Bible Commentary (1871–1879 Edition) (continued)
Exhortations to Praise God. PSALMS CXXXV—CXLII. David's Confidence in God,
God in their name and that of the people, using appropriate gestures, to wliich the priests reply, pionouncing the Mosaic blessing wliicli they alone could pronounce. A fit epilogue to the whole pilgrim-book, Psalms 120.-134.
people (Psalm 9_I3). Tbeir destruction had been abundantly foretold (Isaiah 13.14; Jeremiah 51. 23). For the terribleness of tliat destruction, God's righteous judgment, and not the passions of tlie chafed Israelites, was responsible.
3. After the manner directed (Numbers 6. 23). by niglit —the ei'e/ii'rtig' service (Psalm l-ll. 2), as opposed to morning (Psalm 92. 2). lift up your hands—(Cf. Psalm 28. 2.) out of Zioii—the Church, as His residence, and thus seat of blessings. Thus close the songs of degrees.
PSALM CXXXVIII.
Ver. 1-8. David thanks God for His benefits, and anticipating a wider extension of God's glory by His means, assures himself of His continued presence and faithfulness.
PSALM CXXXV.
1. (Cf. Psalm 9. 1.) before the gods— whether angels (Psalm 8. 5); or princes (Exodus 21. 6; I'salm 82. 6); or idols (Psalm 97. 7); denotes a readiness to worship tlie true God alone, and a contempt of all other objects of worship. 3.
Ver. 1-21. A Psalm of praise, In which God's relations to His Church, His power in the natural world, and in delivering His people, are contrasted with the vanity of idols and idol worship.
(Cf. Psalm 5. 7.) thy word above all thy name i. e., God's promise (2 Samuel 7.), sustained by His mercy and truth, exceeded all other manifestations of Himself as subject of praise. 3-3. That promise, as an answer to his prayers in distress, revived and strengthened his faith, and, as the basis of other revelations of the Messiali, will l)e the occasion of praise by all who hear and receive it (Psalm
1-3. In tlie general call for praise, the priests, that stand in the house of the Lord, are specially mentioned. 4-7. God's choice of Israel is the first reason assigned for rendering praise; the next. His manifested greatness in creation and providence, heaven, and . . . seas, and all. . . ends of the earth—denote universality. 8, 9. The last plague is cited to illustrate His " tokens and wonders." 10-13. The conquest of Canaan was by God's power, not that of the people, heritage—or, possession. 13. name [and] memorial—Each denote that by which God is made known. 14. will judge—do justice (Psalm 72. 2). repent himself—change his dealings (Psalm 90. 13). 15-18—(Cf. Psalm 11.5. 4-8.) are like unto them—or, shall be like, &c. Idolaters become spiritually stupid, and perish with their idols (Isaiah 1. 31). 19-ai—(Cf. Psalm 115. 9-11.) There we nave trust lor bless here, out of Zlon—(Cf. Psalm 110.2;
68. 29, 31 ; Isaiah 4. 3). for great (is) tlie glory—or, when the glory shall be great, in God's fulfilling His purposes of redemption. 6, 7. On this general principle of God's government (Isaiah 2. H; 57. 15; 66.2), he relies for God's favour in saving him, and overthrowing his enemies, knoweth afar off—their ways and deserts (Psalm 1. 6). 8. God will fulfil His promise. PSALM CXXXIX.
Ver. 1-24. After presenting the sublime doctrines of God's omnipresence and omniscience, the Psalmist appeals to Him, avowing his innocence, his abhorrence of the wicked, .and his ready submission to the closest scrutiny. Admonition to the wicked and comfort to the pious are alike implied inferences from these doctrines.
131. 3.) From tTie Churcli, as a centre. His praise Is diffused throughout the earth.
PSALM CXXXVI.
Ver. 1-26. The theme is the same as tliat of 135th. God should be praised for His works of creation and providence, His deliverance and care of His people, and judgments on their enemies, and His goodness to all. The chorus to everj' verse is in terras of that of Psalm 106. 1;
PSALM CXL.
Ver. 1-13. The style of this Psalm resembles those of David in the former part of the book, presenting tlie usual complaint, prayer, and confident hope of relief.
118. 1-1, and was perhaps used at the Amen by the people. In worship (cf. 1 Chronicles 16. 36; Psalm 105. 45). 1-3. The Divine titles denote supremacy. 4. alone excluding all help. 5, 6. by for, in] wisdom—(Psalm 104.
1. evil man—which of David's enemies is meant is not important. 3-5. This character of the wicked, and the devices planned against the pious, correspond to Psalm 10.7; 31.13; 58. 4, &c. sharpened . . . like a serpent—not like a serpent does, but they are thus like a serpent ill cunning and venom. sna.re (and) net,—for threatening dangers (cf. Psalm 38. 12 ; 57. 6). 6. (Cf. Psalm 5. 1-12 ; 16. 2). I. day of battle— 6/ armour, i. e., when using it. 8.
24). made lit., maker of. above [or, higher than] the waters—^Psalm 24. 2.) 13. Cf. similar expressions (Exodus 3.20; Deuteronomy 4. 34, &c.}. 15. overthrew lit., shook off, as Exodus 14. 27, as a contemptuous rejection of a reptile. !43. remembered ug— or, for us (Psalm 132. 1). our low estate— i. e., captivity. 24. And hath redeeme«l
(Cf. Psalm 37. 12; 66.7.) lest they exalt themselves—or, they will be exalted if permitted to prosper. 9. Contrasts his head covered by God (v. 7) with tlieirs, or (as head may be used for persons) with them, covered with tlie results of their wicked deeds (Psalm 7. 16). 10. (Cf. Psalm
[or, ^(7., snaZc/ted ] us—alluding to the sudden deliverance effected l)y the overthrow of Babylon. 35. To the special favours to His people is added the record of God's goodness to all His creatures (cf. Matthew 6. 30). 36. God of heaven—occurs but once (Jonah 1. 9) before the captivity. It is used by the later writers as specially distinguishing God from idols.
II. 6; 120. 4.) To cast into flre and deep j>(<*, figures for utter destruction. 11. an evil speaker—or, slanderer will not be tolerated (Psalm 101. 7). The last clause may be translated: "aw evil (man) He (God) shall hunt," &c, 13. (Cf Psalm 9. 4.) 13. Alter all changes, the righteous shall have cause for praise. Such shall dwell, or sit securely, under God's protection (Psalm 21. 6 ; 41. 12). PSALM CXLT.
PSALM CXXXVII.
Ver. 1-9. This Psalm records the mourning of the captive Israelites, and a prayerand prediction respecting the destruction of their enemies.
1. rivers of Babylon—The name of the city used for the whole country, remembered Zion — or, Jerusalem, as Psalm 132. 13. 3. iipon tlie willows—which may have grown there then, if not now; as the palm, which was once common, is now rare in Palestine. 3, 4. Whether the re(iuest was in curiosity or derision, the answer intimates that a compliance was incongruous with their mournful feelings (Proverbs 2.5. 20). 5, G. For joyful songs would imply forgetfulness of their desolated homes and fallen Church. The solemn imprecations on the "hand'' Bnd "tonf/i/c," if thus forgetful, relate to the cunning or Kklll in playing, and the power of singing. 7-9. Remember . . . the cliildren of Edom—(Cf. Psalm 132. 1), i. e., to piinlsh. tl»e day of .Tenisalem—Its downfall (Lamenta-
Ver. I-IO. This Psnlm evinces its authorship as the preceding, by its structure and the character of its contents.
It is a prayer tor deliverance from sins to which affliction tempted him, and from the enemies who caused it.
PSALM CXLII.
Ver. 1-7. Maschil—tct Psalm 32., title). When he ivas in the cave, either of Adullam (1 Samuel 2-2. I), or FIn-gedi fl Samuel 24. 3). This does not mean that the Psalm was composed in the cave, but that the precarious mo<ie of l!1e, of which his refuge in caves was a striking illustiatioa, occasioned the coni))laint, which constitutes the first part of the Psalm, and lurnishes tlie reason for the praverwltfc
•I. ins 1.21, 22; Obadlah 11-13). daughter of Babylon—tlie
Pnalm of Praise to God. PSALMS CXLIII—CXLVIII. TTie. Psaliiitst Exhortelh to Praite.
The Psalm ends, as it began, with ascriptions of praise, In which the pious will ever delight to join.
which it concludes, and which, as the prominent characteristic, gives its name.
1. -witli my voice—audibly, because earnestly. 3. (Cf. Psalm 62. 8.) complaint—or, a sad musing. 3. thou knewest . . . path—the appeal is Indicative of conscious innocence; knowest it to be right, and that my affliction
PSALM CXLVI.
Ver. 1-10. An exhortation to praise God, who, by the gracious and faithful exercise of His power in goodness to the needy, is alone worthy of implicit trust.
is owing to the snares of enemies, and is not deserved (cf. Psalm 42. 4; 61.2). 4. Utter desolation Is meant, right hand—the place of a protector (Psalm 110. 5). cared for
PSALM CXLVII.
lit., sotight after, to do good. 5. (Cf. Psalm 31. 14; 62. 7.) 6.
(Cf. Psalm 17. 1.) 7. (Cf. Psalm 25. 17.) that I may praise
Ver. 1-20. This and the remaining Psalms have been represented as specially designed to celebrate the rebuilding of Jerusalenr (cf. Nehemiah 6. 16 ; 12. 27). They all open and close with the stirring call for praise. This specially declares God's providential care towards all creatures, and particularly His people.
—lit., for praisiriff, or that thy name may be praised, i. e., by the righteous, who shall surround me with sympathizing joy (Psalm 35. 27).
PSALM CXLIII.
Ver. 1-12. In structure and style, like the preceding (Psalms 140.-142.), this Psalm is clfearly evinced to be David's. It is a prayer for pardon, and for relief from enemies; afflictions, as usual, producing confession and penitence.
1. (Cf. Psalm 92. 1 ; ia5. 3.) 3. (Cf. Psalm 107. 3 ; Isaiah 11.
12.) 3. Though .applicable to the captive Israelites, this is a general and precious truth, wounds—(Cf. Margin.) 4, 5. God's power in nature (Isaiah 40. 26-28, and often) is presented as a pledge of His power to help His people, telleth . . . stars—what no man can do (Genesis 15. 5). 6. That power is put forth for the good of the meek and suffering pious, and confusion of the wicked (Psalm 146. 8, 9), 7-9. His providence supplies bountifully the wild animals in their mountain homes. Sing . . . liorA—lit.. Answer the Lord, i. e., in grateful praise to his goodness, thus declared in His acts. 10, 11. The advantages afforded, as in war by the strength of the horse or the agility of man, do not incline God to favour any ; but those who fear and, of course, trust Him, will obtain his approbation and aid. 13-14. Strengthened . . . gates—or, means of defence against invaders, maketh . . . borders—or, territories (Genesis 23. 17; Isaiah 54. 12). fllleth thee, Ac—(Cf. Margin.) I.^-IS. God's word, as a swift messenger, executes His purpose, for with Him to command is to perform (Genesis 1. 3; Psalm 33. 9), and He brings about the wonders of providence as easily as men cast crumbs, morsels —used as to food (Genesis 18. 5), perhaps here denotes hail. 19, 30. This mighty ruler and benefactor of heaven and earth is such especially to His chosen people, to whom alone (Deuteronomy 4. 32-34) He has made known His will, while others have been left In darkness. Therefore unite in the great hallelujah.
1. in thy faithfulness . . . and . , . righteousness or, God's regard to the claims which He has permitted His people to make in His covenant. 3. enter . . . judgment—deal not in strict justice, shall no . . . Justified or, is no man justified, or innocent (Job 14. 3; Romans 3.
20). 3, 4. The exciting reason for his prayer—his afflictions—led to confession as just made : he now makes the complaint, as those that have been long dead—deprived of life's comforts (cf. Psalm 40.15; 88.3-6). 5, 6. The distress is aggravated by the contrast of former comfort (Psalm 22. 3-5), for whose return he longs, a thirsty land—which needs rain, as did his spirit God's gracious visits (Psalm 28. 1 ; 89. 17). 7. spirit falleth—is exhausted.
8. (Cf. Psalm 25. 1^; 59. 16). the way . . . walls—t. e., the way of safety and righteousness (Psalm 142. 3-6). 9. (Cf. Psalm 31. 1.5-20.) 10. (Cf. Psalm 5. 8; 27. 11.) land of up Tightnesson even land (Psalm 26. 12). 11. (Cf. Psalm
23.3; 119. 150.) 13. God's mercy to his people is often wrath to His and their enemies (cf. Psalm 31. 17). thy servant—as chosen to be such, entitled to Divine regard.
PSALM CXLIV.
"Ver. 1-15. David's praise of God as his all-sufflclent help is enhanced by a recognition of the intrinsic worthlessness of man. Confidently imploring God's interposition against his enemies, he breaks forth Into praise and joyful anticipations of the prosperity of his kingdom, wlien freed from vain and wicked men.
PSALM CXLVIII.
Ver. 1-14. The scope of this P.salm Is the same as of the preceding.
1. heavens [and] hclghts—are synonymous. 3. hosts—
PSALM CXLV.
(cf. Psalm 103. 21). 4. lieavens of heavens—the very highest, waters—clouds, resting above the visible heavens (cf. Genesis 1. 7). 5. praise the name—as representing His perfections, he commanded—7/e is emphatic, ascribing creation to God alone. 6. The perpetuity of the frame of nature is, of course, subject to Him who formed
Ver. 1-21. A Psalm of praise to God for His mighty, righteous, and gracious government of all men, and of His humble and suffering people In particular.
1, 3. (Cf. Psalm 30. 1.) bles« thy name—celebrate thy perfections (Psalm 5.11). God is addressed as king, alludlngto His government of men. 3. (Cf. Psalm 18.3; 48. 1.) greatness—as displayed in his works. 4. shall declare—;//.,
It. a decree . . . pass—His ordinances respecting them shall not change (.leremlah 3fl. .31), or perish (Job 34. 20; Psalm 37.36). 7-10. The call on the earth, as opposed to heaven. Includes seas or depths, whose inliabltants the dragon, as one of the largest (cf. on leviathan. Psalm 104.
the;/ shall declare, i. c., all generations. 5. I will siieak or, muse (Psalm 77. 12; 119. 15). thy wondrous works or, words of thy wonders, i.e., which described them (Psalm 105. 27, Margin). 6. terrible acts—wlilcli produce dread or fear, 7. memory—(Psalm 6. 5), remembrance, or what causes to be remembered, righteousness—as Psalm H3. 1, goodness according to covenant engagement.
20), Is selected to represent. The most destructive and ungoveriiablo agents of Inanimate nature are Introduced fulfllling Itis word—or, law, may l)e understood of each. Next the most dist inguished productions of the vegetable world, fk-uitful trees—or, trees of fruit, as opposed to
8, 9. (Cf. 103.8; 111.4.) over all, Ac—rests on all His works. 10. bless—as v. 1, to praise with reverence, more than merely to praise. 11, 13. The declaration of God's glory Is for tlie extension of his knowledge and perfections In tlie world. 13. (Cf. Daniel 4.3,34.) 14. (Cf. Psalm forest trees. Wild and domestic, large and small, animals are comprehended. 11, 13. Next all rational beings, from the hlgliest in rank to little children, princes—or, military leaders. 13. let tliem—all mentioned, excellent—or, exalted (Isaiah 12. 4). his g\ory—majesty {PmUn
37. 17; .51. 4.) irt, 10. eyes of . . . thee—or, look with expecting faith (Psalm 104.27,28). 17. holy . . . works—
45. 3). above . . . heaven—//icir united splendours fall to match His. 14. exniteth the horn-established power (Psalin 75.5,6). praise at\oTlit.,for] his saints—i.e., occasions for them to praise Him. They are further described as Ills people, and near Him, sustaining by covenanted care a peculiarly intimate relation.
lit., mci-ci/ul or kind, goodness (Psalm 144. 2) is the corresponding noun, righteous—In a similar relation of moaning to rif/hteou.mes.s {v. 7). 1§, 19. (Cf. Psalm 34. 7, 10.) 30. Those who fear him (v. 19) are those who are here said to love him. 31. (Cf. Psalm 20. 21.) all llesli—(Psalm 65. 2.) 383
IlUt uduction. PROVERBS. Introduction,
PSALMCXLIX.
In God's decrees, or perhaps as Deuteronomy 32. 41-43. this honour i. e., to be tlius employed, will be an honourable service, to be assigned his saints—or, godly ones (Psalm 16. 3).
Ver. 1-9. This Psalm sustains a close connection with the foregoing. The" chosen people are exhorted to praise God, in view of past favours, and also future victories over enemies, of which tliey are Impliedly assured.
PSALM CL.
1. (Cf. Psalm 9fi. 1.) 3. God had signalized His relation Bs a sovereign, in restoring them to their land. 3. iu the
Ver. 1-C. This is a suitable doxology for the whole book, reciting the "place, theme, mode, and extent of God's high praise."
diiiice—(Psalm 30. 11.) The dance is connected with other terms, expressive of the great joy of the occasion. The word may be rendered lute, to which the other instruments are joined, slug iiraises—or, sing and play. 4. taltetU pleasure— accepts, alluding to acceptance of propitiatory offerings (cf. Psalm 7. 18). beautify, &c. adorn the humble with faith, hope, joy, and peace. 5. in plory—the honourable condition to which they are raised, iipcit tlieir beds—once a place of mourning (P.salm 6. 6). 6, Itlgh (praises)—or, deeds. They shall go forth as religious warriors, as once religious labourers (Nehemiah 4.
1. In Ills sanctuary—on earth, firmament, &c.—which . illustrates His power. 2. mighty, acts—(Psalm 14.5. 4.) excellent greatness—or, abundance of greatness. 3, -t. The trumpet was used to call religious assemblies; the organ, or pipe, a wind instrument, and tlie others were used in worship. 5. cymbals—suited to loud praise (Nehemiah
12. 27). 6. Living voices shall take up the failing sounds of bead instruments, and as they cease on earth, those of intelligent ransomed spirits and holy angels, as with the sound of mighty thunders, will prolong eternally the praise, saying: "Alleluia! Salvation, and Glory, and Honour, AND Power, UNTO the Lord our God;" "Alleluia! FOB THE Lord God omnipotent beigneth." Amen !
17). 7. The destruction of the incorrigibly wicked attends the propagation of God's truth, so that the military successes of the Jews, after the captivity, typified the triumphs of the gospel. 9. the judgment written—either
THE BOOK OF PROVERBS.
INTRODUCTION.
I. The Nature and Use of Proverbs.—A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. Tlie word is of Latin derivation, literally meaning for a ivord, speech,or discourse, i. e., one expression for many. The Hebrew word for proverb (mashal) means a comparison. Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. Tliey illusti'ate the varieties of parallelism, a distinguishin;;, feature of Hebrew poetry. Cf. Introduction to Poetical Books. Many also clearly involve the idea of comparison in tlie sentiments expressed (cf. ch. 12. 1-10; 25. 10-15; 26. 1-9). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a " riddle ' or "dark saying" (cf.ch. 30. 15-33; 1, 6; Psalm 49. 4). The sententious form of expression, wlwcli thus became a m.arkcd feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (cf. chs. 1.-9). In Ezekiel 17. 1; 24. 3, we find the same word properly translated prtroftZe, to designate an illustrative discourse. Then the Greek translators have used a yford, parabola
(parable), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that tlie proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as Matthew 19. 30 (cf. ch. 20. 1); or succeeds it, as Mattli»,'W
22. 1-16; Luke 15. 1-10. The style being poetical, and adapted to the expression of a high order of poetical sentiment, Buch as prophecy, we find the same term used to designate such compositions (cf. Numbers 23.7; Micah 2. 4; Habakkuk 2. 0).
Though the Hebrews used the same term for proverb and parable, the Oreek employs two, though the sacred wruers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Oreek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (cf. ch. 16. ^29, Greek), and even for his illustrative discourses (ch. 10. 6), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory ; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed Into pithy, and, for the most part, very plain statements. Such a mode of instruction has distiuguislied the written or traditional literature of all nations, and was, and still Is, peculiarly current In the East.
In this book, however, we are supplied with a proverbial wisdom commended by the seal of Divine inspiration. God has condescended to bectome our teacher on the practical affairs belonging to all the relations of life. He has adapted His Instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow-men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honour, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly-provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of Impiety, Injustice, profligacy, idleness, laziness, indolence, drunkenness, and debaucherj . Jo the rewards of true piety which follow in eternity, are promised the peace, security, love, and appiobution of the good, and the comforts of a clear conscience, which render this life truly happy.