Psalm XV
Ver. 1-5. Tho.se 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 (cf. Psalm 5. 4), where It means under God's protection here, as (P.salm 23. 6; 27. 4, 6) communion, tabernacle—seat of the ark (2 Samuel 6. 17), the symbol of God's presence, holy lilll—(Cf. Psalm 2. (i.)
ti, walketh—(Cf. Psalm 1. 1.) upriglitly—In a comjilete manner, as to all parts of conduct (Genesis 17. 1), not as to degree. worUctli — or, does, rlglkteousuess— what is
right. In Ills lieart—sincerely (I'roverbs 2;i. 7). 3. He neither slanders nor spreads slander. 4. I^ove and hate are regulated by a regard to God. swearetli . . . liurt— or what so rosuUs (cf. Ijcvltlcus 5. 4). 5.»(Cf. Leviticus 25
37; Deuteronomy 23. 19, '20.) usury— Is derlvi-d from a verb meaning to bite. All gains made b.v the wrongful
hiri connlenance lit., their faces—a use of the plural applied to God, like Genesis 1.26; 3.22; 11.7; Isaiah (i. H, Ac, denoting the fulness of His perfections, or more probal)ly originating in a reference to the trinity of persons. Faces
loss of others are forbidden, tnketh reward, Ac—the Innocent would not otherwise be condemned (cf. Kxodus 2;).
is used as eyes {v. 4), expressing here God's complacency towards the upright (cf. Psalm 34. 15, 16).
8; Deuteronomy 10. 19). Bribery of all sorts Is denounced, doetli these, Ac—.Such persons admit ted to God's presence and favour shall never (Psalm 10. 6; 13. 5) be moved. PSALM XVI.
PSALM XII.
Ver. 1-8. On title, cf. Introduction and Psalm 8. The Psalmist laments the decrease of good men. The pride and deceit of the wicked provokes God's wrath, whoso promise to avenge the cause of pious suIl'iMcrs will bo verillcd even amidst prevailing lni(|ulty.
Ver. 1-11. Michtam,or, by the change ofone let tcr, J/ic/»- tab—n, ii'ritin(f, such as a poem or song (cf. Isaiah 38, 9). Such a change of the letter m Ibr b was not ui\usual. The position of this word In coniu'ctlon with the author's name, being that usually occupied by some term, such a* Psalm or song, denoting the st.vle or null ter of the composition, favours this view of It.s meanltig, though we know not why this and Psalms 56.-00. should be specially called o urriling. A golden (Psalm), or iv mnnorial, are explanations proposed by Home—neither of which, however applicable here, appears adapted to the other Psalms whe''«>
1. ilie faitlifiil—or lit.,failh/uhie.i.U]'sii\ni 31. 2:1). 2. The want of it is illuNlrated by the prevaleiu-e of deceit ami Insliibility. J, 4. lioasting (l)anlel 7. '2.')) Is, like flattery, a species of lying, lips and . . . lon^ue— Ibr persons. 5. The writer intinnites his confidence b.y depleting God's lU'Mons (cf. Psalm !(. 19 ; 10. 12) as coming to save the poor at whom the wicked sneer (Psalm 10. 5). O. Tlie words 350
P>'eservation in Gjd. PSALM XVII. Hope of Evaiaalhg TAft.
6S. 1 ; 84. 2). rest In hope—(cf. Margin). JO. soul—or, s^lf. Tills use of soul for the person is frequent (Genesis 12. .">; 46. 26; Psalm 8. 2; 7. 2; 11. l),even when the body may be th« part chiefly afTected, as P.salm .^i. 13; 105. IS. Some cases, are cited, as Leviticus 22. 4; Numl)ers «.(>; fl. (i, 10; 19. 13* Haggai 2. 1:1, Ac, wliich seem to justil'j assigning tlie meaning uf body, or dead body; but it will l)e found tliat the latter sense is given by some adjunct expressed or implied. In those cases person is the proper sense. ivHt not leave . . . hell—abandon to the power of (Job 30. 11; Psalm
t.ne term occurs. According to Peter (Acts 2. 2.5) and Paul (Ac's I:!. 'Xi\, tills P.salin relates to Christ, and expresses the feelings of His liuman nature, in view of His sufferings and victory over death and the grave, including His suijsequent exaltation at the riglit tiand of God. Such was the exposition of tlie best earlier Cliristian interpreters. Some moderns h.ave held that the Psalm relates exclusively to David ; but this view is expressly contradicted
b}' the apostles ; others hold tiiat the language of the Psalm
is applicable to David as a type of Clirist, capable of the higher sense assigned it in the New Testament. But then the language of v. 10 cannot be used of David in any sense,
49. 10). Hell as (Genesis 42. 38; Psalm 0. 5; Jonah 2. 2) the state or region of death, and so frequently—or the grave
for "lie saw corruption."' Others again propose to refer the first part to David, and the last to Christ; but it is evident tliat no change in the subject of the Psalm is indicated. Indeed, the person wlio appeals to God for lielp
itself {Joh 14. 13; 17. 13; Ecclesiastes 9. 10, Ac). Ho the Greek Hades (cf. Acts 2. 27, 31). The context alone can settle wlietlier the state mentioned is one of sutiering and place of the <lamned (cf. Psalm 9. 17; Provcrlis n. 5; 7. 27). wilt
. . . suffer lit., give or appoint. Holy One—(Psalm 4. 3), one wlio is the object of God's favour, and so a recipient of Divine grace wliich he exhibits—p/oi/.T. to tee—or, experience—undergo (Luke 2.26). corruption — Some render tile word, the pit, wliich is possible, but for the obvious sense wliicli the apostle's exposition (Acts 2. 27; 13. 30, .37) gives. Tiie sense of the whole passage is clearly tiiis: by the use of /fe-s/i and soul, the disembodied state produced by death is indicated; but, on tlie otlier hand, no more
is evidently the same wlio rejoices in liaving 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 (John 17.), and even that He used in Gethsemane, under similar modiJications, is equally proper. The propriety of tliis reference of the Psalm to Clirist will appear in the scope and interpretation. In view of the sufferings before Him, tlie Saviour, witli tiiat instinctive dread of deatli 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 tlie shame," encourages Himself; contemplating the glories of the heritage appointed Him. Thus even deatli and the grave lose their terrors in the assurance of tlie victory to be attained and "the glory that should follow."
tliaii the state of death is intended; for the last clause of u. 10 is strictly parallel with the first, and Holy One corresponds to soul, and corruption to hell. As Holy One, or David (Acts 13. 36, 37), wliich denotes the person., including soul and body, is used for body, of which only corruption can be predicated (cf. Acts 2. 31); so, on the contiaiy, sold, which literally means the immaterial part, is used for the person. Tlie language may be thus paraphrased, "In death
I sliall hope for resurrection ; for I sliall not be left under
its dominion and within its bounds, or be subject to the corruption which ordinarily ensues.'' H. Raised from the dead, he sliall die no more, death hath no more dominion over him. Thou wilt show lue—guide me to attain, the path of life or, lives—the pUii al denoting variety and abundance—immortal blessedness of every sort —as life often denotes. In thy preseiiee—or, be/ore thy faces. Tlie frequent use of this plural form for laces in.iy contain an allusion to tlieTrinity (Nuinl)ci s (i. 2-5, 2(>; I'salm 17.15; 31.16). at thy right hand—to which Clirist was exalted (Psalm 110. 1 ; Acts 2. 33; Colossians 3. 1 ; Helirews
1. preserve me—keep or watch over my Interests. In thee . . . I . . . trust—as one .seeking shelter from pressing danger. 2. my soul—must be supplied ; expressed in similar crises (Psalm 42.5, 11). my goodness . . . thee— This oliscure passageis variously expounded. Either one of two expositions falls in with the context. My goodness or merit is not on account of thee—t. e., Is not for tliy benefit. Then follows the contrast of u. 3 (but is), in respect, or for the saints, &c.—i.e., it enures to them. Or, my rjoodness—or happiness Is not besides thee—i. e., without thee I have no other source of happiness. 'Jhen, "to the gainfs," &c., mean* that the same privilege of deriving happiness from God only Is theirs. The first is the most consonant witli the Messianic character of the Psalm, tliough the latter is not inconsistent with it. 3. saints —or, persons consecrated to God, set apart from others to his service. In the earth i. e., land of Palestine—the residence of God's chosen people— figuratively for the Churcli. 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 lilood, clearly denotes idolaters. The word for sorrozt'* 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 l)y idolatrous practices. 5-7. God is the chief good, and supplies all need (Deuteronomy 10. 9). portion of mine Inheritance and ofmy cup—may contain an allusion to tiie daily supply of food, and also to the inheritance of Levi (Deuteronomy 18. 1, 2). malntalnest—or, drnivest out my lot—enlargest It. The next verse carries out tills idea more fully, given me counsel—cared for me. my reins—the supposed seat of emotion and tlionght (Psalm 7. 9; 2(5.2). Instruct me—or, excite to acts of praise (Isaiah 5!. 11, 12; Hebrews 12. 2). 8. With God's presence and aid he is sure of safety (Psalm 10. 6 ; 15. 5; John 12. 27, 2H; Hebrews .5. 7,8). O. glory—as heart (Psalm 7.51, for self. In (Acts 2. 28), after the Septuagint, my trnigue as "the glory of the frame' —the Instrument for praising God. flesh -if taken as opposed to soul {v. 10), it may mean the body; otherwise, the whole person (cf. Psalm
I. 3). In tiie glories of tills state. He sliall see of the travail (Isaiah 53. 10, 11 ; Philippians 2. 9) of his soul, and lie satisfied.