by him, could not apply to David in any of his relations, for as a type the language is not adapted to describe any event or condition of David's career, and as an individual representing the pious generally, neither he nor they could properly use it (see on <reference osisRef="Ps.40.7">Psa 40:7</reference>, below). The Psalm must be taken then, as the sixteenth, to express the feelings of Christ's human nature. The difficulties pertinent to this view will be considered as they occur.</title>

1-3. The figures for deep distress are illustrated in Jeremiah's history (<reference osisRef="Jer.38.6-Jer.38.12">Jr 38:6-12</reference>). Patience and trust manifested in distress, deliverance in answer to prayer, and the blessed effect of it in eliciting praise from God's true worshippers, teach us that Christ's suffering is our example, and His deliverance our encouragement (<reference osisRef="Heb.5.7">He 5:7</reference>, <reference osisRef="Heb.5.8">8</reference>; <reference osisRef="Heb.12.3">12:3</reference>; <reference osisRef="1Pet.4.12-1Pet.4.16">1Pe 4:12-16</reference>).

<hi type="bold">inclined--</hi>(the ear, <reference osisRef="Ps.17.6">Psa 17:6</reference>), as if to catch the faintest sigh.

PSALM 40 Psa 40:1-17. In this Psalm a celebration of God's deliverance is followed by a profession of devotion to His service. Then follows a prayer for relief from imminent dangers, involving the overthrow of enemies and the rejoicing of sympathizing friends. In He 10:5, &c., Paul quotes Psa 40:6-8 as the words of Christ, offering Himself as a better sacrifice. Some suppose Paul thus accommodated David's words to express Christ's sentiments. But the value of his quotation would be thus destroyed, as it would have no force in his argument, unless regarded by his readers as the original sense of the passage in the Old Testament. Others suppose the Psalm describes David's feelings in suffering and joy; but the language quoted by Paul, in the sense given by him, could not apply to David in any of his relations, for as a type the language is not adapted to describe any event or condition of David's career, and as an individual representing the pious generally, neither he nor they could properly use it (see on Psa 40:7, below). The Psalm must be taken then, as the sixteenth, to express the feelings of Christ's human nature. The difficulties pertinent to this view will be considered as they occur. 1-3. The figures for deep distress are illustrated in Jeremiah's history (Jr 38:6-12). Patience and trust manifested in distress, deliverance in answer to prayer, and the blessed effect of it in eliciting praise from God's true worshippers, teach us that Christ's suffering is our example, and His deliverance our encouragement (He 5:7, 8; 12:3; 1Pe 4:12-16). inclined-- (the ear, Psa 17:6), as if to catch the faintest sigh.


<hi type="bold">4. Blessed--</hi>(<reference osisRef="Ps.1.1">Psa 1:1</reference>; 2:12).

<hi type="bold">respecteth--</hi>literally, "turns towards," as an object of confidence.

<hi type="bold">turn aside--</hi>from true God and His law to falsehood in worship and conduct.

4. Blessed-- (Psa 1:1; 2:12). respecteth-- literally, "turns towards," as an object of confidence. turn aside-- from true God and His law to falsehood in worship and conduct.


<hi type="bold">5. be reckoned up in order--</hi>(compare <reference osisRef="Ps.5.3">Psa 5:3</reference>; <reference osisRef="Ps.33.14">33:14</reference>; <reference osisRef="Isa.44.7">Is 44:7</reference>), too many to be set forth regularly. This is but one instance of many. The use of the plural accords with the union of Christ and His people. In suffering and triumph, they are one with Him.

5. be reckoned up in order-- (compare Psa 5:3; 33:14; Is 44:7), too many to be set forth regularly. This is but one instance of many. The use of the plural accords with the union of Christ and His people. In suffering and triumph, they are one with Him.


6-8. In Paul's view this passage has more meaning than the mere expression of grateful devotion to God's service. He represents Christ as declaring that the sacrifices, whether vegetable or animal, general or special expiatory offerings, would not avail to meet the demands of God's law, and that He had come to render the required satisfaction, which he states was effected by "the offering of the body of Christ" [He 10:10], for that is the "will of God" which Christ came to fulfil or do, in order to effect man's redemption. We thus see that the contrast to the unsatisfactory character assigned the Old Testament offerings in <reference osisRef="Ps.40.6">Psa 40:6</reference> is found in the compliance with God's law (compare <reference osisRef="Ps.40.7">Psa 40:7</reference>, <reference osisRef="Ps.40.8">8</reference>). Of course, as Paul and other New Testament writers explain Christ's work, it consisted in more than being made under the law or obeying its precepts. It required an "obedience unto death" [Php 2:8], and that is the compliance here chiefly intended, and which makes the contrast with <reference osisRef="Ps.40.6">Psa 40:6</reference> clear.

<hi type="bold">mine ears hast thou opened--</hi>Whether allusion is made to the custom of boring a servant's ear, in token of voluntary and perpetual enslavement (<reference osisRef="Exod.21.6">Ex 21:6</reference>), or that the opening of the ear, as in <reference osisRef="Isa.48.8">Is 48:8</reference>; <reference osisRef="Isa.50.5">50:5</reference> (though by a different word in Hebrew) denotes obedience by the common figure of hearing for obeying, it is evident that the clause is designed to express a devotion to God's will as avowed more fully in <reference osisRef="Ps.40.8">Psa 40:8</reference>, and already explained. Paul, however, uses the words, "a body hast thou prepared me" [He 10:5], which are found in the Septuagint in the place of the words, "mine ears hast thou opened." He does not lay any stress on this clause, and his argument is complete without it. It is, perhaps, to be regarded rather as an interpretation or free translation by the Septuagint, than either an addition or attempt at verbal translation. The Septuagint translators may have had reference to Christ's vicarious sufferings as taught in other Scriptures, as in <reference osisRef="Isa.53.4-Isa.53.11">Is 53:4-11</reference>; at all events, the sense is substantially the same, as a body was essential to the required obedience (compare <reference osisRef="Rom.7.4">Ro 7:4</reference>; <reference osisRef="1Pet.2.24">1Pe 2:24</reference>).

6-8. In Paul's view this passage has more meaning than the mere expression of grateful devotion to God's service. He represents Christ as declaring that the sacrifices, whether vegetable or animal, general or special expiatory offerings, would not avail to meet the demands of God's law, and that He had come to render the required satisfaction, which he states was effected by "the offering of the body of Christ" [He 10:10], for that is the "will of God" which Christ came to fulfil or do, in order to effect man's redemption. We thus see that the contrast to the unsatisfactory character assigned the Old Testament offerings in Psa 40:6 is found in the compliance with God's law (compare Psa 40:7, 8). Of course, as Paul and other New Testament writers explain Christ's work, it consisted in more than being made under the law or obeying its precepts. It required an "obedience unto death" [Php 2:8], and that is the compliance here chiefly intended, and which makes the contrast with Psa 40:6 clear. mine ears hast thou opened-- Whether allusion is made to the custom of boring a servant's ear, in token of voluntary and perpetual enslavement (Ex 21:6), or that the opening of the ear, as in Is 48:8; 50:5 (though by a different word in Hebrew) denotes obedience by the common figure of hearing for obeying, it is evident that the clause is designed to express a devotion to God's will as avowed more fully in Psa 40:8, and already explained. Paul, however, uses the words, "a body hast thou prepared me" [He 10:5], which are found in the Septuagint in the place of the words, "mine ears hast thou opened." He does not lay any stress on this clause, and his argument is complete without it. It is, perhaps, to be regarded rather as an interpretation or free translation by the Septuagint, than either an addition or attempt at verbal translation. The Septuagint translators may have had reference to Christ's vicarious sufferings as taught in other Scriptures, as in Is 53:4-11; at all events, the sense is substantially the same, as a body was essential to the required obedience (compare Ro 7:4; 1Pe 2:24).


<hi type="bold">9-10. I have preached--</hi>literally, "announced good tidings." Christ's prophetical office is taught. He "preached" the great truths of God's government of sinners.

9-10. I have preached-- literally, "announced good tidings." Christ's prophetical office is taught. He "preached" the great truths of God's government of sinners.


11. may be rendered as an assertion, that God will not withhold (<reference osisRef="Ps.16.1">Psa 16:1</reference>).

11. may be rendered as an assertion, that God will not withhold (Psa 16:1).


<hi type="bold">12. evils--</hi>inflicted by others.

<hi type="bold">iniquities--</hi>or penal afflictions, and sometimes calamities in the wide sense. This meaning of the word is very common (<reference osisRef="Ps.31.11">Psa 31:11</reference>; <reference osisRef="Ps.38.4">38:4</reference>; compare <reference osisRef="Gen.4.13">Ge 4:13</reference>, Cain's punishment; <reference osisRef="Gen.19.15">Ge 19:15</reference>, that of Sodom; <reference osisRef="1Sam.28.10">1Sa 28:10</reference>, of the witch of En-dor; also <reference osisRef="2Sam.16.12">2Sa 16:12</reference>; <reference osisRef="Job.19.29">Job 19:29</reference>; <reference osisRef="Isa.5.18">Is 5:18</reference>; <reference osisRef="Isa.53.11">53:11</reference>). This meaning of the word is also favored by the clause, "taken hold of me," which follows, which can be said appropriately of sufferings, but not of sins (compare <reference osisRef="Job.27.20">Job 27:20</reference>; <reference osisRef="Ps.69.24">Psa 69:24</reference>). Thus, the difficulties in referring this Psalm to Christ, arising from the usual reading of this verse, are removed. Of the terrible afflictions, or sufferings, alluded to and endured for us, compare <reference osisRef="Luke.22.39-Luke.22.44">Lu 22:39-44</reference>, and the narrative of the scenes of Calvary.

<hi type="bold">my heart faileth me--</hi>(<reference osisRef="Matt.26.38">Mt 26:38</reference>), "My soul is exceeding sorrowful, even unto death."

<hi type="bold">cannot look up--</hi>literally, "I cannot see," not denoting the depression of conscious guilt, as <reference osisRef="Luke.18.13">Lu 18:13</reference>, but exhaustion from suffering, as dimness of eyes (compare <reference osisRef="Ps.6.7">Psa 6:7</reference>; <reference osisRef="Ps.13.3">13:3</reference>; <reference osisRef="Ps.38.10">38:10</reference>). The whole context thus sustains the sense assigned to iniquities.

12. evils-- inflicted by others. iniquities-- or penal afflictions, and sometimes calamities in the wide sense. This meaning of the word is very common (Psa 31:11; 38:4; compare Ge 4:13, Cain's punishment; Ge 19:15, that of Sodom; 1Sa 28:10, of the witch of En-dor; also 2Sa 16:12; Job 19:29; Is 5:18; 53:11). This meaning of the word is also favored by the clause, "taken hold of me," which follows, which can be said appropriately of sufferings, but not of sins (compare Job 27:20; Psa 69:24). Thus, the difficulties in referring this Psalm to Christ, arising from the usual reading of this verse, are removed. Of the terrible afflictions, or sufferings, alluded to and endured for us, compare Lu 22:39-44, and the narrative of the scenes of Calvary. my heart faileth me-- (Mt 26:38), "My soul is exceeding sorrowful, even unto death." cannot look up-- literally, "I cannot see," not denoting the depression of conscious guilt, as Lu 18:13, but exhaustion from suffering, as dimness of eyes (compare Psa 6:7; 13:3; 38:10). The whole context thus sustains the sense assigned to iniquities.


13. (Compare <reference osisRef="Ps.22.19">Psa 22:19</reference>).

13. (Compare Psa 22:19).


14-15. The language is not necessarily imprecatory, but rather a confident expectation (<reference osisRef="Ps.5.11">Psa 5:11</reference>), though the former sense is not inconsistent with Christ's prayer for the forgiveness of His murderers, inasmuch as their confusion and shame might be the very means to prepare them for humbly seeking forgiveness (compare <reference osisRef="Acts.2.37">Ac 2:37</reference>).

14-15. The language is not necessarily imprecatory, but rather a confident expectation (Psa 5:11), though the former sense is not inconsistent with Christ's prayer for the forgiveness of His murderers, inasmuch as their confusion and shame might be the very means to prepare them for humbly seeking forgiveness (compare Ac 2:37).


16. (Compare <reference osisRef="Ps.35.27">Psa 35:27</reference>).

<hi type="bold">love thy salvation--</hi>delight in its bestowal on others as well as themselves.

16. (Compare Psa 35:27). love thy salvation-- delight in its bestowal on others as well as themselves.


17. A summary of his condition and hopes.

<hi type="bold">thinketh upon--</hi>or provides for me. "He was heard," "when he had offered up prayers and supplications with strong crying and tears, unto Him that was able to save him from death" [He 5:7]. <chapter eID="Ps.40"/>

17. A summary of his condition and hopes. thinketh upon-- or provides for me. "He was heard," "when he had offered up prayers and supplications with strong crying and tears, unto Him that was able to save him from death" [He 5:7].


<title type="x-s2">PSALM 41</title> <title type="x-s3"><reference osisRef="Ps.41.1-Ps.41.13">Psa 41:1-13</reference>. The Psalmist celebrates the blessedness of those who compassionate the poor, conduct strongly contrasted with the spite of his enemies and neglect of his friends in his calamity. He prays for God's mercy in view of his ill desert, and, in confidence of relief, and that God will vindicate his cause, he closes with a doxology.</title>

1-3. God rewards kindness to the poor (<reference osisRef="Prov.19.17">Pr 19:17</reference>). From <reference osisRef="Ps.41.2">Psa 41:2</reference>, <reference osisRef="Ps.41.11">11</reference> it may be inferred that the Psalmist describes his own conduct.

<hi type="bold">poor--</hi>in person, position, and possessions.

PSALM 41 Psa 41:1-13. The Psalmist celebrates the blessedness of those who compassionate the poor, conduct strongly contrasted with the spite of his enemies and neglect of his friends in his calamity. He prays for God's mercy in view of his ill desert, and, in confidence of relief, and that God will vindicate his cause, he closes with a doxology. 1-3. God rewards kindness to the poor (Pr 19:17). From Psa 41:2, 11 it may be inferred that the Psalmist describes his own conduct. poor-- in person, position, and possessions.


<hi type="bold">4. I said--</hi>I asked the mercy I show.

<hi type="bold">heal my soul--</hi>(Compare <reference osisRef="Ps.30.2">Psa 30:2</reference>). "Sin and suffering are united," is one of the great teachings of the Psalms.

4. I said-- I asked the mercy I show. heal my soul-- (Compare Psa 30:2). "Sin and suffering are united," is one of the great teachings of the Psalms.


5-6. A graphic picture of the conduct of a malignant enemy.


7-8. So of others, all act alike.


<hi type="bold">9. mine ... friend--</hi>literally, "the man of my peace."

<hi type="bold">eat ... bread--</hi>who depended on me or was well treated by me.

<hi type="bold">hath lifted up heel--</hi>in scornful violence. As David and his fortunes typified Christ and His (compare Introduction), so these words expressed the treatment he received, and also that of his Son and Lord; hence, though not distinctly prophetical, our Saviour (<reference osisRef="John.13.18">Joh 13:18</reference>) applies them to Judas, "that the Scripture may be fulfilled." This last phrase has a wide use in the New Testament, and is not restricted to denote special prophecies.

9. mine... friend-- literally, "the man of my peace." eat... bread-- who depended on me or was well treated by me. hath lifted up heel-- in scornful violence. As David and his fortunes typified Christ and His (compare Introduction), so these words expressed the treatment he received, and also that of his Son and Lord; hence, though not distinctly prophetical, our Saviour (Joh 13:18) applies them to Judas, "that the Scripture may be fulfilled." This last phrase has a wide use in the New Testament, and is not restricted to denote special prophecies.


10. A lawful punishment of criminals is not revenge, nor inconsistent with their final good (compare <reference osisRef="Ps.40.14">Psa 40:14</reference>, <reference osisRef="Ps.40.15">15</reference>).

10. A lawful punishment of criminals is not revenge, nor inconsistent with their final good (compare Psa 40:14, 15).


<hi type="bold">11-13. favourest--</hi>or tenderly lovest me (<reference osisRef="Gen.34.19">Ge 34:19</reference>), evinced by relief from his enemies, and, farther, God recognizes his innocence by upholding him.

11-13. favourest-- or tenderly lovest me (Ge 34:19), evinced by relief from his enemies, and, farther, God recognizes his innocence by upholding him.


<title type="x-s2">PSALM 42</title> <title type="x-s3"><reference osisRef="Ps.42.1-Ps.42.11">Psa 42:1-11</reference>. Maschil--(See on <reference osisRef="Ps.32.1">Psa 32:1</reference>, title). For, or of (see Introduction) the sons of Korah. The writer, perhaps one of this Levitical family of singers accompanying David in exile, mourns his absence from the sanctuary, a cause of grief aggravated by the taunts of enemies, and is comforted in hopes of relief. This course of thought is repeated with some variety of detail, but closing with the same refrain.</title>

1-2. Compare (<reference osisRef="Ps.63.1">Psa 63:1</reference>).

<hi type="bold">panteth--</hi>desires in a state of exhaustion.

PSALM 42 Psa 42:1-11. Maschil--(See on Psa 32:1, title). For, or of (see Introduction) the sons of Korah. The writer, perhaps one of this Levitical family of singers accompanying David in exile, mourns his absence from the sanctuary, a cause of grief aggravated by the taunts of enemies, and is comforted in hopes of relief. This course of thought is repeated with some variety of detail, but closing with the same refrain. 1-2. Compare (Psa 63:1). panteth-- desires in a state of exhaustion.


<hi type="bold">3. Where is thy God?--</hi>implying that He had forsaken him (compare <reference osisRef="2Sam.16.7">2Sa 16:7</reference>; <reference osisRef="Ps.3.2">Psa 3:2</reference>; <reference osisRef="Ps.22.8">22:8</reference>).

3. Where is thy God?-- implying that He had forsaken him (compare 2Sa 16:7; Psa 3:2; 22:8).


<hi type="bold">4. The verbs are properly rendered as futures, "I will remember," &c.,--</hi>that is, the recollection of this season of distress will give greater zest to the privileges of God's worship, when obtained.

4. The verbs are properly rendered as futures, "I will remember," &c.,-- that is, the recollection of this season of distress will give greater zest to the privileges of God's worship, when obtained.


5. Hence he chides his despondent soul, assuring himself of a time of joy.

<hi type="bold">help of his countenance--</hi>or, "face" (compare <reference osisRef="Num.6.25">Nu 6:25</reference>; <reference osisRef="Ps.4.6">Psa 4:6</reference>; <reference osisRef="Ps.16.11">16:11</reference>).

5. Hence he chides his despondent soul, assuring himself of a time of joy. help of his countenance-- or, "face" (compare Nu 6:25; Psa 4:6; 16:11).


6. Dejection again described.

<hi type="bold">therefore--</hi>that is, finding no comfort in myself, I turn to Thee, even in this distant "land of Jordan and the (mountains) Hermon, the country east of Jordan.

<hi type="bold">hill Mizar--</hi>as a name of a small hill contrasted with the mountains round about Jerusalem, perhaps denoted the contempt with which the place of exile was regarded.

6. Dejection again described. therefore-- that is, finding no comfort in myself, I turn to Thee, even in this distant "land of Jordan and the (mountains) Hermon, the country east of Jordan. hill Mizar-- as a name of a small hill contrasted with the mountains round about Jerusalem, perhaps denoted the contempt with which the place of exile was regarded.


7. The roar of successive billows, responding to that of floods of rain, represented the heavy waves of sorrow which overwhelmed him.


8. Still he relies on as constant a flow of divine mercy which will elicit his praise and encourage his prayer to God.


9-10. in view of which [Psa 42:8], he dictates to himself a prayer based on his distress, aggravated as it was by the cruel taunts and infidel suggestions of his foes.


11. This brings on a renewed self-chiding, and excites hopes of relief.

<hi type="bold">health--</hi>or help.

<hi type="bold">of my countenance--</hi>(compare <reference osisRef="Ps.42.5">Psa 42:5</reference>) who cheers me, driving away clouds of sorrow from my face.

<hi type="bold">my God--</hi>It is He of whose existence and favor my foes would have me doubt. <chapter eID="Ps.42"/>

11. This brings on a renewed self-chiding, and excites hopes of relief. health-- or help. of my countenance-- (compare Psa 42:5) who cheers me, driving away clouds of sorrow from my face. my God-- It is He of whose existence and favor my foes would have me doubt.


<title type="x-s2">PSALM 43</title> <title type="x-s3"><reference osisRef="Ps.43.1-Ps.43.5">Psa 43:1-5</reference>. Excepting the recurrence of the refrain, there is no good reason to suppose this a part of the preceding, though the scope is the same. It has always been placed separate.</title>

<hi type="bold">1. Judge--</hi>or, "vindicate" (<reference osisRef="Ps.10.18">Psa 10:18</reference>).

<hi type="bold">plead, &c.--</hi>(<reference osisRef="Ps.35.1">Psa 35:1</reference>).

<hi type="bold">ungodly--</hi>neither in character or condition objects of God's favor (compare <reference osisRef="Ps.4.3">Psa 4:3</reference>).

PSALM 43 Psa 43:1-5. Excepting the recurrence of the refrain, there is no good reason to suppose this a part of the preceding, though the scope is the same. It has always been placed separate. 1. Judge-- or, "vindicate" (Psa 10:18). plead, &c.-- (Psa 35:1). ungodly-- neither in character or condition objects of God's favor (compare Psa 4:3).


<hi type="bold">2. God of my strength--</hi>by covenant relation my stronghold (<reference osisRef="Ps.18.1">Psa 18:1</reference>).

<hi type="bold">cast me off--</hi>in scorn.

<hi type="bold">because--</hi>or, "in," that is, in such circumstances of oppression.

2. God of my strength-- by covenant relation my stronghold (Psa 18:1). cast me off-- in scorn. because-- or, "in," that is, in such circumstances of oppression.


<hi type="bold">3. light--</hi>as in <reference osisRef="Ps.27.1">Psa 27:1</reference>.

<hi type="bold">truth--</hi>or, "faithfulness" (<reference osisRef="Ps.25.5">Psa 25:5</reference>), manifest it by fulfilling promises. Light and truth are personified as messengers who will bring him to the privileged place of worship.

<hi type="bold">tabernacles--</hi>plural, in allusion to the various courts.

3. light-- as in Psa 27:1. truth-- or, "faithfulness" (Psa 25:5), manifest it by fulfilling promises. Light and truth are personified as messengers who will bring him to the privileged place of worship. tabernacles-- plural, in allusion to the various courts.


<hi type="bold">4. the altar--</hi>as the chief place of worship. The mention of the harp suggests the prominence of praise in his offering. <chapter eID="Ps.43"/>

4. the altar-- as the chief place of worship. The mention of the harp suggests the prominence of praise in his offering.


<title type="x-s2">PSALM 44</title> <title type="x-s3"><reference osisRef="Ps.44.1-Ps.44.26">Psa 44:1-26</reference>. In a time of great national distress, probably in David's reign, the Psalmist recounts God's gracious dealings in former times, and the confidence they had learned to repose in Him. After a vivid picture of their calamities, he humbly expostulates against God's apparent forgetfulness, reminding Him of their faithfulness and mourning their heavy sorrows.</title>

1-3. This period is that of the settlement of Canaan (<reference osisRef="Josh.24.12">Jos 24:12</reference>; <reference osisRef="Judg.6.3">Jud 6:3</reference>).

<hi type="bold">have told--</hi>or, "related" (compare <reference osisRef="Exod.10.2">Ex 10:2</reference>).

PSALM 44 Psa 44:1-26. In a time of great national distress, probably in David's reign, the Psalmist recounts God's gracious dealings in former times, and the confidence they had learned to repose in Him. After a vivid picture of their calamities, he humbly expostulates against God's apparent forgetfulness, reminding Him of their faithfulness and mourning their heavy sorrows. 1-3. This period is that of the settlement of Canaan (Jos 24:12; Jud 6:3). have told-- or, "related" (compare Ex 10:2).


<hi type="bold">4. Thou art my King--</hi>literally, "he who is my King," sustaining the same covenant relation as to the "fathers."

4. Thou art my King-- literally, "he who is my King," sustaining the same covenant relation as to the "fathers."


5. The figure drawn from the habits of the ox.


6-8. God is not only our sole help, but only worthy of praise.


<hi type="bold">9. But--</hi>contrasting, cast off as abhorrent (<reference osisRef="Ps.43.2">Psa 43:2</reference>).

<hi type="bold">goest not forth--</hi>literally, "will not go" (<reference osisRef="2Sam.5.23">2Sa 5:23</reference>). In several consecutive verses the leading verb is future, and the following one past (in Hebrew), thus denoting the causes and effects. Thus (<reference osisRef="Ps.44.10-Ps.44.12">Psa 44:10-12</reference>), when defeated, spoiling follows; when delivered as sheep, dispersion follows, &c.

9. But-- contrasting, cast off as abhorrent (Psa 43:2). goest not forth-- literally, "will not go" (2Sa 5:23). In several consecutive verses the leading verb is future, and the following one past (in Hebrew), thus denoting the causes and effects. Thus (Psa 44:10-12), when defeated, spoiling follows; when delivered as sheep, dispersion follows, &c.


11. The Babylonian captivity not necessarily meant. There were others (compare <reference osisRef="1Kgs.8.46">1Ki 8:46</reference>).

11. The Babylonian captivity not necessarily meant. There were others (compare 1Ki 8:46).


13-14. (Compare <reference osisRef="Deut.28.37">De 28:37</reference>; <reference osisRef="Ps.79.4">Psa 79:4</reference>).

13-14. (Compare De 28:37; Psa 79:4).


<hi type="bold">15. shame of ... face--</hi>blushes in disgrace.

15. shame of... face-- blushes in disgrace.


16. Its cause, the taunts and presence of malignant enemies (<reference osisRef="Ps.8.2">Psa 8:2</reference>).

16. Its cause, the taunts and presence of malignant enemies (Psa 8:2).


<hi type="bold">17-19. They had not apostatized totally--</hi>were still God's people.

17-19. They had not apostatized totally-- were still God's people.


20-21. A solemn appeal to God to witness their constancy.

<hi type="bold">stretched out ... hands--</hi>gesture of worship (<reference osisRef="Exod.9.29">Ex 9:29</reference>; <reference osisRef="Ps.88.9">Psa 88:9</reference>).

20-21. A solemn appeal to God to witness their constancy. stretched out... hands-- gesture of worship (Ex 9:29; Psa 88:9).


22. Their protracted sufferings as God's people attests the constancy. Paul (<reference osisRef="Rom.8.36">Ro 8:36</reference>) uses this to describe Christian steadfastness in persecution.

22. Their protracted sufferings as God's people attests the constancy. Paul (Ro 8:36) uses this to describe Christian steadfastness in persecution.


23-26. This style of addressing God, as indifferent, is frequent (<reference osisRef="Ps.3.7">Psa 3:7</reference>; <reference osisRef="Ps.9.19">9:19</reference>; <reference osisRef="Ps.13.1">13:1</reference>, &c.). However low their condition, God is appealed to, on the ground, and for the honor, of His mercy. <chapter eID="Ps.44"/>

23-26. This style of addressing God, as indifferent, is frequent (Psa 3:7; 9:19; 13:1, &c.). However low their condition, God is appealed to, on the ground, and for the honor, of His mercy.


<title type="x-s2">PSALM 45</title> <title type="x-s3"><reference osisRef="Ps.45.1-Ps.45.17">Psa 45:1-17</reference>. Shoshannim--literally, "Lilies," either descriptive of an instrument so shaped, or denoting some tune or air so called, after which the Psalm was to be sung (see on <reference osisRef="Ps.8.1">Psa 8:1</reference>, title). A song of loves, or, of beloved ones (plural and feminine)--a conjugal song. Maschil--(See on <reference osisRef="Ps.32.1">Psa 32:1</reference>, title, and <reference osisRef="Ps.42.1">Psa 42:1</reference>, title) denotes the didactic character of the Psalm; that it gives instruction, the song being of allegorical, and not literal, import. The union and glories of Christ and his Church are described. He is addressed as a king possessed of all essential graces, as a conqueror exalted on the throne of a righteous and eternal government, and as a bridegroom arrayed in nuptial splendor. The Church is portrayed in the purity and loveliness of a royally adorned and attended bride, invited to forsake her home and share the honors of her affianced lord. The picture of an Oriental wedding thus opened is filled up by representing the complimentary gifts of the wealthy with which the occasion is honored, the procession of the bride clothed in splendid raiment, attended by her virgin companions, and the entrance of the joyous throng into the palace of the king. A prediction of a numerous and distinguished progeny, instead of the complimentary wish for it usually expressed (compare <reference osisRef="Gen.24.60">Ge 24:60</reference>; <reference osisRef="Ruth.4.11">Ru 4:11</reference>, <reference osisRef="Ruth.4.12">12</reference>), and an assurance of a perpetual fame, closes the Psalm. All ancient Jewish and Christian interpreters regarded this Psalm as an allegory of the purport above named. In the Song of Songs the allegory is carried out more fully. Hosea (Ho 1:<reference osisRef="1Cor.3.5">1-3:5</reference>) treats the relation of God and His people under the same figure, and its use to set forth the relation of Christ and His Church runs through both parts of the Bible (compare <reference osisRef="Isa.54.5">Is 54:5</reference>; <reference osisRef="Isa.62.4">62:4</reference>, <reference osisRef="Isa.62.5">5</reference>; <reference osisRef="Matt.22.3">Mt 22:3</reference>; <reference osisRef="Matt.25.1">25:1</reference>; <reference osisRef="John.3.29">Joh 3:29</reference>; <reference osisRef="Eph.5.25-Eph.5.32">Ep 5:25-32</reference>, &c.). Other methods of exposition have been suggested. Several Jewish monarchs, from Solomon to the wicked Ahab, and various foreign princes, have been named as the hero of the song. But to none of them can the terms here used be shown to apply, and it is hardly probable that any mere nuptial song, especially of a heathen king, would be permitted a place in the sacred songs of the Jews. The advocates for any other than the Messianic interpretation have generally silenced each other in succession, while the application of the most rigorous rules of a fair system of interpretation has but strengthened the evidences in its favor. The scope of the Psalm above given is easy and sustained by the explication of its details. The quotation of <reference osisRef="Ps.45.6">Psa 45:6</reference>, <reference osisRef="Ps.45.7">7</reference> by Paul (<reference osisRef="Heb.1.8">He 1:8</reference>, <reference osisRef="1Cor.1.9">9</reference>), as applicable to Christ, ought to be conclusive, and their special exposition shows the propriety of such an application.</title>

1. An animated preface indicative of strong emotion. Literally, "My heart overflows: a good matter I speak; the things which I have made," &c.

<hi type="bold">inditing--</hi>literally, "boiling up," as a fountain overflows.

<hi type="bold">my tongue is the pen--</hi>a mere instrument of God's use.

<hi type="bold">of a ready writer--</hi>that is, it is fluent. The theme is inspiring and language flows fast.

PSALM 45 Psa 45:1-17. Shoshannim--literally, "Lilies," either descriptive of an instrument so shaped, or denoting some tune or air so called, after which the Psalm was to be sung (see on Psa 8:1, title). A song of loves, or, of beloved ones (plural and feminine)--a conjugal song. Maschil--(See on Psa 32:1, title, and Psa 42:1, title) denotes the didactic character of the Psalm; that it gives instruction, the song being of allegorical, and not literal, import. The union and glories of Christ and his Church are described. He is addressed as a king possessed of all essential graces, as a conqueror exalted on the throne of a righteous and eternal government, and as a bridegroom arrayed in nuptial splendor. The Church is portrayed in the purity and loveliness of a royally adorned and attended bride, invited to forsake her home and share the honors of her affianced lord. The picture of an Oriental wedding thus opened is filled up by representing the complimentary gifts of the wealthy with which the occasion is honored, the procession of the bride clothed in splendid raiment, attended by her virgin companions, and the entrance of the joyous throng into the palace of the king. A prediction of a numerous and distinguished progeny, instead of the complimentary wish for it usually expressed (compare Ge 24:60; Ru 4:11, 12), and an assurance of a perpetual fame, closes the Psalm. All ancient Jewish and Christian interpreters regarded this Psalm as an allegory of the purport above named. In the Song of Songs the allegory is carried out more fully. Hosea (Ho 1:1-3:5) treats the relation of God and His people under the same figure, and its use to set forth the relation of Christ and His Church runs through both parts of the Bible (compare Is 54:5; 62:4, 5; Mt 22:3; 25:1; Joh 3:29; Ep 5:25-32, &c.). Other methods of exposition have been suggested. Several Jewish monarchs, from Solomon to the wicked Ahab, and various foreign princes, have been named as the hero of the song. But to none of them can the terms here used be shown to apply, and it is hardly probable that any mere nuptial song, especially of a heathen king, would be permitted a place in the sacred songs of the Jews. The advocates for any other than the Messianic interpretation have generally silenced each other in succession, while the application of the most rigorous rules of a fair system of interpretation has but strengthened the evidences in its favor. The scope of the Psalm above given is easy and sustained by the explication of its details. The quotation of Psa 45:6, 7 by Paul (He 1:8, 9), as applicable to Christ, ought to be conclusive, and their special exposition shows the propriety of such an application. 1. An animated preface indicative of strong emotion. Literally, "My heart overflows: a good matter I speak; the things which I have made," &c. inditing-- literally, "boiling up," as a fountain overflows. my tongue is the pen-- a mere instrument of God's use. of a ready writer-- that is, it is fluent. The theme is inspiring and language flows fast.


2. To rich personal attractions is added grace of the lips, captivating powers of speech. This is given, and becomes a source of power and proves a blessing. Christ is a prophet (<reference osisRef="Luke.4.22">Lu 4:22</reference>).

2. To rich personal attractions is added grace of the lips, captivating powers of speech. This is given, and becomes a source of power and proves a blessing. Christ is a prophet (Lu 4:22).


3-4. The king is addressed as ready to go forth to battle.

<hi type="bold">sword--</hi>(Compare <reference osisRef="Rev.1.16">Re 1:16</reference>; 19:15).

<hi type="bold">mighty--</hi>(Compare <reference osisRef="Isa.9.6">Is 9:6</reference>).

<hi type="bold">glory and ... majesty--</hi>generally used as divine attributes (<reference osisRef="Ps.96.6">Psa 96:6</reference>; <reference osisRef="Ps.104.1">104:1</reference>; <reference osisRef="Ps.111.3">111:3</reference>), or as specially conferred on mortals (<reference osisRef="Ps.21.5">Psa 21:5</reference>), perhaps these typically.

3-4. The king is addressed as ready to go forth to battle. sword-- (Compare Re 1:16; 19:15). mighty-- (Compare Is 9:6). glory and... majesty-- generally used as divine attributes (Psa 96:6; 104:1; 111:3), or as specially conferred on mortals (Psa 21:5), perhaps these typically.


5. The result.

<hi type="bold">people--</hi>Whole nations are subdued.

5. The result. people-- Whole nations are subdued.


6. No lawful construction can be devised to change the sense here given and sustained by the ancient versions, and above all by Paul (<reference osisRef="Heb.1.8">He 1:8</reference>). Of the perpetuity of this government, compare <reference osisRef="2Sam.7.13">2Sa 7:13</reference>; <reference osisRef="Ps.10.16">Psa 10:16</reference>; <reference osisRef="Ps.72.5">72:5</reference>; <reference osisRef="Ps.89.4">89:4</reference>; <reference osisRef="Ps.110.4">110:4</reference>; <reference osisRef="Isa.9.7">Is 9:7</reference>.

6. No lawful construction can be devised to change the sense here given and sustained by the ancient versions, and above all by Paul (He 1:8). Of the perpetuity of this government, compare 2Sa 7:13; Psa 10:16; 72:5; 89:4; 110:4; Is 9:7.


7. As in <reference osisRef="Ps.45.6">Psa 45:6</reference> the divine nature is made prominent, here the moral qualities of the human are alleged as the reason or ground of the mediatorial exultation. Some render "O God, thy God," instead of

<hi type="bold">God, thy God--</hi>but the latter is sustained by the same form (<reference osisRef="Ps.50.7">Psa 50:7</reference>), and it was only of His human nature that the anointing could be predicated (compare <reference osisRef="Isa.61.3">Is 61:3</reference>).

<hi type="bold">oil of gladness--</hi>or token of gladness, as used in feasts and other times of solemn joy (compare <reference osisRef="1Kgs.1.39">1Ki 1:39</reference>, 40).

<hi type="bold">fellows--</hi>other kings.

7. As in Psa 45:6 the divine nature is made prominent, here the moral qualities of the human are alleged as the reason or ground of the mediatorial exultation. Some render "O God, thy God," instead of God, thy God-- but the latter is sustained by the same form (Psa 50:7), and it was only of His human nature that the anointing could be predicated (compare Is 61:3). oil of gladness-- or token of gladness, as used in feasts and other times of solemn joy (compare 1Ki 1:39, 40). fellows-- other kings.


8. The king thus inaugurated is now presented as a bridegroom, who appears in garments richly perfumed, brought out from

<hi type="bold">ivory palaces--</hi>His royal residence; by which, as indications of the happy bridal occasion, He has been gladdened.

8. The king thus inaugurated is now presented as a bridegroom, who appears in garments richly perfumed, brought out from ivory palaces-- His royal residence; by which, as indications of the happy bridal occasion, He has been gladdened.


9. In completion of this picture of a marriage festival, female attendants or bridesmaids of the highest rank attend Him, while the queen, in rich apparel (<reference osisRef="Ps.45.13">Psa 45:13</reference>), stands ready for the nuptial procession.

9. In completion of this picture of a marriage festival, female attendants or bridesmaids of the highest rank attend Him, while the queen, in rich apparel (Psa 45:13), stands ready for the nuptial procession.


10-11. She is invited to the union, for forming which she must leave her father's people. She representing, by the form of the allegory, the Church, this address is illustrated by all those scriptures, from <reference osisRef="Gen.12.1">Ge 12:1</reference> on, which speak of the people of God as a chosen, separate, and peculiar people. The relation of subjection to her spouse at once accords with the law of marriage, as given in <reference osisRef="Gen.3.16">Ge 3:16</reference>; <reference osisRef="Gen.18.12">18:12</reference>; <reference osisRef="Eph.5.22">Ep 5:22</reference>; <reference osisRef="1Pet.3.5">1Pe 3:5</reference>, <reference osisRef="1Pet.3.6">6</reference>, and the relation of the Church to Christ (<reference osisRef="Eph.5.24">Ep 5:24</reference>). The love of the husband is intimately connected with the entire devotion to which the bride is exhorted.

10-11. She is invited to the union, for forming which she must leave her father's people. She representing, by the form of the allegory, the Church, this address is illustrated by all those scriptures, from Ge 12:1 on, which speak of the people of God as a chosen, separate, and peculiar people. The relation of subjection to her spouse at once accords with the law of marriage, as given in Ge 3:16; 18:12; Ep 5:22; 1Pe 3:5, 6, and the relation of the Church to Christ (Ep 5:24). The love of the husband is intimately connected with the entire devotion to which the bride is exhorted.


<hi type="bold">12. daughter of Tyre--</hi>(<reference osisRef="Ps.9.14">Psa 9:14</reference>); denotes the people. Tyre, celebrated for its great wealth, is selected to represent the richest nations, an idea confirmed by the next clause. These gifts are brought as means to conciliate the royal parties, representing the admitted subjection of the offerers. This well sets forth the exalted position of the Church and her head, whose moral qualities receive the homage of the world. The contribution of material wealth to sustain the institutions of the Church may be included (compare "riches of the Gentiles," <reference osisRef="Ps.72.10">Psa 72:10</reference>; <reference osisRef="Isa.60.5-Isa.60.10">Is 60:5-10</reference>).

12. daughter of Tyre-- (Psa 9:14); denotes the people. Tyre, celebrated for its great wealth, is selected to represent the richest nations, an idea confirmed by the next clause. These gifts are brought as means to conciliate the royal parties, representing the admitted subjection of the offerers. This well sets forth the exalted position of the Church and her head, whose moral qualities receive the homage of the world. The contribution of material wealth to sustain the institutions of the Church may be included (compare "riches of the Gentiles," Psa 72:10; Is 60:5-10).


<hi type="bold">13. the king's daughter--</hi>a term of dignity. It may also intimate, with some allusion to the teaching of the allegory, that the bride of Christ, the Church, is the daughter of the great king, God.

<hi type="bold">within--</hi>Not only is her outward raiment costly, but all her apparel is of the richest texture.

<hi type="bold">wrought gold--</hi>gold embroidery, or cloth in which gold is woven.

13. the king's daughter-- a term of dignity. It may also intimate, with some allusion to the teaching of the allegory, that the bride of Christ, the Church, is the daughter of the great king, God. within-- Not only is her outward raiment costly, but all her apparel is of the richest texture. wrought gold-- gold embroidery, or cloth in which gold is woven.


 <hi type="bold">14-15. The progress of the procession is described; according to the usual custom the bride and attendants are conducted to the palace. Some for the words--</hi>

<hi type="bold">in raiment of needlework--</hi>propose another rendering, "on variegated (or embroidered) cloths"--that is, in the manner of the East, richly wrought tapestry was spread on the ground, on which the bride walked. As the dress had been already mentioned, this seems to be a probable translation.

14-15. The progress of the procession is described; according to the usual custom the bride and attendants are conducted to the palace. Some for the words-- in raiment of needlework-- propose another rendering, "on variegated (or embroidered) cloths"--that is, in the manner of the East, richly wrought tapestry was spread on the ground, on which the bride walked. As the dress had been already mentioned, this seems to be a probable translation.


16. As earthly monarchs govern widely extended empires by viceroys, this glorious king is represented as supplying all the principalities of earth with princes of his own numerous progeny.


17. The glories of this empire shall be as wide as the world and lasting as eternity.

<hi type="bold">therefore--</hi>Because thus glorious, the praise shall be universal and perpetual. Some writers have taxed their ingenuity to find in the history and fortunes of Christ and His Church exact parallels for every part of this splendid allegory, not excepting its gorgeous Oriental imagery. Thus, by the dresses of the king and queen, are thought to be meant the eminent endowments and graces of Christ and His people. The attendant women, supposed (though inconsistently it might seem with the inspired character of the work) to be concubines, are thought to represent the Gentile churches, and the bride the Jewish, &c. But it is evident that we cannot pursue such a mode of interpretation. For, following the allegory, we must suspend to the distant future the results of a union whose consummation as a marriage is still distant (compare <reference osisRef="Rev.21.9">Re 21:9</reference>). In fact, the imagery here and elsewhere sets before us the Church in two aspects. As a body, it is yet incomplete, the whole is yet ungathered. As a moral institution, it is yet imperfect. In the final catastrophe it will be complete and perfect. Thus, as a bride adorned, &c., it will be united with its Lord. Thus the union of Christ and the Church triumphant is set forth. On the other hand, in regard to its component parts, the relation of Christ as head, as husband, &c., already exists, and as these parts form an institution in this world, it is by His union with it, and the gifts and graces with which He endows it, that a spiritual seed arises and spreads in the world. Hence we must fix our minds only on the one simple but grand truth, that Christ loves the Church, is head over all things for it, raises it in His exaltation to the highest moral dignity--a dignity of which every, even the meanest, sincere disciple will partake. As to the time, then, in which this allegorical prophecy is to fulfilled, it may be said that no periods of time are specially designated. The characteristics of the relation of Christ and His Church are indicated, and we may suppose that the whole process of His exaltation from the declaration of His Sonship, by His resurrection, to the grand catastrophe of the final judgment, with all the collateral blessings to the Church and the world, lay before the vision of the inspired prophet. <chapter eID="Ps.45"/>

17. The glories of this empire shall be as wide as the world and lasting as eternity. therefore-- Because thus glorious, the praise shall be universal and perpetual. Some writers have taxed their ingenuity to find in the history and fortunes of Christ and His Church exact parallels for every part of this splendid allegory, not excepting its gorgeous Oriental imagery. Thus, by the dresses of the king and queen, are thought to be meant the eminent endowments and graces of Christ and His people. The attendant women, supposed (though inconsistently it might seem with the inspired character of the work) to be concubines, are thought to represent the Gentile churches, and the bride the Jewish, &c. But it is evident that we cannot pursue such a mode of interpretation. For, following the allegory, we must suspend to the distant future the results of a union whose consummation as a marriage is still distant (compare Re 21:9). In fact, the imagery here and elsewhere sets before us the Church in two aspects. As a body, it is yet incomplete, the whole is yet ungathered. As a moral institution, it is yet imperfect. In the final catastrophe it will be complete and perfect. Thus, as a bride adorned, &c., it will be united with its Lord. Thus the union of Christ and the Church triumphant is set forth. On the other hand, in regard to its component parts, the relation of Christ as head, as husband, &c., already exists, and as these parts form an institution in this world, it is by His union with it, and the gifts and graces with which He endows it, that a spiritual seed arises and spreads in the world. Hence we must fix our minds only on the one simple but grand truth, that Christ loves the Church, is head over all things for it, raises it in His exaltation to the highest moral dignity--a dignity of which every, even the meanest, sincere disciple will partake. As to the time, then, in which this allegorical prophecy is to fulfilled, it may be said that no periods of time are specially designated. The characteristics of the relation of Christ and His Church are indicated, and we may suppose that the whole process of His exaltation from the declaration of His Sonship, by His resurrection, to the grand catastrophe of the final judgment, with all the collateral blessings to the Church and the world, lay before the vision of the inspired prophet.


<title type="x-s2">PSALM 46</title> <title type="x-s3"><reference osisRef="Ps.46.1-Ps.46.11">Psa 46:1-11</reference>. Upon Alamoth--most probably denotes the treble, or part sung by female voices, the word meaning "virgins"; and which was sung with some appropriately keyed instrument (compare <reference osisRef="1Chr.15.19-1Chr.15.21">1Ch 15:19-21</reference>; see on <reference osisRef="Ps.6.1">Psa 6:1</reference>, title). The theme may be stated in Luther's well-known words, "A mighty fortress is our God." The great deliverance (<reference osisRef="2Kgs.19.35">2Ki 19:35</reference>; <reference osisRef="Isa.37.36">Is 37:36</reference>) may have occasioned its composition.</title>

<hi type="bold">1. refuge--</hi>literally, "a place of trust" (<reference osisRef="Ps.2.12">Psa 2:12</reference>).

<hi type="bold">strength--</hi>(<reference osisRef="Ps.18.2">Psa 18:2</reference>).

<hi type="bold">present help--</hi>literally, "a help He has been found exceedingly."

<hi type="bold">trouble--</hi>as in <reference osisRef="Ps.18.7">Psa 18:7</reference>.

PSALM 46 Psa 46:1-11. Upon Alamoth--most probably denotes the treble, or part sung by female voices, the word meaning "virgins"; and which was sung with some appropriately keyed instrument (compare 1Ch 15:19-21; see on Psa 6:1, title). The theme may be stated in Luther's well-known words, "A mighty fortress is our God." The great deliverance (2Ki 19:35; Is 37:36) may have occasioned its composition. 1. refuge-- literally, "a place of trust" (Psa 2:12). strength-- (Psa 18:2). present help-- literally, "a help He has been found exceedingly." trouble-- as in Psa 18:7.


2-3. The most violent civil commotions are illustrated by the greatest physical commotions.


4. God's favor is denoted by a river (compare <reference osisRef="Ps.36.8">Psa 36:8</reference>; <reference osisRef="Zech.14.8">Zec 14:8</reference>; <reference osisRef="Rev.22.1">Re 22:1</reference>).

<hi type="bold">city of God, the holy place--</hi>His earthly residence, Jerusalem and the temple (compare <reference osisRef="Ps.2.6">Psa 2:6</reference>; <reference osisRef="2Cor.3.4">3:4</reference>; 20:2; 48:2, &c.). God's favor, like a river whose waters are conducted in channels, is distributed to all parts of His Church.

<hi type="bold">most High--</hi>denoting His supremacy (<reference osisRef="Ps.17.2">Psa 17:2</reference>).

4. God's favor is denoted by a river (compare Psa 36:8; Zec 14:8; Re 22:1). city of God, the holy place-- His earthly residence, Jerusalem and the temple (compare Psa 2:6; 3:4; 20:2; 48:2, &c.). God's favor, like a river whose waters are conducted in channels, is distributed to all parts of His Church. most High-- denoting His supremacy (Psa 17:2).


<hi type="bold">5. right early--</hi>literally, "at the turn of morning," or change from night to day, a critical time (<reference osisRef="Ps.30.5">Psa 30:5</reference>; compare <reference osisRef="Isa.37.36">Is 37:36</reference>).

5. right early-- literally, "at the turn of morning," or change from night to day, a critical time (Psa 30:5; compare Is 37:36).


6. (Compare <reference osisRef="Ps.46.2">Psa 46:2</reference>).

<hi type="bold">earth melted--</hi>all powers dissolved by His mere word (<reference osisRef="Ps.75.3">Psa 75:3</reference>; <reference osisRef="Hos.2.22">Ho 2:22</reference>).

6. (Compare Psa 46:2). earth melted-- all powers dissolved by His mere word (Psa 75:3; Ho 2:22).


<hi type="bold">7. with us--</hi>on our side; His presence is terror to our enemies, safety to us.

<hi type="bold">refuge--</hi>high place (<reference osisRef="Ps.9.9">Psa 9:9</reference>; compare also <reference osisRef="Ps.24.6">Psa 24:6</reference>, <reference osisRef="Ps.24.10">10</reference>).

7. with us-- on our side; His presence is terror to our enemies, safety to us. refuge-- high place (Psa 9:9; compare also Psa 24:6, 10).


<hi type="bold">8. what desolations--</hi>literally, "who hath put desolations," destroying our enemies.

8. what desolations-- literally, "who hath put desolations," destroying our enemies.


9. The usual weapons of war (<reference osisRef="Ps.7.12">Psa 7:12</reference>), as well as those using them, are brought to an end.

9. The usual weapons of war (Psa 7:12), as well as those using them, are brought to an end.


<hi type="bold">10. Be still, &c.--</hi>literally, "Leave off to oppose Me and vex My people. I am over all for their safety." (Compare <reference osisRef="Isa.2.11">Is 2:11</reference>; <reference osisRef="Eph.1.22">Ep 1:22</reference>). <chapter eID="Ps.46"/>

10. Be still, &c.-- literally, "Leave off to oppose Me and vex My people. I am over all for their safety." (Compare Is 2:11; Ep 1:22).