&c.: of Cyrus, Isai. xlv. 1. The context shews that it is used here in an absolute special sense. 3. Let us, &c.] The words of the rebellious kings; their bands, i. e. the bands of Jehovah and Messiah. This image of "bands" and "cords" comes (Hupfeld, Moll, &c.) from yoked oxen eager to cast off the yoke, Isai. x. 27; Jer. xxx. 8; Nahum i. 13: transferred to prisoners in captivity, Ps. cvii. 14, &c. The sound of the original words and the rhythm express at once, so that we almost see and hear, the precipitancy and rage of the speakers. 4. He that sitteth, &c.] The action is rather present; Jehovah, Who dwells unapproachable in highest heaven, laughs, Ps. xxxvii. 13; the Lord (Adonai) scoffs at their vain enterprise: but 5. Then] Or, "Presently," when the fit time has come, in the midst of their vainglorious boasting, and as they advance to the assault (Deut. xxix. 19, 20), He speaks and acts; speaks to them in His wrath, and confounds in His manifest displeasure. Again the rhythm of the original, and choice of terms, suggest the idea, in the first clause, of thunder (Herder, &c.), or rather of a Word like rolling thunder, followed in the second clause by a deadly scattering lightning. 6. Yet have I set, &c.] Jehovah's word: lit. "And as for Me, I have set My king upon My holy mountain" (the emphasis is upon the pronoun). Zion is put for the seat and centre of Messiah's dominion; a vision of its future glory might appear to David, who took it from the Jebusites, and placed the ark there, 2 S. v. 7, 9, vi. 12; and 1 K. viii. 1. Some (Gesen., Ew., Umb., Zunz, &c.) render the words as in the margin, "I have anointed My king upon My holy hill of Zion," as if Zion were the spot upon which the king was anointed but the rendering of the A. V. is defended by good authorities: either rendering suits the Messianic exposition of the psalm equally well. David was anointed king, I S. xvi. 13; 2 S. v. 3, before he was possessed of Mount Zion: but the words in up 7. I will declare the decree, &c.] Messiah, without preface, takes the word of Jehovah. "I will tell," He says, "of a decree, an eternal, immutable decree, by which I reign. Jehovah said unto Me, Thou art My Son; not as all the Israelites (Ex. iv. 22, 23; Deut. xiv. 1) are sons, or as any king of Israel is a son; but My only Son, the Inheritor of My sovereign dominion." Compare Heb. i. 5. "This day have I, even I, begotten Thee; This day have I given to Thee, not existence, which is presupposed, but a new existence, a new career, a throne of the world, and of all that is, or will be, in it." What day? The day when the promised dominion over the world began, Acts xiii. 33; Rom. i. 4; or generally, the day on which Christ commenced the work, which eventuated in His everlasting dominion. The word translated in this and other passages "to beget" is in Hebrew used of either parent. It more strictly belongs to the mother, and denotes not the act of conception, but that of bringing forth. It is thence somewhat loosely transferred to the father, and signifies "to have a child born"-"to become the father of a living child." Applied to God, in His Parental relation, it would denote "to raise to life," or "to bring forth into life," &c. (Thrupp, Vol. I. p. 38). Kay interprets "The Day" as that day on which Christ was raised from the womb of the earth, the firstborn from the dead (Col. i. 18), and received the incommunicable prerogative of being heir of all things (Heb. i. 2). The word of Messiah extends to v. 9 inclusive. 9. Thou shalt, &c.] The rod or sceptre of authority, Ps. cx. 2, shall be of iron, to destroy and dash into pieces, like a potter's vessel, that cannot be mended, Jer. xix. 11. Some commentators (De Wette, Hupf., Rosenm., &c.) say of this verse that it cannot describe the mild rule of Christ in any stage of it. But similar descriptions of the ultimate fate of rebels proceed out of the lips of Christ Himself, Matt. xxiv. 51; and the image of this verse is often employed in Rev. (ii. 27, xii. 5, xix. 15), to describe that fate. It must be noticed that the phrases used in the above places of the Apocalypse are from the LXX. It is easy to see how their translation arose; see Note; but there is no reason to doubt the received version. 10-12. Be avise now, &c.] Address of the Psalmist, who has heard the words of Jehovah and His Son. "Seeing that Jehovah and Messiah are irresistible, be wise, ye kings, before it is too late. Rejoice, as Jehovah is great and holy; with trembling, as He is omnipotent," Heb. xii. 28, 29. “Kiss (in token of homage, I S. x. 1; 1 K. xix. 18) the Son, lest He (the Son) be angry, and ye perish in the way, or, journey in the way of destruction" A stop: 12. Son] The word rendered "Son" is unusual in this sense: it occurs three times in Prov. xxxi. 2. The versions, LXX., Vulg., Targum, Aq., Sym., Jer., &c. (see Note below), render as if the reading were different, or the word had a different import. The Syr. renders "Kiss the Son" as the Â. V., and with it agree some Jewish commentators, as Aben Ezra and Maimonides. In more recent times, Mendelssohn, Gesenius, Fürst, De Wette, Rosenm., Umbreit, and, still more recently, Zunz, agree with the Syriac. No explanation is free from difficulties. The phrase seems emphatic and poetical. The introduction of the Son in v. 7 makes a recurrence to His separate dignity to be expected: and the propitiation of Jehovah in v. 11 leads naturally to a mention of some homage to be paid to the Son. The absence of the article in the original is emphatic. "A Son," as if none could doubt what Son and Whose Son is intended. So v. 7, Heb., "a decree," as if none could doubt what decree. If this translation be adopted, it is unnatural to introduce, in vv. 11, 12, any subject except the Son: it is He that may be angry; it is His wrath that is sometimes kindled; they are blessed that take refuge in Him. when his wrath is kindled, &c.] Lit. For His wrath may suddenly, or, for an instant, kindle. (Then) blessed are they that trust, or find refuge in Him." We may notice (as above mentioned) the correspondence between the picture presented to us in vv. 9, 10, &c. and Rev. vi. At the last Messiah's enemies will be destroyed: and possibly His appearance as king and judge will occasion as much surprise to some, as His first appearance in lowliness and humility occasioned to the Jews in His own day. The last verse of the psalm, Calvin remarks, relieves the severity of verses 9, 10, II: "If His wrath be kindled, and suddenly blaze forth, then blessed are they who trust in Him, and are safe." Jer. 17. 7. Rom.933 & 10. 11. 1 Pet. 2. 6. ground stated in the introduction to the following psalm. The internal evidence of Davidic authorship is recognized by both critics. The structure is regular, four divisions, each with two verses of equal length (with one exception, v. 7): three are distinctly marked by Selah, the other not less clearly by the following ejaculation, v. 7. From the 5th verse, and from the general tenour of the psalm, it is inferred that it was composed for a morning song: thus Ps. iv. is an evening song; in both the number of verses is the same. The Hebrew word for psalm in the inscription, and the frequent use of the musical term Selah, may imply that it was used in the liturgical service of the temple. 1. are they increased] Thus 2 S. xv. 12, The conspiracy was strong, for the people increased continually with Absalom." Thus too 2 S. xvi. 15, "Absalom, and all the people the men of Israel." rise up against me] Cf. Ps. xviii. 39. 2. of my soul] The word soul is used commonly in place of the personal pronoun; but it has a special emphasis in this and similar passages. David clave to the Lord with his soul; his soul is the object against which attacks are aimed, and which feels the bitterness of the reproach, knowing that his own sin had given occasion to the calamity. Cf. Ps. lxxi. 10. help] Salvation better expresses the Hebrew, which includes deliverance from all evils, spiritual or temporal. LXX. owrnpia, Jerome, "salus." It may be remarked that David uses both names, God (Elohim), and Jehovah (see v. 8), in reference to salvation, but the first name is put into the mouth of his enemies, the second is taken as the expression of his own innermost feelings. The names are too frequently interchanged to justify any general assertion; but this and similar passages indicate that a nearer, more directly personal, or covenanted, relation is involved in the name Jehovah. Selah] A word of doubtful origin; it is generally agreed that it is a musical term, probably for a sweep of harp-strings, marking a pause. See appendix to Introd. sage to which frequent reference is found in the psalms: see also Job i. 10. Ewald remarks the appropriateness of this metaphor in the mouth of David. "The hero accustomed to battle and victory lives and breathes in warlike thoughts and associations." Cf. v. 6. 4. I cried, &c.] The Hebrew has "My voice unto Jehovah I cry;" an expression which is understood to mean, "I cry out incessantly in my trouble." Thus Hupf., Hitz., &c. Cf. Ps. lxxvii. 1, cxlii. 1. out of his holy hill] Although David is in exile, far from Jerusalem, and therefore, as his enemies might boast, unable to approach the holy hill of Zion (cf. Ps. ii. 6), he knows that God hears and answers his prayer. The expression may not prove, but it supports, the traditional origin of the psalm. 5. I laid me down] The word "I" is emphasized in the Hebrew. I for my part, as though contrasting his feelings of trust and peace with those of others less confident of salvation in God. sustained] Sustaineth: the change of tense marks the sense of an abiding support. 6. ten thousands] Or, "myriads." David was surrounded on all sides by revolted subjects. set themselves] Or, "arrayed themselves:" a military term, as in Isai. xxii. 7. This passage is conclusive against the supposition that the psalm was composed by a mere private individual. 7. Arise] See Num. x. 35: “Arise, O Lord, and let thine enemies be scattered;" a passage to which there are numerous references in the Davidic psalms; e. g. vii. 6, ix. 19, x. 12, xvii. 13, lxviii. 1. thou hast smitten] At once a grateful remembrance of past mercies, and a confident anticipation of immediate deliverance. cheek bone] The jaw. David's enemies are compared to wild beasts; doubtless with reference to his own early experience. See note on Ps. xxiii. 1, and 1 S. xvii. 34-36. The sternness of the expression befits the restorer of order; thus Ewald. 8. thy blessing is] The Hebrew has "Thy blessing upon thy people:" an exclamation II. PSALM IV. This is an evening psalm (see v. 8), and its close connection with the preceding makes it probable that it was composed at the same period, it may be on the evening of the same day. Some expressions in the psalm may seem to point rather to the period of the persecution of David by Saul (vv. 4, 7); but they are quite compatible with that of his flight from Absalom. There is little force in the objection that there is no allusion to his rebellious son. David loved Absalom dearly, and doubtless regarded him as an instrument in the hands of Ahithophel. In accordance with the tone of the last verse in Ps. iii., there are in this no imprecations or even prayers against his foes, but exhortations to his followers, such as they specially needed at that time of trial. Köster observes the close resemblance between this and the preceding psalm in structure, form of thought, and language; both, as he says, undoubtedly of David. The psalm may be divided into four parts: a prayer, v. 1; a reproof to his enemies, 2, 3; exhortation to his friends, 4, 5; a contrast between their despondency and the gladness, peace, and security of God's faithful servant, 6-8. Neginoth] The word denotes an accompaniment of stringed instruments: see note on 2 S. vi. 5. 1. O God of my righteousness] i.e, from whom my righteousness comes, who makes me upright, and who will justify me. Cf. Isai. liv. 17; Jer. xxiii. 6. David refers to his condition at the time, as though he would say, God who gave me righteousness will prove that I am righteous by delivering me: thus in v. 3 he is sure of an answer to prayer on the grounds of God's election and his own piety. thou hast enlarged me] Or, "hast made 179 a Ps.50.14 5 Offer the sacrifices of righte- & 51. 19. note on Ps. xviii. 36. A common salutation in 2. equivalent to "sirs," and implies that the either period to which the psalm is assigned, leasing] Or, "falsehood;" the characteristic 3. bath set apart] The rendering is literal, lous favour shewn in the election of the godly but the original implies peculiar and marvelrendering the clause "He hath done marman. Critics generally follow the LXX., vellously to His godly one," but Hupfeld shews the correctness of the construction adopted in the A. V. The term "godly" is, so to speak, the technical designation of the pious, equivalent to "saints" in the New Testament. 66 This 4. Stand in awe] Or, "tremble." thesis, "speak in your heart, but be silent." ousness, and put your trust in the LORD. 6 There be many that say, Who will shew us any good? LORD, lift thou up the light of thy countenance upon us. upon your bed] This is the first indication of the hour, at eventide. 5. sacrifices of righteousness] Possibly alluding to the sacrifices offered in unrighteousness, as by Absalom, 2 S. xv. 7—9; but the expression appears rather to apply to religious services in general; see Ps. 1. 14, li. 19; Deut. xxxiii. 19. David's followers could not offer the legal sacrifices in exile. 6. many that say] The statement may be taken generally, but it applies specially to the discouraged and desponding adherents of David. lift thou up] Compare the blessing to be pronounced by Aaron and his sons, Num. vi. 24-26; see also Ps. xxxi. 16, and the refrain of Ps. lxxx., 3, 7, 19. 7. their corn and their wine] Note the clear reference in this and the next verse to This psalm must have been composed at Jerusalem, since David had access to the house of God; see v. 7; probably a short time before the open revolt of Absalom, when the king was aware of the machinations of conspirators under a bloodthirsty and treacherous chief, v. 6. Like Ps. iii. it is a morning song, v. 3. The style is thoroughly Davidic, concise, vigorous, with rapid transitions of thought and feeling. The only word which has been relied upon as indicating a later date is "temple," v. 7, which, however, in the Hebrew is applied to the tabernacle; see note 7 Thou hast put gladness in my heart, more than in the time that their corn and their wine increased. 8 'I will both lay me down in & Ps. 3. 5. peace, and sleep: for thou, LORD, only makest me dwell in safety./s45° Deut. xxxiii. 28. David's enemies have the material, he has the spiritual, privileges of God's people; thus, again, in the next verse, the Psalmist adopts the words of Deut. xxxiii. 12, "the beloved of the Lord shall dwell in safety by Him." The mention of corn and wine may possibly indicate the season of David's flight, which was in early autumn; see 2 S. xvi. 1, and xvii. 19. 8. I will both] Lit. "together," i.e. as soon as I lie down, sweet sleep will refresh Cf. Job xi. 18, 19. me. only] The same expression as Deut. xxxii. 12, "the LORD alone did lead him." With the last words compare Deut. xxxiii. 28, "Israel then shall dwell in safety alone;" see also Lev. xxv. 18, 19; Deut. xii. 10. Syriac connects the word "alone David. PSALM IV. 2. The 22 with on v. 7. The psalm is divided into four parts, each consisting of six lines, or three complete metres. i. The morning prayer (1—3). ii. and iii. The grounds for hope; first, that God abhors wickedness (4—6), and secondly, that David seeks God and trusts in His guidance (7, 8). iv. The guilt of David's enemies, with prayer for their overthrow, 9 upon Nebiloth] Rather, "to Nehiloth:” a word which probably means an accompaniment of flutes. 1. meditation] The word occurs but twice, here and Ps. xxxix. 3. It signifies gentle, half-inward utterance, a thought inwardly |