Bible Commentary (1871–1879 Edition)
Confidence and Privileges of the Church. PSALMS XLVI—XLIX. A Pel-suasion to Faith hi Ood, —(Psalm 9. 10; IS. 3.) He was so known in them, because they enjoyed His presence. 4-G. For—the reason is given. Though the kings (perhaps of Moab and Ammon, cf. Psalm S3. S-5) combined, a conviction of God s presence with His people, evinced by the unnsnal courage with which the prophets (cf. 2 Chronicles 20. r2-20) had inspired them, seized on their minds, and smitten with sudden and intense alarm, they fled astonished. 7. shipsof Tarshish—as engaged in a distant and lucrative trade, the most valuable. The phrase may illustrate God's control over all material agencies, whether their literal destruction be meant or not. 8. This present experience assures of that perpetual care which God extends to His Church. 9. thought of—lit., compared, or considered, in respect of former dealings. In the . . . temple—in acts of solemn worship (cf. 2 Chronicles 20. 2S). 10. According . . . praise — !. e., as thy perfections manifested (cf. Psalm 8.1; "20. 1-7), demand praise, it shall be given, everywhere, thy right hand, itc.—thy righteous government is displayed by thy power. 11. the tlaughters, &i: — the small toiens, or the people, with the chief city, or rulers of the Church, judgments—decisions and acts of right government. l.'i-14. The call to survey Zion, or the Church, as a fortified city, church and the world, laj' before the vision of the inspired propliet. PSALM XLVI.
Ver. l-ll. Upon A lamoUi—most probably denotes the treble, or pin t sung by female voices, the word meaning lirf/iim; and which was sung with some appropriately keyed instrument(cf. 1 Chronicles 15. 19-21; Psalm 6., title). The theme may be stated in Luther's well-known words, "A strong fortress is our God." The great deliverance (2 Kings It). 35; Isaiah 37. 3ti) may have occasioned its composition.
1. refuge—?!?., a place of trust (Psalm 2. 12). strength— (Psalm IS. 2.) present help—Hi., a help he has been found exceediiujly. trouble — as Psalm 18.7. 3,3. The most violent civil commotions are illustrated by the greatest physical conimolions. swelling— well represents the pride and haughtiness of insolent foes. 4. God's favour
Is denoted by a river (cf. Psalm 36.8; Zechariah U. S; Revelation 22.1). city of Go<l, the holy place — His earthly residence, Jerusalem and the temple (cf. Psalm
2. 6; 3. 4; 20. 2; -IS. 2, ifcc). God's favour, like a river whose waters are conducted in channels, is distributed to all parts of His ciiurch. Most Higlk—denoting His supremacy (Psalm 17. 2). 5. right early lit, at the turn of mornis designed to suggest "how well our God secures His fold." This secinity is perpetual, and its pledge is his guidance through this life. ing, or change from niglit to day, a critical time (Psalm
So. 5; cf. Isaiah 37.30). 6. (Cf. v. i.) earth meltea — all powers dissolved by His mere word (Psalm 75.3; Hosea
PSALM XLIX.
2. '22). 7. vvitii us—on our side, His presence is terror to our enemies, safety to us. refuge—high place (Psalm 9.9; Ver. 1-20. This Psalm instructs and consoles. It teaches that earthly advantages are not reliable for permanent happiness, and that, however prosperous worldly men may be for a time, their ultimate destiny Is ruin, while the pious are safe In God's care. cf. also Psalm 24. (i, I'J). 8. what tlesolations— lit., who hath put desolations; destroying our enemies. 9. The usual u-edpotis of war (Psalm 7. 12), as well as those using them, are brought to an end. 10. Be still, &c. Lit., Leave off to oppose rue and vex: mi/ people. lam over all for their safety
1-3. All are called to hear what interests all. world (cf. Isaiah 2. H ; Ephesians 1. '22). PSALM XLVII. lit., duration of life, yie present time. 4. incline—to liear attentively (P.salm 17.6; 31.2). parable—In Ilebreiv and Greek, parable and proverb are translations of the same word. It denotes a comparison, or form of speech, which under one linage includes many, and is expressive of a general truth capable of various illustrations. Hence it may be used for the illustration itself. For the former scuse, proverb (i.e., one word for several) is the usual English term, and for the latter. In which comparison is prominent, parable (i. e., one thing laid by another). The distinction is not always observed, since here, and Psalm
Ver. 1-9. Piuise is given to God for victory, perhaps that recorded (2 Chronicles '20.); and His doniiuion over all people, Jews and (Jentiles, is asserted.
1. clap . . . hands . . . people — lit., peoples, or natiotis (cf. Deuteronomy 32. 43; Psalm IS. 49; 9S. 9). a, 3. His universal sovereignty now exists, and will be made known, under us — i. e.. His saints; Israel's temporal victories were types of the spiritual conquests of the true Church. 4. He shall . . . luhcritanee—the heathen to be possessed by His Cliurcli 1,1'salin 2. S), as Canaan by the Jews, excellency of ,Iacol>— ?(7., ]>ride, or, that In which he glories (not necessarily, though often, in a bad sense), the privi-
78. 2, proverb would better express the st.yle of the composition (cf. also Proverbs '20. 7, 9; Habakkuk 2. 6; John
16.25,29). Such forms of speech are often very figumtlve and also obscure (cf. Matthew 1.3. 12-15). Hence the nse of the parallel word—dark saying— or, riddle (cf. Ezeklel leges of the chosen people—whom he 1ov«h1 — His love being the .sole cause of granting them. 5-7. God, victorious over His enemies, reascends to heaven, amid the triumphant praises of His people, who celebrate Ills sovereign dominion. This sovereignty Is what the P.salm teaches; hence he adds—sing . . . praises with under Btandlng— ?(7., sinff and T>la!j an instructive (Psalm). The whole typifies Christ's ascension (cf. P.salm 68. IS). 8,0. The instruction continued, throne of . . . holiness—or, 17.2). open—Is to explain, upon the harp—the accompaniment for a lyrlo. 5. Iniquity—or, calamity (Psalm
12). of my heels—?if., 7»i,)/ sup])lantei-s (Genesis 27. 36), or oppressors: " I am surrounded by the evils they Inflict."
Cl, They arc vainglorious—7-9—yet nnable to save themselves or others, it ceaseth for ever i.e., the ransom falls, the price Is too precious, costly, corinptlon-?iy., pit, or, grave, thus showing that .901/? Is used for life. 10. For he seeth—i. c, corrupt Ion, th(>n follows the Illustrahoi}' throne (cl. (ni Ps.alm 2.0; 23.3). princes—who represent y^'oy)?!^-.*. For—even—sui)ply, as, or, <o—t. e., they all become united under covenant with Abraham's God. Blilelds—as Hosea 4. 18, rulers. tion, wise . . . fool—(Psalm 11.1; Proverbs 1.32; 10.1) likewise— alike altogether- (Psalm 4. 8)—die—All meet the same fate. 11. Still Infatuated and flattered with hopes of perpetuity, they call their lands, or "celebrate their names on account of (their) lands." 1!J. Contrasted with this vanity Is their frailty. However honoured, mail nl>ldelli not— lit., lodgeth not, remains not till morn-
PSALM XLVIII.
Ver. 1-14. This Is a spirited Psalm and song (cf. Psnlm
80.), having in ol)al)ly been suggested by the same occasion as the foregoing. It sets forth the privileges and blessings of God's spiritual dominion as the terror of the wicked and Joy of the rigliteous. ing, but suildenly perishes as (wllil) beasts, whose lives are taken without warning. 13. Thougli their way Is folly, others follow the same course of life. 14. Like sheep —(cf 1;. 12) nil wit tingly, they—are laid—or, put, &o. deatlk shall feed on (or, lietter, shall rule] them-as a shepherd
1. lo he prnl Mcd—always: It Is an epithet, as Psalm 18. .S. monntaln of his holiness Ills Church (cf. Isaiah 2. 2,3; (cf feed, Psalm '2S. 9, Margin), have dominion over [or, subdue] them In the morning — suddenly, or In their turn, their heaiily lit., /mm or sliapi'. shall consume —lit., is for the consu7nption, i. e., of the grave, fk-om their dwelling — lit., from their home (they go) to it, i. «., the grave. 15. The pious, delivered from the-powerlit,, tht
25.6, 7, 10); the sanctuary was erectc'd first on Mount ZIon, then (as the temple) on Morlah ; hence the figure. !4, 3. Bitualloii— elevation, Joy of, Ac.-source of Joy. sides of the nortli—poetlitally for eminent, lofty, distinguished, as the ancients believed the north to be the highest part of the earth (cf. Isaiah 14. 13). palace* lit., citadels, refuge 302
The Majesty of God. PSALMS L—LIV. 27»e Deslrudion oj Doc
119. 30). 7-ia. A series of prayers for forgiveness and purifying. Purge . . . hyssop—The use of this plant in the ritual (Exodus 12. 22; Numbers 19. 6, 18) suggests the idea of atonement as prominent here ; jMJ-i/e refers to vicarious satisfaction (Numbers 19. 17-2U). Make. . .joy—by forgiving me, which will change distress tojoy. Hide, &c.—Turn from beholding. Create—a work of alniiglity power. In me uL, to, or, for me: bestow as a gilt, a heart free from taint of sin tPsalm 24. 4; 73. 1). renew—implies that he had possessed it; the essential principle of a new nature had not been lost, but its influence interrupted (Luke 22. 32;; for v. 11 shows that he had not lost God's presence and Spirit (1 Samuel 16. 13), though lie had lost the "joy of his salvation" (v. 12), for whose return he prays, rlglit spirit lit., constant, firm, not yielding to temptation, free spirit thy ought not to be supplied, for the word free is, lit., willing, and spirit is that of David. "Let a willing spirit uphold me," t. e., with a soul willingly conformed to God's law, he would be preserved In a right course of conduct. 13. Tlien—such will be the hnnd, of deatti. are taken under God's care. 16-19. applies this instruction. Be not anxious (Psalm 37. 1, &c.), since death cuts oft" the prosperous wicked whom you dread. TJiougU . . . lived, &c.—lit.. For in'his life he blesxed hti soul, or, himself (Luke 12. 1!); lU. 25); yet (ti. 19), he has had his portion, men will praise . . . tliyself— Flatterers enhance the rich fool's self-complacency; the f'-rm of address to him strengthens the emphasis of the sentiment. 20. (Cf. d. 12.) The/o% is more distinctly expressed by uademtandeth not, substituted for abidelh not.
PSALM L.
Ver. 1-2'?. In the grandeur and solemnity of a Divine Judgment, Goil is introduced as instructing men in the nature of true worship, exposing hypocrisy, warning the wicked, and encouraging the pious.
1-4. The description of this majestic appearance of Ood resembles that of His giving tlie law (cf. Exodus 19.
16; 21. IS; Deuteronomy 1). from above lit., above (Genesis 1. 7). heavens . . . eartli—for all creatures are witnesses (Deuteronomy 4. 2(J; 30. 19; Isaiah 1.2;. 5. my saints—(Psalm 4. ;?)—made [lU., culj a covenant, &c. alluding to the dividing of a victim of sacrifice, by which covenants were ratitied, the parties passing between the divided portions (cf. Genesis 15. 10, 18). 6. The inhabitants of heaven, who well know God's character, attest His righteousness as a judge. 7. I will testify against i. e., for failure to worship aught, thy God—and so, by covenant as well as creation, entitled to a pure worship. 8-15. However scrupulous in external worship, it was ofl'ered as if they conferred an obligation in giving God His own, and with a degrading view of Him as needing it. Reproving them for such foolish and blasphemous notions, He teaches them to offer, or lit., sacrifice, thanksgiving, and pay, or perform, their vows i. e., to bring, with the external symbolical service, the homage of the heart, and etl'ect of this gracious work, ways—of providence and human duty (Psalm 18. 21, 30; 32. 8; Luke 22. 32;. 14. Deliver—or. Free me (Psalm 39. 8) from tlie guiil of murder (2 Samuel 12.9, 10; Psalm 5. ti). righteousness—as Psalm
7. 17; 31. 1. 15. open . . . lips—by removing my sense of guilt. 10^. Praise is better than sacrifice (Psalm 50. 14), and implying faith, penitence, and love, glorifies God. In true penitents the joj's of pardon mingle with sorrow for sin. 18. Do good, itc.—Visit not my sin on tliy Church, build . . . walls—is to show favour ; cf. Psalm S9. 40, for opposite form and idea. 19. Ood reconciied, material sacrilices will be acceptable (Psalm 4. 5 ; cf. Isaiah 1. 11-17), PSALM LII.
Ver. 1-9. Cf. 1 Samuel 21. 1-10; 22. 1-10, for the history of the title. The first verse gives thethejue; the boast of the wicked over the righteous is vain, for God constantly cares for His people. This is expanded by describing the malice and deceit, and then the ruin, of the wicked, and the happy state of the pious. faith, penitence, and love. To this is added an invitation to seek, a)id a promise to afibrd, all needed help in trouble. 16-!i0. the wicked—t. c, the formalists, as now exposed, and who lead vicious lives (cf. Romans 2. 21, 23). They are unworthy to use even the words of God's law. Their hypocrisy and vice are exposed by Illustrations from sins against the seventh, eighth, and ninth coiitmandments. ai, 'l-i. God, no longer (even in appearance) disregarding such, exposes their sins and threatens a terrible punishment, forget God—this denotes unmindfulness of His true character. ^3. oifereth praise—(u. 14), so that the external worsliip is a true index of the heart, ordereth
1. miglity man—lit., hero. Doeg may be thus addressed, Ironically, In respect of his might in slander. 'Z. tongue —for self, luilschlefs—evil to others (Psalm 5. 9; 38. 12). working deceitfully—(Psalm 10. 7), as a keen, smoothly moving razor, cutting quietly, but deeply. 3, 4. all-devouring—iii., swallowing, which utterly destroy (cf. Psalm
21. 9; 35. '2.5.) 5. likewise—or, so, also, as you have done to others God will do to you (Psalm 18. 27). The following terms describe tlie most entire ruin. 6. sliall . . .fear regard with religious awe. laugh at him—for his folly; 7. for trusting in riches and being strong in—wickedness —lit., mischief iv. 2), instead of trusting in God. tlie man —lit., the mighty man, or hero {v. 1). 8. The flgure used is common (Psalm 1. 3; Jeremiah 11. 10). green—fresh, house, itc.—in communion with God (cf. Psalm 27.4,5). for ever and ever—qualifies mercy. 9. hast done i. e,, what the context supplies, preserved me (cf. Psalm 22. 31). wait . . . name—hope in thy perfections, manifested for my good (Psalm 5. 11 ; 20. 1)* for it is good i. e., thy name, and the whole method or result of its manifestation (Psalm 54. 6; G9. 16).
. . . aright—a(^ts in a straight, right manner, opposed to turning aside (Psalm 25. 5). In such, pure worship and a pure life evince their true piety, and they will enjoy God's presence and favour.
PSALM LI. Ver. 1-19. On the occasion cf. 2 Samuel 11. 12. The Psalm illustrates true repentance, in which are comprised conviction, confession, sorrow, prayer for mercy, and purposes of amendment, and it is accompanied by a lively faith.
1-4. A plea for mercy is a confession of guilt, blot out —as from a register, transgressloits lit., rebellions {Psalia
19. 13; 32. 1). Wash me—Purity as well as pardon is desired by true penitents. For . . . before me—Conviction precedes forgiveness; and, as a gift of God, is a plea for it
PSALM LIII.
Ver. 1-6. On Mahalathci. Psalm 88., title). Why this repetition of Psalm 14. Is given we do not know.
(2 Samuel 12. 13; Psalm 32. 5; 1 John 1. 9). Against thee— chiefly, and as sins against others are violations of God's law, in one sense onli/. that . . . judgest i. e., all palliation of his crime is excluded ; it is the design in making this confessicm to recognize God's justice, however severe the sentence. 5, 6. His guilt was aggravated by his essential, native sinfulness, which is as contrary to God's requisitions of inward purity as are outward sins to those for right conduct, thou shalt make, &c.—may be taken to express God's gracious purpose in view of his strict requisition; a purpose of which David might have availed himself as a check to his native love for sin, and, in not doing so, aggravated his guilt, truth . . . and . . . wisdom—are terms often used for piety (cf. Job 28. 28 ; Psalm
1-4, with few verbal changes, correspond with Psalm
14. 1-i. 5. Instead of assurances of God's presence with the pious, and a complaint of the wicked. Psalm 14. 5, 6 portrays the ruin of the latter, whose "bones" even "are scattered" (cf. Psalm 141. 7), and who are put to shame as contemptuously rejected of God.
PSALM LIV. Ver. 1-7. Cf. title of Psalm 4. and 32.; for the history, 1 Samuel 23. 19, 29 ; 26. 1-25. After an earnest cry for help, the Psalmist promises praise In the assurance of a hearing.
1. by thy name—(Psalm 5. 11), specially, power. Judg* 363