Psalm XXXIII
Ver. 1-22. A call to lively and joyous praise to God for His glorious attributes and vi^orks, as displayed in creation, and His general and special providence, iu view of which, the Psalmist, for all the pious, professes trust and
PSALM XXXV.
Ver. 1-28. The Psalmist invokes God's aid, contrasting the hypocrisy, cunning, and malice of his enemies with his integrity and generosity. The imprecations of tiie
joj', and invokes God's mercy.
1-3. The sentiment falls in with Psalm 32. 11 (cf. 1 Corinthians 14.15). The instruments (Psalm 92.3; 144.9) do not exclude the voice, a new song—fresh, adapted to the occasion (Psalm 40.3; 96.1). play skilfiUly—(Cf. Psalm 15. 1(), 21.) 4-9. Keasons for praise—first, God's
first part including a brief notice of tlieir conduct, the fuller exposition of their hypocrisy and malice in the second, and tlie earnest prayer for deliverance from their scornful triumph in tlie last, are each closed {v. 9, 10, IS, 27,
28) with promises of praise for the desired relief, in wliich his friends will unite. The historical occasion is probably
trutli, I'aitlifulness, and mercy, generally; then. His creative power whioli all must honour. In word and toreatU —or, spirit, there may be an allusion to the Son (John 1. 1) and Holy Spirit, he spake—lit., said. It was—tlie addition of done weakens the sense (cf. Genesis 1. 3-10). 10, 11. In God's providence He thwarts men's purposes and executes His own. Ueathen—ia., nations. 13-19. The inference from the foregoing in v. 12 is illustrated by God's special providence, underlying which is His minute knowledge of all men. loofceth—intently (Isaiah 14. 16). fnslilonetli— or, forms, and hence knows and controls (Proverbs 21. 1). alike without exception, consideretli—or, understands, God Icnows men's motives. 16, 17. Men's f.sual reliances in their greatest exigencies are, in themselves, useless. On the war horse (cf. Job 39. 19-25). a vain tiling—a lie, which deceives us. 18, 19» Contrasted is God's gu idanee and power to save from the greatest earthly evil and its most painful precursor, and hence from all.
1 Samuel 24. 1-3. God is invoked in the character of a warrior (Exodus 15. 3; Deuteronomy 32. 41). Ught against—/rt., dvvour my devourers. stop the way against lit., shut up (the way), to meet or oppose, &c. I . . . tliy salvation—who saves thee. 4:. (Cf. Psalm 9. 17.) devise my hurt—purpose for evil to me. 5, 6.—(cf. Psalm 1. 4)—a torriljie late
driven by wind on a slippery path in darkness, and hotly pursued by supernatural violence (2 Samuel 24. 16 ; Acts
12. 23). 7, 8. net in a pit—or, pit of their net—or, net-pit —as holy hill for hill of holiness—(Psalm 2. 6)—a figure from hunting (Psalm 7. 15). Their imprecations on impenitent rebels against God need no vindication ; His justice and wrath are for such ; His mercy for penitents.
Cf. Psalm 7. 16; 11. 5, on the peculiar fate of the wicked here noticed. 9, 10. All my bones—every part, liim
tliat spoileth hitn—(cf. Psalm 10. 2). 11. False witnesses —lit.. Witnesses of injustice and crticlty (cf. Psalm 11.5; 25.
aO-'2'i. walteth—in earnest expectation, holy name
19). 12-14, Though they rendered evil for good, he showed a tender sympathy in their affliction, spoiling lit., be* reavement. The usual modes of showing grief are made, as figures, to express his sorrow, prayer . . . bosom maj' denote «<ther the posture—the head bowed—(cf. 1 Kings 18. 42)—or, that the prayer w.is in secret. Some think there is a reference to the result—the prayer would benefit him if not them, behaved—ZiZ., ivent on—denoting his hahit. heavily—or, squalidly, his sorrowing occasioning neglect of his person. Altogether, his grief was that of one for a dearly-loved relative. 15, 10. On the contrary, they rejoiced in his affliction. Halting, or lameness, as Psalm 38. 17 for any distress, abjects—either as cripples
(Cf. Psalm 5. 12; 22.22; 30.4.) Our faith measures mercy
(Jlatl liew P. 29), and if of grace, it is no more of debt (Romans 11. 6). PSALM XXXIV.
Ver. 1-22. On the title of. 1 Samuel 21. 13. Abimelech was the general name of the sovereign (Genesis 20. 2). After celebrating God's gracious dealings with him, the Psalmist exhorts otliers to make trial of His providential care, Instructing them how to secure it. He then contrasts God's care of His people and His punitive providence towards the wicked.
1-4. Even in distress, which excites supplication, there Is always matter for praising and thanking God (cf. EpheBians 5.20; Philippians 4.6). make her boast—glory (Psalm 105. 3; cf. Galatians 6. 14). linmble—the pious, as Psalm 9.12; 25.9. magnify tlie Lord—ascribe greatness to Him, an act of praise, together—alike (Psalm
(cf. 2 Samuel 4. 4) contemptible; or, degraded persons, such as had been beaten (cf. Job 30. 1-8). I knew it not either the persons, or, reasons of such conduct, tear me, and ceased not tit., were not silent— showing that the tearing meant slandering, mockers—who were hired to make sport at feasts (Proverbs 28. 21). 17. darling—Cef. Psalm 22. 20, 21.) 18. (Cf. Psalm 22. 22.) 19. enemies wrongfully — by false and slanderous imputations, wink with the eye—an insulting gesture (Proverbs 0. 13). witliout cause—manifests more malice than having a wrong cause. 30. deceitful matters—or, words of deceit, quiet in the land—the pious lovers of peace. 31. On the gesture cf. Psalm 22. 7, and on the expressions of malicious triumph cf. Psalm 10. 13; 2S. 3. 33, 34. (Cf. Ps-ilm 7. 6; 26.
33. 151, or, equally, without exception, delivered . . . fears—as well as actual evil (Psalm 64. 1). 5-7. God's favour to the pious generally, and to himself specially,
is celebrated, looked—with desire for help, lightened —or, brightened, expressing joy, opposed to the downcast features of those who are ashamed or disappointed (Psalm
25. 2, 3). This poor man lit., humble, himself as a specimen of such, angel—of the covenant (Isaiah 63. 9), of whom as a leader of God's host (Joshua 5. 14; 1 Kings 22.
19), the phrase—cncanipeth, &c.—is appropriate ; or, angel used collectively for angels (Hebrews 1. 14). 8. taste and see— try and experience. 9. Tliose fear him—who are pious— fi ar and love (Proverbs 1. 7; 9. 10). saint^i—consecrated to his service (Isaiah 40. .31). 10. not want any good—"Good" Is emphatic; they maybe afflicted (cf. u.
1; 2 Thess.alonians 1.6.) God's righteous government is the hope of the pious and terror of the wicked. 2.5. swallowed him up—utterly destroyed him (Psalm 21. 9; Lamentations 2. 16). 36. clothed—covered wholly (Job 8.
22). 37. favour . . . cause—delight in it, as vindicated by
thee. Let the Lord, &c.—Let him be greatly praised tor His care of the just. 28. In this praise of God's equitable government (Psalm 5. 8) the writer promises ever to engage. PSALM XXXVI.
10); but this may be a good (2 Corinthians 4.17,18; Helirews li. 10, 11). 11. children—subjects of Instruction (Proverbs 1. 8, 10). liJ. What man—whoever desires the blessings of piety let him attend. 13, 141. Sins of thought included in those of speech (Luke 6. 45), avoiding evil and doing good In our relations to men are based on a right relation to God. 1.0. eye's of the Lord are upon—(Psalm
Ver. 1-12. On servant of tlie Lord, cf. title Psalm 18. The wickedness of man contrasted with the excellency
82. 8; 3;i. 18.) 16. Face . . . against—opposed to them (Leviticus 17. 10; 20.3). cut off tlie remembrance—utterly destroy (Psulm 109. 13). 17, 18. Humble penitents are objects of God's special tender regard (Psalm 51. 19; Isaiah
of God's perfections and dispensations; and the benelU
of the latter sought, and the evils of the former depre-
cated.
1. The general sense of this dllflcnlt verse Is. "that the 357
jT/w Different Estale of Men. PSALMS XXXVII—XXXIX. David Tinploreth Go<Ts Mercy.
vi.cbea have no fear of God." The first clause may be
The exhortation is sustained by the assurance of God's essential rectitude in that providential governmeul which provides perpetual blessings for the good, and perpetual misery for the wicked. 30, 31. The righteous described as to the elements of character, thought, word, and action, steps—or, goings—for conduct which is unwavering (Psalm 18. 36). 33, 33. The devices of the wicked against the good fail, because God acquits them. 34. On the contrary, the good are not only blessed, but made to
rciideied, ".Saith li;uisgix'>ssion in my heart, in respect to
tJie wicked, there is no lear,'' <fcc., ».e., such is my reflection on men's transgressions.. 3-4. Tliis reflection detailed,
ii'ttil Ikis liiictuUy, &v.—lit., for finding his iniquity for hating ; i. e., he persuades himself God will not so find it —•/or liuting" involving the idea of punishing. Hence
Jiis v.-onls of iniquity and deceit, and his bold rejection of
all right principles of conduct. The climax is that he
see the ruin of their foes. 35, 36. of which a picture is given, under the figure of a flourishing tree (cf. Margin),
U<rlil)eralely adopts and palroniices evil. The negative forms affirm more emphatically their contraries. 5, 6. mortj- . . . and . . . foisJifulntss—as mercy and truth (Psalm 25. 10 j. rigltteousisess and judgments—qualities
wliich soon withers, he was not— (cf. v. 10). 37. By the end is meant reward (Proverbs '23. 18 ; 24. 14), or expectation
of success, as v. 38, which describes the end of the tricked in contrast, and that is cut off (cf. Psalm 73. 17). 38. togethei —at once—entirely (Psalm 4. 8). 39, 40. strength—(Psalm
of a good government (Psalm o. S; 31. 1). These all are set
forth, by the ligures used, as unbounded. 7. shadow of lUy wings—{c!. Deuteronomy 32. 11; Psalm 91. 1). 8. fatm-ss—i iehness. tliy Iiouse—residence—for the privileges and blessings of communion with God (Psalm 23. 6; 27. 4). river of tliy pleasm-os—plenteous supply—may allude
27. 1; 28.8). trouble-straits (Psalm 9. 9 ; 10. 1). Intrust and quietness is the salvation of the pious fi-om all foes and all their devices.
to Kden. 9. Light is an emblem of all blessings—given of God as a moans to gain more. 10. that know tlvee—right knowledge of God is the source of right affections and