↑ Heb.

all the earth.

I Or, yield feigned obedience.

PSALM LXVI.

1 David exhorteth to praise God, 5 to observe his great works, 8 to bless him for his gracious benefits. 12 He voweth for himself religious service to God. 16 He declareth God's special goodness to himself.

To the chief Musician, A Song or Psalm.

Mall ye lands:

AKE a joyful noise unto God,

2 Sing forth the honour of his name: make his praise glorious.

3 Say unto God, How terrible art thou in thy works! through the greatness of thy power shall thine enemies It submit themselves unto thee." ~

4 All the earth shall worship thee, f Heb. lie. and shall sing unto thee; they shall sing to thy name. Selah.

5 Come and see the works of God:

PSALM LXVI.

This and the following psalms have certain peculiarities which distinguish them from the preceding. They are not attributed to David; in the inscriptions they bear a double designation, equivalent to "hymn,' ," "psalm,” i.e. "a psalm of praise and joy:" the name Elohim is almost exclusively used, and they are evidently intended for public recitation in the temple. All these indications lead to the conclusion that they are compositions of one of the great Levitical families, to whom the temple-services were committed by David.

This psalm celebrates a great deliverance; it speaks of a season of severe trial and affliction; but although commentators are generally agreed that it is of later date than the reign of David, it is doubtful whether it belongs to the time of Hezekiah, or to the period following the restoration from the Babylonian captivity: of the two more probably to the former; for references to the long and bitter sufferings of the latter period are generally more specific; here the time of affliction would seem to have passed away speedily and completely. It may however have been composed in the reign of one of Hezekiah's predecessors. The expressions are applicable to many events recorded in the historical books, especially to some in the reigns of Asa and Jehoshaphat, and there is more of hopefulness and joy than generally breathes in the utterances of an age when the prophetic spirit felt the near approach of impending judgments.

The metres are regular, and distinctly marked by Selah, except at the close of v. 11, where it is not needed.

1. all ye lands] Or, "all the earth." The whole world is called upon to rejoice in the

he is terrible in his doing toward the children of men.

6 He turned the sea into dry land: they went through the flood on foot: there did we rejoice in him.

7 He ruleth by his power for ever; his eyes behold the nations: let not the rebellious exalt themselves. Selah.

8 O bless our God, ye people, and make the voice of his praise to be heard:

9 Which holdeth our soul in life, Heb. putteth. and suffereth not our feet to be moved.

10 For thou, O God, hast proved us: thou hast tried us, as silver is tried.

II Thou broughtest us into the net; thou laidst affliction upon our loins.

manifestation of God's righteousness, which must needs be for the permanent good of His creatures. There is however in this, and throughout the psalm (see especially vv. 4, 8), a clear reference to the Messianic hopes which lay deep in the heart of every true Israelite.

3. submit themselves] The word literally means "lie," i. e. yield feigned and reluctant obedience. See note on Ps. xviii. 44.

Our

Prayer-Book Version, "shall be found liars unto thee," expresses the sense more exactly.

6. He turned the sea] i. e. the Red Sea at the Exodus, and the Jordan at the entrance into Canaan; events which delivered Israel, established its dominion, and were pledges of its future permanence. Such allusions are especially numerous about the time of the Babylonish captivity, but are too common and natural a topic to determine the date of this psalm,

9. holdeth] Or, "setteth;" the word implies deliverance from a state of extreme peril,

to be moved] The state therefore was not one of utter ruin; these expressions point to a time when Israel, though afflicted and severely tried, still retained its national life and independence.

10. tried us] The Hebrew word denotes a fiery trial, as in a furnace. The metaphor is common in most languages. Cf. Pss. xii. 6, xvii. 3; Isai. xlviii. 10; 1 Pet. i. 6, 7.

11. the net] This is probably the true meaning of the Hebrew word; which, however, may denote "a fortress or stronghold," in the special sense of a place of confinement. The Israelites are represented as animals caught in the hunter's snares, and then shut up in

14 Which my lips have uttered, and my mouth hath spoken, when I was in trouble.

15 I will offer unto thee burnt sacrifices of 'fatlings, with the incense of rams; I will offer bullocks with goats. Selah.

mouth, and he was extolled with my tongue.

18 If I regard iniquity in my heart, the Lord will not hear me:

19 But verily God hath heard me; he hath attended to the voice of my prayer. 20 Blessed be God, which hath not turned away my prayer, nor his mercy from me.

PSALM LXVII.

1 A prayer for the enlargement of God's kingdom, 3 to the joy of the people, 6 and the increase of God's blessings.

To the chief Musician on Neginoth, A Psalm or Song.

G

a place of confinement: an expression applicable to more than one epoch in the national history. It is used specially of David's condition in exile under Saul, 1 S. xxii. 4, &c.

affliction] The word denotes heavy pressure, as of an overladen beast of burden. Cf. Ps. lv. 3, where it is rendered " "oppression." 12. ride over our heads] Two metaphors are supposed to be combined, riding over the land, taking possession of the fortified places, and trampling on its strength; but it seems more natural to refer to the representations, very common on Egyptian monuments, of a conqueror driving his chariot over his prostrate foes.

but thou broughtest] The suddenness of this transition has many parallels in the psalms. It seems to indicate the speedy and complete dispersion of an invading force.

a wealthy place] Lit. "abundance." The defeat of the enemies appears to have been followed by a season of great abundance, as on the occasion celebrated in the preceding psalm. The old versions generally use a word which denotes "refreshment," and Hupf. would alter the reading, but without sufficient

cause.

14. uttered] Lit. "opened" (marg.), but the word "uttered" gives the true meaning, and should not be altered. It is used with special reference to vows, Judg. xi. 35.

15. the incense] i. e. the smoke ascending as a cloud from the burnt sacrifice, which is always represented as a sweet savour acceptable as a symbol of the offerer's devotion. The whole of this clause is more suitable to a king than to a subject. See note on Ps. li. last verse.

16. for my soul] This again points to an individual, but to one who represents the

t Heb. with us.

nation, whose personal characteristics affected the whole state for weal or for woe. We seem to hear David speaking, though the words doubtless might befit any of his successors under similar circumstances.

18. If I regard] The word "regard” is happily chosen to express the deliberate approval of iniquity: "had I regarded iniquity with complacency, entertained it deliberately in my heart." The writer is fully conscious of sins of infirmity, error or ignorance, but not of presumptuous sin. Compare Job xxxi. 26, xxxvi. 21; Hab. i. 13; Prov. xxviii. 9.

20. from me] The expression in Hebrew is peculiar and emphatic, "from being with me;" the mercy which ever abideth with me

is not withdrawn.

PSALM LXVII.

This was evidently composed for liturgical use; its date is uncertain, but it is probably later than David's time. The great thought is longing for the conversion of the world, as goodness to Israel; when God's face shines a result of peculiar manifestations of divine fully upon His people all nations will be attracted and won, and the reign of righteousness will be established. This is therefore, in the highest and most spiritual sense, a Messianic psalm; not indeed, strictly speaking, predictive, but expressing hopes and anticipations completely fulfilled by the manifestation of God in Christ.

The structure is graceful, resembling that of early psalms; the introductory strophe marked by "Selah" is followed by two strophes, each of three verses, divided also by Selah.

1. God be merciful unto us, &c.] This is taken from the High-priest's blessing in Num. vi. 24-26; but with a striking and important

3 Let the people praise thee, O God; let all the people praise thee.

4 O let the nations be glad and sing for joy: for thou shalt judge the people righteously, and govern the nations upon earth. Selah.

7 God shall bless us; and all the ends of the earth shall fear him.

PSALM LXVIII.

A prayer at the removing of the ark. 4 An exhortation to praise God for his mercies, 7 for his care of the church, 19 for his great works.

To the chief Musician, A Psalm or Song of David.

ET a God arise, let his enemies be

5 God; let all the people praise thee.

6 Then shall the earth yield her increase; and God, even our own God, shall bless us.

variation. It substitutes Elohim for Jehovah. Thus the name Elohim occurs in the later, that of Jehovah in the older formula: this is irreconcileable with some modern speculations as to the use of the two names. The reason for the change appears to be that in most of the liturgical psalms, which were composed by the leaders of the Levitical choirs, the name Elohim is generally, though not exclusively, used. This may be because that name specially denotes the majesty and might of the Deity: whereas the High-priest in blessing the people uses the other name, which speaks most distinctly of covenanted privileges.

upon us] Or, "with us," our protector and guide. Heb. In Numbers the word

abiding with us, Cf. Ps. lxvi. 20, "upon" is used.

2. That thy way] A remarkable prayer; the Psalmist directly states that the effect of God's goodness to Israel will be the conversion of the world, cf. Ps. xcviii. 3. It is to be observed that in this and the next verse three distinct words are now used to designate foreign nations; they are regarded under the various aspects of foreigners, races, communities: without losing their permanent characteristics they will be united in one religious community. In this verse the word rendered "nations" means Gentiles.

4. for thou shalt] The reason why the nations shall rejoice is stated to be the establishment of a universal kingdom of righteousness. This psalm brings one stream of Messianic prophecy, which presents the approach of a perfect manifestation of God, near to the point of junction with the other, which announces the advent and reign of a perfect King (see Introduction, § 18).

govern] Better as marg., lead. Lit. "and nations on the earth Thou wilt lead them;" be their guide: a promise of peculiar graciousness; cf. Pss. xxiii. 3, xxxi. 3; used elsewhere only of God's faithful and tried servants.

hate him flee 'before him.

a Nuinb. 10. 35.

+ Heb. from his

2 As smoke is driven away, so face. drive them away: as wax melteth

6. Then shall the earth] Or, "The land hath given her increase.” This may be an expression of thankfulness for an abundant harvest, in which the Psalmist sees the sign or pledge of higher blessings. It is, however, more probably predictive, announcing the certain result of divine blessings. It is taken verbatim from Lev. xxvi. 4. Cf. Ps. lxxxv. 12, PSALM LXVIII.

might and mercy are described, vv. 1—6; After an introduction in which Jehovah's His miracles in the wilderness, vv. 7—10, and victories at the head of His people, vv. II-15, are referred to with astonishing force. His choice of Mount Zion to dwell upon, and His dwelling thereon with power, surrounded by His innumerable train, are the subjects of vv. 15-23. His visible ascents to it at various periods, attended by the representatives of the tribes, in celebration of His triumphs over His foes, and probably with special reference to His first triumphant ascent (2 S. vi.), are portrayed vv. 24-27. The remainder of the psalm anticipates His future conquests, and predicts the subjection, in coming days, of the whole world to His rule.

The title ascribes the psalm to David. The mention of the tribes of Zebulun and Naphtali in v. 27, in connection with Benjamin and Judah, as representatives of the Northern and Southern divisions of the kingdom respectively, is inconsistent with a date subsequent to the secession of the tribes. The prominence of Egypt and Ethiopia v. 31, and silence touching Babylon and Assyria, favour the supposition of a very early date. The style is abrupt, fragmentary, rugged, astonishingly graphic and forcible, and bespeaks an age of earliest poetry. A late date, as after the exile (Gesen., Hupfeld, Ewald, Olshausen, J., &c.), against common opinion, against the inscription, and the many marks of antiquity occurring in the psalm, seems intolerable.

The mention of the temple in v. 29 is not decisive against the Davidic origin of the

Some imagine the psalm to have been composed for the occasion mentioned in 2 S. vi. 12, and 1 Chro. xv., when the ark of God was transferred from the house of Obededom to

Zion. But David wrote a different psalm (1 Chro. xvi. 7) for that occasion (Note 1); and the early part of this psalm is not appropriate to it. The mention too of the temple, or sanctuary, in v. 29 is rather suggestive of the idea that, when the psalm was written, the sanctuary had been some time established in Zion. Some imagine that it was written when the ark went out, as in 2 S. xi. 11, upon an expedition against a neighbouring foe. But the latter part of the psalm, v. 28 &c., seems unsuitable to such hypothesis. The supposition that it is a song of triumph on the return of the ark from an expedition against a vanquished foe (De Wette, &c.) is plausible, but no special word points decisively to such a narrowing of its purport. The description given above of the contents indicates the thread which connects its parts, at first sight unconnected. It is a song of national thanksgiving for mercies and triumphs vouchsafed up to the day of its composition; followed by deeply earnest, we may say Messianic, anticipations of victories over the whole world, to follow from Jehovah's choice of Zion.

Many interpretations of passages in it, as of vv. 14, 15, 30, must be looked upon as scarcely more than conjectures. Throughout it is most obscure; and thirteen words in it occur nowhere else.

The sacred name Elohim appears twentythree times in the psalm; but also Jah in v. 4; Jehovah in v. 16; Adonai in vv. 11, 17; Shaddai in v. 14, &c. The latter name occurs in Ps. xci. 1; Num. xxiv. 4, 16; Job, passim; and seems highly poetical. No reliable argument as to date or author can, as it would seem, be drawn from these names.

Resemblances are noticed between places of the psalm and of Isaiah. Thus vv. 4, 6 resemble Isai. xl. 3, lviii. 7. The spirit and manner of the psalm do not in the least resemble those of Isaiah; but suggest the idea of a composition entirely original, though embodying, it may be, portions of more ancient songs as parts of its design. According to the principle to which we have adhered throughout (see the Introduction), we regard

4 Sing unto God, sing praises to his name: extol him that rideth upon the heavens by his name JAH, and rejoice before him.

5 A father of the fatherless, and

this psalm, agreeably with its inscription, as written by David, in the absence of any arguments which prove the said authority to be delusive in this case.

The great difference of opinion which exists among commentators, some accounting this psalm one of the very earliest, and some, one of the very latest, shews how impossible it is to settle the question of its date by internal evidence. The original song of David may have received additions (Hengst., &c.) in later times for temple-service, which now it is scarcely possible to separate from the original composition. In the Jewish ritual the psalm is used at Pentecost, the Feast of Thanksgiving for Harvest.

of God moved from its resting-place at night, 1, 2. Let God arise, &c.] When the ark Num. X. 35, Moses said, Rise up, O JeIn the place of Numbers quoted, the holy hovah, and let Thine enemies be scattered.

name

"Jehovah," and the imperative rise up, occur. In the psalm the name "Elohim' is substituted for Jehovah, and the 3rd person for the 2nd. The force of vv. 1, 2, 3 seems

increased by rendering the Hebrew future as present: so they describe the simple fact: that hate Him flee before His face. As smoke "God arises; His enemies are scattered; those is driven away, leaving no trace, Thou dost drive them away: as wax melts before the fire, the wicked perish at the presence of God." The wicked are the enemies of God and xiv. 5, xxxiii. 1, &c. Similar passages occur His chosen; the righteous are His people, Pss. in Pss. xxxvii. 20, xcvii. 5; Hos. xiii. 3.

4. Sing unto God, &c.] Lit. "Sing unto God; sing praises to His name; make a way for Him that rideth over the deserts: His name is Jah (or in Jah): and rejoice before Him." The reading of the A. V., extol Him that rideth upon the heavens, appears to come from the Targum; so too M. Mendelssohn, "Macht Ihm Bahn der durch Aetherwüste fährt!" The addition to it in the P. B. V., "as it were upon an horse," appears to be made simply to amplify the idea that went before, or for the sake of the measure. The image presented to us in the literal rendering is that of a king travelling through the waste, for whom a way is made. A similar image, Isai. xl. 3, lvii. 14; Ps. xviii. 10. Jah is the expressive abbreviated form of Jehovah, familiar to all from its occurrence in Hallelujah. "His name is in Jah:" His essence, unchanging, eternal, self-existing, is expressed

God

6. God setteth the solitary, &c.] setteth the solitary in families; or, according to the marginal reading, in a house or home. The P. B. V. misses the sense, "He is the God that maketh men to be of one mind in an house," &c. It comes apparently from the LXX. (ὁ Θεὸς κατοικίζει μου νοτρόπους ἐν οἴκῳ, κ. τ. λ.) and Vulg. (qui inhabitare facit unius moris in domo). These authorities seem to have interpreted the word (D) from the sense of "uniting" implied

יחד in

he bringeth out those, &c.] The import is, "He bringeth out of captivity captives, and restoreth to prosperity." The allusion is, in both clauses, to the wanderers in the wilderness. Some of them reached a home in the land of promise, but the most part perished through their rebellion in the waste. Ps. cvii. 4, 40; Heb. iii. 17. The allusion naturally leads to the passionate enthusiastic address which follows.

:

Cf.

7, 8. O God, when thou, &c.] The miracles of the march and first, the appearance of God in Sinai, Ex. xix. 16, 18, the most signal of all.-Selah, see Ps. iii. 2 and note. The description of the miracles of the desert moves the deepest soul of the Psalmist, and calls for special musical accompaniment.

8. the heavens also dropped, &c.] We read in Judg. v. 4, the heavens dropped, the clouds also dropped water, so that we may understand by the phrase of the heavens dropping, the floods of rain which accompanied the awful storm of thunder and lightning: Ex. xix. 16. Thunder, lightning, and a thick cloud, are described as upon the mount.

even Sinai, &c.] The lit. rendering is rather "that Sinai," or 66 yon Sinai" (delktikŵs; as if it were enough to point to it and mention its name, to describe what occurred), “at the presence of God." The words "was moved" are not in the original, but the omission of the verb descriptive of what occurred is

not without force: the full expression may be gathered from the original place, Judg. ubi supr. In Ps. lxxviii. 54, "that mountain" (so the word should be rendered) means "that well-known mountain." Ps. civ. 25, "that sea" is "that sea" of which the name is enough. Ps. xlviii. 14, "this God."

renders, "Thou, O God, sentest a gracious 9. Thou, O God, &c.] The P. B. V. rain upon Thine inheritance, and refreshedst it when it was weary." The pause in the Hebr. is after "God:" "Thou didst send a plentiful rain, O God: and Thine inheritance when aweary Thou didst refresh!"

The rain is metaphorical, and signifies the abundant blessings of manna (Exod. xvi. 4; Ps. lxxviii. 24), food, water, &c., through which the wanderers were preserved. God's "people" are meant by His inheritance.

rendered here congregation is of doubtful 10. Thy congregation, &c.] The word import. The LXX. render "Thy living creatures," Jerome, "Thy creatures," others, Ixxiv. 19, in which the terms "congregation" See Mic. vii. 14, 15; Ps. "Thy flock." and "poor ones" are again coupled. In v. 30 the same word is rendered "company." The meaning is, "Thy people dwelt there safely, guarded by Thee against innumerable foes." The description is still of the march, and therein seems to refer to the waste.

prepared i.e. "a table in the wilderness," 1 Chro. xii. 39.

the poor] Sing., i.e. the needy and toil-worn wanderer.

From the march, through the wilderness to the borders of the promised land, the Psalmist naturally turns, vv. II-14, to the victories, by which, in times following, it was obtained and secured. The victory of Deborah and Barak is however, it would seem, chiefly, if not exclusively, in his thoughts. Graphic, vigorous sketches of circumstances connected with it seem added, without attention to historical order. The great obscurity of the psalm may arise in part from its embodying fragments of earliest psalmody unaltered. The first verse is taken, as has been noticed, from the book of Numbers; vv. 7, 8, from the Song of Deborah; others may be taken, for example, from "the book of the wars of the