5-6. Trust is followed by rejoicing in the deliverance which God effects, and, instead of his enemy, he can lift the song of triumph. <chapter eID="Ps.13"/>


<title type="x-s2">PSALM 14</title> <title type="x-s3"><reference osisRef="Ps.14.1-Ps.14.7">Psa 14:1-7</reference>. The practical atheism and total and universal depravity of the wicked, with their hatred to the good, are set forth. Yet, as they dread God's judgments when He vindicates His people, the Psalmist prays for His delivering power.</title>

1. Sinners are termed "fools," because they think and act contrary to right reason (<reference osisRef="Gen.34.7">Ge 34:7</reference>; <reference osisRef="Josh.7.15">Jos 7:15</reference>; <reference osisRef="Ps.39.8">Psa 39:8</reference>; <reference osisRef="Ps.74.18">74:18</reference>, <reference osisRef="Ps.74.22">22</reference>).

<hi type="bold">in his heart--</hi>to himself (<reference osisRef="Gen.6.12">Ge 6:12</reference>).

PSALM 14 Psa 14:1-7. The practical atheism and total and universal depravity of the wicked, with their hatred to the good, are set forth. Yet, as they dread God's judgments when He vindicates His people, the Psalmist prays for His delivering power. 1. Sinners are termed "fools," because they think and act contrary to right reason (Ge 34:7; Jos 7:15; Psa 39:8; 74:18, 22). in his heart-- to himself (Ge 6:12).


<hi type="bold">2. looked--</hi>in earnest enquiry.

<hi type="bold">understand--</hi>as opposed to "fool" [Psa 14:1].

2. looked-- in earnest enquiry. understand-- as opposed to "fool" [Psa 14:1].


<hi type="bold">3. filthy--</hi>literally, "spoiled," or, "soured," "corrupted" (<reference osisRef="Job.15.16">Job 15:16</reference>; <reference osisRef="Rom.3.12">Ro 3:12</reference>).

3. filthy-- literally, "spoiled," or, "soured," "corrupted" (Job 15:16; Ro 3:12).


4-6. Their conduct evinces indifference rather than ignorance of God; for when He appears in judgment, they are stricken with great fear.

<hi type="bold">who eat up my people--</hi>to express their beastly fury (<reference osisRef="Prov.30.14">Pr 30:14</reference>; <reference osisRef="Hab.3.14">Ha 3:14</reference>). To "call on the Lord" is to worship Him.

4-6. Their conduct evinces indifference rather than ignorance of God; for when He appears in judgment, they are stricken with great fear. who eat up my people-- to express their beastly fury (Pr 30:14; Ha 3:14). To "call on the Lord" is to worship Him.


<hi type="bold">7. captivity--</hi>denotes any great evil.

<hi type="bold">Zion--</hi>God's abode, from which He revealed His purposes of mercy, as He now does by the Church (compare <reference osisRef="Ps.3.4">Psa 3:4</reference>; <reference osisRef="Ps.20.2">20:2</reference>), and which He rules and in which He does all other things for the good of His people (<reference osisRef="Eph.1.22">Ep 1:22</reference>). <chapter eID="Ps.14"/>

7. captivity-- denotes any great evil. Zion-- God's abode, from which He revealed His purposes of mercy, as He now does by the Church (compare Psa 3:4; 20:2), and which He rules and in which He does all other things for the good of His people (Ep 1:22).


<title type="x-s2">PSALM 15</title> <title type="x-s3"><reference osisRef="Ps.15.1-Ps.15.5">Psa 15:1-5</reference>. Those who are fit for communion with God may be known by a conformity to His law, which is illustrated in various important particulars.</title>

<hi type="bold">1. abide--</hi>or, "sojourn" (compare <reference osisRef="Ps.5.4">Psa 5:4</reference>), where it means under God's protection here, as (<reference osisRef="Ps.23.6">Psa 23:6</reference>, <reference osisRef="Ps.27.4">27:4</reference>, <reference osisRef="Ps.27.6">6</reference>) communion.

<hi type="bold">tabernacle--</hi>seat of the ark (<reference osisRef="2Sam.6.17">2Sa 6:17</reference>), the symbol of God's presence.

<hi type="bold">holy hill--</hi>(Compare <reference osisRef="Ps.2.6">Psa 2:6</reference>).

PSALM 15 Psa 15:1-5. Those who are fit for communion with God may be known by a conformity to His law, which is illustrated in various important particulars. 1. abide-- or, "sojourn" (compare Psa 5:4), where it means under God's protection here, as (Psa 23:6, 27:4, 6) communion. tabernacle-- seat of the ark (2Sa 6:17), the symbol of God's presence. holy hill-- (Compare Psa 2:6).


<hi type="bold">2. walketh--</hi>(Compare <reference osisRef="Ps.1.1">Psa 1:1</reference>).

<hi type="bold">uprightly--</hi>in a complete manner, as to all parts of conduct (<reference osisRef="Gen.17.1">Ge 17:1</reference>), not as to degree.

<hi type="bold">worketh--</hi>or, "does."

<hi type="bold">righteousness--</hi>what is right.

<hi type="bold">in his heart--</hi>sincerely (<reference osisRef="Prov.23.7">Pr 23:7</reference>).

2. walketh-- (Compare Psa 1:1). uprightly-- in a complete manner, as to all parts of conduct (Ge 17:1), not as to degree. worketh-- or, "does." righteousness-- what is right. in his heart-- sincerely (Pr 23:7).


3. He neither slanders nor spreads slander.


4. Love and hate are regulated by a regard to God.

<hi type="bold">sweareth ... hurt--</hi>or what so results (compare <reference osisRef="Lev.5.4">Le 5:4</reference>).

4. Love and hate are regulated by a regard to God. sweareth... hurt-- or what so results (compare Le 5:4).


5. (Compare <reference osisRef="Lev.25.37">Le 25:37</reference>; <reference osisRef="Deut.23.19">De 23:19</reference>, <reference osisRef="Deut.23.20">20</reference>).

 usury is derived from a verb meaning "to bite." All gains made by the wrongful loss of others are forbidden.

<hi type="bold">taketh reward, &c.--</hi>The innocent would not otherwise be condemned (compare <reference osisRef="Exod.23.8">Ex 23:8</reference>; <reference osisRef="Deut.16.19">De 16:19</reference>). Bribery of all sorts is denounced.

<hi type="bold">doeth these, &c.--</hi>Such persons admitted to God's presence and favor shall never be moved (<reference osisRef="Ps.10.6">Psa 10:6</reference>; <reference osisRef="Ps.13.5">13:5</reference>). <chapter eID="Ps.15"/>

5. (Compare Le 25:37; De 23:19, 20). usury is derived from a verb meaning "to bite." All gains made by the wrongful loss of others are forbidden. taketh reward, &c.-- The innocent would not otherwise be condemned (compare Ex 23:8; De 16:19). Bribery of all sorts is denounced. doeth these, &c.-- Such persons admitted to God's presence and favor shall never be moved (Psa 10:6; 13:5).


<title type="x-s2">PSALM 16</title> <title type="x-s3"><reference osisRef="Ps.16.1-Ps.16.11">Psa 16:1-11</reference>. Michtam, or, by the change of one letter, Michtab--a "writing," such as a poem or song (compare <reference osisRef="Isa.38.9">Is 38:9</reference>). Such a change of the letter m for b was not unusual. The position of this word in connection with the author's name, being that usually occupied by some term, such as Psalm or song, denoting the style or matter of the composition, favors this view of its meaning, though we know not why this and Psalms 56-60 should be specially, called "a writing." "A</title>
<hi type="bold">golden (Psalm)," or "a memorial" are explanations proposed by some--</hi>neither of which, however applicable here, appears adapted to the other Psalms where the term occurs. According to Peter (<reference osisRef="Acts.2.25">Ac 2:25</reference>) and Paul (<reference osisRef="Acts.13.35">Ac 13:35</reference>), this Psalm relates to Christ and expresses the feelings of His human nature, in view of His sufferings and victory over death and the grave, including His subsequent exaltation at the right hand of God. Such was the exposition of the best earlier Christian interpreters. Some moderns have held that the Psalm relates exclusively to David; but this view is expressly contradicted by the apostles; others hold that the language of the Psalm is applicable to David as a type of Christ, capable of the higher sense assigned it in the New Testament. But then the language of <reference osisRef="Ps.16.10">Psa 16:10</reference> cannot be used of David in any sense, for "he saw corruption." Others again propose to refer the first part to David, and the last to Christ; but it is evident that no change in the subject of the Psalm is indicated. Indeed, the person who appeals to God for help is evidently the same who rejoices in having found it. In referring the whole Psalm to Christ, it is, however, by no means denied that much of its language is expressive of the feelings of His people, so far as in their humble measure they have the feelings of trust in God expressed by Him, their head and representative. Such use of His language, as recorded in His last prayer (<reference osisRef="John.17.1-John.17.26">Joh 17:1-26</reference>), and even that which He used in Gethsemane, under similar modifications, is equally proper. The propriety of this reference of the Psalm to Christ will appear in the scope and interpretation. In view of the sufferings before Him, the Saviour, with that instinctive dread of death manifested in Gethsemane, calls on God to "preserve" Him; He avows His delight in holiness and abhorrence of the wicked and their wickedness; and for "the joy that was set before Him, despising the shame" [He 12:2], encourages Himself; contemplating the glories of the heritage appointed Him. Thus even death and the grave lose their terrors in the assurance of the victory to be attained and "the glory that should follow" [1Pe 1:11].

<hi type="bold">1. Preserve me, &c.--</hi>keep or watch over my interests.

<hi type="bold">in thee ... I ... trust--</hi>as one seeking shelter from pressing danger.

PSALM 16 Psa 16:1-11. Michtam, or, by the change of one letter, Michtab--a "writing," such as a poem or song (compare Is 38:9). Such a change of the letter m for b was not unusual. The position of this word in connection with the author's name, being that usually occupied by some term, such as Psalm or song, denoting the style or matter of the composition, favors this view of its meaning, though we know not why this and Psalms 56-60 should be specially, called "a writing." "A golden (Psalm)," or "a memorial" are explanations proposed by some-- neither of which, however applicable here, appears adapted to the other Psalms where the term occurs. According to Peter (Ac 2:25) and Paul (Ac 13:35), this Psalm relates to Christ and expresses the feelings of His human nature, in view of His sufferings and victory over death and the grave, including His subsequent exaltation at the right hand of God. Such was the exposition of the best earlier Christian interpreters. Some moderns have held that the Psalm relates exclusively to David; but this view is expressly contradicted by the apostles; others hold that the language of the Psalm is applicable to David as a type of Christ, capable of the higher sense assigned it in the New Testament. But then the language of Psa 16:10 cannot be used of David in any sense, for "he saw corruption." Others again propose to refer the first part to David, and the last to Christ; but it is evident that no change in the subject of the Psalm is indicated. Indeed, the person who appeals to God for help is evidently the same who rejoices in having found it. In referring the whole Psalm to Christ, it is, however, by no means denied that much of its language is expressive of the feelings of His people, so far as in their humble measure they have the feelings of trust in God expressed by Him, their head and representative. Such use of His language, as recorded in His last prayer (Joh 17:1-26), and even that which He used in Gethsemane, under similar modifications, is equally proper. The propriety of this reference of the Psalm to Christ will appear in the scope and interpretation. In view of the sufferings before Him, the Saviour, with that instinctive dread of death manifested in Gethsemane, calls on God to "preserve" Him; He avows His delight in holiness and abhorrence of the wicked and their wickedness; and for "the joy that was set before Him, despising the shame" [He 12:2], encourages Himself; contemplating the glories of the heritage appointed Him. Thus even death and the grave lose their terrors in the assurance of the victory to be attained and "the glory that should follow" [1Pe 1:11]. 1. Preserve me, &c.-- keep or watch over my interests. in thee... I... trust-- as one seeking shelter from pressing danger.


<hi type="bold">2. my soul--</hi>must be supplied; expressed in similar cases (<reference osisRef="Ps.42.5">Psa 42:5</reference>, <reference osisRef="Ps.42.11">11</reference>).

<hi type="bold">my goodness ... thee--</hi>This obscure passage is variously expounded. Either one of two expositions falls in with the context. "My goodness" or merit is not on account of Thee--that is, is not for Thy benefit. Then follows the contrast of <reference osisRef="Ps.16.3">Psa 16:3</reference> (but is), in respect, or for the saints, &c.--that is, it enures to them. Or, my goodness--or happiness is not besides Thee--that is, without Thee I have no other source of happiness. Then, "to the saints," &c., means that the same privilege of deriving happiness from God only is theirs. The first is the most consonant with the Messianic character of the Psalm, though the latter is not inconsistent with it.

2. my soul-- must be supplied; expressed in similar cases (Psa 42:5, 11). my goodness... thee-- This obscure passage is variously expounded. Either one of two expositions falls in with the context. "My goodness" or merit is not on account of Thee--that is, is not for Thy benefit. Then follows the contrast of Psa 16:3 (but is), in respect, or for the saints, &c.--that is, it enures to them. Or, my goodness--or happiness is not besides Thee--that is, without Thee I have no other source of happiness. Then, "to the saints," &c., means that the same privilege of deriving happiness from God only is theirs. The first is the most consonant with the Messianic character of the Psalm, though the latter is not inconsistent with it.


<hi type="bold">3. saints--</hi>or, persons consecrated to God, set apart from others to His service.

<hi type="bold">in the earth--</hi>that is, land of Palestine, the residence of God's chosen people--figuratively for the Church.

<hi type="bold">excellent--</hi>or, "nobles," distinguished for moral excellence.

3. saints-- or, persons consecrated to God, set apart from others to His service. in the earth-- that is, land of Palestine, the residence of God's chosen people--figuratively for the Church. excellent-- or, "nobles," distinguished for moral excellence.


4. He expresses his abhorrence of those who seek other sources of happiness or objects of worship, and, by characterizing their rites by drink offerings of blood, clearly denotes idolaters. The word for "sorrows" is by some rendered "idols"; but, though a similar word to that for idols, it is not the same. In selecting such a term, there may be an allusion, by the author, to the sorrows produced by idolatrous practices.


5-7. God is the chief good, and supplies all need (<reference osisRef="Deut.10.9">De 10:9</reference>).

<hi type="bold">portion of mine inheritance and of my cup--</hi>may contain an allusion to the daily supply of food, and also to the inheritance of Levi (<reference osisRef="Deut.18.1">De 18:1</reference>, 2).

<hi type="bold">maintainest--</hi>or, drawest out my lot--enlargest it. <reference osisRef="Ps.16.7">Psa 16:7</reference> carries out this idea more fully.

5-7. God is the chief good, and supplies all need (De 10:9). portion of mine inheritance and of my cup-- may contain an allusion to the daily supply of food, and also to the inheritance of Levi (De 18:1, 2). maintainest-- or, drawest out my lot--enlargest it. Psa 16:7 carries out this idea more fully.


8. With God's presence and aid he is sure of safety (<reference osisRef="Ps.10.6">Psa 10:6</reference>; <reference osisRef="Ps.15.5">15:5</reference>; <reference osisRef="John.12.27">Joh 12:27</reference>, <reference osisRef="John.12.28">28</reference>; <reference osisRef="Heb.5.7">He 5:7</reference>, <reference osisRef="Heb.5.8">8</reference>).

8. With God's presence and aid he is sure of safety (Psa 10:6; 15:5; Joh 12:27, 28; He 5:7, 8).


<hi type="bold">9. glory--</hi>as heart (<reference osisRef="Ps.7.5">Psa 7:5</reference>), for self. In <reference osisRef="Acts.2.26">Ac 2:26</reference>, after the Septuagint, "my tongue" as "the glory of the frame"--the instrument for praising God.

<hi type="bold">flesh--</hi>If taken as opposed to soul (<reference osisRef="Ps.16.10">Psa 16:10</reference>), it may mean the body; otherwise, the whole person (compare <reference osisRef="Ps.63.1">Psa 63:1</reference>; <reference osisRef="Ps.84.2">84:2</reference>).

<hi type="bold">rest in hope--</hi>(compare Margin).

9. glory-- as heart (Psa 7:5), for self. In Ac 2:26, after the Septuagint, "my tongue" as "the glory of the frame"--the instrument for praising God. flesh-- If taken as opposed to soul (Psa 16:10), it may mean the body; otherwise, the whole person (compare Psa 63:1; 84:2). rest in hope-- (compare Margin).


<hi type="bold">10. soul--</hi>or, "self." This use of "soul" for the person is frequent (<reference osisRef="Gen.12.5">Ge 12:5</reference>; <reference osisRef="Gen.46.26">46:26</reference>; <reference osisRef="Ps.3.2">Psa 3:2</reference>; <reference osisRef="Ps.7.2">7:2</reference>; <reference osisRef="Ps.11.1">11:1</reference>), even when the body may be the part chiefly affected, as in <reference osisRef="Ps.35.13">Psa 35:13</reference>; <reference osisRef="Ps.105.18">105:18</reference>. Some cases are cited, as <reference osisRef="Lev.22.4">Le 22:4</reference>; <reference osisRef="Num.6.6">Nu 6:6</reference>; <reference osisRef="Num.9.6">9:6</reference>, <reference osisRef="Num.9.10">10</reference>; <reference osisRef="Num.19.13">19:13</reference>; <reference osisRef="Hag.2.13">Hag 2:13</reference>, &c., which seem to justify assigning the meaning of body, or dead body; but it will be found that the latter sense is given by some adjunct expressed or implied. In those cases person is the proper sense.

<hi type="bold">wilt not leave ... hell--</hi>abandon to the power of (<reference osisRef="Job.39.14">Job 39:14</reference>; <reference osisRef="Ps.49.10">Psa 49:10</reference>). Hell as (<reference osisRef="Gen.42.38">Ge 42:38</reference>; <reference osisRef="Ps.6.5">Psa 6:5</reference>; <reference osisRef="Jonah.2.2">Jon 2:2</reference>) the state or region of death, and so frequently--or the grave itself (<reference osisRef="Job.14.13">Job 14:13</reference>; <reference osisRef="Job.17.13">17:13</reference>; <reference osisRef="Eccl.9.10">Ec 9:10</reference>, &c.). So the Greek Hades (compare <reference osisRef="Acts.2.27">Ac 2:27</reference>, 31). The context alone can settle whether the state mentioned is one of suffering and place of the damned (compare <reference osisRef="Ps.9.17">Psa 9:17</reference>; <reference osisRef="Prov.5.5">Pr 5:5</reference>; <reference osisRef="Prov.7.27">7:27</reference>).

<hi type="bold">wilt ... suffer--</hi>literally, "give" or "appoint."

<hi type="bold">Holy One--</hi>(<reference osisRef="Ps.4.3">Psa 4:3</reference>), one who is the object of God's favor, and so a recipient of divine grace which he exhibits--pious.

<hi type="bold">to see--</hi>or, "experience"--undergo (<reference osisRef="Luke.2.26">Lu 2:26</reference>).

<hi type="bold">corruption--</hi>Some render the word, the pit, which is possible, but for the obvious sense which the apostle's exposition (<reference osisRef="Acts.2.27">Ac 2:27</reference>; 13:36, 37) gives. The sense of the whole passage is clearly this: by the use of flesh and soul, the disembodied state produced by death is indicated; but, on the other hand, no more than the state of death is intended; for the last clause of <reference osisRef="Ps.16.10">Psa 16:10</reference> is strictly parallel with the first, and Holy One corresponds to soul, and corruption to hell. As Holy One, or David (<reference osisRef="Acts.13.36">Ac 13:36</reference>, <reference osisRef="Acts.13.37">37</reference>), which denotes the person, including soul and body, is used for body, of which only corruption can be predicated (compare <reference osisRef="Acts.2.31">Ac 2:31</reference>); so, on the contrary, soul, which literally means the immaterial part, is used for the person. The language may be thus paraphrased, "In death I shall hope for resurrection; for I shall not be left under its dominion and within its bounds, or be subject to the corruption which ordinarily ensues."

10. soul-- or, "self." This use of "soul" for the person is frequent (Ge 12:5; 46:26; Psa 3:2; 7:2; 11:1), even when the body may be the part chiefly affected, as in Psa 35:13; 105:18. Some cases are cited, as Le 22:4; Nu 6:6; 9:6, 10; 19:13; Hag 2:13, &c., which seem to justify assigning the meaning of body, or dead body; but it will be found that the latter sense is given by some adjunct expressed or implied. In those cases person is the proper sense. wilt not leave... hell-- abandon to the power of (Job 39:14; Psa 49:10). Hell as (Ge 42:38; Psa 6:5; Jon 2:2) the state or region of death, and so frequently--or the grave itself (Job 14:13; 17:13; Ec 9:10, &c.). So the Greek Hades (compare Ac 2:27, 31). The context alone can settle whether the state mentioned is one of suffering and place of the damned (compare Psa 9:17; Pr 5:5; 7:27). wilt... suffer-- literally, "give" or "appoint." Holy One-- (Psa 4:3), one who is the object of God's favor, and so a recipient of divine grace which he exhibits--pious. to see-- or, "experience"--undergo (Lu 2:26). corruption-- Some render the word, the pit, which is possible, but for the obvious sense which the apostle's exposition (Ac 2:27; 13:36, 37) gives. The sense of the whole passage is clearly this: by the use of flesh and soul, the disembodied state produced by death is indicated; but, on the other hand, no more than the state of death is intended; for the last clause of Psa 16:10 is strictly parallel with the first, and Holy One corresponds to soul, and corruption to hell. As Holy One, or David (Ac 13:36, 37), which denotes the person, including soul and body, is used for body, of which only corruption can be predicated (compare Ac 2:31); so, on the contrary, soul, which literally means the immaterial part, is used for the person. The language may be thus paraphrased, "In death I shall hope for resurrection; for I shall not be left under its dominion and within its bounds, or be subject to the corruption which ordinarily ensues."


11. Raised from the dead, he shall die no more; death hath no more dominion over him.

<hi type="bold">Thou wilt show me--</hi>guide me to attain.

<hi type="bold">the path of life--</hi>or, "lives"--the plural denoting variety and abundance--immortal blessedness of every sort--as "life" often denotes.

<hi type="bold">in thy presence--</hi>or, "before Thy faces." The frequent use of this plural form for "faces" may contain an allusion to the Trinity (<reference osisRef="Num.6.25">Nu 6:25</reference>, <reference osisRef="Num.6.26">26</reference>; <reference osisRef="Ps.17.15">Psa 17:15</reference>; <reference osisRef="Ps.31.16">31:16</reference>).

<hi type="bold">at thy right hand--</hi>to which Christ was exalted (<reference osisRef="Ps.110.1">Psa 110:1</reference>; <reference osisRef="Acts.2.33">Ac 2:33</reference>; <reference osisRef="Col.3.1">Col 3:1</reference>; <reference osisRef="Heb.1.3">He 1:3</reference>). In the glories of this state, He shall see of the travail (<reference osisRef="Isa.53.10">Is 53:10</reference>, <reference osisRef="Isa.53.11">11</reference>; <reference osisRef="Phil.2.9">Php 2:9</reference>) of His soul, and be satisfied. <chapter eID="Ps.16"/>

11. Raised from the dead, he shall die no more; death hath no more dominion over him. Thou wilt show me-- guide me to attain. the path of life-- or, "lives"--the plural denoting variety and abundance--immortal blessedness of every sort--as "life" often denotes. in thy presence-- or, "before Thy faces." The frequent use of this plural form for "faces" may contain an allusion to the Trinity (Nu 6:25, 26; Psa 17:15; 31:16). at thy right hand-- to which Christ was exalted (Psa 110:1; Ac 2:33; Col 3:1; He 1:3). In the glories of this state, He shall see of the travail (Is 53:10, 11; Php 2:9) of His soul, and be satisfied.


<title type="x-s2">PSALM 17</title> <title type="x-s3"><reference osisRef="Ps.17.1-Ps.17.15">Psa 17:1-15</reference>. This Psalm is termed a prayer because the language of petition is predominant. With a just cause, sincerely presented, the writer prays for a just decision and help and protection. Pleading former mercies as a ground of hope, he urges his prayer in view of the malice, pride, rapacity, and selfishness of his foes, whose character is contrasted with his pious devotion and delight in God's favor.</title>

<hi type="bold">2. sentence--</hi>acquitting judgment.

<hi type="bold">from thy presence--</hi>Thy tribunal.

<hi type="bold">things that are equal--</hi>just and right, do Thou regard.

PSALM 17 Psa 17:1-15. This Psalm is termed a prayer because the language of petition is predominant. With a just cause, sincerely presented, the writer prays for a just decision and help and protection. Pleading former mercies as a ground of hope, he urges his prayer in view of the malice, pride, rapacity, and selfishness of his foes, whose character is contrasted with his pious devotion and delight in God's favor. 2. sentence-- acquitting judgment. from thy presence-- Thy tribunal. things that are equal-- just and right, do Thou regard.


<hi type="bold">3. proved ... visited ... tried--</hi>His character was most rigidly tested, at all times, and by all methods, affliction and others (<reference osisRef="Ps.7.10">Psa 7:10</reference>).

<hi type="bold">purposed that, &c.--</hi>or, my mouth does not exceed my purpose; I am sincere.

3. proved... visited... tried-- His character was most rigidly tested, at all times, and by all methods, affliction and others (Psa 7:10). purposed that, &c.-- or, my mouth does not exceed my purpose; I am sincere.


<hi type="bold">4. works of men--</hi>sinful practices.

<hi type="bold">by the word of thy lips--</hi>as a guide (<reference osisRef="Ps.119.9">Psa 119:9</reference>, 11, 95).

<hi type="bold">destroyer--</hi>violent man.

4. works of men-- sinful practices. by the word of thy lips-- as a guide (Psa 119:9, 11, 95). destroyer-- violent man.


5. May be read as an assertion "my steps or goings have held on to Thy paths."


<hi type="bold">6. wilt hear me--</hi>that is, graciously (<reference osisRef="Ps.3.4">Psa 3:4</reference>).

6. wilt hear me-- that is, graciously (Psa 3:4).


<hi type="bold">7. Show--</hi>set apart as special and eminent (<reference osisRef="Exod.8.18">Ex 8:18</reference>; <reference osisRef="Ps.4.3">Psa 4:3</reference>).

<hi type="bold">thy right hand--</hi>for Thy power.

7. Show-- set apart as special and eminent (Ex 8:18; Psa 4:3). thy right hand-- for Thy power.


8. Similar figures, denoting the preciousness of God's people in His sight, in <reference osisRef="Deut.32.10">De 32:10</reference>, <reference osisRef="Deut.32.11">11</reference>; <reference osisRef="Matt.23.37">Mt 23:37</reference>.

8. Similar figures, denoting the preciousness of God's people in His sight, in De 32:10, 11; Mt 23:37.


<hi type="bold">9. compass me--</hi>(compare <reference osisRef="Ps.118.10-Ps.118.12">Psa 118:10-12</reference>).

9. compass me-- (compare Psa 118:10-12).


<hi type="bold">10. enclosed ... fat--</hi>are become proud in prosperity, and insolent to God (<reference osisRef="Deut.32.15">De 32:15</reference>; <reference osisRef="Ps.73.7">Psa 73:7</reference>).

10. enclosed... fat-- are become proud in prosperity, and insolent to God (De 32:15; Psa 73:7).


11. They pursue us as beasts tracking their prey.


12. The figure made more special by that of a lion lurking.


<hi type="bold">13-15. disappoint--</hi>literally, "come before," or, "encounter him." Supply "with" before "sword" (<reference osisRef="Ps.17.13">Psa 17:13</reference>), and "hand" (<reference osisRef="Ps.17.14">Psa 17:14</reference>). These denote God's power.

13-15. disappoint-- literally, "come before," or, "encounter him." Supply "with" before "sword" (Psa 17:13), and "hand" (Psa 17:14). These denote God's power.


<title type="x-s2">PSALM 18</title> <title type="x-s3"><reference osisRef="Ps.18.1-Ps.18.50">Psa 18:1-50</reference>. "The servant of the Lord," which in the Hebrew precedes "David," is a significant part of the title (and not a mere epithet of David), denoting the inspired character of the song, as the production of one entrusted with the execution of God's will. He was not favored by God because he served Him, but served Him because selected and appointed by God in His sovereign mercy. After a general expression of praise and confidence in God for the future, David gives a sublimely poetical description of God's deliverance, which he characterizes as an illustration of God's justice to the innocent and His righteous government. His own prowess and success are celebrated as the results of divine aid, and, confident of its continuance, he closes in terms of triumphant praise. <reference osisRef="2Sam.22.1-2Sam.22.51">2Sa 22:1-51</reference> is a copy of this Psalm, with a few unimportant variations recorded there as a part of the history, and repeated here as part of a collection designed for permanent use.</title>

<hi type="bold">1. I will love thee--</hi>with most tender affection.

PSALM 18 Psa 18:1-50. "The servant of the Lord," which in the Hebrew precedes "David," is a significant part of the title (and not a mere epithet of David), denoting the inspired character of the song, as the production of one entrusted with the execution of God's will. He was not favored by God because he served Him, but served Him because selected and appointed by God in His sovereign mercy. After a general expression of praise and confidence in God for the future, David gives a sublimely poetical description of God's deliverance, which he characterizes as an illustration of God's justice to the innocent and His righteous government. His own prowess and success are celebrated as the results of divine aid, and, confident of its continuance, he closes in terms of triumphant praise. 2Sa 22:1-51 is a copy of this Psalm, with a few unimportant variations recorded there as a part of the history, and repeated here as part of a collection designed for permanent use. 1. I will love thee-- with most tender affection.


2-3. The various terms used describe God as an object of the most implicit and reliable trust.

<hi type="bold">rock--</hi>literally, "a cleft rock," for concealment.

<hi type="bold">strength--</hi>a firm, immovable rock.

<hi type="bold">horn of my salvation--</hi>The horn, as the means of attack or defense of some of the strongest animals, is a frequent emblem of power or strength efficiently exercised (compare <reference osisRef="Deut.33.17">De 33:17</reference>; <reference osisRef="Luke.1.69">Lu 1:69</reference>).

<hi type="bold">tower--</hi>literally, "high place," beyond reach of danger.

2-3. The various terms used describe God as an object of the most implicit and reliable trust. rock-- literally, "a cleft rock," for concealment. strength-- a firm, immovable rock. horn of my salvation-- The horn, as the means of attack or defense of some of the strongest animals, is a frequent emblem of power or strength efficiently exercised (compare De 33:17; Lu 1:69). tower-- literally, "high place," beyond reach of danger.


<hi type="bold">4. sorrows--</hi>literally, "bands as of a net" (<reference osisRef="Ps.116.3">Psa 116:3</reference>).

<hi type="bold">floods--</hi>denotes "multitude."

4. sorrows-- literally, "bands as of a net" (Psa 116:3). floods-- denotes "multitude."


<hi type="bold">5. death--</hi>and hell (compare <reference osisRef="Ps.16.10">Psa 16:10</reference>) are personified as man's great enemies (compare <reference osisRef="Rev.20.13">Re 20:13</reference>, <reference osisRef="Rev.20.14">14</reference>).

<hi type="bold">prevented--</hi>encountered me, crossed my path, and endangered my safety. He does not mean he was in their power.

5. death-- and hell (compare Psa 16:10) are personified as man's great enemies (compare Re 20:13, 14). prevented-- encountered me, crossed my path, and endangered my safety. He does not mean he was in their power.


6. He relates his methods to procure relief when distressed, and his success.

<hi type="bold">temple--</hi>(Compare <reference osisRef="Ps.11.4">Psa 11:4</reference>).

6. He relates his methods to procure relief when distressed, and his success. temple-- (Compare Psa 11:4).


7-8. God's coming described in figures drawn from His appearance on Sinai (compare <reference osisRef="Deut.32.22">De 32:22</reference>).

7-8. God's coming described in figures drawn from His appearance on Sinai (compare De 32:22).


<hi type="bold">9. darkness--</hi>or, a dense cloud (<reference osisRef="Exod.19.16">Ex 19:16</reference>; <reference osisRef="Deut.5.22">De 5:22</reference>).

9. darkness-- or, a dense cloud (Ex 19:16; De 5:22).


<hi type="bold">10. cherub--</hi>angelic agents (compare <reference osisRef="Gen.3.24">Ge 3:24</reference>), the figures of which were placed over the ark (<reference osisRef="1Sam.4.4">1Sa 4:4</reference>), representing God's dwelling; used here to enhance the majesty of the divine advent. Angels and winds may represent all rational and irrational agencies of God's providence (compare <reference osisRef="Ps.104.3">Psa 104:3</reference>, <reference osisRef="Ps.104.4">4</reference>).

<hi type="bold">did fly--</hi>Rapidity of motion adds to the grandeur of the scene.

10. cherub-- angelic agents (compare Ge 3:24), the figures of which were placed over the ark (1Sa 4:4), representing God's dwelling; used here to enhance the majesty of the divine advent. Angels and winds may represent all rational and irrational agencies of God's providence (compare Psa 104:3, 4). did fly-- Rapidity of motion adds to the grandeur of the scene.


<hi type="bold">11. dark waters--</hi>or, clouds heavy with vapor.

11. dark waters-- or, clouds heavy with vapor.


12. Out of this obscurity, which impresses the beholder with awe and dread, He reveals Himself by sudden light and the means of His terrible wrath (<reference osisRef="Josh.10.11">Jos 10:11</reference>; <reference osisRef="Ps.78.47">Psa 78:47</reference>).

12. Out of this obscurity, which impresses the beholder with awe and dread, He reveals Himself by sudden light and the means of His terrible wrath (Jos 10:11; Psa 78:47).


<hi type="bold">13. The storm breaks forth--</hi>thunder follows lightning, and hail with repeated lightning, as often seen, like balls or coals of fire, succeed (<reference osisRef="Exod.9.23">Ex 9:23</reference>).

13. The storm breaks forth-- thunder follows lightning, and hail with repeated lightning, as often seen, like balls or coals of fire, succeed (Ex 9:23).


14. The fiery brightness of lightning, in shape like burning arrows rapidly shot through the air, well represents the most terrible part of an awful storm. Before the terrors of such a scene the enemies are confounded and overthrown in dismay.


15. The tempest of the air is attended by appropriate results on earth. The language, though not expressive of any special physical changes, represents the utter subversion of the order of nature. Before such a God none can stand.


<hi type="bold">16-19. from above--</hi>As seated on a throne, directing these terrible scenes, God--

<hi type="bold">sent--</hi>His hand (<reference osisRef="Ps.144.7">Psa 144:7</reference>), reached down to His humble worshipper, and delivered him.

<hi type="bold">many waters--</hi>calamities (<reference osisRef="Job.30.14">Job 30:14</reference>; <reference osisRef="Ps.124.4">Psa 124:4</reference>, <reference osisRef="Ps.124.5">5</reference>).

16-19. from above-- As seated on a throne, directing these terrible scenes, God-- sent-- His hand (Psa 144:7), reached down to His humble worshipper, and delivered him. many waters-- calamities (Job 30:14; Psa 124:4, 5).


20-24. The statements of innocence, righteousness, &c., refer, doubtless, to his personal and official conduct and his purposes, during all the trials to which he was subjected in Saul's persecutions and Absalom's rebellions, as well as the various wars in which he had been engaged as the head and defender of God's Church and people.


25-27. God renders to men according to their deeds in a penal, not vindictive, sense (<reference osisRef="Lev.26.23">Le 26:23</reference>, <reference osisRef="Lev.26.24">24</reference>).

<hi type="bold">merciful--</hi>or, "kind" (<reference osisRef="Ps.4.3">Psa 4:3</reference>).

25-27. God renders to men according to their deeds in a penal, not vindictive, sense (Le 26:23, 24). merciful-- or, "kind" (Psa 4:3).


28. To give one light is to make prosperous (<reference osisRef="Job.18.5">Job 18:5</reference>, <reference osisRef="Job.18.6">6</reference>; <reference osisRef="Job.21.17">21:17</reference>).

<hi type="bold">thou--</hi>is emphatic, as if to say, I can fully confide in Thee for help.

28. To give one light is to make prosperous (Job 18:5, 6; 21:17). thou-- is emphatic, as if to say, I can fully confide in Thee for help.


29. And this on past experience in his military life, set forth by these figures.


30-32. God's perfection is the source of his own, which has resulted from his trust on the one hand, and God's promised help on the other.

<hi type="bold">tried--</hi>"as metals are tried by fire and proved genuine" (<reference osisRef="Ps.12.6">Psa 12:6</reference>). Shield (<reference osisRef="Ps.3.3">Psa 3:3</reference>). Girding was essential to free motion on account of the looseness of Oriental dresses; hence it is an expressive figure for describing the gift of strength.

30-32. God's perfection is the source of his own, which has resulted from his trust on the one hand, and God's promised help on the other. tried-- "as metals are tried by fire and proved genuine" (Psa 12:6). Shield (Psa 3:3). Girding was essential to free motion on account of the looseness of Oriental dresses; hence it is an expressive figure for describing the gift of strength.


33-36. God's help farther described. He gives swiftness to pursue or elude his enemies (<reference osisRef="Hab.3.19">Ha 3:19</reference>), strength, protection, and a firm footing.

33-36. God's help farther described. He gives swiftness to pursue or elude his enemies (Ha 3:19), strength, protection, and a firm footing.


37-41. In actual conflict, with God's aid, the defeat of his enemies is certain. A present and continued success is expressed.


42. This conquest was complete.


43-45. Not only does He conquer civil foes, but foreigners, who are driven from their places of refuge.


<hi type="bold">46. The Lord liveth--</hi>contrasts Him with idols (<reference osisRef="1Cor.8.4">1Co 8:4</reference>).

46. The Lord liveth-- contrasts Him with idols (1Co 8:4).


<hi type="bold">47-48. avengeth me--</hi>His cause is espoused by God as His own.

47-48. avengeth me-- His cause is espoused by God as His own.


49-50. Paul (<reference osisRef="Rom.15.9">Ro 15:9</reference>) quotes from this doxology to show that under the Old Testament economy, others than the Jews were regarded as subjects of that spiritual government of which David was head, and in which character his deliverances and victories were typical of the more illustrious triumphs of David's greater Son. The language of <reference osisRef="Ps.18.50">Psa 18:50</reference> justifies this view in its distinct allusion to the great promise (compare <reference osisRef="2Sam.7.12">2Sa 7:12</reference>). In all David's successes he saw the pledges of a fulfilment of that promise, and he mourned in all his adversities, not only in view of his personal suffering, but because he saw in them evidences of danger to the great interests which were committed to his keeping. It is in these aspects of his character that we are led properly to appreciate the importance attached to his sorrows and sufferings, his joys and successes. <chapter eID="Ps.18"/>

49-50. Paul (Ro 15:9) quotes from this doxology to show that under the Old Testament economy, others than the Jews were regarded as subjects of that spiritual government of which David was head, and in which character his deliverances and victories were typical of the more illustrious triumphs of David's greater Son. The language of Psa 18:50 justifies this view in its distinct allusion to the great promise (compare 2Sa 7:12). In all David's successes he saw the pledges of a fulfilment of that promise, and he mourned in all his adversities, not only in view of his personal suffering, but because he saw in them evidences of danger to the great interests which were committed to his keeping. It is in these aspects of his character that we are led properly to appreciate the importance attached to his sorrows and sufferings, his joys and successes.


<title type="x-s2">PSALM 19</title> <title type="x-s3"><reference osisRef="Ps.19.1-Ps.19.14">Psa 19:1-14</reference>. After exhibiting the harmonious revelation of God's perfections made by His works and His word, the Psalmist prays for conformity to the Divine teaching.</title>

<hi type="bold">1. the glory of God--</hi>is the sum of His perfections (<reference osisRef="Ps.24.7-Ps.24.10">Psa 24:7-10</reference>; <reference osisRef="Rom.1.20">Ro 1:20</reference>).

<hi type="bold">firmament--</hi>another word for "heavens" (<reference osisRef="Gen.1.8">Ge 1:8</reference>).

<hi type="bold">handywork--</hi>old English for "work of His hands."

PSALM 19 Psa 19:1-14. After exhibiting the harmonious revelation of God's perfections made by His works and His word, the Psalmist prays for conformity to the Divine teaching. 1. the glory of God-- is the sum of His perfections (Psa 24:7-10; Ro 1:20). firmament-- another word for "heavens" (Ge 1:8). handywork-- old English for "work of His hands."


<hi type="bold">2. uttereth--</hi>pours forth as a stream; a perpetual testimony.

2. uttereth-- pours forth as a stream; a perpetual testimony.


3. Though there is no articulate speech or words, yet without these their voice is heard (compare Margin).


<hi type="bold">4. Their line--</hi>or, "instruction"--the influence exerted by their tacit display of God's perfections. Paul (<reference osisRef="Rom.10.18">Ro 10:18</reference>), quoting from the Septuagint, uses "sound," which gives the same sense.

4. Their line-- or, "instruction"--the influence exerted by their tacit display of God's perfections. Paul (Ro 10:18), quoting from the Septuagint, uses "sound," which gives the same sense.


5-6. The sun, as the most glorious heavenly body, is specially used to illustrate the sentiment; and his vigorous, cheerful, daily, and extensive course, and his reviving heat (including light), well display the wondrous wisdom of his Maker.


7-9. The law is described by six names, epithets, and effects. It is a rule, God's testimony for the truth, His special and general prescription of duty, fear (as its cause) and judicial decision. It is distinct and certain, reliable, right, pure, holy, and true. Hence it revives those depressed by doubts, makes wise the unskilled (<reference osisRef="2Tim.3.15">2Ti 3:15</reference>), rejoices the lover of truth, strengthens the desponding (<reference osisRef="Ps.13.4">Psa 13:4</reference>; <reference osisRef="Ps.34.6">34:6</reference>), provides permanent principles of conduct, and by God's grace brings a rich reward.

7-9. The law is described by six names, epithets, and effects. It is a rule, God's testimony for the truth, His special and general prescription of duty, fear (as its cause) and judicial decision. It is distinct and certain, reliable, right, pure, holy, and true. Hence it revives those depressed by doubts, makes wise the unskilled (2Ti 3:15), rejoices the lover of truth, strengthens the desponding (Psa 13:4; 34:6), provides permanent principles of conduct, and by God's grace brings a rich reward.


12-14. The clearer our view of the law, the more manifest are our sins. Still for its full effect we need divine grace to show us our faults, acquit us, restrain us from the practice, and free us from the power, of sin. Thus only can our conduct be blameless, and our words and thoughts acceptable to God. <chapter eID="Ps.19"/>


<title type="x-s2">PSALM 20</title> <title type="x-s3"><reference osisRef="Ps.20.1-Ps.20.9">Psa 20:1-9</reference>. David probably composed this Psalm to express the prayers of the pious for his success as at once the head of the Church and nation. Like other compositions of which David in such relations is the subject, its sentiments have a permanent value--the prosperity of Christ's kingdom being involved, as well as typified, in that of Israel and its king.</title>

<hi type="bold">1. hear thee--</hi>graciously (<reference osisRef="Ps.4.1">Psa 4:1</reference>).

<hi type="bold">name of--</hi>or manifested perfections, as power, wisdom, &c.

<hi type="bold">defend thee--</hi>set thee on high from danger (<reference osisRef="Ps.9.9">Psa 9:9</reference>; <reference osisRef="Ps.18.3">18:3</reference>).

PSALM 20 Psa 20:1-9. David probably composed this Psalm to express the prayers of the pious for his success as at once the head of the Church and nation. Like other compositions of which David in such relations is the subject, its sentiments have a permanent value--the prosperity of Christ's kingdom being involved, as well as typified, in that of Israel and its king. 1. hear thee-- graciously (Psa 4:1). name of-- or manifested perfections, as power, wisdom, &c. defend thee-- set thee on high from danger (Psa 9:9; 18:3).


<hi type="bold">2. strengthen thee--</hi>sustain in conflict; even physical benefits may be included, as courage for war, &c., as such may proceed from a sense of divine favor, secured in the use of spiritual privileges.

2. strengthen thee-- sustain in conflict; even physical benefits may be included, as courage for war, &c., as such may proceed from a sense of divine favor, secured in the use of spiritual privileges.


<hi type="bold">3. all thy offerings--</hi>or gifts, vegetable offerings.

<hi type="bold">accept--</hi>literally, "turn to ashes" (compare <reference osisRef="1Kgs.18.38">1Ki 18:38</reference>).

<hi type="bold">Selah--</hi>(See on <reference osisRef="Ps.3.2">Psa 3:2</reference>).

3. all thy offerings-- or gifts, vegetable offerings. accept-- literally, "turn to ashes" (compare 1Ki 18:38). Selah-- (See on Psa 3:2).


<hi type="bold">4. thy counsel--</hi>or plan.

4. thy counsel-- or plan.


<hi type="bold">5. salvation--</hi>that wrought and experienced by him.

<hi type="bold">set up our banners--</hi>(<reference osisRef="Num.2.3">Nu 2:3</reference>, <reference osisRef="2Cor.2.10">10</reference>). In usual sense, or, as some render, "may we be made great."

5. salvation-- that wrought and experienced by him. set up our banners-- (Nu 2:3, 10). In usual sense, or, as some render, "may we be made great."


6. He speaks as if suddenly assured of a hearing.

<hi type="bold">his anointed--</hi>not only David personally, but as the specially appointed head of His Church.

<hi type="bold">his holy heaven--</hi>or, literally, "the heavens of His holiness," where He resides (<reference osisRef="Ps.2.6">Psa 2:6</reference>; <reference osisRef="2Cor.11.4">11:4</reference>).

<hi type="bold">saving ... hand--</hi>His power which brings salvation.

6. He speaks as if suddenly assured of a hearing. his anointed-- not only David personally, but as the specially appointed head of His Church. his holy heaven-- or, literally, "the heavens of His holiness," where He resides (Psa 2:6; 11:4). saving... hand-- His power which brings salvation.


<hi type="bold">7. remember--</hi>or cause to remember, mention thankfully (<reference osisRef="1Sam.17.45">1Sa 17:45</reference>; <reference osisRef="Ps.33.16">Psa 33:16</reference>).

7. remember-- or cause to remember, mention thankfully (1Sa 17:45; Psa 33:16).


<hi type="bold">8. They--</hi>that is, who trust in horses, &c.

<hi type="bold">stand upright--</hi>literally, "we have straightened ourselves up from our distress and fears."

8. They-- that is, who trust in horses, &c. stand upright-- literally, "we have straightened ourselves up from our distress and fears."


<hi type="bold">9. let the king hear--</hi>as God's representative, delivered to deliver. Perhaps a better sense is, "Lord, save the king; hear us when we call," or pray. <chapter eID="Ps.20"/>

9. let the king hear-- as God's representative, delivered to deliver. Perhaps a better sense is, "Lord, save the king; hear us when we call," or pray.


<title type="x-s2">PSALM 21</title> <title type="x-s3"><reference osisRef="Ps.21.1-Ps.21.13">Psa 21:1-13</reference>. The pious are led by the Psalmist to celebrate God's favor to the king in the already conferred and in prospective victories. The doxology added may relate to both Psalms; the preceding of petition, chiefly this of thanksgiving, ascribing honor to God for His display of grace and power to His Church in all ages, not only under David, but also under his last greatest successor, "the King of the Jews."</title>

<hi type="bold">1. thy strength ... thy salvation--</hi>as supplied by Thee.

PSALM 21 Psa 21:1-13. The pious are led by the Psalmist to celebrate God's favor to the king in the already conferred and in prospective victories. The doxology added may relate to both Psalms; the preceding of petition, chiefly this of thanksgiving, ascribing honor to God for His display of grace and power to His Church in all ages, not only under David, but also under his last greatest successor, "the King of the Jews." 1. thy strength... thy salvation-- as supplied by Thee.


2. The sentiment affirmed in the first clause is reaffirmed by the negation of its opposite in the second.


<hi type="bold">3. preventest--</hi>literally, "to meet here in good sense," or "friendship" (<reference osisRef="Ps.59.10">Psa 59:10</reference>; compare opposite, <reference osisRef="Ps.17.13">Psa 17:13</reference>).

<hi type="bold">blessings of goodness--</hi>which confer happiness.

<hi type="bold">crown of pure gold--</hi>a figure for the highest royal prosperity.

3. preventest-- literally, "to meet here in good sense," or "friendship" (Psa 59:10; compare opposite, Psa 17:13). blessings of goodness-- which confer happiness. crown of pure gold-- a figure for the highest royal prosperity.


4-6. (Compare <reference osisRef="2Sam.7.13-2Sam.7.16">2Sa 7:13-16</reference>). The glory and blessedness of the king as head of his line, including Christ, as well as in being God's specially selected servant, exceeded that of all others.

4-6. (Compare 2Sa 7:13-16). The glory and blessedness of the king as head of his line, including Christ, as well as in being God's specially selected servant, exceeded that of all others.


7. The mediate cause is the king's faith, the efficient, God's mercy.


8. The address is now made to the king.

<hi type="bold">hand--</hi>denotes power, and

<hi type="bold">right hand--</hi>a more active and efficient degree of its exercise.

<hi type="bold">find out--</hi>reach, lay hold of, indicating success in pursuit of his enemies.

8. The address is now made to the king. hand-- denotes power, and right hand-- a more active and efficient degree of its exercise. find out-- reach, lay hold of, indicating success in pursuit of his enemies.


9. The king is only God's agent.

<hi type="bold">anger--</hi>literally, "face," as appearing against them.

<hi type="bold">as a fiery oven--</hi>as in it.

9. The king is only God's agent. anger-- literally, "face," as appearing against them. as a fiery oven-- as in it.


<hi type="bold">10. fruit--</hi>children (<reference osisRef="Ps.37.25">Psa 37:25</reference>; <reference osisRef="Hos.9.16">Ho 9:16</reference>).

10. fruit-- children (Psa 37:25; Ho 9:16).


11. This terrible overthrow, reaching to posterity, is due to their crimes (<reference osisRef="Exod.20.5">Ex 20:5</reference>, <reference osisRef="Exod.20.6">6</reference>).

11. This terrible overthrow, reaching to posterity, is due to their crimes (Ex 20:5, 6).


<hi type="bold">12. turn their back--</hi>literally, "place them [as to the] shoulder."

<hi type="bold">against the face of them--</hi>The shooting against their faces would cause them to turn their backs in flight.

12. turn their back-- literally, "place them [as to the] shoulder." against the face of them-- The shooting against their faces would cause them to turn their backs in flight.


13. The glory of all is ascribable to God alone. <chapter eID="Ps.21"/>


<title type="x-s2">PSALM 22</title> <title type="x-s3"><reference osisRef="Ps.22.1-Ps.22.31">Psa 22:1-31</reference>. The obscure words Aijeleth Shahar in this title have various explanations. Most interpreters agree in translating them by "hind of the morning." But great difference exists as to the meaning of these words. By some they are supposed (compare <reference osisRef="Ps.9.1">Psa 9:1</reference>) to be the name of the tune to which the words of the Psalm were set; by others, the name of a musical instrument. Perhaps the best view is to regard the phrase as enigmatically expressive of the subject--the sufferer being likened to a hind pursued by hunters in the early morning (literally, "the dawn of day")--or that, while hind suggests the idea of a meek, innocent sufferer, the addition of morning denotes relief obtained. The feelings of a pious sufferer in sorrow and deliverance are vividly portrayed. He earnestly pleads for divine aid on the ground of his relation to God, whose past goodness to His people encourages hope, and then on account of the imminent danger by which he is threatened. The language of complaint is turned to that of rejoicing in the assured prospect of relief from suffering and triumph over his enemies. The use of the words of the first clause of <reference osisRef="Ps.22.1">Psa 22:1</reference> by our Saviour on the cross, and the quotation of <reference osisRef="Ps.22.18">Psa 22:18</reference> by John (<reference osisRef="John.19.24">Joh 19:24</reference>), and of <reference osisRef="Ps.22.22">Psa 22:22</reference> by Paul (<reference osisRef="Heb.2.12">He 2:12</reference>), as fulfilled in His history, clearly intimate the prophetical and Messianic purport of the Psalm. The intensity of the grief, and the completeness and glory of the deliverance and triumph, alike appear to be unsuitable representations of the fortunes of any less personage. In a general and modified sense (see on <reference osisRef="Ps.16.1">Psa 16:1</reference>), the experience here detailed may be adapted to the case of all Christians suffering from spiritual foes, and delivered by divine aid, inasmuch as Christ in His human nature was their head and representative.</title>

1. A summary of the complaint. Desertion by God, when overwhelmed by distress, is the climax of the sufferer's misery.

<hi type="bold">words of my roaring--</hi>shows that the complaint is expressed intelligently, though the term "roaring" is figurative, taken from the conduct of irrational creatures in pain.

PSALM 22 Psa 22:1-31. The obscure words Aijeleth Shahar in this title have various explanations. Most interpreters agree in translating them by "hind of the morning." But great difference exists as to the meaning of these words. By some they are supposed (compare Psa 9:1) to be the name of the tune to which the words of the Psalm were set; by others, the name of a musical instrument. Perhaps the best view is to regard the phrase as enigmatically expressive of the subject--the sufferer being likened to a hind pursued by hunters in the early morning (literally, "the dawn of day")--or that, while hind suggests the idea of a meek, innocent sufferer, the addition of morning denotes relief obtained. The feelings of a pious sufferer in sorrow and deliverance are vividly portrayed. He earnestly pleads for divine aid on the ground of his relation to God, whose past goodness to His people encourages hope, and then on account of the imminent danger by which he is threatened. The language of complaint is turned to that of rejoicing in the assured prospect of relief from suffering and triumph over his enemies. The use of the words of the first clause of Psa 22:1 by our Saviour on the cross, and the quotation of Psa 22:18 by John (Joh 19:24), and of Psa 22:22 by Paul (He 2:12), as fulfilled in His history, clearly intimate the prophetical and Messianic purport of the Psalm. The intensity of the grief, and the completeness and glory of the deliverance and triumph, alike appear to be unsuitable representations of the fortunes of any less personage. In a general and modified sense (see on Psa 16:1), the experience here detailed may be adapted to the case of all Christians suffering from spiritual foes, and delivered by divine aid, inasmuch as Christ in His human nature was their head and representative. 1. A summary of the complaint. Desertion by God, when overwhelmed by distress, is the climax of the sufferer's misery. words of my roaring-- shows that the complaint is expressed intelligently, though the term "roaring" is figurative, taken from the conduct of irrational creatures in pain.


 <hi type="bold">2. The long distress is evinced by--</hi>

<hi type="bold">am not silent--</hi>literally, "not silence to me," either meaning, I continually cry; or, corresponding with "thou hearest not," or answerest not, it may mean, there is no rest or quiet to me.

2. The long distress is evinced by-- am not silent-- literally, "not silence to me," either meaning, I continually cry; or, corresponding with "thou hearest not," or answerest not, it may mean, there is no rest or quiet to me.


3. Still he not only refrains from charging God foolishly, but evinces his confidence in God by appealing to Him.

<hi type="bold">thou art holy--</hi>or possessed of all the attributes which encourage trust, and the right object of the praises of the Church: hence the sufferer need not despair.

3. Still he not only refrains from charging God foolishly, but evinces his confidence in God by appealing to Him. thou art holy-- or possessed of all the attributes which encourage trust, and the right object of the praises of the Church: hence the sufferer need not despair.


4-5. Past experience of God's people is a ground of trust. The mention of "our fathers" does not destroy the applicability of the words as the language of our Saviour's human nature.


6. He who was despised and rejected of His own people, as a disgrace to the nation, might well use these words of deep abasement, which express not His real, but esteemed, value.


7-8. For the Jews used one of the gestures (<reference osisRef="Matt.27.39">Mt 27:39</reference>) here mentioned, when taunting Him on the cross, and (<reference osisRef="Matt.27.43">Mt 27:43</reference>) reproached Him almost in the very, language of this passage.

<hi type="bold">shoot out--</hi>or, "open."

<hi type="bold">the lip--</hi>(Compare <reference osisRef="Ps.35.21">Psa 35:21</reference>).

7-8. For the Jews used one of the gestures (Mt 27:39) here mentioned, when taunting Him on the cross, and (Mt 27:43) reproached Him almost in the very, language of this passage. shoot out-- or, "open." the lip-- (Compare Psa 35:21).


9-10. Though ironically spoken, the exhortation to trust was well founded on his previous experience of divine aid, the special illustration of which is drawn from the period of helpless infancy.

<hi type="bold">didst make me hope--</hi>literally, "made me secure."

9-10. Though ironically spoken, the exhortation to trust was well founded on his previous experience of divine aid, the special illustration of which is drawn from the period of helpless infancy. didst make me hope-- literally, "made me secure."


11. From this statement of reasons for the appeal, he renews it, pleading his double extremity, the nearness of trouble, and the absence of a helper.


12-13. His enemies, with the vigor of bulls and rapacity of lions, surround him, eagerly seeking his ruin. The force of both figures is greater without the use of any particle denoting comparison.


14-15. Utter exhaustion and hopeless weakness, in these circumstances of pressing danger, are set forth by the most expressive figures; the solidity of the body is destroyed, and it becomes like water; the bones are parted; the heart, the very seat of vitality, melts like wax; all the juices of the system are dried up; the tongue can no longer perform its office, but lies parched and stiffened (compare <reference osisRef="Gen.49.4">Ge 49:4</reference>; <reference osisRef="2Sam.14.14">2Sa 14:14</reference>; <reference osisRef="Ps.58.8">Psa 58:8</reference>). In this, God is regarded as the ultimate source, and men as the instruments.

14-15. Utter exhaustion and hopeless weakness, in these circumstances of pressing danger, are set forth by the most expressive figures; the solidity of the body is destroyed, and it becomes like water; the bones are parted; the heart, the very seat of vitality, melts like wax; all the juices of the system are dried up; the tongue can no longer perform its office, but lies parched and stiffened (compare Ge 49:4; 2Sa 14:14; Psa 58:8). In this, God is regarded as the ultimate source, and men as the instruments.


16. Evildoers are well described as dogs, which, in the East, herding together, wild and rapacious, are justly objects of great abhorrence. The last clause has been a subject of much discussion (involving questions as to the genuineness of the Hebrew word translated "pierce)" which cannot be made intelligible to the English reader. Though not quoted in the New Testament, the remarkable aptness of the description to the facts of the Saviour's history, together with difficulties attending any other mode of explaining the clause in the Hebrew, justify an adherence to the terms of our version and their obvious meaning.


17. His emaciated frame, itself an item of his misery, is rendered more so as the object of delighted contemplation to his enemies. The verbs, "look" and "stare," often occur as suggestive of feelings of satisfaction (compare <reference osisRef="Ps.27.13">Psa 27:13</reference>; <reference osisRef="Ps.54.7">54:7</reference>; <reference osisRef="Ps.118.7">118:7</reference>).

17. His emaciated frame, itself an item of his misery, is rendered more so as the object of delighted contemplation to his enemies. The verbs, "look" and "stare," often occur as suggestive of feelings of satisfaction (compare Psa 27:13; 54:7; 118:7).


18. This literally fulfilled prediction closes the sad picture of the exposed and deserted sufferer.


19-20. He now turns with unabated desire and trust to God, who, in His strength and faithfulness, is contrasted with the urgent dangers described.


21. Deliverance pleaded in view of former help, when in the most imminent danger, from the most powerful enemy, represented by the unicorn or wild buffalo.

<hi type="bold">the lion's mouth--</hi>(Compare <reference osisRef="Ps.22.13">Psa 22:13</reference>). The lion often used as a figure representing violent enemies; the connecting of the mouth intimates their rapacity.

21. Deliverance pleaded in view of former help, when in the most imminent danger, from the most powerful enemy, represented by the unicorn or wild buffalo. the lion's mouth-- (Compare Psa 22:13). The lion often used as a figure representing violent enemies; the connecting of the mouth intimates their rapacity.


22-24. He declares his purpose to celebrate God's gracious dealings and publish His manifested perfections ("name," <reference osisRef="Ps.5.11">Psa 5:11</reference>), &c., and forthwith he invites the pious (those who have a reverential fear of God) to unite in special praise for a deliverance, illustrating God's kind regard for the lowly, whom men neglect [Psa 22:24]. To hide the face (or eyes) expresses a studied neglect of one's cause, and refusal of aid or sympathy (compare <reference osisRef="Ps.30.7">Psa 30:7</reference>; <reference osisRef="Isa.1.15">Is 1:15</reference>).

22-24. He declares his purpose to celebrate God's gracious dealings and publish His manifested perfections ("name," Psa 5:11), &c., and forthwith he invites the pious (those who have a reverential fear of God) to unite in special praise for a deliverance, illustrating God's kind regard for the lowly, whom men neglect [Psa 22:24]. To hide the face (or eyes) expresses a studied neglect of one's cause, and refusal of aid or sympathy (compare Psa 30:7; Is 1:15).


<hi type="bold">25-26. My praise shall be of thee--</hi>or, perhaps better, "from thee," that is, God gives grace to praise Him. With offering praise, he further evinces his gratitude by promising the payment of his vows, in celebrating the usual festival, as provided in the law (<reference osisRef="Deut.12.18">De 12:18</reference>; <reference osisRef="Deut.16.11">16:11</reference>), of which the pious or humble, and they that seek the Lord (His true worshippers) shall partake abundantly, and join him in praise [Psa 22:26]. In the enthusiasm produced by his lively feelings, he addresses such in words, assuring them of God's perpetual favor [Psa 22:26]. The dying of the heart denotes death (<reference osisRef="1Sam.25.37">1Sa 25:37</reference>); so its living denotes life.

25-26. My praise shall be of thee-- or, perhaps better, "from thee," that is, God gives grace to praise Him. With offering praise, he further evinces his gratitude by promising the payment of his vows, in celebrating the usual festival, as provided in the law (De 12:18; 16:11), of which the pious or humble, and they that seek the Lord (His true worshippers) shall partake abundantly, and join him in praise [Psa 22:26]. In the enthusiasm produced by his lively feelings, he addresses such in words, assuring them of God's perpetual favor [Psa 22:26]. The dying of the heart denotes death (1Sa 25:37); so its living denotes life.


27-31. His case illustrates God's righteous government. Beyond the existing time and people, others shall be brought to acknowledge and worship God; the fat ones, or the rich as well as the poor, the helpless who cannot keep themselves alive, shall together unite in celebrating God's delivering power, and transmit to unborn people the records of His grace.


<title type="x-s2">PSALM 23</title> <title type="x-s3"><reference osisRef="Ps.23.1-Ps.23.6">Psa 23:1-6</reference>. Under a metaphor borrowed from scenes of pastoral life, with which David was familiar, he describes God's providential care in providing refreshment, guidance, protection, and abundance, and so affording grounds of confidence in His perpetual favor.</title>

1. Christ's relation to His people is often represented by the figure of a shepherd (<reference osisRef="John.10.14">Joh 10:14</reference>; <reference osisRef="Heb.13.20">He 13:20</reference>; <reference osisRef="1Pet.2.25">1Pe 2:25</reference>; <reference osisRef="2Cor.5.4">5:4</reference>), and therefore the opinion that He is the Lord here so described, and in <reference osisRef="Gen.48.15">Ge 48:15</reference>; <reference osisRef="Ps.80.1">Psa 80:1</reference>; <reference osisRef="Isa.40.11">Is 40:11</reference>, is not without some good reason.

PSALM 23 Psa 23:1-6. Under a metaphor borrowed from scenes of pastoral life, with which David was familiar, he describes God's providential care in providing refreshment, guidance, protection, and abundance, and so affording grounds of confidence in His perpetual favor. 1. Christ's relation to His people is often represented by the figure of a shepherd (Joh 10:14; He 13:20; 1Pe 2:25; 5:4), and therefore the opinion that He is the Lord here so described, and in Ge 48:15; Psa 80:1; Is 40:11, is not without some good reason.


<hi type="bold">2. green pastures--</hi>or, "pastures of tender grass," are mentioned, not in respect to food, but as places of cool and refreshing rest.

<hi type="bold">the still waters--</hi>are, literally, "waters of "stillness," whose quiet flow invites to repose. They are contrasted with boisterous streams on the one hand, and stagnant, offensive pools on the other.

2. green pastures-- or, "pastures of tender grass," are mentioned, not in respect to food, but as places of cool and refreshing rest. the still waters-- are, literally, "waters of "stillness," whose quiet flow invites to repose. They are contrasted with boisterous streams on the one hand, and stagnant, offensive pools on the other.


3. To restore the soul is to revive or quicken it (<reference osisRef="Ps.19.7">Psa 19:7</reference>), or relieve it (<reference osisRef="Lam.1.11">La 1:11</reference>, <reference osisRef="1Cor.1.19">19</reference>).

<hi type="bold">paths of righteousness--</hi>those of safety, as directed by God, and pleasing to Him.

<hi type="bold">for his name's sake--</hi>or, regard for His perfections, pledged for His people's welfare.

3. To restore the soul is to revive or quicken it (Psa 19:7), or relieve it (La 1:11, 19). paths of righteousness-- those of safety, as directed by God, and pleasing to Him. for his name's sake-- or, regard for His perfections, pledged for His people's welfare.


4. In the darkest and most trying hour God is near.

<hi type="bold">the valley of the shadow of death--</hi>is a ravine overhung by high precipitous cliffs, filled with dense forests, and well calculated to inspire dread to the timid, and afford a covert to beasts of prey. While expressive of any great danger or cause of terror, it does not exclude the greatest of all, to which it is most popularly applied, and which its terms suggest.

<hi type="bold">thy rod and thy staff--</hi>are symbols of a shepherd's office. By them he guides his sheep.

4. In the darkest and most trying hour God is near. the valley of the shadow of death-- is a ravine overhung by high precipitous cliffs, filled with dense forests, and well calculated to inspire dread to the timid, and afford a covert to beasts of prey. While expressive of any great danger or cause of terror, it does not exclude the greatest of all, to which it is most popularly applied, and which its terms suggest. thy rod and thy staff-- are symbols of a shepherd's office. By them he guides his sheep.


5-6. Another figure expresses God's provided care.

<hi type="bold">a table--</hi>or, "food," anointing

<hi type="bold">oil--</hi>the symbol of gladness, and the overflowing

<hi type="bold">cup--</hi>which represents abundance--are prepared for the child of God, who may feast in spite of his enemies, confident that this favor will ever attend him. This beautiful Psalm most admirably sets before us, in its chief figure, that of a shepherd, the gentle, kind, and sure care extended to God's people, who, as a shepherd, both rules and feeds them. The closing verse shows that the blessings mentioned are spiritual. <chapter eID="Ps.23"/>

5-6. Another figure expresses God's provided care. a table-- or, "food," anointing oil-- the symbol of gladness, and the overflowing cup-- which represents abundance--are prepared for the child of God, who may feast in spite of his enemies, confident that this favor will ever attend him. This beautiful Psalm most admirably sets before us, in its chief figure, that of a shepherd, the gentle, kind, and sure care extended to God's people, who, as a shepherd, both rules and feeds them. The closing verse shows that the blessings mentioned are spiritual.


<title type="x-s2">PSALM 24</title> <title type="x-s3"><reference osisRef="Ps.24.1-Ps.24.10">Psa 24:1-10</reference>. God's supreme sovereignty requires a befitting holiness of life and heart in His worshippers; a sentiment sublimely illustrated by describing His entrance into the sanctuary, by the symbol of His worship--the ark, as requiring the most profound homage to the glory of His Majesty.</title>

<hi type="bold">1. fulness--</hi>everything.

<hi type="bold">world--</hi>the habitable globe, with

<hi type="bold">they that dwell--</hi>forming a parallel expression to the first clause.

PSALM 24 Psa 24:1-10. God's supreme sovereignty requires a befitting holiness of life and heart in His worshippers; a sentiment sublimely illustrated by describing His entrance into the sanctuary, by the symbol of His worship--the ark, as requiring the most profound homage to the glory of His Majesty. 1. fulness-- everything. world-- the habitable globe, with they that dwell-- forming a parallel expression to the first clause.


2. Poetically represents the facts of <reference osisRef="Gen.1.9">Ge 1:9</reference>.

2. Poetically represents the facts of Ge 1:9.


3-4. The form of a question gives vivacity. Hands, tongue, and heart are organs of action, speech, and feeling, which compose character.

<hi type="bold">hill of the Lord--</hi>(compare <reference osisRef="Ps.2.6">Psa 2:6</reference>, &c.). His Church--the true or invisible, as typified by the earthly sanctuary.

3-4. The form of a question gives vivacity. Hands, tongue, and heart are organs of action, speech, and feeling, which compose character. hill of the Lord-- (compare Psa 2:6, &c.). His Church--the true or invisible, as typified by the earthly sanctuary.


<hi type="bold">5. righteousness--</hi>the rewards which God bestows on His people, or the grace to secure those rewards as well as the result.

5. righteousness-- the rewards which God bestows on His people, or the grace to secure those rewards as well as the result.


<hi type="bold">6. Jacob--</hi>By "Jacob," we may understand God's people (compare <reference osisRef="Isa.43.22">Is 43:22</reference>; <reference osisRef="Isa.44.2">44:2</reference>, &c.), corresponding to "the generation," as if he had said, "those who seek Thy face are Thy chosen people."

6. Jacob-- By "Jacob," we may understand God's people (compare Is 43:22; 44:2, &c.), corresponding to "the generation," as if he had said, "those who seek Thy face are Thy chosen people."


7-10. The entrance of the ark, with the attending procession, into the holy sanctuary is pictured to us. The repetition of the terms gives emphasis.


<title type="x-s2">PSALM 25</title> <title type="x-s3"><reference osisRef="Ps.25.1-Ps.25.22">Psa 25:1-22</reference>. The general tone of this Psalm is that of prayer for help from enemies. Distress, however, exciting a sense of sin, humble confession, supplication for pardon, preservation from sin, and divine guidance, are prominent topics.</title>

<hi type="bold">1. lift up my soul--</hi>(<reference osisRef="Ps.24.4">Psa 24:4</reference>; <reference osisRef="Ps.86.4">86:4</reference>), set my affections (compare <reference osisRef="Col.3.2">Col 3:2</reference>).

PSALM 25 Psa 25:1-22. The general tone of this Psalm is that of prayer for help from enemies. Distress, however, exciting a sense of sin, humble confession, supplication for pardon, preservation from sin, and divine guidance, are prominent topics. 1. lift up my soul-- (Psa 24:4; 86:4), set my affections (compare Col 3:2).


<hi type="bold">2. not be ashamed--</hi>by disappointment of hopes of relief.

2. not be ashamed-- by disappointment of hopes of relief.


<hi type="bold">3. The prayer generalized as to all who wait on God--</hi>that is, who expect His favor. On the other hand, the disappointment of the perfidious, who, unprovoked, have done evil, is invoked (compare <reference osisRef="2Sam.22.9">2Sa 22:9</reference>).

3. The prayer generalized as to all who wait on God-- that is, who expect His favor. On the other hand, the disappointment of the perfidious, who, unprovoked, have done evil, is invoked (compare 2Sa 22:9).


4-5. On the ground of former favor, he invokes divine guidance, according to God's gracious ways of dealing and faithfulness.


6-7. Confessing past and present sins, he pleads for mercy, not on palliations of sin, but on God's well-known benevolence.


<hi type="bold">8-9. upright--</hi>acting according to His promise.

<hi type="bold">sinners--</hi>the general term, limited by the

<hi type="bold">meek--</hi>who are penitent.

<hi type="bold">the way--</hi>and his way--God's way of providence.

8-9. upright-- acting according to His promise. sinners-- the general term, limited by the meek-- who are penitent. the way-- and his way--God's way of providence.


<hi type="bold">10. paths--</hi>similar sense--His modes of dealing (compare <reference osisRef="Ps.25.4">Psa 25:4</reference>).

<hi type="bold">mercy and truth--</hi>(<reference osisRef="Job.14.1-Job.14.22">Job 14:1-22</reference>), God's grace in promising and faithfulness in performing.

10. paths-- similar sense--His modes of dealing (compare Psa 25:4). mercy and truth-- (Job 14:1-22), God's grace in promising and faithfulness in performing.


11. God's perfections of love, mercy, goodness, and truth are manifested (his name, compare <reference osisRef="Ps.9.10">Psa 9:10</reference>) in pardoning sin, and the greatness of sin renders pardon more needed.

11. God's perfections of love, mercy, goodness, and truth are manifested (his name, compare Psa 9:10) in pardoning sin, and the greatness of sin renders pardon more needed.


12-13. What he asks for himself is the common lot of all the pious.


<hi type="bold">14. The reason of the blessing explained--</hi>the pious enjoy communion with God (compare <reference osisRef="Prov.3.21">Pr 3:21</reference>, <reference osisRef="Prov.3.12">12</reference>), and, of course, learn His gracious terms of pardon.

14. The reason of the blessing explained-- the pious enjoy communion with God (compare Pr 3:21, 12), and, of course, learn His gracious terms of pardon.


15. His trust in God is fixed.

<hi type="bold">net--</hi>is frequently used as a figure for dangers by enemies (<reference osisRef="Ps.9.15">Psa 9:15</reference>; <reference osisRef="Ps.10.9">10:9</reference>).

15. His trust in God is fixed. net-- is frequently used as a figure for dangers by enemies (Psa 9:15; 10:9).


16-19. A series of earnest appeals for aid because God had seemed to desert him (compare <reference osisRef="Ps.13.1">Psa 13:1</reference>; <reference osisRef="Ps.17.13">17:13</reference>, &c.), his sins oppressed him, his enemies had enlarged his troubles and were multiplied, increasing in hate and violence (<reference osisRef="Ps.9.8">Psa 9:8</reference>; <reference osisRef="Ps.18.48">18:48</reference>).

16-19. A series of earnest appeals for aid because God had seemed to desert him (compare Psa 13:1; 17:13, &c.), his sins oppressed him, his enemies had enlarged his troubles and were multiplied, increasing in hate and violence (Psa 9:8; 18:48).


<hi type="bold">20. keep my soul--</hi>(<reference osisRef="Ps.16.1">Psa 16:1</reference>).

<hi type="bold">put my trust--</hi>flee for refuge (<reference osisRef="Ps.2.12">Psa 2:12</reference>).

20. keep my soul-- (Psa 16:1). put my trust-- flee for refuge (Psa 2:12).


 <hi type="bold">21. In conscious innocence of the faults charged by his enemies, he confidently commits his cause to God. Some refer--</hi>

<hi type="bold">integrity, &c.--</hi>to God, meaning His covenant faithfulness. This sense, though good, is an unusual application of the terms.

21. In conscious innocence of the faults charged by his enemies, he confidently commits his cause to God. Some refer-- integrity, &c.-- to God, meaning His covenant faithfulness. This sense, though good, is an unusual application of the terms.


22. Extend these blessings to all Thy people in all their distresses. <chapter eID="Ps.25"/>


<title type="x-s2">PSALM 26</title> <title type="x-s3"><reference osisRef="Ps.26.1-Ps.26.12">Psa 26:1-12</reference>. After appealing to God's judgment on his avowed integrity and innocence of the charges laid by his enemies, the Psalmist professes delight in God's worship, and prays for exemption from the fate of the wicked, expressing assurance of God's favor.</title>

<hi type="bold">1. Judge--</hi>decide on my case; the appeal of innocence.

<hi type="bold">in mine integrity--</hi>freedom from blemish (compare <reference osisRef="Ps.25.21">Psa 25:21</reference>). His confidence of perseverance results from trust in God's sustaining grace.

PSALM 26 Psa 26:1-12. After appealing to God's judgment on his avowed integrity and innocence of the charges laid by his enemies, the Psalmist professes delight in God's worship, and prays for exemption from the fate of the wicked, expressing assurance of God's favor. 1. Judge-- decide on my case; the appeal of innocence. in mine integrity-- freedom from blemish (compare Psa 25:21). His confidence of perseverance results from trust in God's sustaining grace.


2. He asks the most careful scrutiny of his affections and thoughts (<reference osisRef="Ps.7.9">Psa 7:9</reference>), or motives.

2. He asks the most careful scrutiny of his affections and thoughts (Psa 7:9), or motives.


3. As often, the ground of prayer for present help is former favor.


4-8. As exemplified by the fruits of divine grace, presented in his life, especially in his avoiding the wicked and his purposes of cleaving to God's worship.


<hi type="bold">9. Gather not, &c.--</hi>Bring me not to death.

<hi type="bold">bloody men--</hi>(compare <reference osisRef="Ps.5.6">Psa 5:6</reference>).

9. Gather not, &c.-- Bring me not to death. bloody men-- (compare Psa 5:6).


10. Their whole conduct is that of violence and fraud.


<hi type="bold">11-12. But, &c.--</hi>He contrasts his character and destiny with that of the wicked (compare <reference osisRef="Ps.26.1">Psa 26:1</reference>, 2).

11-12. But, &c.-- He contrasts his character and destiny with that of the wicked (compare Psa 26:1, 2).


<title type="x-s2">PSALM 27</title> <title type="x-s3"><reference osisRef="Ps.27.1-Ps.27.14">Psa 27:1-14</reference>. With a general strain of confidence, hope, and joy, especially in God's worship, in the midst of dangers, the Psalmist introduces prayer for divine help and guidance.</title>

<hi type="bold">1. light--</hi>is a common figure for comfort.

<hi type="bold">strength--</hi>or, "stronghold"--affording security against all violence. The interrogations give greater vividness to the negation implied.

PSALM 27 Psa 27:1-14. With a general strain of confidence, hope, and joy, especially in God's worship, in the midst of dangers, the Psalmist introduces prayer for divine help and guidance. 1. light-- is a common figure for comfort. strength-- or, "stronghold"--affording security against all violence. The interrogations give greater vividness to the negation implied.


<hi type="bold">2. eat ... my flesh--</hi>(<reference osisRef="Job.19.22">Job 19:22</reference>; <reference osisRef="Ps.14.4">Psa 14:4</reference>). The allusion to wild beasts illustrates their rapacity.

<hi type="bold">they stumbled--</hi>"they" is emphatic; not I, but they were destroyed.

2. eat... my flesh-- (Job 19:22; Psa 14:4). The allusion to wild beasts illustrates their rapacity. they stumbled-- "they" is emphatic; not I, but they were destroyed.


3. In the greatest dangers.

<hi type="bold">in this--</hi>that is, then, in such extremity.

3. In the greatest dangers. in this-- that is, then, in such extremity.


4-5. The secret of his confidence is his delight in communion with God (<reference osisRef="Ps.16.11">Psa 16:11</reference>; <reference osisRef="Ps.23.6">23:6</reference>), beholding the harmony of His perfections, and seeking His favor in His temple or palace; a term applicable to the tabernacle (compare <reference osisRef="Ps.5.7">Psa 5:7</reference>). There he is safe (<reference osisRef="Ps.31.21">Psa 31:21</reference>; <reference osisRef="Ps.61.5">61:5</reference>). The figure is changed in the last clause, but the sentiment is the same.

4-5. The secret of his confidence is his delight in communion with God (Psa 16:11; 23:6), beholding the harmony of His perfections, and seeking His favor in His temple or palace; a term applicable to the tabernacle (compare Psa 5:7). There he is safe (Psa 31:21; 61:5). The figure is changed in the last clause, but the sentiment is the same.


<hi type="bold">6. head be lifted up--</hi>I shall be placed beyond the reach of my enemies. Hence he avows his purpose of rendering joyful thank offerings.

6. head be lifted up-- I shall be placed beyond the reach of my enemies. Hence he avows his purpose of rendering joyful thank offerings.


7. Still pressing need extorts prayer for help.

<hi type="bold">cry with my voice--</hi>denotes earnestness. Other things equal, Christians in earnest pray audibly, even in secret.

7. Still pressing need extorts prayer for help. cry with my voice-- denotes earnestness. Other things equal, Christians in earnest pray audibly, even in secret.


8. The meaning is clear, though the construction in a literal translation is obscure. The English Version supplies the implied clause. To seek God's face is to seek His favor (<reference osisRef="Ps.105.4">Psa 105:4</reference>).

8. The meaning is clear, though the construction in a literal translation is obscure. The English Version supplies the implied clause. To seek God's face is to seek His favor (Psa 105:4).


<hi type="bold">9. Hide not, &c.--</hi>(<reference osisRef="Ps.4.6">Psa 4:6</reference>; <reference osisRef="Ps.22.24">22:24</reference>). Against rejection he pleads former mercy and love.

9. Hide not, &c.-- (Psa 4:6; 22:24). Against rejection he pleads former mercy and love.


10. In the extremity of earthly destitution (<reference osisRef="Ps.31.11">Psa 31:11</reference>; <reference osisRef="Ps.38.11">38:11</reference>), God provides (compare <reference osisRef="Matt.25.35">Mt 25:35</reference>).

10. In the extremity of earthly destitution (Psa 31:11; 38:11), God provides (compare Mt 25:35).


<hi type="bold">11. thy way--</hi>of providence.

<hi type="bold">a plain path--</hi>(<reference osisRef="Ps.26.12">Psa 26:12</reference>).

<hi type="bold">enemies--</hi>literally, "watchers for my fall" (<reference osisRef="Ps.5.8">Psa 5:8</reference>).

11. thy way-- of providence. a plain path-- (Psa 26:12). enemies-- literally, "watchers for my fall" (Psa 5:8).


<hi type="bold">12. will--</hi>literally, "soul," "desire" (<reference osisRef="Ps.35.25">Psa 35:25</reference>).

<hi type="bold">enemies--</hi>literally, "oppressors." Falsehood aids cruelty against him.

<hi type="bold">breathe out--</hi>as being filled with it (<reference osisRef="Acts.9.1">Ac 9:1</reference>).

12. will-- literally, "soul," "desire" (Psa 35:25). enemies-- literally, "oppressors." Falsehood aids cruelty against him. breathe out-- as being filled with it (Ac 9:1).


13. The strong emotion is indicated by the incomplete sentence, for which the English Version supplies a proper clause; or, omitting that, and rendering, "yet I believed," &c., the contrast of his faith and his danger is expressed.

<hi type="bold">to see--</hi>is to experience (<reference osisRef="Ps.22.17">Psa 22:17</reference>).

13. The strong emotion is indicated by the incomplete sentence, for which the English Version supplies a proper clause; or, omitting that, and rendering, "yet I believed," &c., the contrast of his faith and his danger is expressed. to see-- is to experience (Psa 22:17).


<hi type="bold">14. Wait, &c.--</hi>in confident expectation. The last clause is, literally, "and wait," &c., as if expecting new measures of help. <chapter eID="Ps.27"/>

14. Wait, &c.-- in confident expectation. The last clause is, literally, "and wait," &c., as if expecting new measures of help.


<title type="x-s2">PSALM 28</title> <title type="x-s3"><reference osisRef="Ps.28.1-Ps.28.9">Psa 28:1-9</reference>. An earnest cry for divine aid against his enemies, as being also those of God, is followed by the Psalmist's praise in assurance of a favorable answer, and a prayer for all God's people.</title>

<hi type="bold">1. my rock--</hi>(<reference osisRef="Ps.18.2">Psa 18:2</reference>, <reference osisRef="Ps.18.31">31</reference>).

<hi type="bold">be not silent to me--</hi>literally, "from me," deaf or inattentive.

<hi type="bold">become like them, &c.--</hi>share their fate.

<hi type="bold">go down into the pit--</hi>or, "grave" (<reference osisRef="Ps.30.3">Psa 30:3</reference>).

PSALM 28 Psa 28:1-9. An earnest cry for divine aid against his enemies, as being also those of God, is followed by the Psalmist's praise in assurance of a favorable answer, and a prayer for all God's people. 1. my rock-- (Psa 18:2, 31). be not silent to me-- literally, "from me," deaf or inattentive. become like them, &c.-- share their fate. go down into the pit-- or, "grave" (Psa 30:3).


<hi type="bold">2. lift up my hands--</hi>a gesture of prayer (<reference osisRef="Ps.63.4">Psa 63:4</reference>; <reference osisRef="Ps.141.2">141:2</reference>).

<hi type="bold">oracle--</hi>place of speaking (<reference osisRef="Exod.25.22">Ex 25:22</reference>; <reference osisRef="Num.7.89">Nu 7:89</reference>), where God answered His people (compare <reference osisRef="Ps.5.7">Psa 5:7</reference>).

2. lift up my hands-- a gesture of prayer (Psa 63:4; 141:2). oracle-- place of speaking (Ex 25:22; Nu 7:89), where God answered His people (compare Psa 5:7).


<hi type="bold">3. Draw me not away--</hi>implies punishment as well as death (compare <reference osisRef="Ps.26.9">Psa 26:9</reference>). Hypocrisy is the special wickedness mentioned.

3. Draw me not away-- implies punishment as well as death (compare Psa 26:9). Hypocrisy is the special wickedness mentioned.


4. The imprecation is justified in <reference osisRef="Ps.28.5">Psa 28:5</reference>. The force of the passage is greatly enhanced by the accumulation of terms describing their sin.

<hi type="bold">endeavours--</hi>points out their deliberate sinfulness.

4. The imprecation is justified in Psa 28:5. The force of the passage is greatly enhanced by the accumulation of terms describing their sin. endeavours-- points out their deliberate sinfulness.


5. Disregard of God's judgments brings a righteous punishment.

<hi type="bold">destroy ... build ... up--</hi>The positive strengthened by the negative form.

5. Disregard of God's judgments brings a righteous punishment. destroy... build... up-- The positive strengthened by the negative form.


<hi type="bold">6. supplications--</hi>or, "cries for mercy."

6. supplications-- or, "cries for mercy."


7. The repetition of "heart" denotes his sincerity.


8. The distinction made between the people.

<hi type="bold">their strength--</hi>and the anointed--may indicate Absalom's rebellion as the occasion.

8. The distinction made between the people. their strength-- and the anointed--may indicate Absalom's rebellion as the occasion.


9. The special prayer for the people sustains this view.

<hi type="bold">feed them--</hi>as a shepherd (<reference osisRef="Ps.23.1">Psa 23:1</reference>, &c.). <chapter eID="Ps.28"/>

9. The special prayer for the people sustains this view. feed them-- as a shepherd (Psa 23:1, &c.).


<title type="x-s2">PSALM 29</title> <title type="x-s3"><reference osisRef="Ps.29.1-Ps.29.11">Psa 29:1-11</reference>. Trust in God is encouraged by the celebration of His mighty power as illustrated in His dominion over the natural world, in some of its most terrible and wonderful exhibitions.</title>

<hi type="bold">1. Give--</hi>or, "ascribe" (<reference osisRef="Deut.32.3">De 32:3</reference>).

<hi type="bold">mighty--</hi>or, "sons of the mighty" (<reference osisRef="Ps.89.6">Psa 89:6</reference>). Heavenly beings, as angels.

PSALM 29 Psa 29:1-11. Trust in God is encouraged by the celebration of His mighty power as illustrated in His dominion over the natural world, in some of its most terrible and wonderful exhibitions. 1. Give-- or, "ascribe" (De 32:3). mighty-- or, "sons of the mighty" (Psa 89:6). Heavenly beings, as angels.


<hi type="bold">2. name--</hi>as (<reference osisRef="Ps.5.11">Psa 5:11</reference>; <reference osisRef="Ps.8.1">8:1</reference>).

<hi type="bold">beauty of holiness--</hi>the loveliness of a spiritual worship, of which the perceptible beauty of the sanctuary worship was but a type.

2. name-- as (Psa 5:11; 8:1). beauty of holiness-- the loveliness of a spiritual worship, of which the perceptible beauty of the sanctuary worship was but a type.


<hi type="bold">3. The voice of the Lord--</hi>audible exhibition of His power in the tempest, of which thunder is a specimen, but not the uniform or sole example.

<hi type="bold">the waters--</hi>the clouds or vapors (<reference osisRef="Ps.18.11">Psa 18:11</reference>; <reference osisRef="Jer.10.13">Jr 10:13</reference>).

3. The voice of the Lord-- audible exhibition of His power in the tempest, of which thunder is a specimen, but not the uniform or sole example. the waters-- the clouds or vapors (Psa 18:11; Jr 10:13).


<hi type="bold">4. powerful ... majesty--</hi>literally, "in power, in majesty."

4. powerful... majesty-- literally, "in power, in majesty."


5-6. The tall and large cedars, especially of Lebanon, are shivered, utterly broken. The waving of the mountain forests before the wind is expressed by the figure of skipping or leaping.


<hi type="bold">7. divideth--</hi>literally, "hews off." The lightning, like flakes and splinters hewed from stone or wood, flies through the air.

7. divideth-- literally, "hews off." The lightning, like flakes and splinters hewed from stone or wood, flies through the air.


<hi type="bold">8. the wilderness--</hi>especially Kadesh, south of Judea, is selected as another scene of this display of divine power, as a vast and desolate region impresses the mind, like mountains, with images of grandeur.

8. the wilderness-- especially Kadesh, south of Judea, is selected as another scene of this display of divine power, as a vast and desolate region impresses the mind, like mountains, with images of grandeur.


9. Terror-stricken animals and denuded forests close the illustration. In view of this scene of awful sublimity, God's worshippers respond to the call of <reference osisRef="Ps.29.2">Psa 29:2</reference>, and speak or cry, "Glory!" By "temple," or "palace" (God's residence, <reference osisRef="Ps.5.7">Psa 5:7</reference>), may here be meant heaven, or the whole frame of nature, as the angels are called on for praise.

9. Terror-stricken animals and denuded forests close the illustration. In view of this scene of awful sublimity, God's worshippers respond to the call of Psa 29:2, and speak or cry, "Glory!" By "temple," or "palace" (God's residence, Psa 5:7), may here be meant heaven, or the whole frame of nature, as the angels are called on for praise.


10-11. Over this terrible raging of the elements God is enthroned, directing and restraining by sovereign power; and hence the comfort of His people. "This awful God is ours, our Father and our Love." <chapter eID="Ps.29"/>


<title type="x-s2">PSALM 30</title> <title type="x-s3"><reference osisRef="Ps.30.1-Ps.30.12">Psa 30:1-12</reference>. Literally, "A Psalm-Song"--a composition to be sung with musical instruments, or without them--or, "Song of the dedication," &c. specifying the particular character of the Psalm. Some suppose that of David should be connected with the name of the composition, and not with "house"; and refer for the occasion to the selection of a site for the temple (1Ch 21:26-30; 22:1). But "house" is never used absolutely for the temple, and "dedication" does not well apply to such an occasion. Though the phrase in the Hebrew, "dedication of the house of David," is an unusual form, yet it is equally unusual to disconnect the name of the author and the composition. As a "dedication of David's house" (as provided, <reference osisRef="Deut.20.5">De 20:5</reference>), the scope of the Psalm well corresponds with the state of repose and meditation on his past trials suited to such an occasion (<reference osisRef="2Sam.5.11">2Sa 5:11</reference>; <reference osisRef="2Sam.7.2">7:2</reference>). For beginning with a celebration of God's delivering favor, in which he invites others to join, he relates his prayer in distress, and God's gracious and prompt answer.</title>

<hi type="bold">1. lifted me up--</hi>as one is drawn from a well (<reference osisRef="Ps.40.2">Psa 40:2</reference>).

PSALM 30 Psa 30:1-12. Literally, "A Psalm-Song"--a composition to be sung with musical instruments, or without them--or, "Song of the dedication," &c. specifying the particular character of the Psalm. Some suppose that of David should be connected with the name of the composition, and not with "house"; and refer for the occasion to the selection of a site for the temple (1Ch 21:26-30; 22:1). But "house" is never used absolutely for the temple, and "dedication" does not well apply to such an occasion. Though the phrase in the Hebrew, "dedication of the house of David," is an unusual form, yet it is equally unusual to disconnect the name of the author and the composition. As a "dedication of David's house" (as provided, De 20:5), the scope of the Psalm well corresponds with the state of repose and meditation on his past trials suited to such an occasion (2Sa 5:11; 7:2). For beginning with a celebration of God's delivering favor, in which he invites others to join, he relates his prayer in distress, and God's gracious and prompt answer. 1. lifted me up-- as one is drawn from a well (Psa 40:2).


<hi type="bold">2. healed me--</hi>Affliction is often described as disease (<reference osisRef="Ps.6.2">Psa 6:2</reference>; <reference osisRef="Ps.41.4">41:4</reference>; <reference osisRef="Ps.107.20">107:20</reference>), and so relief by healing.

2. healed me-- Affliction is often described as disease (Psa 6:2; 41:4; 107:20), and so relief by healing.


3. The terms describe extreme danger.

<hi type="bold">soul--</hi>or, "myself."

<hi type="bold">grave--</hi>literally, "hell," as in <reference osisRef="Ps.16.10">Psa 16:10</reference>.

<hi type="bold">hast kept me ... pit--</hi>quickened or revived me from the state of dying (compare <reference osisRef="Ps.28.1">Psa 28:1</reference>).

3. The terms describe extreme danger. soul-- or, "myself." grave-- literally, "hell," as in Psa 16:10. hast kept me... pit-- quickened or revived me from the state of dying (compare Psa 28:1).


<hi type="bold">4. remembrance--</hi>the thing remembered or memorial.

<hi type="bold">holiness--</hi>as the sum of God's perfections (compare <reference osisRef="Ps.22.3">Psa 22:3</reference>), used as name (<reference osisRef="Exod.3.15">Ex 3:15</reference>; <reference osisRef="Ps.135.13">Psa 135:13</reference>).

4. remembrance-- the thing remembered or memorial. holiness-- as the sum of God's perfections (compare Psa 22:3), used as name (Ex 3:15; Psa 135:13).


5. Relatively, the longest experience of divine anger by the pious is momentary. These precious words have consoled millions.


6-7. What particular prosperity is meant we do not know; perhaps his accession to the throne. In his self-complacent elation he was checked by God's hiding His face (compare <reference osisRef="Ps.22.24">Psa 22:24</reference>; <reference osisRef="Ps.27.9">27:9</reference>).

6-7. What particular prosperity is meant we do not know; perhaps his accession to the throne. In his self-complacent elation he was checked by God's hiding His face (compare Psa 22:24; 27:9).