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THE
HOLY BIBLE
ACCORDING TO THE AUTHORIZED VERSION (A.D. 1611),
WITH AN EXPLANATORY AND CRITICAL
Comment ār)
AND
3 #ebision of the Cranslation,
BY BISHOPS AND OTHER CLERGY
OF THE ANGLICAN CHURCH.
EDITED
By F. C. COOK, M.A., CANON OF ExETER,
PREACHER AT LINCOLN'S INN, CHAPLAIN IN ORDINARY TO THE QUEEN.
Vol. IV.
5 OB-PSAZMS-PROVERBS—ECCLESIASTES-
7THAE SOAVG OA’ SO/LOMOAV.
NEW YORK : -
S C R IB N E R, ARMSTR O N G & CO.,
6 5 4 B R (3 A. D. W. A. Y.
1874.

:
.
CONTENTS OF VOL. IV.
JOB.
COMMENTARY AND CRITICAL NOTES BY REv. F. C. Cook, EDITOR.
INTRODUCTION.
General notice .
Contents of the Book
Object
Integrity .
COMMENTARY
PAGE
I
2.
Ö
7
§ 5. Character . . . . .
§ 6. Language and Style
§ 7. Comparison with other books with
reference to date
AND CRITICAL NOTES. pp. 20–145.
PSALMS.
VERY REv. G. H. S. JoHNson, F.R.S., DEAN OF WELLs,
AND REv. C. J. ELLIOTT.
INTRODUCTION. BY REv. F. C. Cook, EDITOR.
Introductory Remarks
Title .
Division .
Authorship .
On the Inscriptions e
Characteristics of David's Psalm
Psalms of the first period of
David’s life . e e e
Psalms of the Second period, from
his accession to the throne to
his fall
. Third period, from the fall of
David to his flight . . . . .
§ Io. Psalms written probably at the
time of his flight, or before his
restoration ©
PAGE
I46
I48
I49
I5 O
ib.
I5 I
ib.
I 53
I55
§ II. Psalms belonging to the last period
- of David's reign . . . . .
§ 12. Psalms attributed to other authors
§ 13. Psalms which have been referred
to the Maccabean age
§ 14. Formation of the Psalter .
§ 15. The Psalter, considered in its bear-
ings upon the development of
doctrine in the Hebrew Church
§ 16. Ethical teaching .
§ 17. Notices of a future state
§ 18. Messianic Psalms . . . .
APPENDIX.
On the Metrical System of the
PSälms . . . . . . . .
PAGE
IT
14
comMENTARY AND CRITICAL NOTES BY THE Rev. CANon Cook,
PAGE
I55
I 56
157
I58
I59 |
I61
I63
I68
iv. - CONTENTS.
PSALMS-cozzzzzzzled.
COMMENTARY AND CRITICAL NOTES, Ps. i. (pp. 173, 4), iii...—vii. (pp. 177—
I85), ix.-xxii. (pp. 188—224), XXiv.—xxviii. (pp. 226–235), XXX.--lxiv. (pp. 237—
312), lxvi. lxvii. (pp. 316–318), lxix.-lxxvi. (pp. 325–344), lxxviii.-lxxxix.
(pp. 347–372). By CANON COOK.
COMMENTARY AND CRITICAL NOTES, Ps. ii. (pp. 174–7), viii. (pp. 185–8),
xxiii. (pp. 224, 5), xxix. (pp. 235–237), lxv. (pp. 312—315), lxviii. (pp. 318–325),
lxxvii. (pp. 344–347), Xc. (pp. 372—376), c.—cxl. (pp. 399–484). By the DEAN
of WELLs, F.R.S.
COMMENTARY AND CRITICAL NOTES, Pss. xci.—xcix. (pp. 376–399), czli.—cl.
(pp. 484–5 oš). By R.E.V. C. J. ELLIOTT. &
EXCURSUS UPON PSS. xci.—c. (pp. 506–12). By REv. C. J. ELLIOTT.
\
PROVERBS.
COMMENTARY AND CRITICAL NOTES BY REV. PROFESSOR
E. H. PLUMPTRE, M.A.
INTRODUCTION.
* PAGE - PAGE
I. Title, Structure, and Contents . 513 III. The LXX. Version of the Book . 523
II. Ethical Teaching . . . . . . 520
COMMENTARY AND CRITICAL NOTES. pp. 529–618.
CONTENTS. v
ECCLESIASTES.
COMMENTARY AND CRITICAL NOTES BY REV. W. T. BULLock, M.A.,
SECRETARY TO THE SOCIETY FOR THE PROPAGATION OF THE GOSPEL.
INTRODUCTION.
PAGE PAGE
I. Author and age of Ecclesiastes .. 619 prove the authorship of Solomon 621
§ 1. The tradition, and objections to it ib. § 5. Historical allusions are consistent
§ 2. Linguistic argument fails to prove with the authorship of Solomon 623
a late date . . . . . . . ib. § 6. Summary . . . . . . . . . 625
§ 3. Inconclusive nature of such objec-
tions . . . . . . . . . 621 II. Object, plan, and tendency of the
§ 4. Linguistic argument fails to dis- book . . . . . . . . . . ib.
COMMENTARY AND CRITICAL NOTES. pp. 628–663.
THE SONG OF SOLOMON.
COMMENTARY AND CRITICAL NOTES BY REV. T. L. KINGSBURY, M.A.,
v1CAR of EASTON ROYAL.
INTRODUCTION.
PAGE PAGE
§ 1. Position in the Canon of Scripture 664 § 5. Scheme of a literal and historical
§ 2. Form of composition and general interpretation . . . . . . 670
characteristics . . . . . . 665 § 6. Ideal and typical character . . . 671
§ 3. Date and authorship . . . . . . 667 § 7. Plan of the following Commen-
§ 4. Methods of interpretation, literal tary . . . . . . . . . 674
and allegorical . . . . . . 668
COMMENTARY AND CRITICAL NOTES. pp. 675–699.
EXCURSUS UPON ARGUMENTS URGED BY PROF. GRAETZ. pp. 7oo–702.
J O B.
INTRODUCTION.
- PAGE PAGE
§ 1. General notice . . . . . . . $ 5. Character . . . . . . . . . 9
§ 2. Contents of the Book 2. § 6. Language and style . . . . II
§ 3. Object. . tº gº tº 6 $ 7. Comparison with other books with -
$ 4. Integrity 7 reference to date . . . . . I4
THE book of Job differs in many im-
portant points from all productions
of the Hebrew mind. From beginning
to end there is a complete absence of
reference or allusion to the events of
Israelitish history, and to the institutions
of the Mosaic law. It combines in a
very singular degree various elements of
human thought, and most opposite cha-
racteristics of human genius. Its most
striking features are depth and boldness
of speculative inquiry, of research, not
only into what may be known of the
dealings of God with man, but of the
principles on which those dealings rest.
The characters stand out each and all
in broad, strong outline, with traits of
surpassing delicacy and vigour. The
historical narrative is clear and rapid,
with the simplicity and grace of antique
letters; the dialogues full of vehement
outbursts, vivid imagery, and sudden al-
ternations of passionate struggles, and
deep, calm, earnest contemplation of
spiritual truths. The reader is irresisti-
bly impressed with the reality of the
transactions, with the truth and natural-
ness of the feelings brought into play,
while he recognizes in the construction
of the plot, and the gradual unfolding
of the design, the work of a master spirit,
guided, whether consciously, or with the
sure instinct of genius, by those princi-
ples in which the highest art and the
most perfect nature meet and are recon-
Vol. IV.
ciled. Not less remarkable is the style:
it bears throughout unequivocal marks
of originality and independence. The
language has peculiarities for which it is
difficult to account at any period which
modern critics have assigned to the com-
position. On the one hand, it abounds
in archaic forms, which occur elsewhere
in the Pentateuch alone, or in the very
earliest relics of Hebrew poetry; and in
words unknown to Hebrew writers, of
which the explanation, at the best con-
jectural, is to be sought in the cognate
dialects, or in Egyptian. On the other
hand, it has many words, and idiomatic
expressions, which occur only in the
latest Hebrew writings, and in those
writings indicate the rapid progress of
the influence of the Syriac or Chaldean
dialect, which before our Lord’s time
had so far changed the vernacular lan-
guage of Palestine, that the ancient
books required for popular use, and
public reading, the medium of a con-
tinuous interpretation. For these and
other reasons, to be considered in this
Introduction, critics in this, and in for-
mer ages, have arrived at most opposite
conclusions, touching the character of
the book, whether it is to be regarded
as a history, a theological or philosophi-
cal speculation, a didactic poem, or a
dramatic composition : touching its ori-
gin, whether it is the production of a
Hebrew, or of a native of the district in
A
2 INTRODUCTION TO
which the transactions took place ; and
if so, whether we have an entire trans-
lation, or whether the dialect in which it
was written so nearly resembled that
of Palestine as to require little change
to make it intelligible to Hebrews: and
above all at what date it was composed,
or first made known to the Israelites.
With a view to these and other ques-
tions, which affect the object, bearings,
and integrity of the book, we have in the
first place to consider its contents.
§ 2. Contents of the Book.
The book consists of five parts. The
first part presents in a succinct form the
historical facts on which the arguments
are based. Job is set before us as the
model of a perfect man, “without his
like in all the earth,” “a perfect and
upright man, one that loveth God, and
escheweth evil.” This character rests
on the attestation of God himself, and
it must be borne in mind throughout
the following discussions. The outward
circumstances of the Patriarch are equally
remarkable: under the protection of God,
surrounded by a numerous family, with
high rank and immense possessions, he
attains to the maturity of life, (see note
on ch. xxix. 4), and is recognized as “the
greatest of the sons of the East.” He
thus exemplifies that union between per-
fect goodness and temporal happiness,
which was regarded by ancient dog-
matists not merely as the ordinary and
normal, but as the invariable result of
the divine government of the world. It
is, however, obvious, that such a Com-
bination is open to the cavil, or the very
serious question, whether goodness which
secures such results may not be a refined
form of selfishness. The question, doubt-
less, is one which presented itself very
early to the minds of thoughtful men.
It was one which, once raised, demanded
an answer. In order to have the ques-
tion proposed in the most searching form,
and the answer given on absolute autho-
rity, we are admitted to the Council of
heaven ; there alone can the deep mys-
ºteries of existence be examined and fully
comprehended. The question is asked
by a Being, who is called “the adver-
sary,” and who is described as going to
and fro the earth, searching and scruti-
Job's children.
nizing all things, with an avowed, and,
undoubtedly, malignant intention of de-
tecting evil. Doth Job fear God for
nought P Is not his piety simply the
result of calculation P If he were once
convinced that the calculation was a
mistake, if the protection and outward
proofs of favour were withdrawn, would
he not renounce God? One answer only
could be given which would meet the
cavil fully. Satan is permitted to put
forth his hand. He destroys Job's wealth,
The piety of Job bears
that trial, and is intact. One only Sug-
gestion remains for the Adversary: though
all else is gone, health remains, and with
health the possibility, and hope of restora-
tion. That too Satanispermitted to assail;
Job is smitten at once with elephantiasis,
the most terrible and loathsome disease
known in the East, one which was pe-
culiarly regarded as a result and proof
of divine anger, one that might convince
Job, if his piety were dependent upon
temporal blessings, that it was unavailing'.
His wife breaks down under that trial, and,
becoming an unconscious, but effective
instrument of the adversary, in his words
counsels her husband to renounce God.
Job remains stedfast. Grateful for past
good, he is resigned to present woe: no
sinful word escapes from his lips. So far
Satan has been baffled. He has no
more cavil to suggest. To the end of
the book he passes altogether Out of
sight. No allusion is made to him in
the following dialogue, nor at the close,
when judgment is finally pronounced by
God. *
But with the departure of Satan the
argument is not closed. It is indeed
evident, that although the question was
settled as regarded that special case,
and the possibility of a good man re-
taining his piety, independent of reward,
and in spite of apparently causeless suf-
fering, had been demonstrated ; yet the
mind of any one, who reflected upon .
the facts even of that, would be sorely
troubled, and that numerous other ques-
tions, touching the relations between di-
vine justice and human destinies, called
for consideration. Then follows the dis-
1 ‘Qs kal 6eoû kat' atyrod Xapoſvros, Didymus
Alexandrinus, ‘Fragmenta in Job," p. I 126, ed.
Migne. He attributes the words of Job's wife to
the suggestion of Satan, p. II 30. -
THE BOOK OF JOB. - 3
cussion which exhausts all that the hu-
man mind could suggest, apart from the
revelation of a future state of compen-
sation, and retributive justice. It arises
in the most natural manner as a result
of the visit of condolence on the part of
three men, who represent the wisdom
and experience of the age. Some time
had elapsed in the interval, during which
the disease had made formidable pro-
gress, so that Job was no longer recog-
nized by his friends, and his mind had
Contemplated on every side the myste-
rious bearings of the dispensation. They
sate by Job seven days, silent in presence
of his great agony: and then partly, it may
be, trusting in their sympathy (see ch. vi.
I 4–2 I), or unable to repress his sor-
row, he speaks out all that is in his
heart, not indeed renouncing God, but
cursing the day of his own birth, and
abandoning all hope save that of death.
See C. iii., which introduces the second
part.
With the answer to that outburst be-
gins the series of discourses which con-
tinues, probably for several successive
days. Eliphaz, Bildad, and Zophar bring
forward arguments, which are met and
refuted by Job.
The first discussion is opened by Eli-
phaz, ch. iv. and v., in a speech of great
beauty and power: it continues without a
break to the end of ch. xiv. The results
may be briefly summed up. Job’s friends
hold the theory, which appears up to that
time to have been unquestioned, that there
is an exact and invariable correlation be-
tween sin and suffering. Afflictions are
always penal; they issue in the destruc-
tion of those who are radically opposed
to God, and do not submit to His judg-
ments. If the sinner repents and turns
to God, restoration to peace, and even
increased prosperity, may be expected.
Still the mere fact of the affliction proves
the previous Commission of some special
sin; and the demeanour of the afflicted
determines his relation to God. Applying
these principles to Job’s case, they are
in the outset scandalized by the vehe-
mence of his complaints, and when they
find that he has no confession to make,
but disavows all special guilt, they be-
come convinced that his faith is unsound;
his protestations seem to them blasphem-
Ous; and their tone, which was at first
courteous, though warning, becomes by
degrees stern, and even harsh, and men-
acing. It is indeed clear, that, unless
their partial and exclusive theory is
abandoned, they must needs be led on
to an unqualified Condemnation of Job.
In order to do justice to Job’s answers,
we must bear in mind, (I) that the direct
object of the trial, though one of which
he and his friends are equally uncon-
scious, was to ascertain whether, when
deprived of all earthly blessings, and
visited by all earthly sufferings, he would
renounce God, and (2) that his moral in-
tegrity is affirmed by God Himself. He
knows that he is not an offender, as they
assume: he knows that, whatever may
be the object of the afflictions, which, as
he admits, come from God, they are not
proofs of guilt, for God knows his inno-
cence. This consciousness, which can-
not, of course, be tested by man, enables
him fearlessly to examine the position of
his opponents. He denies, evidently for
the first time giving distinct form to old
misgivings, that punishment in this life
inevitably follows upon guilt, or proves
its Commission. Appealing to experi-
ence, he declares boldly, that in point of
fact, prosperity and misery are not always,
or even generally, commensurate with
man's deserts; “the tabernacles of rob-
bers prosper, and they that provoke God
are secure,” ch. xii. 6. In the government
of the world he can see but one thing
clearly ; all results and events are in
God’s hand, but of the principles by
which they are regulated he knows
nothing, and he is sure that his friends
are equally ignorant; hence he accuses
them of hypocrisy, using false arguments,
and mocking God, ch. xiii. 4—Io. Still
he doubts not that God is just, and
that, dark as His ways are, the just cause
must be vindicated, “though He slay me
yet will I wait for Him,” (xiii. 15, see
note), and “He will be my salvation.”
There is, therefore, but one course open
to Job, and that he takes. He turns to
supplication, he implores God to with-
draw His hand, and to give him a full
and public trial. Admitting that in
common with other men he has sinned
in youth, and is, by reason of his birth,
naturally unclean (xiii. 26, xiv. 4), he
still relies on God’s mercy: but inasmuch
as he is utterly without hope of restora-
A 2.
4
INTRODUCTION TO
tion in this life, and regards death as the
end of all earthly existence, he is led to
a thought, which henceforth recurs, until
it is developed into a living hope ; he
prays that Sheol may be to him a hiding
place, where he may rest until God calls
him forth, and manifests Himself in love :
with that hope he will be content to wait
(see notes on xiv. 13–15); but in this
life he looks for nothing but misery,
“his flesh upon him shall have pain, and
his soul within him shall mourn.”
In the second colloquy (xv.—xxi.) the
three interlocutors take a more advanced
position. Eliphaz (xv.) now assumes that
Job has been actually guilty of sins,
which brought on merited punishment,
and sees in his rebellious struggles a sure
token of approaching destruction. Bildad
charges him with ungodliness (xviii.);
Zophar holds that the sufferings and
losses of Job are but an inadequate re-
tribution for former sins (xx.). -
This series of accusations brings out
the inmost thoughts of Job. He recog-
nizes God's hand in his afflictions (xvi.
7–16), but denies that they are brought
on by wrong doing (v. 17); he claims the
right to pray, and appeals to God; but
without hope, save that which, as he has
already intimated, may survive in Sheol.
This thought becomes clearer as the con-
troversy proceeds, (compare xiv. 13, xvi.
18, 19, xvii. 8, 9; and note on xvii. 14—
16); until it finds full expression in the
declaration, which Job introduces with a
formal announcement of its importance,
that at the latter day, God, his Redeemer,
will stand upon the earth, and manifest
Himself to Job, who will see him with his
own eyes and in the integrity of his per-
sonal existence: (see notes on xix. 23
28). In the concluding discourse of this
series, ch. xxi., he shews the impossibility
of vindicating God’s justice on any other
principle, since unbroken prosperity
throughout life is frequently the portion
of wicked and utterly ungodly men.
The third colloquy (xxii.-xxxi.) re-
presents the exhaustion of the three
speakers.
the position formerly occupied by Job
presented temptations to certain crimes,
which the punishments inflicted upon
him prove that he must have committed.
Still he suggests that submission to God
may still lead to restored communion,
Eliphaz attempts to shew that
and as a result, to vast wealth, perfect
security, and above all, to increased
means of benefiting mankind. Bildad
urges, not without dignity and force, the
incomparable majesty of God, and the
worthlessness of man, but leaves Job's
arguments untouched. Zophar is alto-
gether silent.
Job, on the other hand, repeats his
former statements, and enforces them
with new arguments. His own inno-
cency, his longing for judgment, the mi-
sery of the oppressed, the triumph of the
oppressors, are brought forward (xxiii.,
xxiv.). In the last two discourses, when
his opponents have withdrawn from the
Contest, Job states his own deliberate
Opinion upon all the points of the con-
troversy. All creation is confounded by
God’s majesty, man catches but a faint
echo of His Word, and is wholly unable
to comprehend His ways. He then
draws out the great truths, which though
imperfectly understood, and unfairly ap-
plied, underlay his opponents’ arguments;
and, Correcting his own hasty and un-
guarded statements, describes the sure
destruction which, sooner or later, awaits
the wicked: see notes on ch. xxvii. Then
follows the grand passage (ch. xxviii.)
in which Job shews that the marvellous
ingenuity and powers of man give him
no insight at all into the unsearchable
wisdom of the Creator, and that his
Own wisdom and understanding con-
sist wholly in the fear of the Lord and
in departing from evil. The remainder
of his discourse (xxix.-xxxi.) contains a
description of his former greatness con-
trasted with his actual misery; and a
vindication of his character from the
charges made or suggested by his op-
ponents.
Third part. At this point (xxxii.)
a new speaker is introduced. Elihu,
a young man connected by descent
with the family of Job, justifies his in-
terference by two allegations; first, that
the three friends had failed; they had
advanced without proving charges a-
gainst Job, and shewn themselves bi-
goted and unjust; and, secondly, that
Job had maintained his own righteous-
ness in a spirit which arraigned the
righteousness of God. He professes to
set forth a new and different theory of
chastisement. Its main and character-
THE BOOK OF JOB. 5
istic purport is instruction. God speaks
to man, and teaches him, opens his ear
and seals his instruction, in order to
save him from ruin. Above all, He'
prepares him by the intervention of an
angel, specially charged with the work
of mediation, for repentance, and resto-
ration to a state of grace. Elihu then
argues that the charge of unrighteousness
brought against God is at once blasphem-
ous and irrational. God is the only
Source of justice; it is impossible for
Him to be unjust : by His absolute wis-
dom. He knoweth all things; by His
absolute power He controls all events
with the one eternal purpose of esta-
blishing the cause of righteousness, every
Chastisement being at once needful, and
exactly proportioned to the offence. If
prayer seem to be unavailing, it is only
when it is offered in a disobedient and
faithless spirit. The last discourse of
Elihu (xxxvi.-xxxvii.) touches with
great force upon the mercy and jus-
tice of God’s interventions, and the
imminent peril of those who disregard
them ; it ends with a passage in which
it is shewn that the great object of
all natural phenomena is to set forth
the greatness and goodness of God, and
to teach His creatures. The last words
of Elihu are apparently spoken while the
storm is coming on which ushers in the
approaching Theophany.
Conclusion is briefly stated ; though un-
searchable, God the Almighty is just and
merciful, and therefore to be feared.
From this analysis it is obvious that
weighty truths have been developed in
the discussion. Nearly every theory of
the possible objects, and uses of suffer-
ing, has been reviewed. A great and
most remarkable advance has been made
towards the apprehension of the great
truth by which alone the righteousness
of God can be fully vindicated. Still,
the mystery of the dispensation in ques-
tion has not been cleared up. We are
expressly told in the outset, that its im-
mediate and real object was to test the
sincerity of Job, and thereby to set at
rest the question, whether goodness in
its highest aspects, integrity towards man,
* Maimonides notes this as the special differ-
ence between Elihu and other speakers. “More
Nevochim,” III. c. 23.
His general
and devout fear of God, is independent
of Outer circumstances. This object never
occurs to the mind of Job, of his three
friends, or of Elihu. It is an object of
incomparable importance, touching the
basis of all moral worth. It was not one
which would present itself to the mind of
the sufferer, nor one that could be dis-
covered without a special revelation by
those who witnessed his misery. Hence
the necessity for the Theophany. Out of
the whirlwind Jehovah speaks.
Fourth part. In two distinct ad-
dresses the Almighty reproves and si-
lences the murmurs of Job (xxxviii.-xli.).
Not that God condescends, strictly speak-
ing, to argue with His creature. He does
more. He illustrates the Power of the
Creator by a marvellously comprehensive
survey of the glory of creation, and His
Providence by a review of the phenomena
of the animal kingdom. From both Job
is led to infer that purposes impenetrable
by the human mind are contemplated by
the Omniscient, and that man's one duty
is submission. In order to argue, as
Job had purposed, with the Almighty,
he ought previously to understand the
reasons why instincts so strange and
manifold are given to creatures, which
are far below man, and yet independent
of him (xxxviii. 39). The first address suf-
fices to reduce Job to submission: he con-
fesses his vileness and acknowledges his
inability to answer his Maker (xl. 4, 5).
The second address suggests a different
thought. A charge of injustice against
God is equivalent to an assumption that
he who brings it is competent to rule the
universe. He should be able to reduce
all creatures to order; but so far from
that, man cannot even subdue the irra-
tional monsters of creation. Baffled by
the brute strength of Behemoth, and the
terrific force of Leviathan, how can he
contend with Him who made and rules
them all P - -
Fifth part. Job's unreserved submis-
sion terminates his trial. His integrity
is recognized, and his friends are de-
clared not to have spoken the truth,
a fault which, however, as proceeding
from a mistaken apprehension of divine
justice, is pardoned on the interces-
sion of Job. The restoration of Job’s
earthly prosperity, which is an inevitable
result of the divine manifestation, sym-
6 INTRODUCTION TO
bolizes the final compensation of the
righteous for all the sufferings of life.
§ 3. Object of the Book.
The main object of the book as de-
duced from this analysis is obvious. It
certainly cannot be, as some have as-
sumed, to shew that the ancient doctrine
of Connection between guilt and misery,
and of divine retribution apportioning to
each his deserts, is radically unsound.
The partial application of that doctrine
is condemned, and the impossibility of
vindicating it by facts within the sphere
of human Cognizance is fully demon-
strated", but the principle on which it
rests is recognized distinctly by Job,
when he speaks out his deepest con-
victions, and is confirmed by his own
restoration to God’s favour and to earthly
happiness. One object, which undoubt-
edly was contemplated by the writer as
of paramount importance, and is felt by
most readers as that of deepest interest,
is to shew that a thorough belief in God's
righteousness involves belief in a future
judgment; but even this could not have
been the direct and primary object of
the work, since no allusion is made to it
in the last discourse of Job, or even,
as might have been expected, in that of
the Almighty. Like all other intimations
of the doctrine in the Old Testament,
those in this book are throughout ex-
pressions of faith and hope, anticipations
not resting on previous revelation, but
the spontaneous product of the human
Spirit in contact with the mysteries of
existence, preparing the way for the
future manifestation of the truth by the
Son of God. But the direct object of
the whole work is stated at the outset,
and pervades every portion of the dia-
logue; it is to shew that although good-
ness, by virtue of the divine appointment,
and as a result of divine governance, has
a natural tendency to secure a full mea-
sure of temporal happiness; yet that in
its essence it is independent of such a
result. Goodness consists in the fear of
God, depending upon a loving apprecia-
tion of what a good man instinctively
feels to be His essential characteristics;
and in the hatred of evil, not merely for
its effects upon human happiness, but as
* This is the object of the book according to
Ibn Ezra, “I. G. I.’ II. p. 421.
in itself abhorrent to a mind conscious
of the difference between right and wrong.
These convictions are the central princi-
ples of Job’s mind, but their sincerity
could only be demonstrated by the with-
drawal of all outward conditions, on which
a purely utilitarian theory of morals would
represent them as dependent. Selfish-
ness in some form, in the case of noble
spirits in the most refined and subtle
form, is declared by the adversary to be
the basis on which all apparent goodness
rests. That question is tried in the case
of Job. Every form of calamity is brought
to bear upon him ; and his spirit, quick,
sensitive, and open to all natural and
human affections, feels each acutely; but
he bears them all without a murmur; no
word of complaint is elicited by the de-
struction of his wealth; bereaved of his
children he blesses the name of Jehovah,
Struck by a loathsome and incurable
disease, which, as he well knew, all men
would regard as a proof of God's
wrath, and tempted by his wife in the
very words of Satan, he utters a sublime
expression of resignation; nor are any
accents of upbraiding wrung from him
until he is driven to agony, first by the
silence and then by the insinuations and
Open accusations of his friends. To
retain a firm hold upon the integrity
which had marked his early career, and
an absolute faith in the essential attri-
butes of God under such a trial, was a
sufficient answer to the question. But
the long and bitter struggle produced
Other effects: it drew out from himself
and his opponents an inquiry unparallel-
ed for depth and fearlessness into the
general purport and objects of divine
chastisements”; and it developed in
Job's own spirit a longing for a future
judgment which issues in a full and as-
sured anticipation of deliverance. Still,
having no objective grounds for such a
hope, he limits it to the vindication of
his own integrity, and of God's justice;
and thereby unconsciously meets the
whole question whether selfishness in
any form is the motive or mainspring
* This is characteristically held to be the main
object of the book by Maimonides, the most
thoughtful and learned of all the Rabbinical teach-
ers : “It is an example to draw out and illus-
trate the opinions of man concerning Providence.”
“More Nevochim,” III. 22.
THE BOOK OF JOB. 7
of his life. Such would seem to be the
central and primary principle of this
book; it is that which all readers, whether
or not they may be satisfied with the
answer, or admit the cogency of the
argument, recognize, and consciously or
unconsciously discuss, when they attempt
to unfold its meaning.
§ 4. Integrity of the Book.
Four portions of the book have been
attacked at various times as interpola-
tions. I. The historical portion, at the
introduction and close, was formerly re-
jected by some critics, and though at
present Commentators, without an ex-
ception, repudiate that judgment, their
arguments deserve consideration, for they
have bearings of importance upon other
contested parts of Holy Scripture. There
is a marked and obvious difference in
the style of these chapters and that of
the discourses: but a similar difference
exists in all other books when narrative
is blended with rhetorical or poetical
portions; and the best critics, judging
from a purely literary point of view,
agree that the antique character of the
narrative is proved by its grandeur and
simplicity; thus Renan, while Ewald,
with his usual force and felicity of ex-
pression, says, “these prosaic words har-
monize thoroughly with the old poem
in subject-matter and thought, in colour-
ing and in art, also in language so far as
prose can be like poetry; and every
thing which has been alleged against them
issheermisapprehension, Orunimportant.”
p. 54. One point of special importance
is, that the divine name Jehovah is used
constantly in the narrative, and once
only in the whole series of discourses,
a fact which, on the theory of some
modern critics, would be conclusive as
to diversity of origin. It may be ac-
Counted for, to some extent, on exegeti-
cal principles, the Great Name being
naturally used by the historian who re-
veals the hidden principles of divine
action, and describes occurrences in the
world of spirits: whereas the human
agents, who do not belong to the family
of Israel, not less naturally employ those
names by which The Eternal was known
to the early Patriarchs. These princi-
ples, if admitted, have wider application,
and should suggest Caution in dealing
with all similar phenomena in the Bible.
Other objections, such as the difficulty
of reconciling the doctrinal views and
form of worship, and also some occur-
rences, with those indicated in the dis-
courses of Job, are now generally aban-
doned, it being acknowledged that the
narrative, as it stands, is free from inter-
polation, and that the whole work would
be unintelligible without it.
2. Objection is taken to the passage
Čh. xxvii., from z. 7 to the end of the
chapter, on the ground that the view of
God’s retributive justice is incompatible
with other discourses of Job. Dr Ken-
nicott, whose opinion has been adopted
by Eichhorn and Mr Froude, supposes
that it contains the missing speech of
Zophar in the third conference. It has,
however, been shewn above, that the ar-
gument is perfectly suitable to Job's
position and character. It corrects and
Supplements previous assertions, which
On consideration he feels bound to re-
tract : it contains an intimation of future.
retribution (see v. 8), such as is not
found in the discourses of other speakers:
the whole chapter is thoroughly cohe-
rent; the first part is admitted by all to
belong to Job, nor can this portion be
disjoined from it without damage to the
sense. To these and other points noticed
in the commentary, it may be added that
Renan, a most competent authority in a
matter of taste, declares that it is one
of the finest developments in the poem :
it is strikingly unlike the speeches of
Zophar in tone and spirit: and Ewald
says “only a grievous misunderstanding
of the whole book could have misled the
modern critics, who hold that this pas-
Sage is interpolated or misplaced.”
3. The last address of the Almighty
from xl. I 5 to xli. 34, has been regarded
as an interpolation. It might, as some
Critics affirm, be omitted without affect-
ing the argument, and is said in some
points to contain indications of a later
age, points met in this commentary: but
the connection of thought appears to be
satisfactorily shewn in the preceding
analysis and in the notes; and as for the
style, few who have an ear for the reso-
nance and grandeur of ancient Hebrew
poetry, will dissent from the judgment of
M. Renan, “le style est celui des meil-
leurs endroits du poème. Nulle part
8 INTRODUCTION TO
la coupe n'est plus vigoreuse, le paral-
lélisme plus sonore.”
4. By far the most serious objection
is that which touches the discourse of
Elihu. In this case the difference of
style is unquestionable; it is felt even in
the translation, and is acknowledged by
all critics. It affects the grammatical
forms and the words, which, to a far
greater extent than any portion of the
book, are replete with indications of
Aramaic or Chaldaic origin. This Ob-
jection may be met by the probable Sup-
position that the author of the book
adhered faithfully to the form in which
the dialogue was handed down by tra-
dition. Elihu, an Aramean, would of
course speak a language which differed
in these characteristics from those of
other speakers. It has been observed
(by Schlottmann, p. 61) that the Chal-
daic idioms, which are very unlike those
of a later date, and occur only in highly
poetic passages of very ancient writers,
are peculiarly suitable in the discourse
of a young and impassioned speaker:
an observation which may be extended
to an equally striking characteristic of
the discourse, its excessive obscurity.
A young man speaking in the presence
of his superiors, and embarrassed by
the struggle with new and overwhelm-
ing thoughts, labouring for utterance,
might be expected to use arguments,
which though ingenious and true, are
intricate and imperfectly developed.
These answers, though they may not
remove the difficulty altogether, cer-
tainly diminish the force of the objec-
tion. Great stress again is laid upon
the fact that Elihu is not mentioned
either in the introduction, or at the
close of the book, and that his argu-
ments are left without answer or notice.
It may be admitted that these facts sup-
ply a primá facie argument for the as-
sumption that the discourse was added
at a later period, whether by a different
writer, who felt that an important ele-
ment in the discussion was lacking, or
by the same author in his old age, as
M. Renan thinks not improbable. Yet
it is not difficult to account for both
facts. No persons are named in this
book until they take part in the trans-
actions, or are otherwise concerned with
the events. Thus Job's brethren are
mentioned incidentally in one of his
discourses, and his relatives for the first
time in the concluding chapter. Elihu
was a young man, not likely as such to
be named among the elders who came
to comfort Job; his speech was neither
expected nor called for, nor was it ut-
tered until all their arguments were ex-
hausted. Job does not answer him,
either because his own words were
ended, or because he admits the co-
gency of the new arguments which
Elihu adduces; if so, it would be. a
Curious coincidence with his declaration
early in the conference, that he would
be silent if really taught and convinced;
See ch. vi. 24, 25.
The question as td the genuineness of
the discourse depends, to some extent,
upon the view which the reader may take
as to its value and importance. Some
ancient and modern critics treat it con-
temptuously, and suppose that it was
inserted only to enhance by contrast the
effect of the last solemn discourse of Job:
an opinion which seems to imply a very
unfair estimate of the character and ar-
guments of the speaker. On the other
hand, many Hebrew writers, and some
Fathers, as Chrysostom, regard him as
a person of superior intellect, specially
inspired, and a true exponent of the
divine will ; while critics of eminence, ,
including some who regard the discourse
as an interpolation, hold that it contains
the true dialectic solution of the great
problem set before us in the book. It
is, however, argued, admitting that esti-
mate of its value, that the doctrinal
system of Elihu indicates a consider-
able advance beyond that of the other
interlocutors, including Job himself, and
must therefore belong to a later age.
Yet in fact the position which Elihu
takes differs rather in degree than in
kind from that occupied, or suggested,
in the preceding discourses; the differ-
ence is either one of development, as in
the very beautiful representation of me-
diatorial agency, and the loving and in-
structive character of divine chastise-
ments, or of personal application of those
doctrines to the case of Job. On the
other hand, it seems incredible that had
Elihu's discourse been added afterwards,
there should be no traces in it of doc-
trines which were undoubtedly taught at
THE BOOK OF JOB. 9
the earliest period to which any critics
assign the interpolation, doctrines, which,
if known, would have suggested the
strongest arguments for warning or con-
solation. No reader of the psalms and
of the prophets could have failed under
such circumstances to urge such topics
as a future judgment, and the coming of
the great Judge. Great weight must
also be attached to the arguments of
Schlottmann, who shews that there is a
close internal connection between this
and other parts of the book; that it
abounds in references to passages in the
discourses of Job and his friends ; so
covert as only to be discovered by close
inquiry; yet when pointed out, so na-
tural and striking, as to leave no place
for reasonable doubt. Elihu, in fact,
supplies just what Job had repeatedly
Called for, a confutation of his opinions,
not effected by an overwhelming display
of divine power, but by rational and
human argument; such a confutation as
would not, like the arguments of the other
Opponents, rest upon false, bigoted or
hypocritical assertions, but would befit a
truthful and candid reasoner. The reason-
ings of Elihu, moreover, are really needed
for the full development of the subject-
matter of the book, and yet they are
Such as could not, without irreverence,
be attributed to Almighty God. It is
satisfactory to state that critics who deny
this to be an integral and original portion
of the book, fully acknowledge its intrin-
sic worth.
§ 5. Character of the Æook.
The most ancient if not universal
opinion among Hebrews and Christians
was that the persons and events described
in this book are strictly historical, and
that the very words of the speakers are
accurately reported. It was believed
again by the principal Rabbinical au-
thorities, by the Syrian Fathers, and by
many Greek ecclesiastical writers, that
Moses wrote the introduction and clos-
ing chapters, and compiled the dialogue
from documents with which he may have
become acquainted during his residence
in Midian. This opinion has been main-
tained by critics of eminence in modern
times, by Huet, J. D. Michaelis, Jahn,
Dr Lee, Dr Mill, and others.
The fact of Job's existence and the
substantial truth of the narrative are un-
doubtedly assumed by the sacred writ-
ers; see Ezek. xiv. 14, 20, (where the
statement is made by “the word of the
Lord”), and James v. II. It is also ad-
mitted (see Ewald, “Einl.’ p. 15), that
the invention of a story without founda-
tion in facts, the Creation of a person
represented as having a real historical
existence, is wholly alien to the spirit of
antiquity, appearing only in the latest
epoch of literature of any ancient peo-
ple, and belonging in its complete form
to the most modern times. Were even
such an invention conceivable, there are
special reasons why a Hebrew should
not have created such a character and
Such circumstances as are represented
in this book. It sets forth, as a perfect
model of excellence, a personage not de-
scended from Abraham, and belonging
to a race and Country in no way asso-
ciated with Israelitish history. It is a
point upon which too much stress can
Scarcely be laid, that throughout the
narrative and the dialogues there is a
singular air of reality. The ablest cri-
tics of all schools, Ewald (“Einl.’ p. 57),
Renan, Hahn, Schlottmann and De-
litzsch, are unanimous in bearing testi-
mony to the fact, that in all the descrip-
tions of manners and customs, domestic,
Social, and political, and even in the
Casual illustrations, the genuine colour-
ing of the age of Job is faithfully ob-
served ; that the numerous allusions to
historical events refer exclusively to pa-
triarchal times; that there is a complete,
and in their opinion an intentional and
most skilful, avoidance of occurrences,
such as must have been well known to a
later writer. From the beginning to the
end of the book no single reference is
made to the Mosaic law; the very word
law (Thorah), so common in every other
book, more especially in those of the
age, to which modern critics refer this
work, occurs only once (xxii. 22), and
then not in the special signification of a
received code: the peculiar institutions
of Israel, and the cardinal events of the
national history after the Exodus, are
wholly unnoticed. It should be borne
in mind that no ancient writer ever
succeeded in reproducing the manners
of a past age, or in avoiding allusion to
Io
INTRODUCTION TO
those of his own : this is true even of
the Greek dramatists, and indeed of
writers of every country and age before
the 18th century. The attempt indeed
was not even made. To use M. Renan’s
words, p. xvi. “ antiquity had not an idea
of what we call local colouring.” The
age of any ancient writer Can be posi-
tively determined, when we have a full
and exact knowledge of the institutions
and customs which he describes. All
critics concur in extolling the fresh, an-
tique simplicity of manners, the genuine
air, the wild, free, vigorous life of the
desert; and admit the contrast between
the manners, thoughts, and feelings de-
scribed in this book and those of the
Israelites during the monarchical period.
To this it must be added, that the effect
of reality is produced by a number of
internal indications which can scarcely
be accounted for, save by a faithful adher-
ence to objective truth. In all the cha-
racters there is a thorough consistency,
each agent in the transaction has pecu-
liarities of thought and feeling, which
give him a distinct and vivid personality;
this is more especially the case with Job
himself, whose character is not merely
drawn in broad outlines, but, like that of
David and others, whose history is given
with most detail in Scripture, is deve-
loped under a variety of most trying
circumstances, presenting under each
change new aspects, but ever retaining
its peculiar and most living individuality.
Even the language and illustrations of
the several speakers have distinctive cha-
racteristics. The incidents, moreover,
which in a fiction would probably have
been noted in a vague and general man-
ner, are narrated with minuteness and an
accurate observance of local and tempo-
rary conditions. Thus, we remark the
mode in which the supernatural visita-
tion is carried into execution, by natural
agencies, and under circumstances pecu-
liar to the district, at a season when the
inroads of Chaldean and Sabean robbers
were customary and peculiarly dreaded;
by fire and whirlwinds, such as occur at
intervals in the desert; and, lastly, by
elephantiasis, of which the symptoms are
described so accurately as to leave no
doubt that the writer must have recorded
what he actually observed, unless indeed
he inserted them with the special inten-
tion of giving an air of truthfulness to
his composition. Were such a suppo-
sition in itself plausible, in this case it
would be confuted by the fact that these
symptoms are not described in any single
passage, so as to attract the attention of
the reader, but are made out by a criti-
cal and scientific examination of words
occurring at distant intervals in the Com-
plaints of the sufferer. The most refined
art could scarcely produce this result :
it is rarely attempted, still more rarely,
if ever, attained in the most artificial
ages: it was never dreamed of by ancient
writers, and must be regarded in this
case as a strong instance of the unde-
signed coincidences, which sound criti-
cism accepts as a sure attestation to the
genuineness of a work. .
Overlooking, or ignoring the force of
these considerations, critics of eminence
have maintained that the whole work is
pure invention, a moral and religious
apologue, others, with less improbability,
suppose that upon a basis of facts pre-
served by tradition, the genius of an
original and highly intellectual thinker
has raised this monument, in which they
recognize the loftiest and noblest product
of Semitic genius; assigning to it in fact
a rank among the few great masterpieces
of the human mind.
The first trace of the former opinion,
which was not likely to have occurred to
an ancient Hebrew, is found in the Tal-
mud. In a discussion between Samuel
B. Nachmani, and Resh Lakish, the
latter asserts, in opposition to the more
distinguished and judicious critic, that
“Job did not exist, and was not a created
man, but is a mere parable".” The Sup-
position does not appear to have been
accepted by any Hebrews of eminence.
The passage was altered by Hai Gaon”
(A.D. 998–1038), who is followed by
Rashi: ‘Job existed and was created in
1 This opinion has been incorrectly assigned
to Bar Nachmani himself; see the article on Job,
Smith’s “Dict.’ I. p. 1095. The error is corrected
by Magnus, ‘Comm.’ p. 298, quoted by Bleek,
‘Einl.’ p. 649. The passage in question is in
“Bava Bathra,’ 15, a. -
* Gaon means excellent: it was a title of honour
borne by a series of Rabbis, as Presidents of
Academies, of whom this Hai was the last. See
Jost, ‘Judenthum,’ II. pp. 248, 252, 29I ; and
Kitto's Encyclopædia, s. v. Scribes, where a full
account of them is given by Dr Ginsburg.
THE BOOK OF JOB.
II
order to become a parable,” i.e. the view
and object of his existence was to bring
into clearer light the meaning of divine
dispensations. The change was certainly
not justified on critical grounds, but bears
strong testimony to the unvarying tra-
dition of the Hebrews. Maimonides does
not, as Bleek states, accept the view of
Resh Lakish, but, with his characteristic
freedom of spirit, looks upon it as an
open question, of little moment as re-
gards the religious import of the book,
which he holds to be inspired. See “More
Nevochim,” III. 22". -
The second opinion, which regards the
work as in the main a product of creative
genius, but resting on historical fact, ap-
pears to have originated with Luther,
who says, “I look upon the book of
Job as a true history, yet I do not be-
lieve that all took place just as it is
written, but that a pious and learned man
of genius brought it into its present form.”
‘Tischreden, ed. Walsch, tom. xxII.
p. 2003. On various grounds, and with
considerable modifications, some redu-
cing the historical element to a minimum,
Others giving it a preponderating share
in the composition, this theory is held
by the great majority of modern critics;
the tendency to eliminate the historical
or traditional element being most con-
spicuous among those scholars of France
and Germany who look upon the work
as one of the latest productions of He-
brew literature. The question is evi-
dently bound up with the inquiry into
the probable age and country of the
writer; an inquiry of which the result
will depend mainly upon the language,
style, and doctrinal system.
§ 6.
It is admitted on all hands that this
book abounds in words and forms which
are Commonly known as Aramaic, found
in the Syriac and Chaldee languages, of
which it is well known that the influence
was first perceptible about the time of
the Babylonish captivity. This applies
not only to the speech of Elihu which
has been previously considered, but,
though in a less degree, more or less
Zanguage.
* The only part which he really holds to be
parabolical, or figurative, is the colloquy in
heaven.
to all the discourses; not least to those
which bear the strongest marks of an-
tiquity and must be held to belong to
the original structure of the composition.
On this ground mainly, Some critics have
assigned the whole work to the period
after the captivity; but the answer which
has been already given in the case of
Elihu may be repeated with more entire
confidence with reference to all other
portions. The Aramaisms of late Hebrew
writers differ essentially from those which
occur in this book. The latter are, with
Scarcely an exception, such as charac-
terize the archaic or highly poetic style.
They occur in parts of the Pentateuch,
in the song of Deborah, and in the
earliest psalms. They are, in fact, of
a character which can only be accounted
for either on the supposition that the
writer studiously adopted them in order
to give an antique colouring to his com-
position—an expedient which belongs to
an artificial time, and is not lightly to
be assumed in any work before the
Ptolemaic age—or that they are genuine
and natural indications of hoar antiquity.
But though occurring frequently, Ara-
maisms are not the only, or the most
characteristic peculiarities of the language
of Job. It was long since remarked by
Jerome that it approaches more nearly
to the Arabic than to any other pro-
duction of the Hebrews. Schultens
demonstrated this fact to the satisfac-
tion of all scholars, and rendered a
most essential service to scientific phi-
lology by an immense collection of
illustrations and etymologies derived
from Arabian writers”. He considered
that the best account of this fact is that
the work must have been written, sub-
stantially in the form which is now before
us, at a very early period, before the
different branches of the Semitic race
* The Rabbis of the 11th century, many of
whom wrote Arabic, with which they were not
less conversant than with their native language,
devoted special attention to the obscure words of
Job, of which they found the best explanation
in Arabic. Thus Aben Ezra in his Commen-
tary on Job, “obscuras voces in Arabismo ex-
plicat.” See Vitae celebr. Rabbinorum in Re-
land’s “Analecta Rabbinica,’ p. 66. Aben Ezra
observes on ch. ii. 11, “The sages of blessed
memory say that Moses wrote Job, but it seems
to me more probable that the book is a trans-
lation, for which reason it is difficult and irregular
in style, as is the case of all translations.”
I 2
INTRODUCTION TO’
had completely formed their separate
dialects. Critics admit, as a scientific
fact, that all those dialects had a common
origin, and that in the original language
peculiarities existed, which cropped up
here and there at later periods, retained
in the vernacular language of the Common
people, or Occasionally brought out in
the excitement of poetic inspiration,
atavisms, so to speak, attesting a common
ancestry. It is moreover evident that
the descent of Job, and the geographical
position of the districts inhabited by
him and the interlocutors in the dialogue,
would account naturally both for the
Aramaic and Arabic colouring. But
critics might say, with Wenrich (“De
origine et causis Poeseos Hebraicae,’
1843, p. 20), “Haud quidem negamus,
idiomata Semitica antiquissimis tempo-
ribus, quibus a communi matre haud
multum distabant, propius ad se invicem
accessisse: at vero propinquitatis illius
nullum ad nostra tempora Superavit
monumentum.” That objection has been
cleared away by the very latest, and in
this and many other respects, most im-
portant discovery of Semitic archaeology.
The Moabitic stone proves that the
descendants of Lot spoke a language
differing from the Hebrew in dialectic
peculiarities, but so nearly identical with
it that the natives of Moab and Palestine
would be mutually intelligible without
the need of an interpreter. It proves,
moreover, what had previously been a
matter of conjecture', that the language
was written in characters Common to the
Phoenicians and all branches of the
Semitic race. The decipherment pre-
sented not the smallest difficulty to
archaeologists; and notwithstanding the
lamentable damage to the stone, the
interpretation of the whole document is
not open to serious question. No one
supposes that this substantial identity of
language was the result of later inter-
course between the two nations: we
have therefore a substantial proof that
the descendants of the common stock,
after an interval of more than a thousand
years, could not only understand each
other's language, but read each other's
productions. It is evident that the argu-
ment would be stronger were it assumed
1 See ‘Mélanges d’Archéologie orientale, par
le Comte de Vogüé,’ 1868, pp. 89 and 139.
that this book became known to the
Hebrews at a far earlier period in their
history; even at the period when Moses
dwelt in Midian, when he wrote the
Pentateuch in a language, in a style,
and probably also in characters which
were common to the Semitic race.
Nor is this impression weakened when
we consider the style of Job. All critics
recognize its grand, archaic character.
Firm, compact, Sonorous as the ring of
pure metal, severe and at times rugged,
yet always dignified and majestic, the
style belongs essentially to a period
when thought was slow, and labouring
for utterance, but profound and intensely"
concentrated, full of weighty and oracular
sayings, such as were fit to be engraved
upon rocks with a pen of iron and in
characters of molten lead. It is a lapi-
dary style, so to speak, such as might
befit an age and Country when writing,
though known, was not commonly used,
when language full of life and power had
not as yet attained to the clearness,
fluency and flexibility which characterize
a later age, most especially that which
some modern critics would assign to this
work. It is well known that the style of
Job is peculiar for obscurities of expres-
sion far beyond any other Hebrew writing.
Obscurity which proceeds from confusion
of thought may merely indicate a feeble
writer, or when resulting, as is especially
the case with Arabic and Hebrew writers
of later date”, from artificial combina-
tions, studied antitheses and involved
construction of sentences, it may prove
that the writer belongs to a period of
declining taste, of decadence and de-
cay; but when it is owing to obsolete
words occurring in sentences otherwise
remarkable for simplicity and natural
grace, or to intense concentration of
thought and language, or to incidental
allusions to long forgotten traditions,
obscurity is an all but infallible proof
of antiquity. Such are precisely the
causes of that obscurity which affects
every chapter of the book, and is attested
* AE.g. in the later chapters of Ecclesiastes, in
other writings of the same period, and certainly
in the apocryphal books of Wisdom, Ecclesias-
ticus and Baruch. In Arabic, Arabshah, Mota-
nebbi and Hariri shew the development of this
tendency, which in their works goes beyond the
extravagances of Lycophron.
THE BOOK OF JOB.
I3
by the immense mass of conflicting in-
terpretations, which after centuries of
labour leave numerous passages involved
in darkness, notwithstanding the grand
simplicity of the leading thoughts.
Nor is much weight to be attached to
the argument that a poem so perfect in
design, and so grand in execution, im-
plies a previous degree and kind of
culture which is not compatible with
the age and circumstances of Job. We
have sufficient proof that compositions
of considerable extent were actually en-
graved on stone at a period which all
Critics admit to be far more ancient
than Moses. This has been shown in
the Introductions to the Pentateuch and
Exodus; and these compositions, more-
over, are metrical, an observation which
is still more applicable to papyri" of
extreme antiquity. We know indeed
nothing from external sources of early
Semitic composition, whether in prose
or poetry, which could justify us in at-
tributing a corresponding progress to
patriarchal times; but it has been long
since remarked that the very simple
and natural laws of metre, if metre
it may be called, which pervade all
Hebrew poetry, are equally conspicuous
in those relics of primeval antiquity
which the writer of the Pentateuch has
interwoven in his great work”. The
subdivision into clauses of nearly equal
length, the repetition or variation of
a thought in these clauses, involve no
serious exertion of intellect, and were
probably all but contemporaneous with
the formation of each dialect, or with
that stage in its formation which was
certainly attained in the so-called pa-
triarchal age. And it should be re-
marked that, while we have in the book
of Job a singularly strict observance of
these laws, so strict as to be paralleled
only in the poems, which the Bible attri-
* Such, for instance, as the Hymn to the Nile;
the poem of Pentaour in the select papyri,
Sallier 2 and 3; and the Litany to the Sun in the
15th chapter of the Egyptian Ritual: see Mas-
pero, ‘Hymne au Nil;’ and ‘Traduction com-
parée des Hymnes au Soleil,’ par E. Lefébure,
I868.
* Wenrich, l.c. draws from this fact an argu-
ment against the pre-Mosaic origin of those relics;
but the converse of the argument may be con-
fidently maintained. See Ewald, “Die Dichter
des A. B.’ I. p. 24.
*
butes to the age of Moses, or to the period
before David, we have on the one hand
no certain indications of that arrange-
ment into measured stanzas or strophes
which characterizes the book of psalms:
where such an arrangement appears to
exist it is the result, not of attention to
poetic rule, but of the natural sequence
and pauses of thought. On the other
hand, the combination of varied Cadences
and sentences of unequal length and
different structure, which gives so peculiar
a charm to the poetry of the great pro-
phets, is wholly absent from this book”.
But above all, a fact should be borne
in mind which seems in this case to be
strangely overlooked by modern critics,
that power, originality, deep insight into
the very springs of human thought, and
vivid representation of objective realities,
have ever been the special characteristics
of the earliest developments of national
genius. Just so much of previous pre-
paration as is indicated in the notices
of the Pentateuch may be required, and
would suffice, to produce the greatest
poets, the master genius of any race.
Homer had no predecessor, no rival
among his followers; sovra gli altri come
aquila vola. Dante stands alone in Italy;
the first who used the Italian language
for poetry drew out and exhausted its
capabilities, and left no region of thought
or feeling unexplored. And were we to
admit on other grounds the probability
that the woes of Job, the utterances
which stirred, as none have ever stirred
3 The difference is the same in kind, though
not in degree, as that between the uniform metre
of the Homeric poems and the complicated forms
of lyric and dramatic poetry. The attempt to
divide the discourses into strophes has been
made by some commentators, following the prin-
ciples first laid down broadly by Köster; but
a comparison of the results goes far to prove
that in the greater portion of the work little
reliance can be placed upon their conclusions.
With the exception of discourses, in which de-
scriptions and statements fall naturally into
clauses of equal length, no two critics, agree
in their arrangement. Ewald asserts truly that
no discourse from ch. iv. to xxxi. has regular
strophes throughout : ‘Heb. Dicht.’ I. p. 195. Dr
Merx, in his commentary lately published, has
bestowed great pains upon this matter, and makes
a considerable number of conjectural emenda-
tions in order to sustain his theory. The ques-
tion will be fully considered in the Introduction
to the Book of Psalms: here it may suffice to
state that the writer adheres to the opinion ex-
pressed above. -
I4.
INTRODUCTION TO
more powerfully, the vibrating chords
of emotion, were recorded, or wrought
into a perfect whole by one man, and
that man belonging to the same race
and living at no remote interval from
the patriarch's time, we should assuredly
not be justified in discarding that theory,
because, like Moses himself, he rose at
Once to the highest sphere of human
thought. What would indeed be with-
out parallel, or justification on critical
grounds, would be to attribute such a
production to an age, in which occa-
sional gleams of genius, fitful and tran-
sient, alone shewed that the Israelite
retained the powers which distinguished
his great forefathers. The higher the
estimate which may be formed of the
genius of this writer, and that estimate
rises higher in proportion to the keenness
and earnestness of criticism, the more
forcible will be the inference that he
belongs to the remotest past.
§ 7.
Comparison zeith offer Hebrew
writings.
One of the most important points in
determining the age in which this book
was either written or first made known,
whether by translation or simple trans-
cription, is not perhaps capable of exact
demonstration, but arguments of Con-
siderable force may be adduced in favour
of an early date. The point to which
we allude is the comparison of the book
with Hebrew writings of which the date
is known. There are an immense number
of passages in Job which bear so close
a resemblance in thought and in language
to books of every date, from the Penta-
teuch to the close of the Canon, as to
make it certain that they must have
been derived from a common source.
As a prima facie argument, it may be
reasonably maintained that of two alter-
natives, one of which would make this
book little more than a cento of frag-
ments artificially interwoven, while the
other accounts for the resemblance by the
influence which a work of transcendant
genius and unparalleled interest would
naturally and necessarily exercise, the
latter is, to say the least, far more pro-
bable, Considering the striking originality
and unity, both of purpose and of style,
which are recognized by all critics. But
the question cannot be answered com-
pletely without an exhaustive comparison
of the passages. This would require a
separate treatise, and open discussions
of extreme difficulty; but some general
results may suffice for our purpose. In
the first place, all passages written from
the time of Jeremiah onwards are cer-
faān/y posterior to the composition, and
general circulation, of the book of Job.
It is scarcely open to doubt that the
passage in Jeremiah xx. 14–18 is de-
rived from Job iii. 3—12. In Job, the
words exactly befit the occasion, are
natural even in their exaggeration, and
bear the liveliest impress of the writer's
genius. In Jeremiah they occur abruptly,
as it were a sudden reminiscence of
another's words, adapted to the pro-
phet's own circumstances: this adapta-
tion is a well-known characteristic of
Jeremiah, who may seem to have had
a special mission thus to set his seal
upon the inspiration of older writings.
The argumentis confirmed by the mention
of Job in Ezekiel, ch. xiv., which shows
that the book was so well known in the
prophet's time that an admonition ad-
dressed to the ‘house of Israel’ could
be enforced by a reference to the cha-
racter of Job, as an example of tried
righteousness, and of effectual interces-
sion.
The question touching the resemblance
with the earlier Psalms, the Proverbs,
and other productions of the period,
extending from Solomon to Josiah, is
more difficult". Yet it may be shewn
that the resemblance is most striking
in those passages of the Hebrew writers
which bear the strongest impress of
archaic character. This is specially the
case with the Proverbs, to which it is
* Attention has been called to this point by
references throughout the commentary. The pas-
sages in which the words or thoughts are iden-
tical, or so nearly resembling each other as to
leave no doubt of their common origin, are so
numerous that even the copious selections by
Dr Lee and Bishop Wordsworth scarcely pro-
duce the full effect which results from continuous
comparison. Ewald in the Introduction to Pro-
verbs, p. 38, points out that passages which he
holds to be of later date bearing upon the objects
of divine chastisements are evidently drawn from
the book of Job: but references equally clear occur
in what that critic regards as the most ancient por-
tion of the book of Proverbs, Sc. x. I.-xxii. I6,
THE BOOK OF JOB.
I5
admitted that the book of Job bears
a far closer affinity in style and in modes
of thought than to any portion of the
Old Testament. Now nothing could
be more natural than that Solomon, as
a compiler of ancient sayings, and a
student of all forms of thought which
Come within his cognizance, and who
encouraged intercourse with foreign na-
tions, should select or adapt numerous
sentences from this book, of which even
the outward form and metrical system
were such as would harmonize readily
with the form in which his own thoughts
were expressed. And it is certain that
the description of the Divine Wisdom,
Proverbs viii., in which the Salomonian
theory culminated, is founded upon the
xxviiith of Job, with which it agrees in
all substantial points, and in the whole
tone of thought and of expression,
whereas it differs from it in details which
belong to a later age (e. g. viii. 34,
ix. I–5), more especially in the vivid per-
sonification which develops the thought
of Job : compare Prov. viii. I—Io and
30–35, with Job xxviii. I2 and 28.
The points of contact with the Psalms
are exceedingly numerous ; but it may
be shown that the style of those chapters
of Job, in which the resemblance is
nearest, differs in no respect from that
of other portions, and that in no case
is there any indication of a strained
application, whereas in the Psalms the
variety of style is so great as to have
induced modern critics generally to as-
sume a plurality of authors, even in
reference to those psalms which are
distinctly attributed to David, and on
other grounds are unassailable. It is
evident that the writer of one of the
books was so thoroughly intimate with
the older composition, whichever that
may have been, that he unconsciously
for the most part, or sometimes it would
seem designedly, reproduced the lan-
guage, the sentiments, and even the
doctrinal statements or speculative in-
quiries of his predecessor. In both the
language is at once so vigorous and
so natural as to remove all suspicion of
artificial adaptation, and therefore to
make it well nigh impossible to deter-
mine the priority without reference to
other considerations.
Of these considerations the most im-
portant, and the most readily determined,
touch the state of development of doctrine
and speculation in Job, Compared with
that of the Psalms and the prophetic
books.
On comparing the passages which
speak of the state after death, we find
one general resemblance. In none are
there distinct proofs or unquestionable
traces of an objective revelation. Man's
spirit struggles with the mystery of ex-
istence, left, as it would seem, intention-
ally to its own inherent and ineradicable
instincts, and groping its way darkly, it
may be as a preparation for the future
manifestation of life and immortality in
Christ. But the passages in Job amount
to little more than a yearning, an earnest
longing for a vindication of his own
righteousness, and of the divine justice,
such as would be wholly impossible
without a restoration of personal Con-
sciousness, or even personal integrity,
and a futurity of judgment and retribu-
tion. It is evidently the first attempt to
deal with the problem, which after all it
leaves unsolved : since the confident an-
ticipation of Job does not affect his own
deliberate judgment, is not noticed by
other interlocutors, and is not confirmed
by the Divine Word. But the words of
the Psalmist have a very different cha-
racter. He knows that God will not
leave his soul in Sheol, that when he
awakes he will be satisfied with God's
likeness, that the righteous will have
dominion over the wicked in the morn-
ing, that at the right hand of God are
pleasures for evermore'. The aspiration
of Job may have given the impulse, and
even suggested the forms of expression,
but in the Psalmist it is become a lively
and sure hope, amounting, though as yet
without external support, to a subjective
certainty. It is scarcely necessary to
extend this comparison to the prophets,
in whom denunciations of the future
judgment of the wicked, and assurances
of the eternal triumph of the just, be-
come gradually clearer and more definite,
until they issue in the hope of a bodily
resurrection.
It has been argued that the represen-
tation of angels in Job indicates a later
1 For an examination of these passages and of
the dates of the psalms in which they occur, see
notes on the Book of Psalms.
I6
INTRODUCTION TO
age. The possibility of their fall is
intimated, and, what is even more re-
markable, traces of imperfection or frailty
are noted as inherent in their nature,
Although supplication addressed to them
is not encouraged, and indeed assumed
to be unavailing, it is contemplated as
possible (see v. 1); and the mediation
and intercession of one angel is recog-
nized, though only in the discourse of
Elihu. The position of Satan is also
regarded by many as confirming this
general impression.
But each of these points carefully con-
sidered tells in the opposite direction.
The fall of the angels, though not directly
stated, is certainly assumed, in the most
ancient notices of the Pentateuch, and
is inseparable from the account of man’s
temptation and fall. The notices of
frailty in those angels who stand around
God’s throne are altogether peculiar to
this book: nothing at all corresponding
to them occurs in any of the later books
of the Old Testament, certainly not in
Daniel or in Zechariah, where the nature
and offices of angels are most fully set
forth. So far as these notices suggest
any argument it would be in favour of
the independence of purely Hebrew tra-
dition, and therefore of patriarchal an-
tiquity. Nor, again, are there any traces
of prayer addressed to angels in Hebrew
writings, within any period which critics
would assign to the book of Job. That
such a practice should have prevailed
among some families connected with
that of Abraham is far from improbable :
indeed, the entire suppression of angel
worship would seem to be peculiar to
the Hebrews : a fact the more remark-
able since the mediation, the guidance
and protection, and the constant minis-
trations of the Great Angel, are con-
spicuous features in the notices of the
Patriarchal age'. The representation of
Satan harmonizes indeed, as might be
expected, with that of other inspired
writers, yet it has this peculiarity: the
word is not yet a proper name, but is
used simply in the sense of the adver-
sary: in later books it is a recognized
designation of the Fiend. It is also
a peculiarity that Satan in this book
* See e.g. Gen. xxi. 17, xxii. I I, xxviii. 12,
xlviii. 16, and especially note on Gen. xii. 7.
moves” God directly, but is not repre-
sented as tempting man by internal or
spiritual suggestion. He executes his
malignant purposes under the control
and by the permission of the Almighty;
but all the trial, so far as Satan is con-
Cerned, is external. Nor, again, does
Satan, as in the Psalms and Zechariah
iii. 1, stand at the right hand of Job as
the accuser, but appears only in the
court of heaven as the calumniator of
Job. The comparison with those views
of Satanic agency which later Hebrews
are assumed to have derived from Persian
sources, is simply absurd in its applica-
tion to this book. The Agramainyus of
the Avesta bears no resemblance to
Satan in position or power in relation to
the universe or to God. That myth
belongs to a theory of the world of
which there are no traces in this book;
which indeed is in direct opposition to
the teaching of Job, with whom the great
and unsolved difficulty is to reconcile
the existence of physical and moral evil
with the absolute and exclusive supre-
macy of God.
Nor does the inquiry into other re-
ligious or ethical points lead to a dif-
ferent conclusion. The morality of Job
agrees, of course, in its fundamental
principles with that of the Pentateuch
and all inspired writers, but it is wholly
independent of the institutions of Mo-
saism; it is thoroughly patriarchal, as
may be seen more especially in that
very complete account of his own past
life given by Job in his last discourse :
its chief characteristic being a simple and
earnest desire to live in harmony with
God’s spiritual law, and, above all, a
purity of life including not merely ab-
stinence from practices Common, and
scarcely condemned by public opinion
in Palestine, but strict self-control and
watchfulness over the inlets to subtle
temptation, such as we do not find in
the same degree or form until it was
inculcated by our Lord. (See notes on
ch. xxxi.) Similar characteristics mark
the notices of religious observance.
Idolatry, in the forms prevalent under
the kings of Israel, is not noticed as a
possible temptation; it is not suggested
* See note on ii. 3: the word implies tempta-
tion.
THE BOOK OF JOB.
17
by the accusers of Job, nor by Satan
when urging the trial, nor by any of the
interlocutors who exhaust all the con-
jectures by which they can account for
such unparalleled sufferings. The one
temptation which Job himself recognizes
as imaginable, is that of secret entice-
ment to a gesture of adoration addressed
to the heavenly luminaries (xxxi. 26–28),
a form of worship of which the existence
is attested by monuments far more ancient
than Job: that he considers would have
been a sin Calling for judgment, and
equivalent to denial of God. At every
period in the history of the Israelites
Such worship was associated with idolatry
of the grossest character, such as one
and all the prophets of Israel denounce,
such as if known or practised in Job's
time would assuredly have supplied allu-
Sions or arguments to himself and his
friends.
Taking all the ascertained facts into
consideration, it may be confidently
maintained, that whether the writer of
the book were a Palestinian Hebrew or
not, he must have lived at a time, and
under circumstances, which either kept
him in ignorance of the institutions
peculiar to Mosaism, or made him to
a most remarkable extent independent
of their influence. The hypothesis,
which on the whole seems least en-
Cumbered with difficulties, is that the
work was written in the country of Job,
probably by one of his descendants,
but certainly after a considerable interval
of time, the patriarch being evidently
represented as belonging to another age,
his own life extending to the fourth
generation (xlii. 16) of children born
after his deliverance. It may be ques-
tioned whether the book was first made
known in the time of Moses, a sugges-
tion to which great weight must be at-
tached, considering the similarity of style
in the prose narration, and numerous
coincidences of thought and expression
between the discourses and the lyric or
rhetorical portions of the Pentateuch.
Such indeed is the deliberate opinion of
Critics of great eminence, well defended
by Dr Mili, Dr Lee, and others, who
hold that Moses became acquainted with
the work when residing in Midian, a
view which accords with the earliest
tradition of the Hebrews, and has no
Vol. IV. .
internal improbability for those who
accept the Mosaic authorship of the
Pentateuch. The supposition, however,
that we owe the book in its actual form
to a writer of the Salomonian period, has
much in its favour; assuming, that is,
that he used copious materials, existing
in a dialect so nearly allied to the Hebrew
as to require little more than occasional
glosses, and some revision of grammatical
forms and construction. This hypothesis
meets in fact many difficulties. The
Close resemblance in language, which
has been previously noticed, would be
a natural result of familiarity with the
Psalms of David and other products of
Hebrew genius, which must have had
an irresistible attraction for a man who
could enter into the mind of Job and
clothe his thoughts in living utterances.
Nor can any age after the settlement in
Palestine be pointed out in which there
is an equal probability that a Hebrew
would have a desire to make himself
acquainted with the abstruse and fearless
speculations of foreign thinkers. At a
later period the enmity between the
Israelites and their neighbours, those,
especially, among whom this work, if
of foreign origin, must have been pro-
duced, would have made such an attempt
all but impossible. It is equally unlikely
that an Israelite in the time of the judges,
or of the later kings, should have pre-
sented to his countrymen a perfect model
of goodness in the person of an alien,
whether that person were a pure creation
of genius, or one whose acts and words
lived in the memory and were preserved
in the records of his own race. The
supposition which of late has found
most favour with critics, rests to a great
extent upon a recognition of the force of
these considerations. It is admitted that
the style is so thoroughly impregnated
with Aramaic and Arabic idioms that
the writer must have lived at a distance
from Jerusalem, and in a district border-
ing on Countries where Syriac and Arabic
were spoken. This would, as we have
endeavoured to shew above, point natu-
rally to the Hauran: but the claims of
the southern district of Judaea have been
advocated with ingenuity and force'. It
is pointed out that the inhabitants of
* e.g. by Stickel, Vaihinger, Schlottmann,
and Dillmann.
B
I8
INTRODUCTION TO
that district were in close contact with
Edom : that they had special opportuni-
ties of acquiring much of the varied
knowledge which is strikingly character-
istic of this book: the caravans of Sheba
and Tema would pass through the neigh-
bouring country, on a route early fre-
quented by merchants: there was frequent
intercourse with Egypt, which the writer
certainly knew well, either by report, or
more probably by personal observation;
they appear also to have lived even to a
late age, very much after the manner of
the patriarchs, and were of course familiar
with the free, vigorous life of the adjoin-
ing desert: some stress is also laid upon
the remarkable coincidences between
passages in Job and in the work of
Amos, the herdsman of Tekoah (Schlott-
mann Compares Amos iv. I3, v. 8,
ix. 16; with Job ix. 8, 9, xxviii. 31,
xii. 15); these are naturally explained
if both writers belonged to the same
district; the inhabitants are also sup-
posed, though on no very conclusive
grounds, to have been famed for fresh-
ness and originality of genius. Some
dialectic peculiarities, the softening of
aspirates and exchanges of sibilants,
which are found in Job, appear to belong
to southern Palestine. The point of
most importance, were it sufficiently
authenticated, would seem to be that
the inhabitants of that district were to
a considerable extent isolated from the
rest of the nation; and that their attend-
ance at the festivals and ordinances of
the tabernacle, and until the date of the
later kings, of the temple, was probably
rare and irregular, if not entirely sus-
pended, during a long period. So much
weight must certainly be attached to
these considerations and to the authority
of the critics, as to justify us in admitting
the possibility, that a writer living in
that country, and at a period when the
Mosaic code was little known, and the
institutions had obtained but a partial
acceptance, could have produced the
work in its actual form ; but every argu-
ment thus adduced tells more forcibly
in favour of the hypothesis that he was
rather its transcriber or translator than
Its originator. That he should not in-
troduce into the work of another allusions
to facts and doctrines of a later age, is
perfectly conceivable ; that he should
reproduce in vivid language, imagery
and feelings harmonizing with his own
experience, is quite natural; that in pre-
paring the work for the use of Hebrews
he should adopt the forms of expression
in which the psalmist and prophets had
clothed their thoughts, might be expected:
but it appears, notwithstanding all that
can be alleged, at once contrary to ex-
perience and to the surest canons of
Criticism, to assume that a devout Israelite
should studiously and systematically avoid
all reference to events, institutions, and
doctrines which were the peculiar glory
of Israel, and must have come home
most nearly to the heart of a man labour-
ing with such thoughts, and conversant
with such speculations, as those which
characterize the book of Job.
To the list of writers and commentators
on Job given in the article on Job in
Smith's Dictionary, are to be added the
names of Dr Wordsworth Bishop of
Lincoln, Magnus, Davison, and Dill-
mann, in the third edition of this portion
of the ‘Exegetisches Handbuch.” Dill-
mann follows the earlier commentaries of
L. Hirzel and J. Olshausen, but abounds
in new and valuable matter. The name
of De Wette was given in that article by
a mistake of the printer for Welte. In the
following commentary the main object
has been to bring out clearly the general
Course and connection of thought, and
to present the reader with the results
of critical examination of the translation.
It would have required a very consider-
able space to give the processes by
which those results are attained; and
it has only been attempted in cases
where the rendering and interpretation
differ from those commonly adopted, or
have a direct and important bearing
upon the argument. The reader will
find the most compact, and on the whole
the most satisfactory summary of modern
criticism in the commentaries of H. A.
Hahn, 1850, and Dillmann.
This Introduction and the following
notes were printed, but not finally re-
vised, when the writer received a work
on Job (published this year, 1871), by
Dr Adalbert Merx, a well known Orien-
tal scholar. It contains a Hebrew text,
with translation, critical notes, and intro-
duction. The principal object of Dr
Merx is a reconstruction of the text,
THE BOOK OF JOB.
I9
founded chiefly on the authority of the
Septuagint: the text which he presents
differs throughout, and in some passages
very widely, from the Masoretic, i.e. the
textus receptus. Dr Merx has done good
service, although many of his notes are
rather conspicuous for boldness and
ingenuity than for sound judgment. In
some striking instances the clear Canons
laid down by the critic himself are dis-
regarded; the authority of MSS. and
ancient versions being set aside when the
results do not accord with his general
views. In revising the proof sheets
notice has been taken of the points in
his work which are interesting for their
novelty or important for their bearings
upon the interpretation.
THE BOOK OF JOB.
CHAPTER I.
1 The holiness, riches, and religious care of job
for his children. 6 Satan, appearing before
God, by calumniation obtainetſ, leave to tempt
joð. 13 Onderstanding of the loss of Žis
goods and children, in his mourning he bless-
efſ, God.
HERE was a man in the land
of Uz, whose name was Job;
and that man was “perfect and upright, a chap. 2.
and one that feared God, and eschew- *
ed evil.
2 And there were born unto him
seven sons and three daughters.
3 His
thousand sheep, and three thousand
camels, and five hundred yoke of oxen,
1–3. The first three verses describe the
position of Job, his country, name, character,
family, and possessions.
1. Uz] A district peopled by the descend-
ants of Uz. Three patriarchs bear this name:
a son of Aram, Gen. x. 23; a son of Nahor,
Abraham's brother, Gen. xxii. 21 ; and a
grandson of Seir, the Horite, Gen. xxxvi. 28.
The second of these probably gave the name
to this country: the Chaldeans, Buzites, and
indeed all the persons and tribes mentioned in
the book of Job, belong to the same race;
being either collateral or direct descendants
from Abraham, and for the most part retain-
ing the old patriarchal habits and traditions.
The district (LXX. Ajo iris) is generally
identified with that occupied by the AEsitae,
which lay to the north-east of Idumaea, and
appears to have been nearly co-extensive with
Bathanyeh, or East Hauran, once a rich and
fertile country. This is now generally re-
garded as the true home of Job. It is re-
cognized by ancient and local tradition; a
monastery there is called Deir Eyoub, i.e. the
convent of Job: and it agrees with the indi-
cations of locality and customs which occur
in the book. See Wetzstein's treatise, ap-
pended to the commentary of Delitzsch. A
wealthy chieftain in that district might com-
bine the free, frank habits of an Arabian
sheikh with much of the culture of the cities
in the vicinity, which in the earliest ages were
remarkable for civilization; the caravans which
passed regularly through the adjoining dis-
trict would extend his view to remote coun-
tries, and bring an inquiring mind within
reach of the marvellous results of Egyptian
culture, which are evidently familiar to the
writer, and to those whose acts and words he
records.
job. The derivation of the name is uncer-
tain. According to most interpreters it means
“hated, persecuted;” others, with less pro-
bability, derive it from an Arabic word signi-
fying “penitent.” It may, however, be un-
connected with the events related in this book,
and purely historical. It was borne by a son
of Issachar, Gen. xlvi. 13, and very closely
resembles the name Jobab, a descendant of
Esau, with whom our Patriarch has been
identified by early tradition. It appears to be
the same name as that of Juba, the famous
Mauritanian prince, who is called Jobas by
Greek writers. Both forms are probably
derived from a word signifying jubilant
exultation, and express the joy of a noble
family at the birth of an heir. See Note below.
perfect, &c.] These epithets, which are
ratified by the word of the Almighty (see
v. 8 and ch. ii. 3), give a complete view of
Job's character. The words “perfect” (i.e.
single-hearted, Aq. in Aoûs, Wickliffe, simple,
not wilfully or consciously committing sin;
See note on Gen. xvii. 1, and ch. ix. 20,
where it is opposed to “perverse”); and
“upright” (a word which exactly represents
the original) describe him in his relations
to man: the other words go to the source of
his goodness, an inward abiding sense of God's
holiness, attested by abhorrence of evil. Cf.
Gen. vi. 9; and compare the testimony borne
to two representatives of the Gentiles in the
N. T. by our Lord, Matt. viii. Io, II; and by
the Angel of the Lord, Acts x. 2—4.
2. seven sons, &c.] The numbers in this
part of the narrative are significant, represent-
ing the completeness of God's providential
gifts: but striking coincidences between out-
ward facts and ideal numbers are not uncom-
mon in the purely historical portions of
Scripture.
3. substance] Or, cattle, as in the marg.
The word so rendered always means live-stock.
Job's wealth was not that of a mere dweller
in the wilderness. His residence was station-
ary, he must have had rich pastures for
"substance also was seven Or,
cattle.
v. 4–6.] J O B. I. ſ 2 I
and five hundred she asses, and a very
º, great "household; so that this man was
23. the greatest of all the 'men of the east.
º, , , 4 And his sons went and feasted in
east. their houses, every one his day; and
sent and called for their three sisters
to eat and to drink with them.
5 And it was so, when the days of
their feasting were gone about, that
Job sent and sanctified them, and rose
up early in the morning, and offered
burnt offerings according to the num-
ber of them all: for Job said, It may
e * I Kings
be that my sons have sinned, and ... .".
*cursed God in their hearts. Thus tºº.
* * a// Zhe
did Job continually. #.
6 || Now there was a day when the !ºwer
Sazy.
sons of God came to .present them-jºº,
selves before the LORD, and 'Satan in #:
272.Édst of
came also famong them. theme.
his sheep, and a vast extent of arable land.
At present the wealth of a Hauranite is esti-
mated by the number of feddans (a space that
can be tilled by a yoke of two oxen) he can
plough: five yoke of oxen imply station and
opulence, the possessor of five hundred yoke
would be a great prince. See Ritter, ‘Syria,’
p. 992. The absence of horses should be
noted; it proves that Job was not a marauder:
horses were then used exclusively for war.
household] This is probably more correct
than “husbandry,” as in the marg., which
here and in Gen. xxvi. I4 follows the Targ.
and LXX. The household consisted of nume-
rous dependents (to whom frequent allusions
are made), employed chiefly in out-door
works, or as guards against the nomad tribes,
who then, as in all ages, overran the country
(see Wetzstein, l.c. p. 520). The Hauran is
now called the paradise of the Bedouins, who
in the course of ages of Turkish misrule have
reduced it to a wilderness.
men of the east] Or, as in the marg., sons
of the east: a name specially given to the
tribes between Palestine and, the Euphrates.
It corresponds to Saracens, i.e. children of the
morning, from the Arabic “sherk,” early
dawn. tº
4. went] Or, “were used to go.” It was
their custom. *.
their houses] Each son had his own resi-
dence, the daughters lived of course with
their parents.
his day.] It is doubtful whether this means
“his birthday” (as iii. 1), or the day in each
week which came to him in order; most
probably the latter (see v. 5): it implies that
the whole family lived in habits of frank,
brotherly intercourse. The presence of the
sisters, Sanctioned by the parents, proves that
there could be no excess in their enjoyment:
but we find no traces of asceticism in the
early traditions of the Semites. God's gifts
were thankfully used without a suspicion of
wrong, though not without a consciousness
of the danger of misuse. It is noticeable
that Job did not join the festivities which
he watched with anxiety.
5. the days] The seven days, one for each
SOIl.
sent and sanctified them] This probably
means that he sent for them, and caused them
to perform the ceremonial ablutions, which
were customary before offering any sacrifice.
The whole family thus assembled weekly at
their father's house to take part in the religious
service. Job was his own priest. The priest-
hood was inherent in the head of the family,
as the highest function of fatherhood. In this
book there is no trace of the separation of the
priesthood, or of the establishment of a Sacer-
dotal caste: we are thus, as in all other refer-
ences to customs, brought into contact with
patriarchal usage.
burnt offerings] The only form of sacrifice
known to the Patriarchs. See Gen. viii. 20.
The whole victim was consumed by fire, a
perfect holocaust, representing the absolute
right of God over His creatures, and the ab-
solute surrender of the creature's self. The
original word means “ascending offering;”
the victim went up, so to speak, to heaven in
flame and smoke. See Introduction to Levi-
ticus, Š XII. and XIV.
cursed] Or, renounced. The word so ren-
dered means properly “blessed;” but there
is no doubt that in this and some other pas-
sages (v. II, and ii. 5; see note on 1 K. xxi.
Io) it is taken in a secondary sense, if not in
that of “cursing,” which is scarcely conceiv-
able in the case of members of a pious family,
yet in that of saying unto God, “Depart from
us, for we desire not the knowledge of thy
ways,” xxi. 14; a temptation to which Job
may have feared that his children were exposed
in the midst of sensuous enjoyments. The
word, however, wherever it is so used, is evi-
dently emphatic, and indicates the great danger
and guilt of such forgetfulness. A similar
usage is found in classical writers (Eurip.
“Hipp. 113; very frequently in Plato), and
is not unknown to our own language. See
Note below.
continually] all the days, as in the marg.
After each festive meeting.
6–12. The transactions in the spiritual
world which issued in the trial of Job.
6. there was a day] Now it was the
day, i.e. the day on which the angels were
22 JOB. I. [v. 7–12.
7 And the LORD said unto Satan, and said, Doth Job fear God for
Whence comest thou? Then Satan nought?
answered the LORD, and said, From Io Hast not thou made an hedge
• IPet. 5.8 °going to and fro in the earth, and from about him, and about his house, and
walking up and down in it. about all that he hath on every side?
8 And the LORD said unto Satan, thou hast blessed the work of his
}}.},..., "Hast thou considered my servant Job, hands, and his "substance is increased lor,
A/as: Żhoze º * tº e e cattle.
...tº, that there is none like him in the in the land.
Žea ºf ozz. g e
earth, a perfect and an upright man, II But put forth thine hand now,
one that feareth God, and escheweth and touch all that he hath, and he #;"
evil? * will curse thee to thy face. ºthee
- gº 220
9 Then Satan answered the LORD, I2 And the LORD said unto Satan, ºce.
summoned, periodically as it would seem,
to appear before God.
the sons of God] This appellation occurs in
Gen. vi. 2 (where see note), and in this book,
xxxviii. 7. Here there can be no doubt it
means spiritual beings, who were called into
existence before the creation of the material
universe (see ch. xxxviii. 7), and are constant-
ly employed in executing the will of God. Cf.
Ps. ciii. 20.
to present themselves] The representation is
symbolical: like the ministers and agents of an
earthly sovereign the powers of the universe
are responsible to God for their proceedings,
and have to give account of all transactions
in His dominions. Cf. Zech. vi. 5.
Satan] The marginal rendering, “the ad-
versary,” is correct, and calls attention to the
fact, that in this passage the word Satan is
not used (as in I Chron. xxi. 1) as a proper
name. It corresponds exactly to “the ac-
cuser,” Rev. xii. Io. Though malignant and
evil this spirit is evidently counted among the
angels by origin and nature. He comes among
them as one of their order. His presence is
evidently expected and recognized. Like them
he has to give an account of what he has ob-
served. This representation is in accordance
with other notices in the Bible; see e.g. I K.
xxii. 19–22; Zech. iii. 1, 2 ; Apoc. xii. 9. The
existence of a malignant spirit, permitted to
range the earth, tempting and calumniating
God’s rational creatures, is implied or asserted
in all Scripture from Genesis to Revelation.
There is no ground for the assumption that
the motion was derived from foreign sources.
Unlike the Ahriman (Agra-mainyus) of the
Persians (see Introd. § 7, and ‘Wendidad,” I. 7,
p. 61, ed. Spiegel), Satan is altogether subject
to God, acts only permissively, and by his acts
brings the cause of truth into stronger relief. It
is to be observed that the final expulsion of this
spirit from the higher region is represented in
the New Testament as a result of the Saviour's
coming. The mystery which hangs over such
representations is common to all questions
which concern the origin or continuance of
moral evil.
among them] Maimonides notices this ex-
pression, as shewing that Satan came not as
one of the sons of God, nor as bidden,
“Moreh Nevochim,” iii. c. xxii. St Augustine,
Serm. 12, observes that he was then “sicut
reus,” which is not correct. St Gregory bet-
ter, “venit ut videretur a Deo, non ut videret
Deum.” See Bp. Wordsworth.
7. From going, &c.] The former word
implies rapid and extensive wandering, the
latter repeated and careful observation. He
goeth about seeking whom he may accuse,
or tempt. See I Pet. v. 8.
8. Hast thou considered] Literally as in
the marg. “set thy heart upon,” but the text
expresses the meaning. Thus Isa. xli. 22 ;
Hag. i. 5, 7. The question implies that Sa-
tan's special work is to detect any flaws or
unsoundness in human character.
my servant] No higher title of honour can
be borne by man. This direct attestation of
God to Job's character must be borne in
mind throughout.
that there is] Rather, for there is, &c.
9. for nought?] The central point of the
whole narrative is in this word. No flaw is
discoverable in Job's outer life: Satan, wiser
than Job's friends, sees, and owns his inte-
grity: the only possible objection touches the
principle of his acts: the question raised is
whether his goodness was disinterested, spring-
ing from pure love, or merely prudential, and
dependent upon the external conditions under
which it had been developed.
1O. on every side] This refers to the first
words, “Hast Thou not made a hedge on
every side about him?”
substance] C attle, as above, v. 3.
11. touch] Or smite. The Hebrew word
implies the infliction of calamity, especially by
God, thus Ps. lxxiii. 14; Isai. liii. 4.
and he will curse] The marginal render-
ing is preferable, (see) if he will not re-
no unce the e.
to thy face] Openly, shamelessly, inso-
lently. t
v. 13–17.] JOB, I.
2
3
# Heb.
hand.
Behold, all that he hath is in thy
'power; only upon himself put not
forth thine hand. So Satan went forth
from the presence of the LORD.
13 *| And there was a day when
his sons and his daughters were eating
and drinking wine in their eldest bro-
ther’s house:
I4 And there came a messenger
unto Job, and said, The oxen were
plowing, and the asses feeding beside
them:
15 And the Sabeans fell upon them,
and took them away; yea, they have
slain the servants with the edge of the
sword; and I only am escaped alone
to tell thee.
16 While he was yet speaking,
there came also another, and said,
"The fire of God is fallen from hea- || Or,
ven, and hath burned up the sheep, 3:”
and the servants, and consumed them;
and I only am escaped alone to tell
thee.
17 While he was yet speaking,
there came also another, and said, The
Chaldeans made out three bands, and
'fell upon the camels, and have carried º.
12. in thy power] Or hand, as in the
marg. This word is of importance in con-
nection with the preceding verse; Satan said,
“put forth Thy hand:” the answer is, “be-
hold all that he has is in thy hand:” the
physical evil thus takes place under God's
control and by His will, but its infliction is
committed to the agency of a malignant
spirit; in this case it is permitted, being the
only conceivable way in which the calumny
could be confuted, and the inner goodness
of God's servant vindicated. The object of
Satan is to tempt Job; the permission is
given in order to prove him, and at the same
time to raise his spirit into a higher sphere of
goodness.
13–22. The first series of trials and its
results.
13. in their eldest brother's house] On the
first day, therefore, of the weekly meetings,
when Job might feel himself specially secure
from heaven-sent inflictions, having that very
morning sanctified his family, and offered an
atonement for all known or unknown sins.
14. were plowing] Hence it appears that
the feasting did not interrupt the usual routine
of labour; this bears out the interpretation
given in v. 4. It is important to observe that
the ploughing determines very precisely the
season of the transaction. In the Hauran
this takes place in January. This may ac-
count for the very frequent allusions to win-
try weather—cold, snow, ice, swollen streams,
and violent storms—which occur throughout
the book: a coincidence which has strangely
escaped the notice of commentators. It is
also to be remarked that all the oxen were
at the same time in one district; this too is
curiously confirmed by the present custom
of the Hauran: in order to protect them-
selves from marauders the inhabitants plough
the lands in succession, bringing all their oxen,
with their guards, into the same district.
15, the Sabeans] Three races bearing this
name are mentioned in Genesis, one descended
from Cush, x. 7; one from Joktan, x. 28;
and one from Abraham by Keturah, xxv. 3.
The tribe here spoken of was evidently
nomadic, prowling, like their descendants the
Bedouins, over the districts to the north of
Arabia. Strabo says of the Sabaeans in
Southern Arabia, that although a rich mer-
cantile people, they made incursions for plun-
der in Petraea and Syria. These may have
been meant in this passage; Job's enemies
were less likely to be found among neighbour-
ing tribes. *
16. The fire of God] Either brimstone
and fire, as in Gen. xix. 24; cf. Ps. xi. 6; or
lightning, see Ps. lxxviii. 48. This is a new
and more terrible calamity. Incursions of
robbers must have entered into the calcula-
tions of a rich chieftain in the Hauran, but a
storm extending over the vast tracts occupied
by 7000 sheep, and destroying them, together
with their guards, would scarcely be attri-
buted to merely natural causes, certainly not
in that age by God-fearing men.
17. The Chaldeans] Or C as dim. The
mention of Chaldeans has been assumed (by
Ewald and Renan) to indicate a later date,
since that people first became known to the
Hebrews as a powerful and predatory race
in the reign of Uzziah; but two ancient races
bore that name; the one a Semitic tribe
dwelling in the north of Assyria, the other
in Mesopotamia; see Gen. xxii. 22, where
Chesed and Uz are both named as children
of Nahor. The former may be meant here:
they were a warlike robber-race, who still re-
tained their old seat and customs in the time of
Xenophon, ‘Anab.” IV. 3, § 5, &c. ‘Cyrop,”
III. I, and are now represented by the Curds.
The whole description here applies to an in-
cursion of freebooters, rather than to the
Systematic invasions of a great empire. In the
Egyptian ‘Zeitschrift,’ 1870, p. 151, it is
stated that “about B. C. 126o, Semitic Cas-
dim, or ‘Conquerors,’ from Assyria, took
possession of the whole country, and esta-
24
[v. 18–22.
JOB. I.
† Has
_frox', nºt
&
C.
them away, yea, and slain the ser-
vants with the edge of the sword;
and I only am escaped alone to tell
thee.
18 While he was yet speaking,
there came also another, and said, Thy
sons and thy daughters were eating
and drinking wine in their eldest bro-
ther’s house:
I9 And, behold, there came a great
wind ‘from the wilderness, and smote
fell upon the young men, and they
the four corners of the house, and it
are dead; and I only am escaped alone
to tell thee.
20 Then Job arose, and rent his
"mantle, and shaved his head, and fell ...
down upon the ground, and worship-
ped
return thither: the LORD gave, and
the LORD hath taken away; blessed
be the name of the LORD. | Or
22 In all this Job sinned not, nor;
"charged God foolishly.
God.
* lished their dominion at Babylon.” These
incursions from opposite quarters, Sabaeans
from the south, Chaldeans from the north,
completed the destruction of Job's substance,
but this draws from him no word of com-
plaint: the “hedge” (v. Io) is broken down,
the “blessing ” gone, the “cattle" and
“household” destroyed, but he remains sted-
fast. |
18. eldest brother's house] See v. 13: all
therefore occurred on one day.
19. A great wind from beyond the
wilderness: a hurricane simultaneous with
the thunderstorm which had destroyed the
cattle.
smote the four corners] This shews that it
was a whirlwind, or cyclone, far more de-
structive than direct winds.
the young men] Or “young people;” the
Hebrew word includes both sexes, as in the
Pentateuch.
2O. Then job arose] Then only, not until
his heart was smitten by the loss of his chil-
dren.
rent his mantle] The outer robe worn by
men of rank. See note on I Sam. ii. 19. The
shaving of the head, an act done slowly and
carefully, indicates mastery over the strong
passion: there was no wild tearing of hair,
but simply the adoption of the usual form of
mourning. Cf. Jer. vii. 29 ; Isa. xxii. 12. It
was not, however, enjoined by the Levitical
law, except in the case of Nazarites, see Num.
VI. 9.
worshipped i.e. he prostrated himself, the
most solemn act of adoration; thus directly,
though unconsciously, refuting the assertion
(see v. II) that he would renounce God in
bereavement.
21. Naked, &c.] These words of Job are
arranged in metrical order, as is not uncom-
mon on occasions of intense excitement. Thus,
though less distinctly, the words of Job and
his wife in the next chapter, viv. 9, Io.
return thither] i. e. to the dust, or mo-
ther earth; or it may be to the state of un-
consciousness which preceded, and was then
believed to follow life. The former interpre-
tation is however preferable, and is supported
by passages which recognize the analogy be-
tween the womb and the earth, the source
and receptacle of living creatures. See e.g.
Ps. cxxxix. I 5. Cf. Eccles. v. I 5, and Ecclus.
xl. I. Bp. Wordsworth compares the well-
known action of Brutus, Liv. I. 56.
the Lord] The great name Jehovah occurs
twice only in the dialogue; here and ch. xii.
9, where see note.
blessed] Thus Job uses the very word
which Satan expected, but in its true and
good Sense, as an expression of resignation
and unbroken trust. Stripped of all outward
things Job was but the nearer to God. -
22. nor charged God foolishly] Lit. “did not
give folly to God:” an expression which may
either mean (a) “did not attribute to God any-
thing inconsistent with goodness and wisdom,”
(thus the marg., LXX., Delitzsch, Hirz.,
Schlott. and Merx), or (b) “did not utter any
foolishness against God.” (Vulg. neque stul-
tum quid contra Deum locutus est.) The Se-
cond rendering seems on the whole to suit the
context, since the special object of the tempta-
tion was to make Job blaspheme. Ewald and
Dillmann explain the words somewhat differ-
ently, “gave no offence to God,” i.e. did or
said nothing foolish or offensive to God. The
expression “in all this” may possibly be in-
tended to prepare the reader for a different
result when the trial should exceed the patri-
arch's strength, and cause him to “speak un-
advisedly with his lips.”
NOTES on CHAP. I. I, and 5.
1. Job, 51°N the obvious derivation is from
5"N, and the meaning, “hated.” Dr Lee ob-
Serves the apparent reference to Gen. iii. I5;
where the word Th"N, enmity, is used. The
form, as Gesenius shews, is grammatical. The
objection, however, that the name must in
9
21 And said, & Naked came I out of Eccles. 5.
3. 15:..
my mother's womb, and naked shall I ºffim. 6.7.
ol/y to
v. 1–7.]
25
JOB. II.
a chap. i. 7.
that case have been given after the events de-
scribed in this book, has some weight; it ap-
plies equally to the derivation from the Arabic
avvāb, an earnest and sincere penitent. The
word occurs frequently in the Koran, and is
applied to David, Sur. 38. 16, and generally to
penitents: to Job in the same Sur. v. 4o, but
evidently without reference to his name. There
is, moreover, the serious objection that the
^- $.
root (→ for —") is not found in He-
brew ; it corresponds to hiº, and was,
probably, formed from it by phonetic decay.
The last derivation in the foot-note seems on
the whole the most satisfactory.
5. Cursed] This meaning is defended by
Gesen. on the strong ground that the word
occurs with the same double sense in AEthiopic,
Syr., Chald. and Maltese. The literal sense is
“bend the knee,” as a camel, hence, to suppli-
cate, implore a blessing, or a curse, probably
also, to do an act of homage in taking
leave of a superior, as in Gen. xlvii. 7. Merx
substitutes ºp without any authority, and
contrary to the bearing of the narrative. Sa-
tan might expect that Job, and Job might fear
that his sons, would renounce God, not that
either would curse their Maker. It is true,
as Dr Ginsburg shews in the Introduction
to the Rabbinic Bible, that such a change
might be justified by reference to the explicit
rule laid down in the Talmud, that cacopho-
nous expressions are to be changed into
euphemisms: but the usage of the cognate
dialects appears to be conclusive in support
of one or the other rendering, “curse,” or
“take leave of,” in the sense of renouncing.
CHAPTER II.
I Satant afted ring again before God obtaineſſ.
farò/her leaze to fempf job. 7 Aſe smiteth him
wit/, sore boils. 9 job reproveth his wife, moz-
£ng /i/ to curse God. II A/is three friends
cozzdoſe with hºme in silence.
GAIN there was a day when the
Sons of God came to present
themselves before the LoRD, and Satan
came also among them to present him-
self before the LORD.
2 And the LORD said unto Satan,
From whence comest thou ? And
“Satan answered the LORD, and said,
From going to and fro in the earth,
and from walking up and down in it.
3 And the LORD said unto Satan,
Hast thou considered my servant Job,
that there is none like him in the
earth, "a perfect and an upright man, ºp. 1.
I, ſº
one that feareth God, and escheweth
evil? and still he holdeth fast his in-
tegrity, although thou movedst me a-
gainst him, 'to destroy him without Heb.
Žoszwałlozw
Aime zºá.
O
Call ISC.
4. And Satan answered the LORD,
and said, Skin for skin, yea, all that a
man hath will he give for his life.
5 But put forth thine hand now,
and touch his bone and his flesh, and
he will curse thee to thy face.
6 And the LORD said unto Satan,
Behold, he is in thine hand;
save his life.
7 || So went Satan forth from the
CHAP. II. 3. holdeth fast his integrity]
This expression occurs frequently, and is the
key-note of the work. Cf. ch. xxvii. 5, 6.
According to Satan, Job's integrity was bound
up with outward conditions, and would fail
when they were changed.
movedst me] A strong expression, equiva-
lent to “didst tempt or instigate Me: ” it
belongs to anthropomorphical representations
of God common in Holy Writ, and is most
impressive as indicating a depth and extent
of sympathy between man and the divine
nature, of which philosophy can give no ac-
count. Satan certainly did move God to act,
Since his calumny was the immediate occa-
Sion of Job's calamity, but the result was
the complete overthrow of his own position,
and the establishment of the principles which
he assailed.
4. Skin for skin). The exact meaning
of this proverbial saying is doubtful, but
the general sense is determined by the con-
text: so long as a man's own person is un-
touched he may bear any loss with com-
parative firmness, give up the skin or life
|but Or, only.
(cf. xviii. 13, xix. 26) of others, even of
his children, so that his own be safe; and if
he attributes his preservation to God may
still retain his allegiance. Satan can recog-
nize no principle of action but selfishness,
and finds in it alone the secret of Job's
firmness.
6. but save his life] Or as in the marg.
only. The affliction was to be such that
Job would count his life as lost; that was
essential to the completeness of the trial:
but it was equally essential that it should
be preserved, lest the vindication of Job's
righteousness should involve unrighteousness
in God.
26
(v. 8–11.
JOB. II.
presence of the LORD, and smote Job
with sore boils from the sole of his
foot unto his crown.
8 And he took him a potsherd to
scrape himself withal; and he sat down
among the ashes.
9 || Then said his wife unto him,
Dost thou still retain thine integrity ?
curse God, and die.
Io But he said unto her, Thou
speakest as one of the foolish women
speaketh. What? shall we receive good
at the hand of God, and shall we not
receive evil In all this did not Job
sin with his lips.
II "I Now when Job’s three friends
heard of all this evil that was come
upon him, they came every one from
his own place; Eliphaz the Teman-
ite, and Bildad the Shuhite, and Zophar
the Naamathite: for they had made
an appointment together to come to
mourn with him and to comfort
him.
7. fore boils] The symptoms of the dis-
ease are incidentally noted in the course
of the following dialogues, and leave no
doubt that it was elephantiasis. The original
word means an intense heat, hence a burn-
ing and ulcerous swelling, or leprosy in its
most terrible form, taking its name from
the appearance of the body, which is covered
with a knotty cancerous bark like the hide
of an elephant: the whole frame is in a
state of progressive dissolution, ending slowly
but Surely in death. One of the most pain-
ful results to Job was that he knew it
would be regarded as a decisive proof that
he was suffering for some hidden and un-
pardonable sin. On the whole subject, see
notes on Lev. ch. xiii.
8. to scrape] The first symptoms are
itching and foul discharge.
the ashes] Probably outside the house,
or city (LXX.), as usual with lepers. The
LXX. use the word “dung” which may pos-
sibly be correct; thus Wetzstein (ap. Del.
p. 365) describes the heaps of dry dung found
Outside every town and village in the Hauran.
He specially observes that persons smitten
with loathsome diseases lie on them day and
night. It is to be observed that Satan is no
more mentioned in the book: his work was
done; there is no notice of inward prompt-
ings or temptations on his part; the sharper
test of mental suggestion was applied to Job
by his wife and friends.
9. Ais wife] Her weaker nature, broken
by the loss of her children, gave way at the
sight of her husband's misery. Her words
shew an instinctive perception of the ques-
tion really at issue: she uses the very words
attributed to the Almighty, v. 3, and
evidently considers that Job's pertinacity in
maintaining his righteousness is either the
Cause or aggravation of the infliction: the
counsel which she gives is just that which
Satan expected would be suggested by Job's
own heart (see quotations). Satan, who slew
the children of Job, left his wife untouched;
her unregulated love made her in fact an effi-
cient though unconscious agent of his will.
One only allusion is afterwards made to her
(see ch. xix. 17), but that indicates a fasti-
dious, Self-indulgent temperament.
retain] or hold fast, as in v. 3. For
“dost thou still,” LXX. have “how long,”
which Merx adopts. -
10. foolish] Not merely foolish, but vile,
of a low grovelling nature: the Hebrew word
is used of brutal and gross forms of moral
evil, of the fool who says in his heart, “there
is no God,” Ps. xiv. I.
receive] Job thus recognizes the afflic-
tion as coming from God, but simply de-
clares the duty of submission. The expres-
sion “with his lips” may possibly imply that
the hard thoughts which he afterwards utters
were beginning to work inwardly ; but his
answer was a real victory over the last and
most grievous temptation.
11. when job's three friends, &c.] A few
weeks might suffice for the news to reach
them, and for them to make mutual ar-
rangements for their journey: the rapidity
of communication between dwellers in the
desert is proverbial; even in that time the
disease would make great progress, and Job
would be realizing the full extent of his
wretchedness; still from ch. vii. 3 it may
probably be inferred that months had inter-
vened.
Eliphaz] The name is historical, and
was borne by a son of Esau; but it is sig-
nificant, “my God is gold,” which, though
capable of a good meaning, my God is
altogether precious, has a suspicious sound,
and may imply an inherent (perhaps in-
herited) tendency to identify goodness with
wealth. He was probably descended from
Eliphaz the son of Esau (Gen. xxxvi. 4,
Io, II), whose own Son, Teman, gave his
name to the district. I Chron. i. 45. It was
famed for the wisdom of its inhabitants. See
Jer. xlix. 7; Obad. 8, 9.
the Shuhite] i.e. from the district named
after Shuah, son of Abraham and Keturah,
Gen. xxv. 2, and I Chron. i. 32; it lay pro-
bably to the east of the Hauran, and has been
identified with Shakka,
v. 12–6.] J O B. II. III. 27
I2. And when they lifted up their
eyes afar off, and knew him not, they
lifted up their voice, and wept; and
they rent every one his mantle, and
sprinkled dust upon their heads to—
ward heaven.
I3 So they sat down with him upon
the ground seven days and seven
nights, and none spake a word unto
him: for they saw that his grief was
very great.
CHAPTER III.
I }oô curses the day and services of his birth.
I 3 7%e ease of death. 20 Aſe complaimeth of
Zäſe, óecause of his anguish. -
FTER this opened Job his mouth,
and cursed his day.
2 And Job 'spake, and said, f Heb.
3 * Let the day perish wherein I *:::::::::
was born, and the night in which it # 9, , ,
4. º tº Jer, 20. 14.
was said, There is a man child con-
ceived.
4 Let that day be darkness; let
not God regard it from above, nei
ther let the light shine upon it. | O -
5 Let darkness and the shadow of ºne,
death "stain it; let a cloud dwell-upon #3, 2,
it; let the blackness of the day terrify tº ſet.
o 27ſy zł, as
1t. - Zhose who
6 As for that night, let darkness ºw.
the Naamathite] There was a Naama in
Judea, but the home of Zophar was pro-
bably in a district, now unknown, in the neigh-
bourhood of Job. The name occurs not
unfrequently in Syria. The LXX. render
the word Muvalos, probably referring to Maon,
now Maan, a district to the east of Petra.
12. afar off. This supports the explana-
tion of the LXX., see v. 8; they saw Job on
the heap outside the dwelling.
Ánew him not Another symptom of the
disease; their friend was so blackened and
disfigured, that they could not recognize him.
The signs of mourning which follow have al-
ways been customary in the East, but Job
Seems to allude to them as exaggerated and
forced: see ch. vi. 15–27. -
13. none spake a word unto him] The
cause of this prolonged silence has been
questioned. Among the Jews it is a point
of decorum, and one dictated by a fine and
true feeling, not to speak to a person in
deep affliction until he gives an intimation of
a desire to be comforted; such was possibly
their motive, as seems to be indicated by
the last words in the chapter. Others see
in this silence one sign of perplexity as to
the origin of the infliction, and a suspicion
that Job's conscience might be burdened with
Some hidden guilt: in either case the long
weary suspense was too much for his feelings,
he could bear it no more, and at last gave
expression to the agony which he had hither-
to endured in silence. With that expression
the long colloquy is opened in which the
causes and principles of heaven-sent afflictions
are discussed.
CHAP. III. 1. opened his mouth] This ex-
pression is used in Scripture only on solemn
occasions, when the speakers give utterance
to deep thoughts, or, as here, to long-re-
pressed feelings. Cf. Matt v. 2, and Ps.
*1XXV111. 2.
curred] The word used here is different
from that explained above, ch. i. 5; it
means cursed as a worthless and despicable
thing.
2. spake] Or, as in marg. answered.
The silence of Job's friends was expressive,
and drew out his words in answer to their
thought.
3. Let the day perish] The exaggeration
is but the natural expression of hopelessness.
Job was quite conscious that his words were
but the wild vague utterances of a boundless
woe: see note on ch. vi. 3. The “day,” i. e.
the day on which he was born, and which
he personifies in order to give vent to his feel-
ings by cursing it. -
the night in which it was said] Or the
night which said. Job realizes both night
and day as existences (cf. Ps. xix. 2); that
night is represented as unnaturally rejoicing
in the conception of a child doomed to
wretchedness.
4, let not God regard it] Or “inquire for
it:” the nights and days are conceived as wait-
ing for God's call to enter upon their appoint-
ed course. The A.V. however has good au-
thority; each day is the object of God's provi-
dential care; thus Ges. “ne curet eam.”
5. Let darkness and the shadow of death
stain it] Or Let darkness and blackness
claim it; literally redeem it, i.e. as in
marg. challenge it, as belonging properly to
the region of darkness. The Hebrew words
are the strongest in the language for utter
night. The word rendered “shadow of
death” is archaic, and means entire darkness,
especially the blackness of Sheol, or Hades.
let a cloud dwell upon ut] A heavy mass of
clouds against which the dawn is represented
as struggling in vain.
blackness] Not as in the marg. “those
who have a bitter day:” the Hebrew word
probably means hot suffocating glooms. Thus
28
[v. 7–14.
JOB. III.
9;..., seize upon, it; "let it not be joined
‘....” unto the days of the year, let it not
:** come into the number of the months.
7 Lo, let that night be solitary, let
no joyful voice come therein. .*
* 8 Let them curse it that curse the
# Or, a
day, who are ready to raise up "their
Jezžathazz. *
mourning.
9 Let the stars of the twilight
thereof be dark; let it look for light,
; Heb, but have none; neither let it see 'the
* dawning of the day: -
*orning. Io Because it shut not up the doors
of my mother's womb, nor hid sorrow
from mine eyes. $ - ..
II. Why died I not from the womb
why did I not give up the ghost when
I came out of the belly: -
12 Why did the knees prevent me?
or why the breasts that I should suck?
13 For now should I have lain still
and been quiet, I should have slept:
then had I been at rest, * ,
14 With kings and counsellers of
the earth, which built desolate places
for themselves; -
Ges., Hahn, Schlottmann. Job wishes that
all the powers of darkness had assembled to
drive back that day. Merx reads “Priests of
day,” an expression wholly unknown to He-
brew or Semitic writers. ' The Priests of Ra
in Egypt could certainly not be meant. Their
office was to adore, not to exorcise the Sun-
god. -
6. darkness] Or “blackness,” utter ab-
sence of light.
be joined] Or rejoice among, as in the
margin; thus Exod. xviii. 9; this presents a
more forcible and appropriate image, the joy
of motherly night.
7. he solitary] Or barren, literally “bar-
renness:” the imprecations upon day and night
are carefully discriminated; day should be
blackness, night should bear no more.
8. that curse the day.] The expression
was used in later Hebrew technically of hired
mourners, and Aben Ezra takes it here in that
sense (see Buxtorf, ‘Lex. Chald.’ p. 1524).
But there is evidently an allusion to ancient and
wide-spread superstitions: one of the earliest
and most natural corruptions of religious feel-
ing was a desperate struggle against the
powers of nature: the sorcerer was believed,
and believed himself, to be able to arrest the
course of day and night by incantations. It
does not follow that Job adopted the belief,
though he found in it an apt expression of his
feelings: see note on v. 3.
who are ready to raise up their mourning]
This translation has no authority: it should
be who are prepared to arouse levi-
a than. This word undoubtedly means
the crocodile in ch. xli. of this book and
elsewhere in Scripture: but it is in all pro-
bability here a symbol of the dragon, the
enemy of light, who in old eastern traditions
is conceived as ready to swallow up Sun and
moon and plunge creation in Original chaos
or darkness: the exact form in which this
tradition, if known at all, was known to Job,
is uncertain, but it probably originated in the
Scriptural account of the Fall. Cf. Rev. xii.
4–9. Merx has a peculiar rendering of this
and the following clause: “Would that the
stars of the dawn thereof, which were ap-
pointed to arouse Leviathan, had never shined,”
understanding, as he explains it in a note on
xxxviii. 33, the awakening of the heavenly
crocodile; see note on xli. 18. -
9. the dawning of the day.] The marg.
more literally, “the eyelids of the morning;”
cf. xli. I 8; a beautiful image found in Sopho-
cles, ‘Antigone,’ IoA, and adopted by Milton
in the Lycidas, “under the opening eyelids of
the morn.” -
1O. my...womb, i.e. the womb which bore
me; see note on ch. xix. 17.
11. Why died I not, &c.] Job passes to
the next alternative, death before the awaken-
ing of consciousness. Thus Sophocles, ex-
pressing a general feeling of heathen antiquity,
“Not to be born is best in every way: once
born by far the better lot is then at once to
go back whence we came.” ‘GEd. Col.’ I225.
pai) (bùvat Töv Štravra vukā Ā6 yov to 6’, trel
qawi, 37vat keiffev 66ev Trép #ket troXü Öeūrepov
ois Táxtorra. Job counts up with the wild
ingenuity of a diseased mind all the chances
which might at once have cut his life short,
but neither he, nor any God-fearing man in
Scripture, generalized the notion. In the fol-
lowing verses he enumerates the actual inhabit-
ants of the nether world whom he conceives
as without sensation, beyond the reach alike
of joy or misery.
13. For now] Or For then should I
have been lying still and quiet, I should
have been a sleep; then would there have
be en rest for me.
14. desolate places] This may mean, as in
other passages, “who rebuild destroyed cities,”
i.e. kings of great power, conquerors and re-
storers of kingdoms; or far more probably
“who build desolations,” i.e. sepulchres in the
desert, such as the rock-tombs common not
Only in Egypt, but in Arabia, which must
have been well known to Job. See Note
below. ' . . .
v. 15–26.] JOB. III. 29
f Heb.
zwearied in
15 Or with princes that had gold,
who filled their houses with silver:
16 Or as an hidden untimely birth
I had not been ; as infants which never
saw light.
17. There the wicked cease from
troubling; and there the tweary be at
strength. reSt.
f Heb.
zvažt.
18 There the prisoners rest toge-
ther; they hear not the voice of the
oppressor.
19 The small and great are there;
and the servant is free from his master.
20 Wherefore is light given to him
that is in misery, and life unto the
bitter in soul;
21 Which long for death, but it
cometh not; and dig for it more than
for hid treasures;
22 Which rejoice exceedingly, and
are glad, when they can find the
grave?
23 Why is light given to a man
whose way is hid, "and whom God chap. 9.
hath hedged in e
24 For my sighing cometh 'before jº
I eat, and my roarings are poured out %.”
like the waters.
25 For the thing which I greatly jº
e A yeazed a
feared is come upon me, and that ſºar, and
& * © zz cazzze
which I was afraid of is come unto me, ºne.
26 I was not in safety, neither had
I rest, neither was I quiet; yet trouble
C2.111C.
15 that had gold Or “who have gold,”
an expression which probably implies, who lie
in tombs where their gold and silver are buried
with them: a well-known custom. Ornaments
of great value, bracelets and jewels are found
in Egyptian Sepulchres, as e.g. in the tomb of
the mother of Aahmes I. now in the museum
at Boulaq; others of equal beauty are in the
museum of Berlin. A papyrus of the age of
Rameses III., contemporary with the early
Judges, is now in process of unrolling and
decipherment in the British Museum. Dr.
‘Birch states that it contains an account of the
trial and execution of robbers who broke
into several tombs, and despoiled the mum-
mies of large quantities of gold. This is the
earliest notice of a crime known from the Pa-
pyrus Abbott; see Chabas, ‘M. E.’ III. Eastern
..poetry abounds in allusions to hidden treasures.
17–19. These verses, which describe the
perfect rest of the departed, have a tone of
deep mournfulness; the passionate heavings
gradually subside, and give way to the calm
of exhaustion: there is no gleam of light,
though Job dwells, with what sounds like a
melancholy Satisfaction, upon the thought that
death will bring repose. There is rest, but
little comfort in the view, the only one as yet
taken by Job, that in death there is equality
of lot, whatever may be the difference of cha-
racter or antecedents.
18. the oppressor] Or exactor, “task-
master,” the overseer appointed to summon
labourers to their daily task. See Exod. iii. 7.
23. whose way is hid] The severest trial
of Job was his inability to discern his way,
to see the object and end of a life so miserably
brought, as he believed, to its termination.
In the word “hedged” there is an evident al-
lusion to the opposite and true view of God's
providence, see ch. i. Io. Job feels himself shut
in on every side, but as a prisoner.
25. For the thing, &c.] Or I fear a fear,
and it befalls me, and what ever I dread
comes upon me. Job is not speaking of his
former state, as though he had lived in dread
of a reverse: what he says is, For whatever
presentiment of woe I may feel it is straight-
way realized. Gloomy and terrifying thoughts
are among the most painful symptoms of Job's
disease, and he feels that wild as they may be
they do but presage a worse reality; he has
lost all hope.
26. I was not, &c.] Or I have no peace,
nor quiet, nor rest, but trouble com-
eth, i.e. trouble upon trouble, without ces-
sation.
This chapter exhausts all expressions of
agony; there is not a gleam of hope in it;
the heart is quite crushed; still, so far as re-
gards the precise object of the trial, there is
no giving way. Job neither surrenders his
own integrity, nor renounces his allegiance to
God: not that his words are blameless, but the
wrong in them belongs to the infirmity rather
than to the corruption of man's nature. Sha-
dows of dark superstition pass over Job's
spirit, and give a form to his complaints, but
they are from without, and find no abiding *
place in his heart. It must be observed that
some of his very strongest expressions have
been adopted by prophets and great Saints,
and by the King of Saints Himself. It is a
striking point that the complaints of Job may
in their form seem almost artificial. He plays,
so to speak, with the terrible thoughts which
haunt him: he is ingenious, certainly most
imaginative, both in his imprecations and in
the enumeration of his miseries. In this there
is a singular faithfulness to nature, whether
we attribute it to the genius or to the accu-
racy of the writer. The Greek tragedians are
full of such cases; the suffering hero fills the
air with complainings full of quaint and fan-
3O JOB. IV. [v. 1–4.
ciful allusions: and, as critics have noticed, (v. 3—Io) and the second (II-19) corre-
the thoughts and language of Job have been spond exactly, like the strophe and antistrophe
either intentionally, or, more probably, in- of a Greek Chorus, the remaining seven verses
stinctively and unconsciously reproduced by answering to the Epode; but this, if correct,
great modern poets, as Shakespeare and Goe- would seem to be the natural result of feeling
the. It has been observed that the arrange- rather than of art; and modern critics differ
ment of this discourse is symmetrical, and altogether in their application of the principle.
falls into three portions, of which the first See Introduction, p. 13, note.
NOTE on CHAP. III. I.4.
The Hebrew word bears a near resem- obelisk” Sc. of Chufu, De Rougé, , ‘Re-
blance to the Arabic for “pyramids,” and cherches, p. 43), is not unlike, the Arabic
Ewald, who is followed by Hitzig (see also hirām, which Ewald accepts as the probable
Dillmann), thinks it most probable that origin of the Hebrew word: but there can
they are meant. Job must have heard of the hardly be any direct connection with the
pyramids, and may have seen them: if so Hebrew. The Egyptian for pyramid is aa :
they would naturally occur to his mind in see Brugsch, ‘D. H.’ p. 162. The Arabic
connection with the mighty dead. See note means literally “ancient buildings:” cf. Frey-
on xxi. 32. One of the most ancient designa- tag, ‘Lex. Arab.' S. v.
tions of an obelisk, Oer manu, (i.e. “the great
- CHAPTER IV. thee, wilt thou be grieved but twho Heb.
1 Alžas rºoveſ, ſº fºr want of religion, can withhold himself from speaking? ::::::
7. He teachetſ, God’s judgments to be not for 3 Behold. thou hast instructed ſome
the righteous, but for the wicked. I2 Aſis 3 zwara's f
fearful zision, to humble the excellency of many, and thou hast strengthened the
creatures before God. weak hands. \
HEN Eliphaz the Temanite 4. Thy words have upholden him
answered and said, that was falling, and thou hast strength- ‘Hºb.
ł Heb. f • * * f #he bozºſing
a word. 2 If we assay 'to commune with ened the feeble knees. Æztees.
CHAPS. IV. AND V.
The speech of Eliphaz opens the contro-
versy. He lays down at once the principle
which is maintained in various forms by Bil-
dad and Zophar, and was held to be incontro-
vertible, and of universal application –where
there is suffering there must be sin; if borne
patiently the suffering may pass away, the
sin if confessed may be pardoned; but rebel-
lious struggles, or a refusal to admit the
justice of the infliction, can but end in de-
struction. The first colloquy, in which each
speaker is answered in turn by Job, extends
through ten chapters to the end of chap. xiv.
CHAP. IV. 1–11. Eliphaz complains that
Job in his affliction disregards the principles,
with which he used to comfort other mourners,
and declares that the innocent can never perish,
while the unrighteous and violent reap but
the just and necessary consequences of their
guilt. Then, 12–21, he relates a vision in
which the second principle is stated, that no
man is guiltless before God, hence every af-
fliction has its justification, and an appointed
end. V. 1–7. Impatience and angry strug-
gles exclude all hope, and can but aggra-
vate the affliction to which all are liable.
8–16. The only remedy is to commit our
cause humbly to God, who in His power,
justice, and mercy, rectifies all inequalities.
17–27. The result of chastisement is blessed
to those who bear it in a right spirit, and to
them it is always followed by restoration to
happiness, and security from every form of
evil. These topics are urged with calmness,
dignity, and great beauty of expression:
granted the premiss, which was scarcely re-
garded as open to question, the conclusion
is irresistible; but its pitiless application to
Job involved a charge of past guilt and pre-
sent forgetfulness of God, not less painful
and offensive because.it was urged with a
semblance of moderation, and accompanied
with an expression of hope that the issue
would be favourable.
2. If we assay] Or, “Should we speak a
word to thee, wilt thou faint? yet who can
refrain from speaking : " See Note below.
There is great delicacy in this, but an under-
tone of severe rebuke. It implies that his
words must needs be hard for Job to bear.
Merx renders “May one venture a word to
thee now thou art suffering?” The last clause
may bear this construction, which is perhaps
the true one: on “venture,” see Note below. M.
overlooks the connection between viv. I and 5.
3, 4. The tenderness of Job in former
days, and kindly sympathy with Sufferers,
v. 5–14.] JOB. IV. 3 I
5 But now it is come upon thee, Io The roaring of the lion, and the
and thou faintest; it toucheth thee, voice of the fierce lion, and the teeth
and thou art troubled. of the young lions, are broken.
6 Is not this thy fear, thy confi- II The old lion perisheth for lack
dence, thy hope, and the uprightness of prey, and the stout lion's whelps
of thy ways? are scattered abroad.
7 Remember, I pray thee, who ever 12, Now a thing was 'secretly ºn,
perished, being innocent? or where brought to me, and mine ear received y
were the righteous cut off? a little thereof. -
a Prov. 22. 8 Even as I have seen, “they that 13 In thoughts from the visions o
#.,..., plow iniquity, and sow wickedness, the night, when deep sleep falleth -
reap the same. On men, f Heb.
f - - 77te: 272e.
14 Fear came upon me, and trem-ſº
9 By the blast of God they perish,
| That is, e * * º º
ºis and "by the breath of his nostrils are bling, which made 'all my bones to ſºft
&zzger, as *- 24&& O
is... they consumed. shake. may &omes.
are thus incidentally recognized by the first
interlocutor, who anticipates and justifies
Job's own defence of his character: compare
chap. xxix. I5, 16, 25; xxxi. 16–21, 29-–32.
4. feeble knees] Lit. as in marg. “bowing
knees,” giving way from terror or exhaustion.
Cf. Isa. xxxv. 3. The Targ. takes it in the
sense of yielding to sin.
5. and thou faintest] The same word which
in v. 2 is rendered in A. V. “be grieved.”
In both cases it denotes undue depression of
spirit. - -
6. This verse should be rendered was not
thy piety thy confidence 2 Thy hope,
Wa S not that also the integrity of thy
ways 2 Eliphaz refers to the past in which
Job professed to ground all his hopes upon his
fear of God and consciousness of integrity, the
two points really at issue throughout the trial.
The implication is, if that piety and integrity
were substantial, there ought to remain a
certain expectation of deliverance, together
with an unreserved submission to God's will.
Cf. Prov. iii. 26.
7. The argument advances another step.
Eliphaz holds that since only evil-doers perish
miserably, a really remediless infliction must
indicate radical ungodliness.
8. So far as I have see n, those who
plough evil, and sow trouble, reap it.
“Iniquity” and “wickedness” in the text do
not exactly correspond to the original words,
which express both the moral evil and its
sure results. This is the oldest example of a
figure which has been proverbial in all ages.
Cf. Gal. vi. 7, 8.
9—11. Five different words are used in
the original for lions; nomadic tribes have
generally distinct names for animals in each
stage of their growth; here we have (1) the
full-grown lion whose roar shakes the desert;
(2) the young lion when it first makes its
voice heard; (3) the lion just verging on
maturity when it is remarkable for the hard-
ness of its bite; (4) the old lion; the Hebrew
means generally the old lion in the fulness of
strength, but here in extreme age, and no
longer able to seize its prey; and (5) the
whelps of the lioness scattered at her death.
The object is to shew that, in every stage of
its development, guilt, especially the guilt of
cruelty and oppression, brings ruin: it may
suggest the first suspicion likely to present
itself to the mind of a chief, that Job, or still
more probably his sons, had oppressed their
neighbours, or secretly joined in marauding
expeditions; they may therefore have suffered
as whelps of the old lion, or as having already
broken the peace of the desert. Such was the
impression at least which the imagery must
have made on the father's heart, shewing him
in what light his calamity was likely to be
regarded. -
12–16. We have here the oldest and
the finest description of a spiritual visitation.
12. Or, Now unto me a word came
stealthily, like a thief's noiseless entrance
at night, his breath just stirring the half-con-
scious sense.
a little thereof] Or a whisper; the word
probably denotes, both here and in xxvi. I4, a
low indistinct sound. Sym. Jewóvpurpás; Vulg.
“susurrus.” The A. V. follows the Rabbini-
cal usage.
13. The moment at which the apparition
came was when Eliphaz was just waking
up from a deep but troubled sleep, the mind
full of some wild half-forgotten dream, in the
dead stillness of night.
In thoughts] The word, which occurs only
here and xx. 2, means doubtful, perplexed
thoughts.
deep sleepj As in Gen. ii. 21, and xv. 12.
14. First comes the feverish shudder,
the trembling and quaking of the whole
frame, with an intense susceptibility to im-
pressions appertaining to the spiritual sphere.
32 JOB. IV. [v. 15–21.
15 Then a spirit passed before my
face; the hair of my flesh stood
UID .
I6 It stood still, but I could
not discern the form thereof: an
Or, image was before mine eyes, "there
I heard a & º
#... was silence, and I heard a voice,
saying,
17 Shall mortal man be more just
than God? shall a man be more pure
* chap. 15. than his maker?
*pet 2.4. 18 Behold, he "put no trust in his
servants; and his angels he charged or,
e tº - zzoz. zºz his
with folly e & angels, in
19 How much less in them that yº;
Azef Żight.
dwell in “houses of clay, whose founda-62 Cors.
tion is in the dust, which are crushed
before the moth
2O They are destroyed from morn- º; Žng
ing to evening: they perish for ever Zieces.
without any regarding it.
2 I Doth not their excellency which
is in them go away? they die, even
without wisdom. -
15. a spirit passed] The word implies a rapid
gliding motion like wind over grass. The
term “spirit” is in most languages (e.g.
Greek, Latin, Sanscrit) ambiguous, meaning
either wind or spirit; the movement of the
air is often represented in Holy Writ as the
medium or signal of spiritual communications;
see Ps. civ. 4; 1 K. xix. II; Acts ii. 2.
stood up] Or shivered, bristled, rose on end:
the original is exceedingly graphic, each hair
stood erect and stiffened in horror.
16. It stood, but I discerned not its
a spect, a form before mine eyes, a hush,
and I heard a voice. The terms are the
most vague and indefinite that could be found;
there was a form, yet shapeless and undistin-
guishable, a voice, but Scarcely audible, or
audible only to the inner sense. Milton takes
from this his representation of Death:
“If shape it could be called that shape had
IłOIle .
Distinguishable in member, joint, or limb;
Or substance might be called that shadow
seemed.”
17. The voice answers the inward ques-
tion, What account can be given of the appa-
rent inequalities in God's ways? Only that
every man is essentially unjust in his sight,
and therefore liable to punishment. Eliphaz
seems to represent himself, and doubtless with
truth, as having once been beset by doubts,
which were cleared up by a revelation so dim
and mysterious in its form as to be scarcely
distinguishable from the inner movements of
his consciousness.
18. “Lo, he has no trust in his servants;”
even His immediate attendants, the angels
near His Throne, have not His entire confi-
dence. He knows that they are liable to err,
that left to themselves they might fall, as some
have already fallen. This appears to be the
true meaning of the passage; it is not con-
trary to the teaching of churchmen, who hold
that no creature stands but by special grace.
On the peculiarity of this statement, see In-
trod. § 7.
folly] The word here used in the original
is not that which commonly expresses folly;
it occurs in no other passage, and probably
means error, i.e. liability to err; see last
note. This rendering, proposed by Schnurr
and Ewald, is defended by Dillmann, who
gives the root lately discovered in AEthiopic.
19. houses of clay] i. e. earthly bodies; an
allusion to Genesis ii. 7. Cf. ch. X. 9; xxxiii.
6; 2 Cor. iv. 7.
foundation] i.e. origin, material ground of
existence. The words are important, as teach-
ing the duality of man's nature, a spirit dwell-
ing in an earthly tabernacle, liable to destruc-
tion from the meanest external causes.
moth] cf. xiii. 28.
2O. destroyed] The marg. more accurately,
they are be a ten in pie Ce S.
from morning to evening] i.e. in a day:
a sudden and complete destruction; cf. Isa.
XXX. I 3.
for ever] This does not necessarily imply
the annihilation of the inner principle of life,
the Soul which dwells in the perishable taber-
nacle.
21. excellency] i.e. the spiritual principle,
which is thus stated not to be destroyed but
removed. The word, however, probably
means the cord which fastens a tent, an apt
figure of the soul which sustains the fleshly
tabernacle: thus J. D. Mich., Hirzel, Del.,
Dillmann, Merx. This passage then, like num-
berless others in the Old Testament, leaves the
question of the continuance of personal con-
sciousness untouched, but is perfectly recon-
cileable with that truth, and indeed prepares
the way for the revelation of it.
without wisdom] i.e. without having taken
God's previous visitations to heart, and so
numbering “their days as to apply their hearts
unto wisdom,” Ps. Xc. I2; cf. ch. xxxvi. I2;
Prov. x. 21. - - -
v. I—-6.]
33
JOB. V.
| Or,
200k 2
# Or,
2ndigºza-
tion.
NOTE on CHAP. Iv. 2.
The construction is doubtful; HD3 is
generally taken to be the third person s.,
of Piel from ITD), “to attempt;” but there
is but one instance of ITD) followed by an
accusative, Eccles. vii. 23; and in a different
Sense. If as Niph. it must be taken imperson-
ally “should a word be assayed unto thee,” a
construction for which there is no authority,
and which seems harsh. It seems preferable
to make HD) = sº, in the common sense.
“utter,” in which case the verb would be
first person pl. Kal, and the rendering as in
the note. Ewald and Böttch. (quoted by
Dillmann) translate the clause thus: “shall
we speak a word, unto thee which thou
takest ill?” but ñsºn, as Dill. observes, can
scarcely be transitive.
CHAPTER V.
I The harm of inconsideration. 3 The end of
the wicked is misery. 6 God is to be regarded
272 affliction. 17 7%e happy end of God’s
correction.
ALL now, if there be any that
will answer thee; and to which
of the saints wilt thou turn ?
2 For wrath killeth the foolish man,
and "envy slayeth the silly one.
3 I have seen the foolish taking
root: but suddenly I cursed his habi-
tation.
4 His children are far from safety,
and they are crushed in the gate, nei-
ther is there any to deliver them.
5 Whose harvest the hungry eateth
up, and taketh it even out of the
thorns, and the robber swalloweth up
their substance.
º º | Or.
6 Although "affliction cometh not #nity.
CHAP. V. 1. Call now] The meaning of
this verse has been contested, but is sufficiently
clear: if Job does not submit himself to God's
visitation without murmuring, he will find
none to sympathize with him in heaven or
earth: men and angels are alike subject to
God, and have neither the power nor, if good,
the will to take part with His enemies. It
may be inferred from this passage that the in-
vocation of Saints or angels was not unknown
in the patriarch's time (see Int. § 7), but
Eliphaz distinctly affirms its inutility in the
case when a man is not reconciled with God;
if he be reconciled, it would of course be
needless.
the saints] “Holy ones,” i.e. the holy
spirits, or angels: see xv. 15; Zech. xiv. 5; Ps.
lxxxix. 5, 7; Dan. iv. I3.
2. For wrath] The connection of thought
is this: nothing can be done for a man who
indulges such feelings as those which pervade
Job's complaint, for wrath indicates folly or
depravity (alluding to ch. iii. I—Io), and can
have no end but destruction; and envy, which
prefers any lot to one's own, even that of non-
existence or death (ch. iii. 14–19), is sinful
infatuation; a word which corresponds to the
Hebrew both in meaning and origin (fatuus,
Heb. Hns). -
3. I have seen] Eliphaz Supports his say-
ing by an example: he has seen such a fool
(using the same word) settled for a time, and
outwardly prosperous, but he soon cursed
him, apparently because he saw in the sudden
destruction of his house a proof of God's
anger, and therefore of the man's ungodliness.
It does not appear that Eliphaz had previously
Seen any indications of moral depravity in
Vol. IV. *
Job; he trusted to the general principle, which
he held to be applicable to all in such a posi-
tion. Merx follows LXX., and renders the
clause, “and his house decayed suddenly.” A
far less suitable expression.
4. His children] An evident reference to
the death of Job's children. Eliphaz dwells
with complacency upon the result of a bad
man's ruin; his children are involved in it;
they are exposed to every kind of danger;
are broken to pieces (cf. Prov. xxii. 22) by
litigations (the Hebrew probably, implies
against one another) in the gate, where the
courts of justice were held (cf. xxix.7, xxxi. 21),
and find no helper, none to take up their cause
as advocate or intercessor: a terrible picture of
the misery which at all times in the East has
fallen upon the orphans of criminal or sus-
pected parents.
5. Whose harvest] The family property
left thus without defence is plundered.
out of the thorns] i.e. the plunderers are not
stopped by the thorny hedges. The word oc-
curs only here and in Prov. xxii. 5. Merx
alters the text slightly, and renders, “and God
taketh it out of their baskets.”
the robber] Literally, “the snare,” or, ac-
cording to some, “the thirsty,” i.e. crafty or
greedy spoilers: thus Vulg., Syr., Aq., Symm.:
a rendering which would require a slight
alteration in the Hebrew text.
6. affiction] The words rendered “afflic-
tion” in this verse and “trouble” in the follow-
ing are the same which occur in the preceding
chapter, v. 3. i. e. evil and trouble. , Eli-
phaz denies that they take place as results of
natural laws, as the spontaneous produce of
the soil; wherever they are found they spring
C
JOB. V.
[v. 7–15.
%. forth of the dust, neither doth trouble
O? º
†. spring out of the ground;
#:::::/ 7 Yet man is born unto "trouble,
# *, as ‘the sparks fly upward.
Rift up to
- 8 I would seek unto God, and
...” unto God would I commit my cause:
;7.* 9 °Which doeth great things and
#eb unsearchable; marvellous things with-
€ D.
anºthere out number:
*A. Io Who giveth rain upon the
tº..., earth, and sendeth waters upon the
£2/2 there +
be 7zo fields:
zzlezněer.
* Heb. out?laces.
II "To set up on high those that **śam. 2.
be low; that those which mourn may grains
be exalted to safety.
I2 * He disappointeth the devices ºneh.4.15.
of the crafty, so that their hands i.i.
"cannot perform their enterprise. | Or,
13 * He taketh the wise in their jºy
carzzzot?er-
e #/tzweg.
own craftiness: and the counsel of ºr 3.
the froward is carried headlong. I9.
I4 “They "meet with darkness in e Deut. 28.
the daytime, and grope in the noon-fôr.
day as in the night.
I5 But he saveth the poor from
2-azzz zztto.
up because man's guilt has ploughed the
ground and Sowed the evil Seed.
7. Yet Rather “For.” Eliphaz states
the cause of trouble, man inherits it as the
portion of his corrupt nature, though it is
only brought into activity by his own sin.
as the sparks ſly upward] literally “and
children of flame fly on high:” it is questioned
what is meant by “children of flame;” our
version “sparks” is probably correct; it gives
;a good sense, accords with Hebrew idiom, and
grests on sufficient authority; thus Dillmann,
Merx, and other critics. Lightning, unless
meteoric flashes were meant, is less probable.
Other interpretations, such as “birds of prey ’’
(thus LXX., Aq., Sym.), or “angels,” have
been proposed, but are inadmissible. The
comparison is clear whichever meaning is pre-
ferred; the tendency of man is to suffer
trouble, as that of fiery natures is to fly
upwards.
8. Our version omits a word of some im-
portance as marking a transition in the dis-
course. I however. Eliphaz refers most
probably to the fact that Job's only notice of
God had been a complaint that He had hedged
him in : the only right course for a sufferer is
stated with exceeding force and beauty: the
whole sting of these remarks consists in the
implication that Job had not given himself
unreservedly into God's hand.
9. and unsearchable] A point of the
highest importance: the cause of the visitation
may be hidden, and deliverance may seem
impossible, but both the secret and the power
are with God. Cf. ch. ix. Io; xxxvii. 5.
10. rain] The first thought of a dweller
in those regions: Eastern poetry is full of it:
rain is the type of all blessings, especially of
restoration to life. In the Koran it is repeated-
ly adduced as the figurative representation,
and almost as the proof, of the general resur-
rection. See Ps. lxv. 9, Io; Jer. xiv. 22, and
notes on Acts xiv. I 7.
waters upon the fields] i.e. Springs and wa-
tercourses in the open country.
11. To set up. This statement implies that
the providential care of God has always a
moral end and object: He gives rain for the
sake of the lowly and distressed.
12. crafty] Eliphaz in this and other
clauses (as ch. xv. 2–5) seems to insinuate
that Job's apparent wisdom might be its
mere counterfeit, viz. ungodly craft. The
word is the same that is used of the serpent
in Genesis. St Paul quotes this (see marg.
ref.) as expressing a general truth: the error
of Eliphaz was not in the sentiment but in
its application to Job. It is remarkable that
in the two passages in which St Paul quotes
the book of Job he does not follow the
Septuagint. Dr Kautzsch has shewn (1)
that the Apostle had most probably a different
version ; and (2) that the LXX. version of
Job was little known. See the review on the
work of Dr K. (‘De veteris Testamenti locis
a Paulo ap. allegatis’), by Diestel, in the ‘Jahr-
bücher für Deutsche Theologie,’ 1870, p. 155.
their enterpriſe] The Hebrew word, which
is used frequently in Prov. and Job, means
properly soundness, that which is real and
substantial, or the quality of mind which
corresponds to it, Sound practical sense.
Thus the meaning is, their hands can perform
nothing that is desirable or substantial, a sense
fairly expressed by the word “enterprise.”
13. carried headlong] This implies, pro-
bably, that plotters are ruined by the sudden
disclosures of their plans: they are hurried on
by Seeming success.
14. This verse describes the bewilderment
and helplessness of one so unexpectedly foiled,
and may allude to Job’s complaint that his
“way was hid,” and that he was “hedged in.”
by God. Cf. Isa. lix. Io.
15. But he saveth] The next object of
Eliphaz is to shew that, supposing Job after
all to be an innocent sufferer, this view of
God's dealing assures him of deliverance: in
v. 17 he enforces this practical application
with great beauty; since no affliction comes
without an object it must be a benefit to
v. 16–27.]
35
JOB. V.
the sword, from their mouth, and
from the hand of the mighty.
** 16, ŽSo the poor hath hope, and
iniquity stoppeth her mouth.
*Prov. 3, 17 & Behold, happy is the man
#ebras, whom God correcteth: therefore de-
!. . . spise not thou the chastening of the
Almighty:
* Deut. 32, 18 °For he maketh sore, and bind-
39. eth up : he woundeth, and his hands
#.º.º make whole.
19 He shall deliver thee in six
troubles: yea, in seven there shall no
evil touch thee.
2O In famine he shall redeem thee
* Heb.- from death ; and in war from the
/rozyz Zhe |
%anºs. power of the sword.
º, Žhe 2 I Thou shalt be hid "from the
tongue. Scourge of the tongue: neither shalt
Scozz7 ge/ſ.
thou be afraid of destruction when it
cometh.
22 At destruction and famine thou
shalt laugh: neither shalt thou be
afraid of the beasts of the earth. A:
Hos. 2.
23 °For thou shalt be in league .
with the stones of the field: and the
beasts of the field shall be at peace
with thee.
24 And thou shalt know "that thy ºf Aeace
tabernacle shall be in peace; and thou ...
shalt visit thy habitation, and shalt -
not "sin.
25 Thou shalt know also that thy
seed shall be "great, and thine offspring %.
as the grass of the earth.
26 Thou shalt come to thy grave
in a full age, like as a shock of corn
'cometh in in his season. f
27 Lo this, we have searched it, so
it is ; hear it, and know thou it for }; -
thy good. - or z/zy
| Or, err.
Heb
ascendez/.
self.
those who submit to it, and take it as a cor-
rection: see the marginal references, which
shew how thoroughly this view is recog-
nized under both dispensations. Cf. Ps.
XXXV. IO.
from their mouth] These words are in
apposition to the sword, which is figurative,
expressing the effects of calumny and malice:
cf. Ps. xvii. Io, 13. Several MSS. have a pre-
ferable reading, sc. “from the sword of their
mouth,” i.e. as in Ps. lvii. 4; lix. 7; from
calumnies and evil words.
. 19. six...seven] A common idiom, what.
ever may be the actual number of troubles:
four are here enumerated, famine, war, slander,
and destruction, or sudden ruin, specially that
caused by the incursion of enemies. Cf.
Amos i. 6.
no evil] i.e. no real evil, evil without hope .
or remedy.
21. Cf. Ps. xxxi. 20.
23. , thou shalt be in league with] i.e. all
nature being in subjection to God must be in
a covenant of peace with His friends; all
things will therefore work together not only
such he resents it.
for their spiritual but temporal good. Cf.
Prov. xvi. 7.
24. and shalt not sin] Or, and shalt
miss nothing. Job is thus promised the
exact reverse of all that he had experienced;
a safe home, flocks untouched, a happy and
prosperous family, a peaceful old age. It must
have sounded like a bitter mockery, and as
26. in a full age] Like the patriarchs:
see Gen. xv. 15 ; xxv. 3; xxxv. 29. See Note
below. Compare Milton,
So mayest thou live, till, like ripe fruits, thou
drop
Into thy mother's lap; or be with ease
Gathered, not harshly plucked; for death
mature.—Paradise Lost, XI.
cometh inj Or, cometh up, see marg.
Threshing-floors were generally on hills; cf.
note on Judg. vi. 8, and 2 S. xxiv. 18.
27. for thy good] Literally as in the marg.
“for thyself.” Eliphaz is confident that no
man of sense can come to any other con-
clusion.
NOTE on CHAP. v. 26.
Merx reads nºn for nº as Deut. xxxiv.
7: i.e. in full vigour; LXX. Öortrep oritos &pt-
pos: but ſlº, which occurs again xxx. 2
(where Merx leaves it unaltered), suits the
context perfectly.
36 JOB.
VI. [v. I—8.
CHAPTER VI.
I job sheweth that his complaints are not cause-
/ess. 8 Aſe wisheſh for death, wherein he is
assured of comfort. 14 Ae refrozeſh his
friends of unkized,aess.
UT Job answered and said,
2 Oh that my grief were through-
#, ly weighed, and my calamity laid in
“” the balances together
that is, 3 For now it would be heavier than
ſº, the sand of the sea: therefore "my
zwords to
ºress may words are swallowed up.
grief.
#38. 2. 4 “For the arrows of the Almighty
are within me, the poison whereof
drinketh up my spirit: the terrors of
God do set themselves in array against
II le.
5 Doth the wild ass bray twhen he Heb.
hath grass : or loweth the ox over
his fodder r
6 Can that which is unsavoury be
eaten without salt or is there any
taste in the white of an egg:
7 The things that my soul refused
to touch are as my sorrowful meat.
8 Oh that I might have my request;
CHAP. VI. Job meets the arguments of
Eliphaz in order. The first point which made
Eliphaz doubt the integrity of Job, and on
which his argument hinges, was the bitter-
ness of spirit, the “wrath” which Job gave
way to in his affliction. Job first addresses
himself to this argument, 1–7.
2. grief] Or wrath, the same word
which Eliphaz used in v. 2. The change of
word in the A.V. obscures the force of the
argument. Eliphaz regarded the wrath as
indicating moral folly, Job answers that it
is not out of proportion with his calamity.
The word rendered calamity is peculiar,
meaning an abysmal boundless misery. See
Schultens on this verse and on Prov. xix. 13.
in the balances] The weighing of words and
thoughts in Scales is not an uncommon figure
in classic writers, but it belongs to the re-
motest antiquity. In the Egyptian Ritual
the day of weighing words is a common
term for the day of judgment, as in chapter
i.; and the vignette to the 125th chapter
represents the weighing of the heart in the
presence of Osiris. “Todtenbuch,' I. c.
3. For now it would be heavier] Or, for
now it is heavier. Job speaks of his
calamity, which can only be compared with
the Sands on the sea-shore, a proverbial ex-
pression for what cannot be counted or
measured; see Prov. xxvii. 3; Ecclus. xxii. 15.
are swallowed up. This rendering is de-
fensible (see note below), but the word more
probably means “wander,” or “are idle"
(LXX. Tà juará pov čorri qat)\a). Job ad-
mits that his words are blameworthy, but
excusable as the overflowings of natural
sorrow. See Note below.
4. drinketh up my spirit] The poison,
which reaches the springs of life, drinks up
the spirit, i.e. absorbs all power of thought:
this is Job's real excuse for his vehemence.
This translation may be correct ; it is that
of the ancient versions, LXX., Vulg., Syr.,
Ar., thus too Rosenm.; but modern commen-
tators generally prefer, “whose poison my
spirit drinketh up.” . The use of poisoned
arrows is mentioned frequently in classic
authors, and appears to be of the remotest
antiquity.
set themselves in array against me] Or,
“are arrayed against me,” “assail me in
battle-array.” This is a second defence; it
accounts for the rebellious struggles, as in-
stinctive movements of a soul assailed by a
host of troubles. See Note below.
5. when he hath grass] Lit. “Over grass,”
but the A.V. gives the true sense. Job
argues that his words are but natural and
instinctive expressions of feeling, like the
sounds which are uttered by animals to denote
their wants.
6. Both expressions in this verse are
evidently proverbial. The meaning appears
to be this. If that which is merely insipid
and tasteless is naturally disliked, much more
is an expression of loathing and disgust justi-
fied when the food offered is poisonous.
the white of an egg] The rendering is pro-
bably correct. It is defended by Dillmann.
It has been objected that the Hebrews did
not keep poultry before the Captivity, and
that the word would not be used by the author
of Job; but geese and ducks were kept by the
Egyptians at the remotest period, and the egg
of the ostrich was not likely to be thrown
away by the nomads of Arabia: see note on
xxxix. I5.
7. The things that my soul, &c.] Rather
My soul refuseth to touch, they are as
loath some food to me. The translation
and meaning of the first clause are clear. Job
cannot accept the poison, his soul recoils
from it: the sense of the second clause is
most probably, “the evils which have come
upon me are like diseased or poisonous food,”
lit. as disease of my food. This means more
than loathsome food—food contaminated, and
full of disease, food at once disgusting and
unwholesome : how then can I receive it with-
out such expressions of grief, or wrath, as
appear to Eliphaz proofs of sin and unpar-
at grass.
v. 9–16.] JOB. VI.
37
! Heb, my and that God would grant me the
º' thing that I long for
9 Even that it would please God
to destroy me; that he would let
loose his hand, and cut me off!
Io Then should I yet have com-
fort; yea, I would harden myself in
12 Is my strength the strength of
stones or is my flesh 'of brass :
13 Is not my help in me and is
wisdom driven quite from me
14. ' To him that is afflicted pity Heb.
should be shewed from his friend; but ###,
he forsaketh the fear of the Almighty. *
# Heb.
brasen &
sorrow : let him not spare ; for I
have not concealed the words of the
Holy One.
II What is my strength, that I
should hope ; and what is mine end,
that I should prolong my life
15 My brethren have dealt deceit-
fully as a brook, and as the stream of
brooks they pass away;
16 Which are blackish by reason
of the ice, and wherein the snow is
donable folly? The LXX. “as the stench of
a Lion:” adopted by Merx.
8–10. Eliphaz had represented death as
the last punishment, Job now declares that it
is his only hope. This represents a critical
point in the argument; he consoles himself
with one thought, that he has not sinned
against God; thus, as in all former trials,
holding fast his integrity, and his allegiance to
God. As yet there is no indication of a hope
beyond death.
8. that I might have, &c.] The meaning
is correctly expressed; lit. “would that my
request were fulfilled, and that God would
grant my desire.”
10. The general connection is clear: some
words are difficult, but the meaning may be
more clearly expressed: So would it still
be my comfort, and in the midst of my
unsparing anguish Would I exult that
I have not denied (i.e. renounced) the
words of the Holy One. This comfort is
not merely, as Some commentators take it,
that death will end his troubles, but that to
the last he has the consciousness of having
kept the faith: the renderings “exult” instead
of “harden,” and “deny” instead of “con-
ceal” are now generally admitted, as well as
the connection of “will not spare” with the
preceding word “sorrow.” The words of the
Holy One are the commands of God, how-
ever made known to man. A Hebrew would
probably have written “the law of Jehovah.”
11—13. Job rejects the hope suggested by
Eliphaz, and will not listen to the possibility
of restoration.
11. What is my strength] He feels that his
strength is already exhausted.
that I should prolong my life] Lit. “that I
should stretch out my spirit,” i.e. look for-
ward with patience. The A.V. is wrong,
and the true meaning is clear, but we have
no phrase exactly equivalent to the Hebrew.
Shortness of spirit is rendered anguish; Ex-
od. vi. 9; cf. xxi. 4; See also Num. xxi. 4
Job Sees no end to which he can possibly
hid :
look forward with any hope, save that of
dissolution.
13. Is not my help in me? &c.] Lit. “is not
my no-help in me?” Am I not helpless?
And is not soundness driven out from
me? The word rendered “wisdom" means
the soundness of constitution, which alone
could justify the hope of prolonged life; see
note on ch. v. 12; this has been driven out by
the terrors set in array against Job; see v. 4.
14–30. Job, having thus briefly disposed
of the arguments urged by Eliphaz, takes
up another position, and attacks his friends,
first for their neglect of the first duty of
friends, compassion for the afflicted, 14–21;
and then for their failure in argument, accom-
panied by injustice and cruelty, which involve
far deeper, guilt than idle and hasty words
wrung from a sufferer.
14. To him, &c.] This expresses the sense
of the Hebrew, though not the full force of
the words or the conciseness of the phrase,
“To the afflicted from his friend pity;” the
latter clause means either “should he forsake
the fear of the Almighty,” or “lest he for-
sake.” This gives a satisfactory sense; friends
should above all things soothe a man's feel-
ings lest he be driven to desperation. The
word for afflicted is very graphic, “melted
down,” “dissolved,” alluding, it may be, to
the effect of the poisoned arrows, v. 4. See
Note below.
15–21. The imagery of this passage is
taken from a land intersected by ravines, deep
wadys dry in summer, and filled suddenly
after storms by torrents from neighbouring
heights. This corresponds most exactly with
the descriptions of the Hauran, in which there
is no river flowing through the summer;
whereas in winter (when these events took
place, see note chap. i. 14) torrents rush
with great impetuosity through cavernous
ravines from the Jebel Hauran. See Ritter,
“Palestine,” p. 938.
15. the stream of brooks] The former word
denotes the channel, the deep wady or ravine
through which the brook or torrent rushes,
38 JOB. VI. [v. 17–22.
17 What time they wax warm, 20 They were confounded because
ºf: * they vanish: "when it is hot, they they had hoped; they came thither,
... are consumed out of their place. and were ashamed.
fº 18 The paths of their way are 21 "For now ye are nothing; ye 9r.
eb Aºorzzozw ye
º: turned aside ; they go to nothing, see my casting down, and are afraid. ºffº,
** and perish. 22 Did I say, Bring unto me? or, #: , ,
19 The troops of Tema looked, the Give a reward for me of your sub- Heb.net.
companies of Sheba waited for them.
stance
often with much noise and vehemence, soon
passing away, and leaving only a heap of
shingle. The simile is remarkably complete :
- when little needed the torrent overflows,
when needed it disappears: in winter it does
not fertilize, in summer it is dried up: nor
is it merely useless; it deceives, alluring the
traveller by the appearance of verdure, pro-
mising refreshment, and giving none. Such
were the friends of Job with their noisy grief
and vehement gesticulations, and the absence
of genuine sympathy. Cf. Isa. lviii. II.
pass away] Thus the Vv. and most com—
mentators. Dillm. renders “which overflow.”
Merx follows the LXX., “they pass by me
away.”
16. blackish] The winter is generally sharp
in the Hauran, when the deep channels are
filled with dark turbid torrents.
is bid] A true and graphic expression for
the dissolving snow.
17. they vanish] This expresses the sense
better than the marginal rendering, “cut
off,” which is literally exact.
consumed Or are dried up, lit. as in the
margin, “extinguished,” So xviii. 5, 6.
18. The paths of their way] Modern com-
mentators generally adopt a different render-
ing. With a slight change in the punctuation
of the Hebrew the sense may be, “the cara-
vans turn aside from their way, diverge, that
is, from the regular track, in order to supply
themselves with water from the wady, but
finding it empty, they go up into the desert,
and perish.” To this it is objected (by Del.)
that the mention of caravans is premature,
and belongs to the following verse; and, on
the other hand, the old interpretation adopted
by our translators, and defended on critical
grounds by able scholars, adheres closely to
the text, and gives a true and forcible sense.
The paths of their way are turned aside, i.e.
the torrent winds a tortuous course, part of
it is dried up at once, part finds its way into
the desert, where it speedily evaporates and
vanishes.
they go to nothing] This may be the true
interpretation if the A.V. of the preceding
words be retained; if, however, the word for
paths be rendered caravans, these should be
rendered, they go up into the desert or
waste. The same word Tohu is used in
Gen. i. 2; Jer. iv. 23; See also xxvi. 7. It
corresponds in meaning, and probably also in
derivation, to Tih, the proper designation of
the desert in which the Israelites wandered.
19. The troops] The caravans. The
word “companies” in the next clause differs
but little, if at all, in meaning; but in the
copious vocabulary of the desert it is probable
the different words may indicate some differ-
ences in the mode of travelling adopted by
different tribes. Tema and Sheba may repre-
sent travellers from opposite quarters, some
strangers to the district, others familiar with
it; all perish alike when drawn out of their
way by the false appearance of water. Tema
was a tribe in the northern district of the
Arabian desert, descended from Tema, a Son
of Ishmael. Gen. xxv. I 5 ; Isai. xxi. 14 ; Jer.
xxv. 23. The caravans of the Ishmaelites were
in constant communication with Egypt; see
Gen. xxxvii. 25. On Sheba see note on ch.
i. I5.
2O. were ashamed] Bitter disappointment
is frequently expressed by words denoting
shame, which includes the notion of un-
grounded confidence: the caravans were
ashamed to have been misled, as Job was
ashamed to have calculated upon comfort
from his friends.
21. ye are nothing] This translation is
probably correct; the sense is clear, “ye are
come to nought, like the dried-up torrent.”
The reading followed by our translators is
defended by the generality of modern critics.
The rendering in the margin follows the Ma-
soretic reading, which seems to be purely
conjectural. -
casting down] Or, ye see a ruin, lit. “a
breaking up” of my state.
22, 23. A bitter irony, implying that he
might have been foolish had he counted upon
substantial help, but that it was impossible
to foresee that his friends would withhold the
simple boon of pity, costing neither money
nor exertion.
22. a reward for me] Or, a present on
my account; that is, a gift, Such as was
customary in order to procure an advocate,
or even to influence a judge: a bribe, how-
ever, would be too strong an expression, since
the gift might be offered to one representing
the interests of an injured family. -
v. 23—30.] JOB. VI. 39
27 Yea, ye overwhelm the father- Heb.
less, and ye dig a pit for your friend. %ff.”
28 Now therefore be content, look
upon me; for it is "evident unto you Heb.
23 Or, Deliver me from the ene-
my’s hand or, Redeem me from
the hand of the mighty
24 Teach me, and I will hold my
tongue: and cause me to understand if I lie. ºver
wherein I have erred. 29 Return, I pray you, let it not
25 How forcible are right words ! be iniquity; yea, return again, my
| That is,
but what doth your arguing reprove
26 Do ye imagine to reprove
words, and the speeches of one that
righteousness is "in it. tº s - -
e Q - e in this
30 Is there iniquity in my tongue f mater.
f g f Heb.
cannot my taste discern perverse ...a...
is desperate, which are as wind ;
things?
23. the enemy, or the mighty] Or, “the vio-
lent,” an oppressor.
24. Teach me] Job demands that since
his friends have neither helped nor comforted
him, they should at least convince him of
error, pointing out in what his assumed guilt
consisted. Eliphaz had inferred his folly, or
sin, from the fact of his wrath; see ch. v. 2.
With that accusation Job has already dealt,
and now calls for more substantial reasons.
and I will hold my tongue] I will be silent;
cf. xxxiv. 31–33.
25. arguing] Or, “reproving.” Job uses
the same word twice; what is it that ye re-
prove who reprove me? What is the point
at which your accusation is aimed? What
does your reproving prove?
26. Do ye imagine] Or, propose. Is it
your object merely to reprove my words?
The next clause should be rendered, but the
Words of the de Spairing a re for the
wind. Words wrung from a man in such a
condition had, as Job would argue, no bear-
ing upon the question of his guilt: they fol-
lowed, and could not therefore have pro-
voked, the visitation, and were after all
merely uttered to the wind, borne away by
it and leaving no trace, at the worst idle and
meaningless.
27. Tea, ye overwhelm] Rather, Even
on the orphan would ye cast lots. The
meaning appears to be, “ye are pitiless as
creditors who take the children of a debtor
after his death” (see 2 K. iv. 1), casting lots
for their several shares. The expression is
not uncommon in reference to captives, Joel
iii. 3; Nahum iii. Io. LXX. Évá\\eorée, and
Merx, as usual, alters the text, thereby weak-
ening the sense. See Note below.
dig a pit] The rendering is defensible (thus
Rosen., Ges.); but the word most probably
means “traffic,” i.e. “make gain over a
friend,” turning his misery to profit, as an
occasion for uttering wise saws, and thus
ministering to your own self-righteousness.
28. Now, &c.] Or, And now do but
look at me; for I surely shall not lie
to your face. The expression is thoroughly
characteristic of Job, conscious of his in-
tegrity, and believing that no one could look
at him stedfastly and distrust him.
29. let it not be iniquity] Or, let there
not be iniquity (unfairness and disho-
nesty) in your judgment. The latter
clause is rendered literally, according to the
Masoretic reading, and may mean, try me
over and over again, and you will but find me
guiltless in the matter. The Cethib, however,
has, “And my answer—still there is right-
eousness in it;” a reading which gives a sense
well adapted to the context.
30. Is there iniquity in my tongue?] i.e. the
words, which alone you condemn, are not
open to the charge of iniquity; that charge
rather applies to the unfair accuser.
my faste] Or, “my palate,” as in the mar- -
gin. The meaning is, my sense of right and
wrong is not so far perverted that I cannot
discern what is absolutely wicked.
perverse things] Or, “wickedness;” the
Hebrew word, which occurs frequently in
the Psalms, denotes utter and absolute wick-
edness: wickedness that causes destruction.
Dillmann, however, is probably right in ren-
dering the word “calamity,” as in v. 2.
NOTES on CHAP. VI. 3, 4, 14, and 27.
3. The A. V. derives the word from
vº swallow. The derivation from \x] a com-
mon word in the Koran, where it means idle,
especially irreligious talk, is far more probable:
thus the LXX. Šarru païAa. The word, like
many others peculiar to Job, occurs in the
same sense in AEthiopic. The meaning “heat-
ed” proposed by Schultens, and accepted by
Davison, is not justified by the Arabic &
which gives a better sense, afflixit, or moeroré
afflictus est. -
4O JOB. VII. [v. 1–5.
for the reward of his work:
4. LXX. kevrojort, which Merx adopts, at once So unusual and So graphic should have
using the word PTV, as in xxx. 17. been substituted for WXY).
14. Merx alters the reading (yp) for brº), 27. For *"En Merx reads Yººn, LXX.,
and renders “He who withholds pity from éturſºrrere: this is not a judicious alteration;
his friend forsakes also the fear of the Al- it substitutes a very common-place phrase for
mighty.” But it is not likely that a word one that is remarkably expressive.
CHAPTER VII. 3 So am I made to possess months
I job excuseth his desire of death. 12 He come- of vanity, and wearisome nights 2IC
Alaineth of his own restlessness, 17 and God’s appointed to me.
watch/ulness. w 4. When I lie down, I say, When
'º. A S there not "an appointed time to shall I arise, and the night be gone : º,
man upon earth are not his days and I am full of tossings to and fro ºffensur
also like the days of an hireling? unto the dawning of the day. & :
º aſ , ” As a servant earnestly desireth 5 My flesh is clothed with worms
Žež. the shadow, and as an hireling looketh and clods of dust; my skin is broken,
and become loathsome.
CHAP. VII. This chapter marks another
stage in the development of Job's innermost
feelings. In the first part, I–Io, he repu-
diates altogether the hope of a possible resto-
ration to life, and claims the right of un-
qualified complaining. In the latter part,
II–21, he enters into direct expostulation
with God. In all this he still keeps clear
from the sin of renouncing God; so far the
temptation completely fails; but he incurs
the very serious reproach of arraigning His
government. This distinction must be borne
in mind throughout. Job is faulty, and
“darkens counsel by words without know-
ledge,” but his fault is that of a man who
fears and loves God, yet cannot understand
His ways.
1. an appointed time] A time of service.
The reference is specially but not exclusively
to military service, to which a man is bound
for an appointed time. Cf. ch. xiv. I4; Isai.
xl. 2. Thus the Vulg., Aq., and Targum. Job
argues that since life is bounded within certain
limits, with its appointed work, when those
limits are reached and the work is done a man
may be justified in longing for the rest of the
grave. This position at once meets the ar-
gument of Eliphaz, and Supplies a basis for
the following expostulation.
2. earnestly, &c.] Or, longeth for the
shadow, i.e. for the eventide, bringing at
once rest and refreshment. All the words for
service imply restraint and suffering.
3. So am I made, &c.] The natural
sequence of thought would be, “So may I
now long for death, and the end of my
work;” but, with the rapid movement of an
overwrought spirit, Job passes over this ob-
vious inference, and dwells on the misery
which suggested it.
months of vanity] Hence it may perhaps
be inferred that some considerable time had
elapsed before the arrival of Job's friends;
See note, ch. ii. 11. The leprosy in its worst
form lasts for years, consuming the frame
gradually, but without cessation until death
COI (162S.
4. When I lie down] This is a fine touch:
the longing for morn does not come, as to
the Prometheus of Æschylus, after a night of
suffering, but anticipates it. Job's one thought,
as he lies down hopeless of rest or respite, is
when will the light return, bringing with it
at least more of consciousness, and more
power to endure the agony. The extreme
Suffering at night is noted as specially charac-
teristic of elephantiasis. On the general sen-
tence, cf. Deut. xxviii. 67.
and the might be gone] This rendering may
be accepted (Del., Rosen., Ges., Dav.);
but the exact meaning of the Hebrew is pro-
bably, “and the eventide is very long.”
Dillm. Merx, “the night seems endless,”
and Renan, “et la nuit se prolonge.”
5. dust] This verse gives an exact descrip-
tion of the symptoms of the disease. Maggots
breed rapidly in the mouldering flesh; clods,
as it were, of earth are formed by the dry
swollen skin, rough as the hide of the elephant,
which gives the name to the malady. When
fully formed the lumps burst, the skin falls
off in masses, and the body is covered by
virulent discharge. Such symptoms, presented
incidentally, and without consciousness on the
part of the speaker that he is supplying mate-
rials for the diagnosis of his disease, do not
belong to fiction; they bear the impress of
living truth.
is broken, and become loathsome] Stiffens
and bursts again. The first word denotes
violent contraction, the latter, purulent dis-
charge.
v. 6—17.] JOB.
4. I
VII.
fºil. 6 “My days are swifter than a
& ro2, it weaver’s shuttle, and are spent without
#:::::: hope.
}...t." 7 O remember that my life is
#eb wind : mine eye ‘shall no more "see
shºot good. f
tº: 8 The eye of him that hath see
** me shall see me no more: thine eyes
º, are upon me, and "I am not.
º: 9 As the cloud is consumed and
vanisheth away : So he that goeth
down to the grave shall come up no
7/207’’.
Io He shall return no more to his
house, neither shall his place know
him any more.
II. Therefore I will not refrain my
mouth ; I will speak in the anguish
of my spirit; I will complain in the
bitterness of my soul. - -
12 Am I a sea, or a whale, that
thou settest a watch over me
13 When I say, My bed shall
comfort me, my couch shall ease my
complaint ;
I4. Then thou scarest me with
dreams, and terrifiest me through
visions:
15 So that my soul chooseth stran-
gling, and death rather ' than my life.
I6 I loathe it ; I would not live
alway: let me alone; for my days are
vanity. -
17 *What is man, that thou should-
6. a weaver's shuttle] Cf. Isai. xxxviii. 12.
without hope] That is Job's present feel-
ing. The question remains, whether the truth
of a future vindication will reveal itself in the
conflict of a soul conscious of integrity and
devotion to God, but in misery, hopeless, so
far as this life is concerned. In the actual
state of Job's mind he can as yet wish for
nothing but death.
7. no more] Or, “not again:” he hopes
for no return of former happiness.
8. No stronger expressions can be found
to express the certainty that death will be
followed by no restoration to life in this
world; but the conviction, though positive,
goes no further. It does not touch the ques-
tion of life with and in God in another world;
a question still to be raised, and, once raised,
as surely solved.
are upon me] i.e. look for me. PS. xxxvii. Io.
9. the grave] Or, She ol, the world
below, the world of the departed. See Gen.
xxxvii. 35. It is important to keep in mind
that this word is distinguished from the grave.
Whether or not personal consciousness was
believed to remain, the individuality of the
living principle was recognized as permanent
by nations with whose opinions Job must have
been fully conversant.
10. He shall return no more to his house]
It is somewhat remarkable in reference to this
passage, that the Egyptians believed if a man
were justified in Hades, and had learned
thoroughly certain chapters of the Ritual
during life, he would have power to come
forth any day at his wish and return to his
own house. See*Todtenbuch, ch. I. p. 163, in
Dr Birch's translation, and Lepsius, ‘Aelteste
Texte.” For the last clause cf. Ps. ciii. I6.
11—21. The expostulation or remonstrance
of Job.
12. a whale] Or, monster. The general
meaning is clear. Job complains that he,
a creature of God, capable of understand-
ing and obeying an appeal to conscience,
should be dealt with as the Sea and its mon-
sters, kept only from ravaging the earth by
fixed laws or severe restraint. The word
“Sea” is, however, specially used of the
Nile (see Isai. xix. 5), whose overflowing
was carefully watched, and, though most
welcome, was confined by dykes and reser-
voirs: and “tannin” (translated whale, A.V.)
is applied frequently to the crocodile, the
recognized type of fierce and untameable
monsters. Tanem is in fact an Egyptian
word with a similar meaning ; see note on
Exod. vii. 9. The constant reference to
Egyptian imagery in this book makes this in-
terpretation, long since proposed, and adopted
lately by Delitzsch and others, very probable.
14, with dreams] Avicenna notes melan-
choly dreams as common symptoms in ele-
phantiasis.
15. strangling] A reference to the Sensa-
tion of choking, of suffocation, noted also as
a symptom of the disease. Job prefers even
this suffering to the misery of such dreams.
The word has been supposed to suggest
suicide, but there is no trace whatever of such
a temptation; it was utterly alien to the spirit
of Job.
my life] my bones, as in the margin; that
is, this worn-out frame, this mere skeleton of
my former self. See Note below.
16. let me alone] Or, cease from me,
depart from me: a great word, which implies
that the continuance of life depends on God's
presence; that withdrawn, comes death; See
Ps. civ. 29.
are vanity] Or, a mere breath, a passing
vapour.
&
f Heb.
thazz 27ty
bones.
& Psal. 8. 4.
I44. 3-
Hebr. 2. 6.
42
[v. 18–1.
JOB. VII. VIII.
est magnify him and that thou
shouldest set thine heart upon him :
18 And that thou shouldest visit
him every morning, and try him every
moment
19 How long wilt thou not depart
from me, nor let me alone till I
swallow down my spittle :
2O I have sinned; what shall I do
unto thee, O thou preserver of men
why hast thou set me as a mark
against thee, so that I am a burden to
myself? -
21 And why dost thou not pardon
my transgression, and take away
mine iniquity ? for now shall I sleep
in the dust; and thou shalt seek me
in the morning, but I shall not be.
17. magnify him] There is a bitter irony
in this expression: that God should concern
Himself so long, busy Himself, so to speak,
with His creatures, implies in them a Titanic
grandeur, So to speak, a relation of propor-
tion, if not equality, between Him and them.
There is a singular resemblance between this
and the 8th Psalm ; there God is said to
magnify man by rich endowments of Soul
and body, here by the infliction of tortures,
which imply godlike capacities of endurance.
19. till I swallow down, &c.] A prover-
bial expression, common in Arabic, for a
moment of time, equivalent to “the twin-
kling of an eye.” It may be here suggested by
the feeling of suffocation, the distressing gasp-
ing of the diseased throat in elephantiasis.
See v. I 5.
2O, 21. The last objection is dealt with
here—“I have sinned,” that is, granted that
I have committed some sin, what then? Is
it in my power now to make any compensa-
tion, to live and act for God's service?
2O. O thou preserver of men] There is no
irony in this, but a touching appeal. Job
does but contrast what he now experiences
with what he believes and knows of God's
providential goodness and care of His crea-
tures. “Preserver” cannot (as some assume)
be taken in a bad sense, as watcher, observ-
ing in order to punish, though the appeal in-
volves a tone of reproachfulness.
a mark] A butt or target at which the
“arrows of the Almighty” (see chap. vi. 4)
are aimed, or an object with which God
Himself comes into collision, which He as-
sails by repeated shocks.
a burden to myself] At once weighed down
by the accumulated pressure of woes, and
inwardly exhausted by the poison which the
spirit has absorbed, vi. 4. There is another
reading which gives a forcible sense, “As
though I were a burden to thee,” an object
which God would fain cast off: thus LXX.
and Syr., and, of course, Merx; but the read-
ing and translation of our A.V. are proba-
bly correct.
21. These last words exactly express the
real state of Job's mind at the time. He
does not deny that he may have sinned, but,
conscious of integrity and piety, with an
honest and truthful sense that he has done his
duty to God and man, he cannot understand
why he should be an object of God's wrath,
why his sins of infirmity should not be par-
doned. In one very important point he and
his friends were agreed; both alike falsely
regarded his afflictions as indications of God's
displeasure; they at once concluding that his
refusal to submit proved radical unsound-
ness, while he is driven to utter perplexity
and hopelessness. The solution of the pro-
blem involved two conditions, one of which
was as yet beyond the reach of either party:
first, the certainty that all punishments falling
on God's true servants are directed by His
wisdom and controlled by His power; and,
Secondly, the knowledge of a future state,
in which the living Redeemer will rectify all
inequalities. Each step in the discussion brings
the necessity of such a solution nearer.
in the morning] The idiom simply expresses
earnest or careful seeking, as in Prov. vii. I5,
and viii. 17. It does not therefore refer to .
the last day, as might be inferred from ch.
xiv. I3—15.
NOTE On CHAP. vii. I5.
Merx renders “and my soul chooseth stran-
gling, I despise death compared with my
pains.” But the substitution of pains for
bones is purely conjectural ; LXX., Symm.,
and Syr. have “bones.” In v. 20,
omits “ thou preserver of men.”
CHAPTER VIII.
1 Bildad sheweth God’s justice in dealing with
mezz according to their works. 8 Ae allegeſ/,
antiquity to prove the certain destruction of
the hypocrite.
dealing to job.
HEN answered Bildad the Shu-
hite, and said,
20 He applieth God's just
v. 2—8.] JOB.
43
VIII.
2 How long wilt thou speak these
things à and how long shall the words
* Deut. 32, of thy mouth be like a strong wind
*chron. 3 *Doth God pervert judgment?
H.,, or doth the Almighty pervert jus-
º; tice? º -
#ºf 4. If thy children have sinned a-
Žºgºs. gainst him, and he have cast them
*... away, * for their transgression;
23. 5 *If thou wouldest seek unto God
betimes, and make thy supplication to
the Almighty; º
6 If thou wert pure and upright;
surely now he would awake for thee,
and make the habitation of thy righte-
Ousness prosperous. -
7 Though thy beginning was small,
yet thy latter end should greatly in-
CI C2SC,
8 °For inquire, I pray thee, of the º
CHAP. VIII. The argument of Bildad
the Shuhite rests upon the same principle as
that of Eliphaz, but it touches more forcibly
upon some points briefly indicated in the
previous discourse, and the illustrations are
novel and striking. There is vigour as well
as ingenuity in the reasoning. Bildad feels
aggrieved by Job's complaints, which involve
the charge of injustice in God (2, 3), and,
admitting hypothetically the possibility of
the Patriarch's righteousness, he infers the
guilt of his children who had perished, and
the certainty of his own restoration to happi-
ness, 4–7. In order to maintain the general
principle that God never abandons the righte-
ous, or gives permanent prosperity to evil-
doers, he adduces the authority of ancient
and universal tradition, and quotes three
Similes, or proverbial sayings, of singular
beauty. The discourse winds up with an
assurance that, notwithstanding Job's belief
that he “should no more see good,” he would
still be happy as well as prosperous, supposing
that his confident assertions of integrity and
piety are well founded.
1–7. The general argument in which
Bildad assumes the guilt of Job's children,
and the future restoration of the Patriarch
on the supposition of his innocence.
2. like a strong wind] The word “like"
should be omitted, and the clause rendered
for the Words of thy mouth are a,
strong wind, violent and unreasoning : an
allusion to vi. 26.
3. Doth God pervert judgment] Bildad
draws out the thought which underlay Job's
complaints, or followed from them as a
logical conclusion. The two words “judg-
ment” and “justice” differ; the former de-
notes the act, the latter the principle. Cf.
Gen. xviii. 25; Rom. iii. 5, 6.
4. for their transgression] The second
clause means, then He has given them
up to their guilt, lit. “to the hand of their
guilt,” that is, abandoned them to its conse-
quences. The guilt of the children is thus
represented both as the cause and instrument
of their destruction. Both sin and punish-
ment are put hypothetically, but, since their
destruction was a fact, Bildad's argument
assumes the certainty of their sin. Eliphaz
had hinted this argument, see chap. iv. II,
and v. 4, but on the whole had attributed
the children's ruin to their parent's guilt
rather than their own. Bildad reverses the
position, and gives it a turn even more painful
to Job, though apparently less offensive to
him personally. Dillm. points out the re-
ference to chap. i. 19, a point of importance,
contested by Knobel.
5. If thou] The word “thou” is em-
phatic; it marks the contrast between Job
and his children. “Make supplication,” the
word so rendered means, “make God gra-
cious to thyself,” reconcile thyself to him,
and him to thyself, by prayer.
Two conditions of restoration are pro-
posed in this and the following verse: prayer
to God and personal innocence: both con-
ditions are just ; but the statement involves a
grave charge, since Job had not prayed in a
spirit of submission, so far as Bildad knew,
and the destruction of his children involved
suffering, which was incompatible, in his
mind, with the supposition of Job's inno-
CenCe.
6. awake for thee] The waking up for de-
fence of the righteous is frequently attributed
to God; cf. Ps. xxxv. 23. Vulg. evigilabit ad
te. The LXX. expresses the meaning which
underlies the figure, étrakočorerai orov.
the habitation of thy righteousness] The
dwelling, which on the fulfilment of the two
conditions above stated would be clear of
guilt: i.e. in which thou hast lived righteously.
7. Though] Or And. The word “ though"
obscures the meaning, “So that thy begin-
ning would be (comparatively) Small, and
thy latter state will be greatly enlarged.”
That Job's former estate, great as it really
was, would be but small compared with that
to which he would be raised on his restora-
tion. The feigned anticipation turned out to
be correct; see xlii. I2.
8–19. Appeal to antiquity. Bildad goes
back to the remotest past, not merely to the
ancestors of the race to which he and Job
belonged, but to their forefathers, the original
êut. 4.
44
JOB.
VIII. [v. 9—18.
former age, and prepare thyself to the
search of their fathers:
9 (For *we are but of yesterday,
and know 'nothing, because our days
upon earth are a shadow:)
Io Shall not they teach thee, and
tell thee, and utter words out of their
heart
II Can the rush grow up without
mire can the flag grow without
water
12 °Whilst it is yet in his green-
ness, and not cut down, it withereth
before any other herb. ---
13 So are the paths of all that for-
*Gen. 47.9.
I Chron.
29. I5.
ch. 7. 6.
Psal. 39.5.
& 144. 4.
f Heb. 7zot.
e Ps. 129. 6.
Jer. I7. 6.
get God; and the V hypocrite's hope ſchap. 11.
shall perish: :: * *
14 Whose hope shall be cut off, i.e.
and whose trust shall be a spider's 23.
web. * ºr,
I5 He shall lean upon his house, *
but it shall not stand: he shall hold it
fast, but it shall not endure.
I6 He is green before the sun, and
his branch shooteth forth in his garden.
I7 His roots are wrapped about the
heap, and seeth the place of stones.
18 If he destroy him from his place,
then it shall deny him, saying, I have
founders of human society. He quotes old
sayings, which may have been preserved by
oral tradition: but inscriptions and papyri
inculcating moral lessons existed in Egypt at
a much earlier age than that of Job, or even
of Abraham. See the second of the select
papyri published by the Trustees of the
British Museum. Bildad's speech indicates
special familiarity with Egypt: see note on
“O. II.
8. prepare thyself, &c.] Or, attend to
the research of their fathers; i.e. the
results of the investigations of those who in
length of days and wisdom far transcended
their descendants.
9. a shadow] Cf. xiv. 2; PS. cii. II. The
reason thus assigned for the inferiority of
Job's contemporaries in experience and wis-
dom evidently points to the longevity of the
early patriarchal age.
1O. out of their heart] The seat of deep
convictions founded on Sound knowledge:
Bildad contrasts such words with those of
Job—mere wind, as he calls them, v. 2.
11. This verse seems to give the proverb
in the form in which it reached Bildad. The
following verses contain the explanation and
the application to Job. It is remarkable
that the words, which elsewhere occur only
in the Pentateuch and in Isaiah, xviii. 2,
and xix. 7, in connection with Egypt, are
Egyptian: “rush,” “grow,” and “flag”areexact
transcriptions of words explained in the Ap-
pendix of the first volume (pp. 484, 485), and
have no Hebrew or Semitic etymology. It
seems difficult to resist the inference that the
proverb was originally Egyptian.
The points of comparison are two; the
luxuriant growth of the water-plants, and
their sudden and complete decay; having no
substance in themselves they perish instantly
when the water is withdrawn. See Note below.
12. and not cut down i.e. although it be
not cut down. Thus the heaviest calamities
not seen thee.
of Job were not the result of human agencies,
but, as the Patriarch himself doubted not,
a Divine visitation.
13. paths] Probably “latter end.” See Note
below. -
hypocrite's] The word, which occurs fre-
quently in Job, means rather a profane,
godless man : cf. xiii. 16; xv. 34; xvii. 8.
14. a spider's web] rather house; it is as
a house, not as a web, that it supplies a com-
parison, still common in the East, of sudden
prosperity resting on no Secure foundation.
Thus Koran, Sur. 29, v. 40. “The likeness
of those who choose patrons beside God is
the likeness of a spider, which maketh herself
a house.” The next verse brings out another
point of resemblance with Job in the despe-
rate and useless struggles of the creature to
keep together its shattered domicile.
16. He is green before the sun] A third
simile is introduced. The hypocrite is here
compared to a parasitical weed, green, full of
sap at Sunrise, spreading itself rapidly over its
garden, taking as it were possession of it as its
own. In ch. xxiv. 8, for “green.” A. V. has
“ Wet.”
17. His roots] Or, Its roots are twined
a,b out a heap, it seeth a house of
stones. The weed is rooted in a heap of
stones, in which it seems to have a perfectly
safe home, a house of stones. The word
“house” is important; cf. note v. 14. See
Note below.
18. If he, &c.] He, i.e. God. Bildad does
not name, but undoubtedly indicates the
destroyer. It weakens the passage to render
impersonally, “it is destroyed.” The same
meaning, however, is suggested if we take this
verse as continuing the simile; if one destroy,
whether it be the owner of the garden or the
gardener, is a matter indifferent: one thing
only is certain, destruction comes sooner or
later upon the useless and noisome weed.
from his place] This refers evidently to the
words of Job, vii. Io. Cf. Ps. XXXvii. Io.
v. 19—4.]
45
JOB. VIII. IX.
f Heb.
take the
zczzgodly &
19 Behold, this is the joy of his
way, and out of the earth shall others
IOW.
20 Behold, God will not cast away
a perfect man, neither will he "help the
the hand evil doers:
21 Till he fill thy mouth with
f Heb.
laughing, and thy lips with "rejoicing. Åout?
22 They that hate thee shall be ºf
clothed with shame; and the dwell-
ing place of the wicked 'shall come to lºº.,
nought. be.
it shall deny him] As though the very
stones were ashamed of their occupant; it was
a disgrace to the place where it grew, all
traces of it are removed.
19, the joy of his way] i. e. Such is the
result of its triumphant career.
shall others grow] His removal is needed
to make way for a better race. The word
implies a prosperous growth. -
2O. a perfect man] The word is used
with special reference to Job's character; see
ch. i. I.
elp the evil doers] Or, neither will he
grasp the hand of evil doers; he will
not hold them up firmly, though he may leave
them for a season in a state of apparent pros-
perity. Thus Aquila and Theodotion.
21. Till he fill] The expression is ellipti-
cal. If Job be perfect, then God will not
leave him till He fill, &c.
rejoicing] Or, as in the margin, “shouting
for joy.”
22. clothed with shame] Cf. Ps. XXXV.
26. Bildad, arguing always on the feigned
assumption of Job's innocence, apparently
identifies his enemies with the wicked ; but,
under the cover of accepting that position, he
winds up the whole argument with a declara-
tion of the principles which, in his mind, ne-
cessarily involved the condemnation of a man
who should be irretrievably ruined.
The general tone of the speech differs from
that of Eliphaz. It is less dignified, with
little pretence to original thought, and an
almost slavish deference to old prejudices;
while again it is fully as offensive in principle,
it is not so straightforward. Bildad implies,
or indeed asserts, a hope which he does not
feel, and thus, under the semblance of conso-
lation, deals the heaviest blow, attributing the
destruction of Job's children to their own
guilt.
NOTES on CHAP. VIII. I I, 13, and 17.
11. The first word Nol is Egyptian, kam,
or gam, Coptic id., see BrugSch, “Diction-
naire Hiëroglyphique,' p. 1452; it is the papy-
rus, cyperus papyrus, or papyrus nilotica;
XX. Tárvpos: the Second ITS] Egypt. ka,
orga, “to be tall, high, &c.” Br. ‘D. H.’ p.
1435; the third TN, 3xt, (here LXX. 8oºro-
pov), a more general term for the vegetation
of marshy districts, on which Pharaoh's fat
kine fed.
13. Paths, LXX. gayara, “the latter
end;” adopted by Merx, sc. nºnns for ninths,
an almost certain emendation.
17. Merx alters Dºns into bºls ºn 5,
“an abundance of growth.” This is a con-
jecture not likely to be adopted; but it is
somewhat remarkable that he should have se-
lected a word probably of Egyptian origin:
Sc.ab, ear of corn, or a flower. Birch, ‘D. H.’
p. 361.
CHAPTER IX.
I }ob, acknowledging God’s justice, shewełż żhere
is no contending with him. 22 Man’s imzzo-
cency is 7zot to be condemned by afflictions.
HEN Job answered and said,
2 I know it is so of a truth:
but how should “man be
God?
3 If he will contend with him, he
cannot answer him one of a thou-
sand. *
4. He is wise in heart, and mighty
just "with a Ps. 143.2.
J | Or, 43.2
before God. 3
CHAP. IX. 1–4. The answer to Bil-
dad's argument that calamities are the result
and punishment of sin. e -
2. of a truth] The word has a covert
sarcasm; of course, Job says, I know that—of
course I do not pretend to be able to prove
that God is unjust or that I am just. There
is much bitterness in this; without denying
the proposition that God doth not pervert
judgment, he asserts that Bildad has said
nothing which proves it and clears up the
mystery. Job reduces all the argument to
one fact, that between man and God there is
no possibility of reciprocal justice. Man
cannot establish his justice, for strong as his
cause may be, it will not stand an instant
before God.
3. If he will contend] Or, If a man
should desire to contend with Him.
If man should wish to plead his own cause,
46
[v. 5–13.
JOB.
IX.
& Gen. T. 6.
# Heb.
heights.
in strength: who hath hardened him-
self against him, and hath prospered?
5 Which removeth the mountains,
and they know not: which overturn-
eth them in his anger.
6 Which shaketh the earth out of
her place, and the pillars thereof
tremble.
7 Which commandeth the sun, and
it riseth not; and sealeth up the stars.
8 *Which alone spreadeth out the
heavens, and treadeth upon the 'waves
of the sea.
9 *Which maketh ‘Arcturus, Ori-chap. 38.
on, and Pleiades, and the chambers of Nº. 8.
the south. º:
Io “Which doeth great things past º Gº”
finding out; yea, and wonders with- ºftºp so.
Out number.
II Lo, he goeth by me, and I see
him not : he passeth on also, but I
perceive him not.
12 “Behold, he taketh away, 'who Isaias. 9.
Ö
Jer. 18. 6.
can hinder him who will say unto jº.
him, What doest thou?. Heb, who
cazz turne
13 If God will not withdraw his him away?
he will not be able to meet one out of a.
thousand charges, which infinite wisdom might
adduce, and infinite power would punish.
Job thus admits a relative and inherent in-
justice or sinfulness in himself, but only that
which he has in common with his fellow-men,
thereby answering the insinuations of his false
friends, and in reality vindicating himself from
the charge of special guilt, supposed to be
brought to light and demonstrated by his
terrible punishment.
4. He is] These two words should be
omitted, Wise in heart, and mighty in
Strength 1
5—13. In this grand description of God's
majesty Job's immediate object is to estab-
lish the utter hopelessness of attempts to ex-
plain and vindicate His ways.
5. and they know not i.e. suddenly and
unexpectedly, when there is no indication of
storm or danger, the earthquake overthrows
them.
in Åis anger] A covert insinuation, if not
of injustice, at least of incomprehensible move-
ments in the Divine will. Once look on
natural phenomena, of which the causes are
hidden, as indications of special emotions in
the Godhead, and the way is open for er-
roneous conceptions of His dealings with
His creatures.
6. the pillars thereof] See ch. xxvi. 11 ;
Ps. lxxv. 3. The vast mountain-ranges, whose
roots are regarded as the foundation of con-
tinents, and on whose summits the firmament
appears to rest.
7. the sun] The Hebrew word is archaic,
and occurs rarely.
it riseth not. Or, “shineth not;” the Heb.
applies specially to the light of the sun.
sealeth up] With dense clouds.
8. ‘waves] The Hebrew has “the heights,”
i. e. the mountainous waves.
9. Arcturus] The constellation called “the
Bear.” The Hebrew name (Ash, or, as
xxxviii. 32, Aish) was derived in all probabi-
lity from the Chaldaeans, but the exact mean-
ing is uncertain. Ew. compares the Arab.
ayuth, a lion.
Orion] The original word means “fool.”
There may be an allusion in it to old mytho-
logical tradition, which probably represented
the leader of rebellion against God as sus-
pended in heaven, bound in chains (cf. xxxviii.
31), an object of Scorn and of warning to the
Universe. The legend which connects it with
Nimrod is of late origin. It does not follow
that the tradition was accepted by Job, though
it involves a great truth dimly made known
in primeval revelation.
Pleiades] The Hebrew, as also the modern
Arabic name for this constellation, means a
heap, or group of Stars. Cf. ch. xxxviii. 31;
Amos v. 8.
chambers of the south] The vast spaces and
constellations of the southern heavens. Dill-
mann observes that the author, a man who
must have travelled much, would probably be
aware that the farther one goes Southward
the more numerous are the stars and con-
stellations visible in the heavens. There is no
sufficient ground to assume a reference to the
Southern hemisphere, first known, apparently,
in the time of Pharaoh Necho.
1O. Job accepts and repeats the words of
Eliphaz, ch. v. 9. He agrees with the pre-
miss, but not with the conclusion. God's
unsearchableness does not in his mind justify
the assertion of the absolute rectitude of His
judgments, if this life be taken as the whole;
it simply makes discussion useless.
11. he passeth on also Job again uses
the same word which Eliphaz had done,
speaking of a ghostly or spiritual visitation
ch. iv. I5, but he says, it may not be without
a certain sarcasm, that as for himself he re-
ceives no answer or intimation ; to him all is
dark, fathomless, inexplicable in the divine
visitation.
13. If God will woi, &c.] Rather, God
with draw eth not His wrath, the
help ers of Rahab are proStrate under
v. 14—20.] JOB.
47
IX.
Heb. ... anger, the proud helpers do stoop
/ie/pers of e
'... under him.
strength. I4. How much less shall I answer
him, and choose out my words to
reason with him :
I5 Whom, though I were right-
eous, yet would I not answer, but I
would make supplication to my judge.
I6 If I had called, and he had an-
Swered me; yet would I not believe
that he had hearkened unto my voice.
I7 For he breaketh me with a tem-
pest, and multiplieth my wounds with-
Out CauSe.
18. He will not suffer me to take
my breath, but filleth me with bitter-
IlêSS.
19 If I speak of strength, lo, he is
strong: and if of judgment, who shall
set me a time to plead?
20 If I justify myself, mine own
mouth shall condemn me: if I say, I
am perfect, it shall also prove me per-
VerSe.
Him. The meaning of the last clause is dis-
puted, but the most probable explanation is
that Job refers, as in ch. xxvi. 12, 13, to
the ancient belief that a monstrous being
was overthrown together with his helpers
in a struggle against God. The term Rahab
is frequently applied to Egypt (Is. xxx. 7,
where it is rendered “strength;” li. 9; cf.
Ps. lxxxvii. 4; Bºxxix. Io), not however as
a proper name, but as a characteristic ap-
pellative. Its true meaning is pride, or
violence, and it may have had the definite
signification of Rebel in ancient traditions.
The universal prevalence of the belief is
admitted by all; in Egypt the Typhonian
principle is specially represented by Apophis,
the monster serpent opposed to the Deities
of light and life, Ra and Osiris. In the
oldest Indian myths, representing the tra-
ditions of the Aryans before their disper-
sion, Vritra, the personification of darkness,
called Dasya, the Destroyer, the arch-enemy,
together with his helpers fights against Indra,
the God of light, who overthrows him and
bears the name Destroyer of Vritra. Itought
not to be questioned that such traditions, held
by nations which from the remotest period
were separated from each other, are but more
or less distorted reminiscences of the earliest
revelation to man; nor is there any reason to
suppose that Job derived them from any
source but that of patriarchal tradition; sup-
posing, as Ew. and other commentators
admit, that the expression in this verse is to be
taken in its obvious and proper sense. There
is no sufficient ground for the assumption
(Ew., Hirz., Ren.), though not in itself an
improbable one, that Rahab was the name of
a constellation, representing the punishment
of the monster, fastened like Orion to heaven,
“enchainé au ciel avec tous ses compagnons.”
Reman.
14. much less shall II If all powers of
earth and heaven are unable to stand against
Him, how then could I?
15. my judge] Or, my adversary; the
person who contends with me in judgment:
(thus Dillmann, Field, ‘Hex.’). Job means
that, were he conscious of perfect innocence,
the might and wisdom of his adversary would
leave him no option but supplication; the
same word which is used by Bildad, ch.
viii. 5.
16. The meaning of this verse is: If God
really answered my appeal, and permitted me
to stand at the bar, and plead my cause
against Him, I could not rely upon His hear-
ing me; for that would involve an inconceiv-
able condescension. Job, it must be noted,
does not either renounce God, or his own
integrity, but he trenches on the grievous sin
of imputing to Him a real disregard of justice.
Such words must not be taken as a deliberate
conclusion, but partly as the wanderings of
a maddened and embittered spirit (see vi. 3),
partly as the struggles of a perplexed mind.
17. For] Lit. Who; but our translation
preserves the sense. Job argues that God
would not hearken to his supplication, from
the fact that He now pursues him with un-
ceasing calamities. *
Ae breaketh me] Or, crushes me. Renan,
“qui fond surmoi.” The same word is used
Gen. iii. 15, where A. V. has “bruise.” The
meaning is probably a sudden and violent
stroke. Cf. Roediger, “Ges. Th.’ p. 138o.
19. If I speak of strength] The verse is
obscure, but may probably mean, Is it a
question of strength, who is mighty? (the
Almighty answers) Behold! it is I. Is it a
question of judgment? (God again speaks),
who will appoint me a day?
20–24. These verses assert a great truth,
but in a spirit which makes it a virtual un-
truth. From the certain truth that all men
are guilty in God's sight, equally unable to .
resist His power or to sustain His judgment,
Job draws the false inference that they are all
involved in one condemnation, those who in
a true, though relative, sense are perfect, and
those who are altogether wicked.
2O. mine own mouth] i.e. God would
detect flaws in any arguments I might use,
and indications or proofs of guilt in any as-
sertions of innocence. Renan understands
JO B. IX. [v. 21–27.
faces of the judges thereof; if not,
where, and who is he?
25 Now my days are swifter than
a post: they flee away, they see no
good.
26 They are passed away as the
"swift ships: as the eagle that hasteth Heb.
to the prey. ºf
27 If I say, I will forget my com-
21 Though I were perfect, yet
would I not know my soul: I would
despise my life.
22 This is one thing, therefore I
said it, He destroyeth the perfect and
the wicked. -
23 If the scourge slay suddenly, he
will laugh at the trial of the inno-
Cent. | Or,
shifts of
A beh.
24. The earth is given into the
hand of the wicked : he covereth the
plaint, I will leave off my heaviness,
and comfort myself:
Job to say that his own mouth would betray
him, by uttering the contrary of what he
wishes to say. Merx reads “His mouth,” but
against the LXX.
21. The last climax. The clause rendered
literally stands thus: I perfect—I know
not myself—I abhor my life, which
may be understood to mean I am guiltless;
my integrity is an immoveable fact. I am at
a loss to understand my own feelings, my own
nature, or I care not for myself, am indifferent
as to any punishment which may be inflicted
upon me, I abhor my life. It seems a state
of mind incompatible with faith in God, but
it does but bring Job nearer to the only true
solution of the problem; and it must be re-
membered that St Paul says, “If in this life
only we have hope we are of all men the
most miserable” (I Cor. xv. 19). Holy Scrip-
ture knows nothing of that stoic grandeur of
self-reliance which can dispense with the
assurance of God’s love.
22. This is one thing] The expression is
obscure, but means probably, It is one and
the same thing with all (i.e. there is no differ-
ence whether a man be innocent or not, Del.),
therefore I say it openly, God destroys alike
the perfect and the wicked. A terrible state-
ment, but one which cannot be gainsaid,
without reference to a future compensation.
As God here makes His rain to fall alike on
the just and the unjust, so “there is one
event to the righteous and the wicked,”
Eccles. ix. 2. The more distinctly this is
established the fuller the preparation for Him
Who brought life and immortality to light.
If Job had been only called upon to submit,
to leave his cause in God's hand, he might
have been content, but the arguments of his
friends leave him no option but either to
acknowledge guilt, of which he is not con-
scious, or to dispute the doctrine of perfect
equity in God's temporal government.
23. If the scourge slay suddenly] i.e. a
Scourge, pestilence, famine, or war, falling
suddenly on a land, destroying at once the
guilty and the innocent.
the trial] i. e. not the “distress,” but the
perplexity, the temptation which besets
them to question His goodness and wisdom.
Jerome says truly, “there is in the whole
book nothing harsher than this;” it is a
Titanic outbreak of unutterable woe. Dill-
mann questions the meaning “temptation” as
inappropriate; but the etym. is clear, and the
sense exceedingly forcible.
24, he covereth] So that they cannot dis-
cern between good and evil; the wrong is not
merely committed with impunity, but alto-
gether escapes the notice of those whose duty
it is to administer justice. The second clause
should be rendered, if it be not He, who
then is it?
25–35. The rapidity with which life
fleets away, and the greatness of his sorrows,
make it impossible for Job to accept consola-
tion; while the certainty of his condemnation,
should he appeal for justice, makes expostu-
lation or defence utterly useless; what he
needs is an umpire, a daysman, standing
between him and God, and a cessation of the
infliction and terrors of Divine wrath; then
he might plead his cause without fear of the
result. Thus in the very depth of misery
there comes (not indeed a hope, but) an
aspiration for a MEDIATOR, “Arbiter ad com-
ponendam causam.” St Augustine. See Chal-
mers' fine Sermon on this passage.
25. post Lit. “a runner,” i.e. the couriers,
who convey despatches in the desert with
proverbial rapidity. Cf. 2 Chron. XXX. 6.
26. swift ships] The original has “ships
of Ebeh,” a word of doubtful origin and
meaning, probably “ of reed;” such as were
used commonly in Egypt, and were famed
for their speed. Jsaiah speaks of them, xviii. 2;
The word may be connected with the old
Egyptian ua, a ship or bark; the u and b
are interchangeable. Job takes thus three
similes: the swift runner by land, the Swift
bark by water, the eagle swooping through
the air. s
hasteth] Or, swoops upon its prey; the
word chosen is special, not general. It occurs
in no other passage, but in Syriac it is applied
to the swift flight of the eagle.
27. my heaviness] This gives the true
sense of the forcible but untranslateable origi-
v. 28–35.] JOB. IX. 49
Or,
artake mte
fo be ab-
/horrea.
28 I am afraid of all my sorrows,
I know that thou wilt not hold me
innocent.
29 If I be wicked, why then la-
bour I in vain?
30 If I wash myself with snow
water, and make my hands never so
clean;
31 Yet shalt thou plunge me in
the ditch, and mine own clothes shall
"abhor me.
32 For he is not a man, as I am,
that I should answer him, and we
should come together in judgment.
33 Neither is there "any "daysman ...,
betwixt us, that might lay his hand shoº
upon us both. º
34 Let him take his rod away from *
me, and let not his fear terrify me:
35 Then would I speak, and not trict,
fear him ; ; but it is not so with ºut I am
zzot so wif.º.
II].C. myseſ.
nal, lit. faces, that is, gloomy, downcast looks.
See Note below.
28. of all my sorrows] Or, by reason of
my sorrows. The sorrows in which Job sees
proofs of God's wrath terrify him, and make
it impossible for him to feel comfort.
29. If I be wicked] Or, I am to be
guilty, i. e. no other result but condemna-
tion is to be looked for; guilty or innocent,
as I may be, compared with other men,
I must be convicted, why then take bootless
trouble?
30. The last words should be rendered,
“and make my hands clean with lye,”
i. e. potash; cf. Isai. i. 25; Jer. ii. 22. The
thought suggested is, that Job could really
clear himself of guilt, but that his justification
would be useless; it would not stand God's
judgment. In this, as throughout the passage,
there is the recognition of a real and universal
truth, but partially understood, and perverted
by natural passion and infirmity. Job has a
right, So far as regards his friends, to main-
tain his integrity; on the other hand, he is
right in believing that no human being can
be held innocent in God's sight; but the
former conviction is bound up with feelings
which need chastening, the latter leads him
to the inference that moral differences are
disregarded by the Almighty.
31, shall abhor me] Job represents him-
self as stript and naked in the trial, thoroughly
cleansed by his own conscience, but then
scast by the Divine power and wisdom into
a foul pit, an object so loathsome, that his
own garments refuse, so to speak, to clothe
him again. The marg. is less forcible.
32. In this and the next verse two con-
ditions are stated, without which true justice
between God and man is impossible. God
must become man, or, there must be a me-
diator between both, representing both, and
fully empowered to arbitrate between them.
This, of course, does not involve an anticipa-
tion of the fulfilment of both conditions in
Christ, but it expresses the natural, inherent,
ineradicable longing of man's heart, which
asserts itself most powerfully in the noblest
spirits, and has been ever developed by suffer-
ing. For Christians the most striking feature
of this book, that which gives it the most
special interest, is that it expresses the truest
yearnings of the heart which are satisfied by
the Saviour.
33. daysman] i.e. an umpire, empowered
to decide the cause by mutual consent, and
“to lay hands,” with authority to enforce
the sentence and to compel submission. We
know that “God hath committed all judg-
ment to the Son,” and that “because He is
the Son of man;” the fulfilment of an aspira-
tion which was a true though unconscious
prophecy. Instead of not (lo) the LXX. have
etée (Ju) “would that:” a probable rendering,
adopted of course by Merx.
34. This verse may be rendered, Who
would remove His rod from me, so
that His fear should not terrify me?
Thus Merx. This suits the context, and re-
presents truly the work of the Daysman.
35. The latter clause should be rendered,
as in the margin, For (not but) I am not so
with myself, i.e. I am not such a man in
my own consciousness. Compare St Paul's
saying, I Cor. iv. 4, “for I know nothing
by myself (ojöév épavró orévotòa, am not con-
scious of doing wrong), yet am I not hereby
justified: but He that judgeth me is the
Lord.” A similar idiom occurs 2 Sam. xxiii. 5.
NOTE on CHAP. Ix. 27.
Merx would transpose the words and ren-
der, “I will leave it (i.e. my complaint) and
cheer my countenance.” This is unnecessary
and the word “comfort” (abligah, which
occurs x. 20 and Ps. xxxix. I 3, where A.V.
VOL. IV.
has “recover strength,”) is in both passages
intransitive. The Arabic etymology which
Merx suggests is valuable. Balaju' is the space
between the eyebrows, ablaj-ul-wajhi, I will
clear my face, cease to frown.
D
5O
[v. I–II.
JOB. X.
* Or,
cauz off
zwhi/e /
Azze.
| Heb.
the /etàozz?"
of £hizze
hazia's.
and Success granted to evildoers.
CHAPTER X.
I }oð, taking liberty of com/ſaint, expostulaſetſ.
zvić/, God about /sis affic/iozzº. 18 Aſe com-
Żaizeet/, of life, and crazet/, a Zittle ease before
death. -
Y soul is "weary of my life; I
will leave my complaint upon
myself; I will speak in the bitterness
of my soul.
2 I will say unto God, Do not con-
demn me; shew me wherefore thou
contendest with me. -
3 Is it good unto thee that thou
shouldest oppress, that thou should-
est despise the work of thine hands,
and shine upon the counsel of the
wicked
4 Hast thou eyes of flesh? or seest
thou as man seeth
4
5 Are thy days as the days of man?
are thy years as man's days,
6 That thou inquirest after mine
iniquity, and searchest after my sin
7 'Thou knowest that I am not jºis
wicked; and there is none that can %.
deliver out of thine hand.
8. Thine hands have made me and ºil.
fashioned me together round about; abou?”.
yet thou dost destroy me. *
9 Remember, I beseech thee, that
thou hast made me as the clay; and
wilt thou bring me into dust again?
Io “Hast thou not poured me out
as milk, and curdled me like cheese?
II Thou hast clothed me with skin
and flesh, and hast fenced me with
bones and sinews.
& Psal. 139.
I4, I5, 16.
t Heb.
/ledged.
CHAP. X. l—7. An expostulation with
God. Job pleads for justice, on the fourfold
ground that he is God's creature, that God
cannot be subject to human infirmities, that
He knows Job's innocence, and that no other
deliverer is conceivable. This appeal, though
full of bitterness and passion, shews the depth
Abf Job’s inner conviction: far from renounc-
ing God, all that he desires is that God
would manifest His true attributes, and shew
Himself as He is.
1. My soul is weary] This translation is
correct; the marginal emendation, cut off,
refers to a derivation of the Hebrew word
now generally rejected. In Ezek. vi. 9, the
A. V. has “shall loathe themselves.”
I will leave] Or, “I will let loose my
complaint over myself;” i.e. I will say what
my grief prompts without restraint. For
“myself,” LXX. has “on Him.” “I will give
free course to my complaint concerning Him.”
Thus Merx. It facilitates the construction,
and may possibly be the true reading.
2. Do not condemn me] The rendering
gives the true meaning; lit. “do not make
me (or treat me as) wicked,” with general
reference to the preceding chapter, and spe-
cially to v. 29. The LXX. take it in the
sense of tempting to sin, puff pie àoregeºv
ðiðao-ke.
3. counsel of the wicked] This refers to
ch. ix. 24. Job thus condenses three charges
in this single verse; oppression of the inno-
cent, disregard of God's own work (cf. v. 8),
In the first
clause LXX. 38trijoro ; but the text is better.
4–6. The force of this argument rests
upon Job's conviction that God is omniscient,
and from everlasting to everlasting; so that,
in fact, its very audacity proves inner faith.
4. eyes of flesh] The two words, “flesh”
and “man,” (enosh), are specially used to ex-
press human infirmity. Cf. Joh. viii. 15;
I Sam. xvi. 7.
7. Thou knowest] Or, Although Thou
knowest. The appeal to God's knowledge
of his heart may remind us of St Peter's
repeated appeal to his Master's knowledge of
his love (John xxi. I5–-I 7). A man who
realizes that knowledge, and finds in it a Sup-
port and ground of confidence, who, at the
same time, looks for no other deliverer, “ has
the root of the mattel in him.”
8–13. Appeal to God as Creator.
8. The processes of nature are always
attributed in Scripture to the immediate action
of God. The formation of every individual
stands, in the language of the Holy Ghost,
precisely on the same footing as that of the
first man. See Note below.
9. as the clay] i.e. potter's clay, as the
potter makes a vase; a simile frequently used
by Isaiah, xxix. 16, xlv. 9, lxiv. 8: cf. Rom.
ix. 21–23. Cf. ch. iv. 19.
10. The formation of the embryo is a
mystery on which the Hebrew dwells with
a deep and reverential awe; cf. Ps. cxxxix.
13–16. The similes here used are familiar
to the readers of Oriental poetry, especially
of the Koran.
11. fenced me] Neither this nor the mar-
ginal reading, “hedged,” gives the true sense:
it should be, hast woven me; thus we use
the word “ texture” or “muscular tissue.”
The same word, with a slight variation of
form, is used Ps. cxxxix. I 3. With a different
construction it means “hedged.” Cf. i. Io
Hosea ii. 6.
v. 12—21.]
JOB. X. - 51.
17 Thou renewest 'thy witnesses That
is, thy
I2 Thou hast granted me life and
favour, and thy visitation hath pre-
served my spirit.
13 And these things hast thou hid
in thine heart: I know that this is
with thee. -
I4. If I sin, then thou markest me,
and thou wilt not acquit me from
mine iniquity.
I5 If I be wicked, woe unto me;
and if I be righteous, yet will I not
lift up my head. I am full of confu-
Sion; therefore see thou mine afflic-
tion; - •
I6 For it increaseth. Thou hunt-
est me as a fierce lion: and again thou
shewest thyself marvellous upon me.
against me, and increasest thine indig- ºs.
nation upon me; changes and war are
against me.
18 "Wherefore then hast thou a chap. 3.
P II.
brought me forth out of the womb
Oh that I had given up the ghost,
and no eye had seen me !
I9 I should have been as though I
had not been ; I should have been
carried from the womb to the grave.
2O “Are not my days few cease c Seeghap.
then, and let me alone, that I may ” 6.
take comfort a little,
2 I Before I go whence I shall not
return, even to the land of darkness
and the shadow of death;
12. life and favour] By “favour” is meant
specially loving and providential care, not
“grace.” Job is speaking of his former state
of temporal happiness, which he attributes
wholly to God's favour. -
13–22. The contrast between former
happiness and present misery leads Job to
Suppose that all along the purposes of God
must have been mysteriously and inexplicably
directed towards his destruction; every sin is
visited, no pardon is vouchsafed, all right-
eousness is disregarded; though in the midst
of the despair there is a breath of prayer
which tells of inner life, v. 15, yet his soul is
full of bitterness; the wrath of God indicated
by heavy woes seems to go on increasing; Job
hopes and asks only for a little respite, before
the end of all comes in the dark chaotic state
of death. *
13. hid in thine heart] As though all the
favour were a mere semblance, the hidden
purpose seems to Job now the only truth.
this is with thee] Rather, “this was with
thee.” Job is speaking of the past, even when
life and happiness were given, the purpose of
taking both away was with God.
14. Or, If I sinned, then Thou didst
watch me, and wouldest not cleanse
me from mine iniquity, i.e. “whatever
sin I might commit, it was Thy intention to
watch and record it, and not to cleanse me
from my guilt.” Here, again, the words re-
present an inner travail of spirit, a struggle
between the consciousness of sin, which Job
never disguises, and the feeling that the sin,
not being wilful, was not sufficient to account
for his sufferings.
15. therefore see thou mine affliction] This
rendering, though questioned, is accepted by
good scholars (Rosen., de W., Merx), and
gives a good and touching Sense, an ejaculatory
prayer in accordance with other intimations
of inner life. It may, however, be rendered,
“full of confusion, and seeing my misery;”
like Him of whom Job was a type, a Man of
Sorrows and acquainted with grief. In that
case the punctuation would have to be
altered, or an adjectival form assumed,
which, though in accordance with grammati-
cal law, does not occur elsewhere.
16. For it increaseth] Rather, And
should my head lift itself up, Thou
wouldst hunt me like a lion, watching
the least movements of its prey, and prepared
to rush upon it when it should stir. The con-
struction, however, is hard. Merx reads,
“Yet as a lion, which springs up; Thou
huntest me.” The latter clause is in the
same tone, “and again Thou wouldest deal
marvellously with me,” i.e. inflict marvellous
and inexplicable plagues, devised, so to speak,
with marvellous skill to complete my dis-
comfiture. Vulg. “reversus mirabiliter m
crucias:” thus Hirz., Dill., &c. -
17. Thou wouldst call up new wit=
nesses against me ; that is, calamities
which would be regarded by all as attesting
guilt.
changes and war] Lit. “changes and a
host,” i.e. host upon host. Job varies
the figure; God is to him now an inexorable
judge, now a bitter enemy taking advantage
of every opportunity, and now the King of
terrors, Sending all His forces against him.
18. Job thus repeats his first wish, adopt-
ing as it were deliberately, after full consi-
deration of all God's dealings, the words
which he had once admitted to be the idle
wanderings and ravings of a maddened spirit.
Cf. iii. and vi. 3.
21, 22. Job accumulates epithets to ex-
press the sense of utter blackness and desola-
& 8. 9.
D 2
52
[v. 2.2–4.
JOB. X. XI.
22 A land of darkness, as darkness
itself; and of the shadow of death,
without any order, and where the
light is as darkness. f
tion of the state which he deliberately prefers
to life in misery—each word has its peculiar
horror: darkness (Tºm, Gen. i. 2), such as
was on the face of the waters before light
was; “shadow of death,” a word originally
meaning “deep shade,” but modified in form
and signification so as to express the black-
ness of death; then returning to the same
thought, and bringing out its full significance,
“a land gloomy as blackness itself, the black-
ness of the shadow of death;”then the “with-
out order,” the return, as it were, to chaotic
disorder, the tohu and bohu preceding crea-
tion; last of all, the darkness which, as it were,
radiates a hideous mockery of Sunlight, no
mere privation of light, but an aggressive and
active power opposed to the abodes lightened
by God's presence and favour. Here, again,
we feel how important it was that the utter
blankness of a death without sensation, fol-
lowed by no awakening, should be realized,
in order that the mind might, in its recoil,
grasp the hope of immortality, and that the
instinct should be developed, which pointed
to it even in the minds of heathens. It is
important to note that this view of the state
after death is altogether Hebrew, or, to speak
more accurately, Semitic; it has nothing in
it derived from or connected with the opinions
current in Egypt, it is wholly divested of the
Superstitious inventions, but it is also without
the moonlight of hope, which cheered the
heathen with a shadowy Elysium; it is simply
the realization of utter emptiness, a result in
which it was impossible that the mind could
rest, and which prepared it for the full dis-
closure of “a lively hope by the resurrection
of Jesus Christ from the dead,” I Pet. i. 3.
NOTE on CHAP. x. 8.
For nºnp in', LXX.
8a)\dºv.
\ *
pueta Tavta ptera-
Merx, anºn hris, “At the end wilt
Thou again destroy me?”
cxxxix. 5.
But see Ps.
CHAPTER XI.
I Zophar reprozeff, job for justifying himself.
5 God’s wisdom is unsearchable. I 3 Zhe
assacred blessing of reſentazºce.
words be answered and should a Heb. a
man full of talk be justified ? # /
3 Should thy "lies make men hold 1 or,
dez/ices.
HEN answered Zophar the Naa-
mathite, and said,
2 ” Should not the multitude of
their peace ; and when thou mockest,
shall no man make thee ashamed
4. For thou hast said, My doctrine
is pure, and I am clean in thine eyes.
CHAP. XI. First discourse of Zophar the
Naamathite. He pursues the same line of ar-
gument with the previous speakers, but with
less dignity and earnestness than Eliphaz, less
vigour and ingenuity than Bildad. I—4, He
expresses indignation at the vehemence, and
what appears to him the falsehood, and scorn-
ful irony of Job's words; 5–6, He wishes
that God should refute the twofold claim to
purity of doctrine and innocence of life, and
asserts that Job's punishment would prove to
be even less than his crime were the truth
made known. This assertion is the only new
point in his discourse. 7–12, He meets Job's
objections to the righteousness of God's deal-
ings by asserting their unsearchableness; what-
ever His visitations may be, they are founded
on His insight into man's heart, and are in-
tended to bring about a complete reformation.
13, If His chastisements bring about a change
of heart attested by such reformation, and by
devout prayer, and the iniquity and wicked-
ness, which are assumed, be put away, then
guilt would be pardoned, peace granted, misery
quite forgotten, and followed by a bright and
Secure old age, ending with a peaceful and
hopeful rest. Persistence in wickedness, on
the other hand, can but issue in darkness and
despair. -
3. lies] or boastings: the word occurs
in the same sense in Isaiah xvi. 6; and Jer.
xlviii. 30. The allusion is to such expressions
as ix. 21, 35 ; x. 7. The corresponding word
in Syriac means “idle talk.”
mockestj Alluding to Job's contemptuous
disregard of his friends' argument.
4. doctrine] The word means a point
which a man takes up and adopts as a prin-
ciple. It occurs very frequently in Proverbs,
e.g. i. 5, iv. 2, vii. 21, where A.V. has “fair
speech.” Also in Deut. xxxii. 2, and Isai.
xxix. 24. The expression is very forcible and
indicates a growing consciousness that the
dispute turns upon questions of fundamental
principle.
v. 5–13.]. JOB. XI. 53
than the earth, and broader than the
SČ3.
Io If he "cut off, and shut up, or 9., ºfte
a Chazzge.
5 But oh that God would speak,
and open his lips against thee;
6 And that he would shew thee the
f Heb.
*.heis’s canst thou do
of heavent.
secrets of wisdom, that they are dou– gather together, then who can hin- Hebºo
ble to that which is Know there- der him %,
fore that God exacteth of thee less II For he knoweth vain men: he
than thine iniquity deserveth. seeth wickedness also; will he not
7 Canst thou by searching find then consider it? -
out God? canst thou find out the 12 For vain man would be wise, º:
Almighty unto perfection ?
8. It is as high as heaven; what
deeper than hell;
what canst thou know?
9 The measure thereof is longer
though man be born like a wild ass’s
colt.
13 If thou prepare thine heart,
and stretch out thine hands toward
him;
5. This refers to Job's desire (x. 2). Zo-
phar wishes that it may really be answered, in
order to confute Job.
6. that they are double to that which is]
Or, they are double in substance ; the
meaning of this rather obscure expression
appears to be, for they far excel not only
Job's words, but all conceivable arguments
in weight and substance, i. e. they havé an
absolute and essential excellence compared
with which all human wisdom is as nothing;
or, it may be, far more profound and weighty
than Job can conceive; thus Dillm., Fürst.
See note on ch. v. I2, and xxxix. 17, where
A. V. has “wisdom.”
Know therefore, &c.] Literally, “and know
that God forgets for thee (remits to thee) part
of thy guilt,” i. e. So far from exacting more
than Job owes, or inflicting more than he
deserves, He actually passes over a large part
of his transgressions. Cf. Ezra ix. 13. Zophar
thus exactly reverses Job's position, who ad-
mits that he has sinned, but complains that the
punishment is out of all proportion with his
offence. This is a more offensive statement
than has yet been made, and is highly charac-
teristic of the speaker.
7. Our version expresses the general sense
but not the special force of the original, Ganst
thou attain to God’s insight, i.e. be
like Him, able to search into all secret things.
The next clause means, or attain to the
perfection of the Almighty, i.e. so as
to comprehend Him and His ways. The
Hebrew has the same word for “attain,” or
“find” in both clausés.
8. It is as high as heaven] Lit. “heights of
heaven; what doest thou? deeper than hell,
what knowest thou?” i.e. The wisdom of
God is as the heights of heaven, how canst
thou reach it? deeper than Sheol, how canst
thou comprehend it?
10. If he cut off, &c.] Or, If He pass
on, and imprison, and call to judg-
ment, who shall prevent Him 2 Each
clause has a direct reference to Job's com-
plaints, ix. II—I 6. The avenger of guilt
passes, or rushes, on the criminal, arrests
him and keeps him in custody, until the court
is summoned to judge him. (Dillm., Merx.)
Zophar thus accepts the facts stated by Job,
but refers them to the wisdom and justice of
the Almighty.
11. will he not then consider it] The exact
meaning is “and He doth not consider it,” i. e.
He needs no lengthened observation, He seeth
at once into the ground of the heart, His
wisdom is direct intuition, absolute and per-
fect. Another rendering is preferred by some
commentators, “and man doth not perceive
it,” i.e. it is unknown and unsuspected by
II]aſ }. -
12. And a vain man is made Wise
(lit. hearted), and the colt of a wild ass is
born a man;” a difficult passage, which has
been explained variously; our A.V. gives a
good Sense, and is defensible; but it seems on
the whole more probable that Zophar de-
scribes the effect of the Divine visitation, and
asserts that by it a vain man acquires a new
heart and learns wisdom; and a character
wild, stubborn, and untameable (like the wild
ass of the desert (see vi. 5, and xxxix. 5–8),
such as Job might appear to Zophar) is born
again, so to speak, and humanized. Thus
Dillmann, whose exegesis of the passage is, on
the whole, the most satisfactory. The LXX.
appear to have had a different reading, “and
as a wild ass is man born of woman,”
which Merx, as usual, adopts, rendering anº,
“devoid of understanding.” See Note be-
low.
13. prepare thine heart] This refers to
the previous verse; man gets a heart, i. e.
right understanding from God, but not with-
out his own concurrent act : “prepare” or
“direct,” “set it right.” Cf. Ps. lxxviii. 8.
54.
[v. I4—3.
JOB. XI. XII.
14. If iniquity be in thine hand,
put it far away, and let not wicked-
ness dwell in thy tabernacles.
I5 For then shalt thou lift up thy
face without spot; yea, thou shalt be
stedfast, and shalt not fear:
16 Because thou shalt forget thy
misery, and remember it as waters
that pass away :
17 And thine age ' shall be clearer
...ſº than the noonday; thou shalt shine
noonday, forth, thou shalt be as the morning.
} Heb.
18 And thou shalt be secure, be-
cause there is hope; yea, thou shalt
dig about thee, and thou shalt take
thy rest in safety. & Lev. 26.
19 “Also thou shalt lie down, and fact,
none shall make thee afraid; yea, tº
many shall make suit unto thee. % º;
º 2.972
20 But the eyes of the wicked%
shall fail, and they shall not escape, %m.
and * their hope shall be as "the giv- º,
ing up of the ghost. sº-
a Ż24/7 of
&reath.
15. without spot. Without any stain of
guilt; Zophar refers to ix. 30, and other pas-
sages of similar import.
stedfast Literally “molten,” i.e. like a molt-
en statue, firm and solid, after passing through
the furnace of affliction ; there is probably a
reference to vi. 12, and to the melting away,
dissolution, of the diseased frame. Merx fol-
lows the LXX. and reads pro fined, purified.
17. shall be clearer] Or, shall “rise up,”
like the sun out of darkness, “shining more
and more unto the perfect day,” only here.the
image is somewhat different, a sudden and
complete transition from darkness to noonday
light. Cf. Ps. xxxvii. 6; Isai. lviii. Io.
The next clause, “thou shalt shine forth,”
presents some difficulty; the probable render-
ing of the original is “the darkness shall be as
the morning light,” or “should it be dark, yet,
shall it be bright as morn,” meaning that any
darkness which should come upon Job would
be as the morning light, any troubles or
afflictions of his latter years will be full of
mercy and comforts.
There may be a studied allusion to the last
words of Job's discourse; as the light of the
land of death is darkness, so the darkness of
the just is light.
18. thou shalt dig The word rendered "
“dig” has in this book the meaning “search,”
“look around,” e.g. xxxix. 29: where our
A.V. has “seeketh.” This gives a more intel-
ligible Sense, thou shalt look around and
rest securely, finding no cause for alarm.
2O. fail] Waste away, be consumed,
straining and looking out in every direction
with vain expectations of help.
their hope shall be as the giving up of the
ghost] Lit. a breathing out of the Soul, or
expiring; an allusion to Job’s repeated expres–
sions of longing for death as his only hope;
See viii. 14; and compare Prov. xi. 7.
The effect of this discourse could only be
to exasperate Job; it states in the most dis-
tinct and offensive form what the other two
had suggested or insinuated, and far from
admitting the possibility of Job's purity and
uprightness, asserts that his guilt has not yet
been fully punished. His hands are supposed
to be full of iniquity, his tent of ill-gotten
spoils, his face spotted with ignominy. See
v. 15. The hope which it seems to suggest
is nugatory, since it could only be realized
after a change which implies previous guilt
of the deepest dye, of which Job's conscience
acquitted him.
NOTE on CHAP. XI. I 2.
The LXX. render the verse, &v6potros &
ãNAos vixeral Aóyots, 8porós 8é yevvmtös
'yuvatkös to a 8vº, öpmuirm: which Merx adopts,
so far as the second clause is concerned, and
renders, nº's Tº Disº sº. This is
less objectionable than many of his emenda-
tions. In the first clause aſſº may certainly
mean deprived of heart, as in Sol. Song iv. 9,
marg., taken away my heart: and Tº's might
fall out before DS in the next verse: the old
form of the letters in and 2) is nearly identical:
but the Masoretic text, as explained above, is
forcible and suits the context.
CHAPTER XII.
I job maintaineſ/, himself against his friends
that reprove him. 7 Aſe acázzowledgeth the
general doctrine of God's omnipotency.
ND Job answered and said,
2 No doubt but ye are the peo-
ple, and wisdom shall die with you. Heb
3 But I have understanding as ºar.
CHAP. XII. In this and the two follow-
ing chapters Job sums up the result of the
first day's colloquy. xii. 1–6 contains a
bitter reproof of the speakers' arrogance and
pitilessness, with a reassertion of the statement
that the good suffer and the wicked prosper.
v. 4, 5.] JOB.
55
X II.
H Heb. * . #" º -
I fall not well as you; "I am not inferior to
lºwerthan you : yea, who knoweth not such
(2%. - -
#ºb, things as these ?
zvić/. 4. I am as one mocked of his
zwho?/z are
not spec/ º 4
º, neighbour, who calleth upon God,
7–25. All results whether good or evil must
be attributed to God, Whose hand hath
wrought it all, and upon Whom all things
living absolutely depend. In this passage Job
admits what has been said of the unsearch-
ableness and omnipotence of God, but draws
from it the inference that He causes all the
evils which are found in the world. In the
next place, xiii. I—I 2, Job charges his friends
with falsehood, and with a base and cowardly
attempt to vindicate a course of things which
is manifestly inconsistent with the attributes
of righteousness. In all this it is evident that
Job argues simply from the facts as they
come before him ; having no clue to the Secret
of the visitation by which he is reduced to
such misery, he sees in it but an absolutely
inscrutable dispensation, and rejects all at-
tempts to account for it by facts within the
Scope of human experience, as vain and fool-
ish. He knows that the supposition that he
is himself inwardly false, godless and hypo-
Critical is quite groundless; he does not be-
lieve that his friends really think that goodness
and prosperity are inseparable; he scorns the
mean spirit which can profess to be satisfied
with a fallacy, and he threatens them with
God's wrath for such mockery. The follow-
ing passage (13–19) is in another tone; Job
declares that although he can neither compre-
hend the visitation nor hope for deliverance,
still his trust is unshaken, “though He slay
me, yet will I trust in Him,” he will neither
give up trust in God, nor his own integrity:
he then (20–28) pleads directly with God, asks
for light only, only to know why he is thus con-
demned, what is the special sin; and from the
frailty and misery of man he draws a plea
for pity and respite, xiv. (1–12), since life
Once lost is irrecoverable, till the heavens be
no more there will be no awakening from
that sleep. (I 3--28.) In this passage comes the
first gleam of a hope, a dim uncertain feeling
which was afterwards to be developed. Job
expresses a desire that he may lie in the grave
until the time of wrath be past away; he
would then wait patiently for his change, with
' a certainty that God would have a desire to
the work of His own hands. As for any
other hope he rejects it altogether, all that is
in the world must perish, man passeth away
from it, and for ever, what may be the lot of
his posterity he cannot know, all that is sure
for himself in this life is pain and misery.
The whole argument may thus be summed
up in a few points. The correlation between
goodness and prosperity assumed by his
and he answereth him: the just up-
right man is laughed to scorn. -
5 He that is ready to slip with his
feet is as a lamp despised in the
thought of him that is at ease.
friends does not rest on facts; whatever evils
exist in the universe come from God's work;
all attempts to frame a theodicea for this life
are false and Sophistical; all that a good man
can do is to retain trust in God though with-
out hope of living to see the cause of right
triumph; the sense of inner weakness, past and
present sinfulness, will find expression in
prayer, but a consideration of the shortness
of life, its wretchedness, its hopeless end,
brings out an aspiration, developed by Spi-
ritual affliction into a hope of a restoration to
life, and of a last judgment, which must issue
in the perfect establishment of the right.
2. the people] The true representatives
of mankind, the only people deserving the
Ila Iſle.
3. understanding] Rather, a heart; as
in the margin. Job refers to Zophar’s words,
xi. 12, where see note. • " ".
I am not inferior to you] This expresses the
Sense better than the marginal rendering, but
the exact meaning of the phrase is, I do not
fall, or am not overthrown by you, as a
wrestler by a stronger antagonist. In the
next chapter, v. 2, he winds up his contest
in the same words.
4, 5. These two verses present several
difficulties (see Note below); they may be
on the whole more correctly rendered as fol-
lows:
4. A scorn to my neighbour must I be?
A man who calleth on God, and He
heareth him
A scorn, I, the just, the upright!
5. Contempt for woe is the feeling of
one at ease;
It awaits them whose feet stumble.
In the first words Job alludes more espe-
cially to xi. 2, 3, II, I2, and 20, but there is
an undercurrent of bitter mockery of Zophar
throughout the speech. The word “lamp"
in our Authorized Version was formerly a-
dopted by most scholars, and gives a fair
sense if we understand a lamp, or rather
torch, burnt out and extinguished, at Once
useless and offensive; but the translation
above given is preferable. The word ren-
dered woe occurs thrice in this book, and
once in Prov. xxiv. 22. It awaits, i.e.
the man who revels in the feeling of his own
security is ever ready to mock one who slips,
i.e. falls like Job into misfortune.
56
[v, 6–17.
JOB.
X II.
* Or, Æſe.
6 The tabernacles of robbers pros-
per, and they that provoke God are
secure; into whose hand God bring-
eth abundantly.
7 But ask now the beasts, and they
shall teach thee; and the fowls of the
air, and they shall tell thee:
8 Or speak to the earth, and it
shall teach thee: and the fishes of the
sea shall declare unto thee.
9 Who knoweth not in all these
that the hand of the LORD hath
wrought this? *
Io In whose hand is the "soul of
every living thing, and the breath of
* all mankind. *, *
11 * Doth not the ear try words?
and the mouth taste his meat f
12. With the ancient is wisdom;
and in length of days understanding.
13 "With him is wisdom and That is,
strength, he hath counsel and under-
standing.
14. Behold, he breaketh down,
and it cannot be built again: he
* shutteth up a man, and there can º 22.
eV. 3. 7.
i Heb.
r; Behold, he withholdeth the *
be no opening.
waters, and they dry up ; also he
sendeth them out, and they overturn
the earth. -
16 With him is strength and wis-
dom: the deceived and the deceiver
are his.
17 He leadeth counsellers away
spoiled, and maketh the judges fools.
* Heb.
all flesh
of mtazz.
* ch. 34.3.
b
ł Heb.
Aadate.
6. into whose hand God bring eth abun-
dantly] Lit. who bring eth God in his
hand; i.e. who has no god but his own
hand, or weapon; thus Habakkuk i. 16, and,
as understood by most commentators, v. II
also. Virgil has precisely the same expression,
Dextra mihi Deus. “AEm.’ x. 773. For the
preceding clause, cf. xxi. 7.
7. But ask now] Job begins his own
grand statement of the absolute power and
majesty of God with the assertion that all
His creatures bear witness to a truth, which
his friends would seem to flatter themselves
was their exclusive possession.
9. in all these] Or, by all these, i.e.
by reflecting on all these things—Job does not
attribute the knowledge of which he speaks
to the creatures themselves, but to man
who learns what they unconsciously teach.
They are a book, so to speak, in which the
Creator has written the lesson which a wise
heart may understand. “The LORD:” it is
remarkable that the name “Jehovah” occurs
here, and here only in the discourses of Job
and his neighbours. It is as though reflection
on the greatness of God brought out the
very innermost conviction of the Patriarch's
heart, and forced from him the word which
expresses the very essence of the Deity.
There may also be a reference to his own
words when he was told of his children's
death, i. 21, “Jehovah gave, and Jehovah
hath taken them away.” He hath done all
this. The Moabitish stone lately discovered
proves that the name Jehovah was known to
aliens from Israel at the time when most
modern critics hold that the Book of Job was
written. It was probably known, though
seldom used, at a much earlier age.
1O. In this statement Job shews at once
his unshakeable conviction of God's sove-
reignty, in Whom all His creatures “live and
move and have their being,” and his per-
plexity at the apparent results. Cf. Dan. v.
23; Acts xvii. 28.
11—13. The connection of thought is
this; man acquires knowledge by the senses,
the hearing ear, the palate that tastes (an
ordinary biblical word for discernment, See also
vi. 30), and he attains to wisdom by long ex-
perience, only in old age, whereas wisdom,
strength, counsel and understanding, i.e. wis-
dom and power in every form, in their abso-
lute perfection, belong to God essentially,
are with Him inherently and inseparably, not
as a result of experience and reflection, but
as His own from eternity.
14, 15. From the absolute wisdom and
power of God, it follows that all physical
evil must proceed from Him.
14. he shutteth up xi. Io.
15. Ae withholdeth] See Deut. xi. 17, where
the Hebrew has the same word. -
16. Not only physical but moral evil
must take place by His permission or will;
whether men deceive or are deceived they are
in God's hands, the puppets of His will.
Job touches here with a bold hand the very
deepest problem of existence: and rash as his
words are, they prove at once the depth of
his convictions, and the honesty of his heart;
whatever the conclusion may be, he will not
give up one truth which he receives. His
mind, while bewildered by his calamities
(see chap. vi. 3), and maddened by the scorn
of his easy-going friends, can now See only
the dark side; in seasons of calm and devout
reflection he will admit that all evils are
made to subserve the purposes of God. That
With Got,
v. 18–4.]
JOB. XII. XIII.
£ ch. 32.9
f Heb.
the Zift of
the faith-
Jºel,
# Or,
/ooseth the
girdle of
£he strong.
# Heb.
Zeadetſ, int.
18 He looseth the bond of kings,
and girdeth their loins with a
girdle.
I9 He leadeth princes away spoil-
ed, and overthroweth the mighty.
20 °He removeth away 'the speech
of the trusty, and taketh away the
understanding of the aged. -
2 I He poureth contempt upon
princes, and "weakeneth the strength
of the mighty.
22 He discovereth deep things out
of darkness, and bringeth out to ligh
the shadow of death. -
23 He increaseth the nations, and
destroyeth them : he enlargeth the
nations, and 'straiteneth them again.
24. He taketh away the heart of
the chief of the people of the earth,
out light, and he maketh them to
and causeth them to wander in a wil-
derness where there is no way.
25 They grope in the dark with-
! stagger like a drunken man.
CHAPTER XIII.
I job reprovetſ, his ſciends of partiality. 14 Aſe
£rofesseth his conſidence in God: 20 and in-
Żreated/ to Ánow his own sins, and God’s pur-
Aose in afficting him. -
O, mine eye hath seen all this,
mine ear hath heard and under-
stood it.
2. What ye know, the same do I
know also: I am not inferior unto you.
3 Surely I would speak to the Al-
mighty, and I desire to reason with God.
4. But ye are forgers of lies, ye are
all physicians of no value.
they “work together for good to them that
love God,” is a truth realized fully by those
only who have learned it from Christ.
17. spoiled] or “captive;” lit. divested of
clothing, or barefooted: compare Isai. xx. 2,
4 with Mic. i. 8, where A.V. has “stript.”
fools] See ix. 24. Here the meaning
seems to be that God overthrows a nation,
and by the ruin, which falls on the leaders
and judges, convicts them of folly.
18. The Vulgate renders this verse “He
looseth the belt of kings, and bindeth their
loins with a cord:” a forcible antithesis, a-
dopted by Renan and Merx: but the Hebrew
in the first clause is more correctly translated
“bond,” in the second “girdle” is also cor-
rect if taken in the sense of a fetter: the
general meaning is thus, God sets kings free,
or brings them into captivity. Some com-
mentators take “bond” in the sense of au-
thority, which would give a good Sense, were
it justified by usage.
19. princes] The original has priests.
The word is elsewhere rendered “princes” in
our version, but without sufficient authority.
It is not to be inferred that priests formed
a caste in Job's time, but the chieftain of each
tribe, and the head of a great family was, like
Melchizedek, at once prince and priest. See
note on Exod. ii. 16. The following clause
shews that the heads of ancient families are de-
noted; Ps. cwii. 4o substitutes “princes.”
20. trusty] i.e. those who are trusted,
or perhaps confident, because they have the gift
of eloquence.
21. and weakeneth the strength] The mar-
ginal rendering is correct; He looseth the
girdle of the strong.
23. Our translation probably gives the
true meaning; but the last words may be
rendered “He leads them into captivity.” See
Note below. -
24, 25. Job refers to the speech of Eli-
phaz: accepting all the premisses, which he
enlarges and illustrates with a marvellous
variety of imagery, he simply repudiates the
conclusion, that every man in calamity may
be assured that it is a special punishment, and
will be reversed upon his amendment.
24, wilderness] The Hebrew “Tohu,” a
desolate waste,” is very forcible, it is used in
Gen. i. 2. See note on vi. 18; and Ps. cwii. 4o.
25. Cf. v. I4; and Ps. cwii. 27.
NOTES on CHAP.
4, 5. The first verse is omitted by the LXX.
and Merx rejects it as a gloss; but the LXX.
is here in a state of utter confusion. Jerome,
Syr., and Targ. have it. In the next verse,
tin is the natural subject of both clauses.
Merx renders the whole, “Dem Ungliick
Hohn, so wahnen Sichere, Hohn steht bei
XII. 4, 5, and 23.
denen, deren Füsse wanken.” The word "El
is used precisely the same way, ch. xv. 23:
“is ready at his hand,” A.V.
23. In the first clause LXX. TXavóv, leads
astray; Merx niºn: but the text is prefer-
able. ,
f Heb,
zvazzalez.
JOB.
[v. 5–18.
XIII.
5 O that ye would altogether hold
your peace! and it should be your
wisdom.
6 Hear now my reasoning, and
hearken to the pleadings of my lips.
7 Will ye speak wickedly for God?
and talk deceitfully for him :
8 Will ye accept his person? will
ye contend for God?
9 Is it good that he should search
you out? or as one man mocketh an-
other, do ye so mock him :
Io He will surely reprove you, if
e do secretly accept persons.
II Shall not his excellency make
you afraid and his dread fall upon
you ?
12 Your remembrances are like
unto ashes, your bodies to bodies of
clay.
13 ‘Hold your peace, let me alone, '...},
that I may speak, and let come on/rom me.
me what will.
14. Wherefore do I take my flesh
in my teeth, and put my life in mine
handf
15 Though he slay me, yet will I
trust in him : but I will maintain º: Or
* º 2 p
mine own ways before him. a 7 gºae.
16 He also shall be my salvation:
for an hypocrite shall not come before
him.
17 Hear diligently my speech, and
my declaration with your ears.
18 Behold now, I have ordered my
cause; I know that I shall be justified.
CHAP. XIII. There is no pause between
this and the preceding chapter; in the first
two verses Job winds up his argument with
the words which he used in the beginning of
his speech.
3. This desire to plead with God must
be attributed to real inward faith: the plagues
which had fallen on Job confound him; he
cannot reconcile them, or other events in the
world's history with what he believes of God,
but they do not drive him from God; far
from renouncing God, he turns away from
all other things, comes to Him, and is quite
Sure that his honesty will be recognized and
approved, See v. I8. Cf. xxxi. 35.
4. Other translations of this verse have
been proposed, but our version is probably
correct. Job brings two charges: his oppo-
nents had forged lies to vindicate God, and
had failed in their duty to heal their friend's
wounds: thus LXX., Rosen., Renan.
5. wisdom] The advice is not mere irony,
it is more than a taunt, for true wisdom
teaches in the first place the limits of our
knowledge, and the duty of silence when we
are really ignorant. Cf. Prov. xvii. 28.
8. accept his person? will ye contend] As
Special pleaders, a common expression in Scrip-
ture for undue regard to rank and power. He
accuses his friends of defending a cause, which,
whether right or wrong, they do not under-
Stand, simply because they fear God's power.
12. remembrances], i.e. the wise saws
valued as memorials of the wisdom of past
ages; this may refer more specially to Bil-
dad's speech, chap. viii. 8: but see also iv. 8.
your bodies] Or, your defences to de-
fences of clay, the arguments by which
you attempt to defend your position are
like earth-works hastily raised, and easily
overthrown.
13. Lit. Be silent from me that I
may speak, as marg.
14, 15. The meaning seems to be—Why
should I take my flesh in my teeth? Shall
I not take my life in my hand? In the first
clause Job asks why he should cling to mere
life, his torn and mutilated flesh, as with the
desperate tenacity of a wild beast: in the
latter, he resolves to risk his life (cf. 1 Sam.
xix. 5, and the references there), to expose
himself to any danger in pleading with God.
15. Though he slay me, yet will I trust in
him] Or, Lo, He may slay me, yet will
I wait for Him. This appears to be the
true sense of the passage, see Note below. It
expresses Job's own feeling, as is shewn dis-
tinctly by the next verse, “He shall be my
salvation,” about which no question is raised;
it corresponds exactly with the expression in
Psalm xxxviii. 15; a psalm throughout full of
reminiscences of Job, and here apparently
adopting his very words; the connection of
thought is unbroken, whereas the rendering
adopted by many commentators introduces
an ill-timed exclamation of hopelessness.
Compare Prov. xiv. 32.
16. my salvation] This leaves no doubt
as to the very innermost feeling of Job.
He is sure of salvation, though he knows
not how it may be possible, or in what form
it may come. The attempts to explain this
away are excessively forced.
18. justified] Or, that I shall be proved
righteous. Job's confidence is in his con-
sciousness of integrity, not merely in what
is called forensic justification.
v. 19–28.] JOB. XIII.
59
19 Who is he that will plead with
me? for now, if I hold my tongue, I
shall give up the ghost.
20 Only do not two things unto
me: then will I not hide myself from
thee.
2 I Withdraw thine hand far from
me: and let not thy dread make me
afraid.
22 Then call thou, and I will an-
Swer: or let me speak, and answer
thou me.
24. Wherefore hidest thou thy face,
and holdest me for thine enemy?
25 Wilt thou break a leaf driven
to and fro? and wilt thou pursue the
dry stubble? -
26 For thou writest bitter thing
against me, and * makest me to pos- Psal. 25.
sess the iniquities of my youth. 7.
27 Thou puttest my feet also in
the stocks, and "lookest narrowly un- ; Heb.
to all my paths; thou settest a print *
upon the heels of my feet. # Heb.
2-oofs.
23 How many are mine iniquities
and sins make me to know my
transgression and my sin.
28 And he, as a rotten thing, con-
Sumeth, as a garment that is moth
eaten.
19. for now, &c.] Or, “for now (in
that case) I shall be silent and die.” The
meaning is, that he is assured God will not
maintain the cause against him, will not
assert that he really drew upon himself all
these calamities; but that if he be mistaken
in that conviction, if God really should im-
pute guilt to him, he has no alternative but
to lie down and die in silence. There is a
strong undercurrent of hope in this, for it
is clear that Job is confident that when God
Speaks it will be in righteousness and love,
See XIV. I 5.
22. call thou] i.e. as the accuser; the ex-
pression is technical and forensic. Cf. xiv. I 5.
23. How many] The question implies
that Job admits iniquities and sins, but denies
that they are numerous or unpardonable.
24. Wherefore hidest thou] Job realizes
the judicial conflict, he feels himself in the
immediate presence of God, but still with a
veil, So to speak, interposed between him and
his accuser.
jor thine enemy] An indirect, but most touch-
ing assertion of his love and trust; Job feels
that the enmity can but be apparent, though
every outward act seems to attest its reality.
25. break] The original word implies
great violence, contrasted with the utter help-
lessness of the object against which it is di-
rected.
dry stubble] This is a better rendering than
Chaff, proposed by some commentators, but
Joth words convey the same thought, a storm
iriving an object so light and unsubstantial
‘hat a breath would suffice to drive it away.
The very tenderness and melancholy of the
jppeal proves how deeply the Sense of a good-
less irreconcileable with such appearance of
ruelty was seated in Job's heart: no such
ppeal to a relentless or malignant power is
‘Onceivable.
26, thou writest] This refers to judicial
proceedings, in which the accusation was
produced in writing, see note on xxxi. 35 ;
and compare Isa. x. I. This was customary
in Egypt long before the time of Job, and
probably in all countries where writing was
known, as was certainly the case with the
Hittites in the time of Rameses II.; see the
treaty between him and their prince Chetasar;
Chabas, ‘Voyage d'un Egyptien," p. 332.
Their scribe had engraved the treaty on a
tablet of silver. M. Chabas has an observa-
tion further on, p. 345, of great importance
in its bearing upon the use of writing in very
early times. “Le traité avait eté Écrit par
les Khétas sur une tablette d'argent dont le
texte égyptien nous donne la figure. C'est un
carré long surmonté d’un anneau qui Servait
à le suspendre. M. Renan a rencontré dans
le Haut-Liban des monuments ou se distin-
guent encore les points d'attache des plaques
de métal sur les quelles on écrivait les
enseignements Sacrés. Nul doute que tous
les actes destinés à étre portés à la connais-
sance du public ne fussent exposés de la méme
manière, sur des stêles mobiles de bois ou de
métal, au lieu d'être, comme en Egypte,
gravés Sur les monuments. C'est ce qui ex-
plique l'extrème rareté des inscriptions an-
tiques dans la Syrie et la Phénicie.”
the iniquities of my youth] An important
passage, proving that Job's consciousness of
integrity does not exclude a true estimate of
his own character: like the psalmist he re-
members the sins of his youth, and attributes
his sufferings to them, but not without a feel-
ing that it is inconsistent with God's good-
ness to visit them so bitterly. The words,
however, express a general truth; the Sense of
sin remains, it haunts the memory, and comes
out with terrible vividness in Seasons of trial
and suffering. Cf. Ps. xxv. 7.
27. in the stocks] As a criminal already
condemned, who, when released for a Season,
6O
X I V. - |v. I, 2.
JOB.
is still watched with unceasing vigilance, and
not permitted to go one step beyond the nar-
row bounds prescribed to him. The word
rendered stocks occurs only here and xxxiii.
II; but the meaning is not questioned. Cf.
Jer. xxix. 26, Acts xvi. 24. It is a punish-
ment still used among the Bedouins, but only
in the case of condemned criminals. The last
words are rather obscure, they may probably
be rendered, Thou markest a line for the soles
of my feet; that is, drawest a line beyond
which I must not move one step. This is no
exaggerated description of the leprosy-Smitten
sufferer, lying on his heap of ashes, who, as
the next words say, wastes away like very
rottenness, like a garment consumed by
moths. Cf. Ps. XXXix. II. Isa. l. 9.
NOTE on CHAP. XIII. I5.
The rendering of this verse, apart from
dogmatic considerations, depends on the read-
ing and meaning of one word, and on the right
construction of another, ºrps sº, Cethib,
but the Keri has *. Thus also eight MSS.,
Kemnicott, and nineteen others, De Rossi.
The latter, if correct, would leave no doubt;
but if Nº be the true reading, the sense no
would have a primd facie advantage; not
however a decisive superiority, since it is
admitted that in some of the eighteen pas-
sages, in which the Cethib and the Keri
have the same variation, the form sº is ar.
chaic, and equivalent to 5. The authority
of the Old Versions is in favour of the
sense “to him,” and probably of the reading
19. The LXX. Švavtſov adroö; Aq. dva-
prev6 adrów, or oxo)\ágo at Tó. (see Syr.
Hex. ap. Field, “Hexapla” in loc.). The
Peshito has “I will hope in Him alone;” thus,
too, the Arab., which, however, is not an
independent witness, being taken from the Syr.
The Vulg. has “in ipso sperabo;” the Targ.
“I will pray before Him.” The Talmud
touches the question in two places, in the
Mishna, ‘Sota,’ ch. v. § 5, p. 25o, Suren.;
it leaves the reading, or rendering, uncertain.
In the Gemara, ib. 31, it observes that the sº
may be taken as equivalent to ¥2, as in Isa.
lxiii. 9. So far as this word is concerned,
there may be a greater weight of authority in
favour of the reading N2; but there is a de-
cided preponderance in favour of the mean-
ing “to him.”
This is confirmed by the usage of the word
ºn. It occurs no less than 19 times in the
Psalms, and 8 times in this book. It means
to wait for, with the connected notion of
hopefulness, and it is regularly constructed
with its object by the preposition 2. In two
passages it stands without an object ex-
pressed, but with distinct reference to wait-
ing, and enduring, vi. II, and xiv. I4. No-
thing can well be more awkward, or out of
place, than the rendering adopted by many
modern critics, “Lo, He will slay me, I do not
hope.” It is directly opposed to the statement
in the very next clause, and to the certainty
which Job never loses, that his integrity will
be recognized at last. On the whole the ren-
dering of our A. V. should be retained, or
with a very slight change of expression to
bring it nearer to the letter of the original,
the clause may be translated, as above, “Lo,
He may slay me, I will wait for Him,” i.e.
“abide hopefully the issue of His judgment.”
In translating this verse Merx abandons
his own canon (p. lxxiii.) viz. that the com-
bined authority of the LXX. and Syr. is con-
clusive against the received text where it
differs from them. The LXX. certainly read
15, which they render évavrtov adroń. It is
uncertain what they had before them for 2n's
(probably nºis) which they render doubt-
ingly, j puju XaAñora kai éAéyéo. The Coptic,
a good witness (as Merx holds, p. 71) to the
true reading of the LXX, has “shall I not
speak and plead before Him?”
CHAPTER XIV.
I joð intreateſ/, God for favour, by the short-
zzess of lift, and certainty of death. 7 Though
Jºſe once lost be irrecoverað/e, yet he waiteth for
Žis change. 16 Ay size the creature is subject
to corruption.
CHAP. XIV. 1–12. The tone of plaintive
expostulation, when Job pleads directly with
his Maker, begins with the 20th verse of the
preceding chapter, and is still more strongly
marked in these verses, which indicate an in-
ward process, a gradual subsidence of Stormy
passion, preparatory to a state of mind, in
which the true secret of God's dispensations
AN that is born of a woman is º
S/207"Z t?
of few days, and full of trouble. º. ºf
2 * He cometh forth like a flower, º.º.
sal. io.
and is cut down : he fleeth also as a ri. § ro3.
* 15. & 144.
shadow, and continueth not. 4.
dy
may be dimly discerned, a gleam of hope may
visit the Soul. The images, by which the
shortness and misery of life and its utter hope-
lessness, if followed by no resurrection, are
illustrated, have been adopted in all ages of
the church as the truest and most touching
expression of the feelings of mourners.
1. born of a woman] The Hebrew attri-
v. 3—13.]
6I
JOB. XIV.
3 And dost thou open thine eyes
upon such an one, and bringest me
into judgment with thee?
theb. 4. 'Who "can bring a clean thing
Who ºwz//
ºze. out of an unclean? not one.
;: 5 “Seeing his days are determined,
the number of his months are with
thee, thou hast appointed his bounds
that he cannot pass;
6 Turn from him, that he may
'rest, till he shall accomplish, as an,
hireling, his day.
7 For there is hope of a tree, if it
be cut down, that it will sprout again,
and that the tender branch , thereof
will not cease.
8 Though the root thereof wax old
} Heb.
C& 6. Se'.
in the earth, and the stock thereof die
in the ground;
9 Yet through the scent of water it
will bud, and bring forth boughs like
a plant.
Io But man dieth, and 'wasteth Heb.
's zweakert-
away : yea, man giveth up the ghost, ºft
and where is he off.
II As the waters fail from the sea,
and the flood decayeth and drieth up:
12 So man lieth down, and riseth
not: till the heavens be no more, they
shall not awake, nor be raised out of
their sleep.
13 O that thou wouldest hide me
in the grave, that thou wouldest keep
me secret, until thy wrath be past, that
butes the weakness and moral infirmity of
man to his birth of woman, conceived by her
in sin (Ps. li.), a child of her sorrow and
pain (Gen. iii. 16), and sharing her unclean-
ness, which, under the law, needed a special
expiation; and that view, though, doubtless,
brought out with peculiar distinctness by the
provisions of the Levitical ritual, must have
been prevalent among all who retained a
knowledge of the primeval history of our
race. It is one of the deepest and most
widely spread convictions of man, especially
among the descendants of Abraham.
offew days) Lit. as marg. “short of days.”
Prov. xiv. 17, Heb.
full] Lit. Satiated, full to satiety of unrest:
v. 7.
4. out of an unclean] The fact of original
sin (not without what seems an allusion to its
source) is thus distinctly recognized.
5, 6. The two verses are closely connect-
ed; there should be no full stop, as in com-
mon editions of the A.V., at the end of
v. 5. Since his days are determined, the
number of his months with Thee, since Thou-
hast fixed his limit which he cannot pass,
therefore look away from him that he may
cease, till he gladly finish his day like a
hireling.
6. Turn from him] Or, Look away from
him, turn Thy look from him: the look of
God gives life, when that is withdrawn comes
death. Cf. PS. xxxix. I 3.
rest] “Cease” is more accurate, but the
idea of rest is involved in it.
accomplish] Or, enjoy, the word expresses
the feeling of satisfaction with which the
worn-out labourer comes to the end of his
day's work.
7. tender branch] Or, sucker, a word
which exactly corresponds to the original.
Job alludes to two ways in which the tree,
though cut down, continues its life, by sprouts
springing out of the trunk, and by Suckers
growing out of the root. There may be a
special reference to the palm-tree of which
Shaw the Eastern traveller says, “when the
old trunk dies there is never wanting one of
these offsprings to succeed it.” Compare Isa.
X1. I.
will not cease] The same word as in
v. 6. The tree has a better lot than that
which Job longs for in his misery.
9. scent] Lit. “breath,” i.e. exhalation.
10. wasteth away] Perishes without re-
taining any vitality. .
12. till the heavens be no more] It is re-
markable that an expression, which as yet in
the mind of Job was apparently equivalent to
a denial of the possibility of restoration to
life, coincides with the declarations of the
New Testament, which make the resurrection
simultaneous with the breaking up of the vi-
sible universe. In this we may see an instance
of overruling inspiration, and at the same
time a preparation of Job's spirit for a hope,
which, though vague and dim, anticipated the
revelation of God's purposes in Christ.
13–15. On the interpretation of this
passage depends to a great extent a right in-
sight into the scope and object of the book.
Job expresses a desire that the grave may not
be his everlasting home, that he may remain
there till the wrath be past, that God may
appoint a set time, and remember him; he is
content to wait for that time, if he may then
be called to plead his cause; as he proceeds
he finds a real ground for such a hope in
God's love of the creation, His desire to the
work of His own hands. This may be but a
yearning, an inspiration, but it indicates the
existence and strength of a feeling which
62
XIV. [v. 14–20.
JOB.
& Psal. 139.
2.
thou wouldest appoint me a set time,
and remember me !
I4. If a man die, shall he live again?
all the days of my appointed time
will I wait, till my change come.
I5 Thou shalt call, and I will an-
swer thee: thou wilt have a desire to
the work of thine hands.
16 °For now thou numberest my
steps: dost thou not watch over my
sin f
when developed would necessarily issue in
the belief of a future compensation.
13. hide me] Cf. Ps. xxvii. 5.
implies care as of a treasure.
grave] Sheol, the region of the shadow
of death, described ch. x. 21, 22. That would
be a real place of rest and refuge which he
would enter gladly if there were a hope of
restoration. x. I8. Among other names of
the realm of the departed, the Egyptians
called it hebs bekaau, the covering of the
weary, the place where the weary are kept in
peace. See BrugSch, “Dict. Hier.’ p. 437.
14. shall he live again] The question
implies, not a denial of the possibility of such
a restoration, but a deep Sense of its hopeless-
neSS. The longing, however, bears witness to
a spiritual instinct, which could scarcely
exist without some corresponding reality. The
latter clause means, were such a hope vouch-
Safed I would pass all the days of my service
(the same word as in ch. vii. 1) in patient
waiting until my change came. Cf. xiii. 15. The
days of Service in this case include the interme-
diate period in Sheol, when he would wait, like
a soldier on guard, to be relieved ; and the
change is not from life to death, but from
that state to new life. This interpretation,
which is adopted by Dillmann, is literal and
alone suits the context. The same word for
change is rendered “will sprout again '' in
v. 7: a strong confirmation of the meaning
here assigned to it. *.
15. Thou shalt call] An anticipation of
our Lord's own word, John v. 28.
thou wilt have a desire] The hope of a
resurrection is thus, for the first time, made
to rest upon the love of God; the desire of
the creature may suggest the possibility or
reasonableness of such a hope, the desire of
God alone can seal it. Job knew how his
heart yearned to meet God, he believes that
in God's heart there must be a corresponding
yearning to see once more the creation of His
power and love. This word touches upon
the utmost limit of religious speculation; with
that conviction Job was safe, the next appli-
cation of it to his own circumstances would
bring the truth out in a still more definite
The word
step, keeps a watch over his sins.
17 My transgression is sealed up in
a bag, and thou sewest up mine ini-
quity.
18 And surely the mountain falling
'cometh to nought, and the rock is % º;
removed out of his place.
I9 The waters wear the stones:
thou ‘washest away the things which
grow out of the dust of the earth; and
thou destroyest the hope of man.
2O Thou prevailest for ever against
mº
form, and make him know God as his Re-
deemer. The end of the first colloquy thus
prepares us for the central point of the whole
book, ch. xix. 23–27.
16–22. The hope which has been thus
suggested, is contrasted with the utter empti-
ness and desolation of Job's actual condition.
16. The head and source of all Job's misery
is the feeling that God for some unknown rea-
son does not pardon. He numbers every false
The con-
struction of the latter clause is questioned,
Thou wilt not watch over my sin, or, as in
the A. V. with an interrogation, Dost thou
not watch over my sin but the translation
is probably correct. Dillmann follows Ewald,
who would alter two letters (nay for hp?y), and
render the clause, wilt Thou not pass over (and
forgive) my sin?
17. The meaning of this obscure expres-
sion seems to be that God treasures up all
Job's misdoings, keeps them carefully in order
to repay them fully. He has but to open
that bag and the sins will come out in the
form of terrible plagues. Here again the
admission of sin must be noted.
thou sevest up mine iniquity] Thus Ew.
and Dill.; the iniquity, a stronger word even
than transgression, is, as it were, Sewed up,
carefully kept in the bag. Both clauses are
rendered in the very opposite sense by Merx,
as expressing a hope that God would hide
Job's sins: but the interpretation here given
is Sound.
18. And surely the mountain falling]
Job alludes to a phenomenon common in
volcanic districts, such as the Hauran, when
a mountain undermined by Subterraneous
fire, falls in and crumbles away; a livelier
emblem could scarcely be found of appa-
rent stability, unsound foundation, sudden
overthrow, and final dissolution.
cometh to nought] Or, decays.
out of his place] i.e. by earthquakes, to
which allusions are scattered throughout this
book. Cf. xviii. 4.
19. thou washest...earth] Or, its over-
flowings (Sc. of the flood) wash away the
# Heb.
oze???ozy-
est.
v. 21–7.] JOB. XIV. XV.
63
2 Should a wise man utter vain theb.
knowledge, and fill his belly with the º
east wind
3 Should he reason with unprofit-
able talk 2 or with speeches wherewith
he can do no good?
4 Yea, thou castest off fear, and Heb. ,
restrainest prayer before God. *::::A;
5 For thy mouth uttereth thine %.
iniquity, and thou choosest the tongue Hºp.
him, and he passeth : thou changest
his countenance, and sendest him away.
2 I His sons come to honour, and
he knoweth it not; and they are
brought low, but he perceiveth it not
of them.
22 But his flesh upon him shall
have pain, and his soul within him
shall mourn.
CHAPTER XV.
Žeacheáž.
I Æliphaz refrozeth job of impiety in justifying
/himself. I 7 AHe proveth by tradition the un-
quiet/less of wicked men.
THEN answered Eliphaz the Te-
manite, and said,
of the crafty.
6 Thine own mouth condemneth
thee, and not I: yea, thine own lips
testify against thee.
7 Art thou the first man that was
dust of the earth: or the soil, leaving a
barren waste.
2O. prevailest for ever against him] Or,
Overpowerest him so that he will never re-
Cover. Cf. xv. 24. t
changeſt] i. e. in the death struggle and in
the rapid process of decay. A different word
is used in viv. 7 and 14.
21. His sons] This refers to the hope
suggested by Eliphaz that Job's posterity may
still be great and prosperous, see ch. v. 25.
22. The meaning of this verse appears to
be, one thing only is sure, his flesh on him
(while life remains) will suffer, and his soul will
mourn over him. (Cf. Ps. xlii. 9.) Dill-
mann supposes that it refers to the state after
death, as though the body had imperfect con-
Sciousness of its dissolution, and the soul
mourned over it in Sheol. He refers to Isa.
lxvi. 24, where the carcases of the wicked
are represented as tortured by the undying
worm and unquenchable fire; but Job would
scarcely anticipate future torment for himself,
nor is the state of the just in Sheol ever repre-
sented as one of suffering. The point which
Job sought to prove was simply that the
future condition of a man's children had no
bearing on his actual wretchedness.
CHAP. XV. The second colloquy be-
tween Job and his friends begins with this
chapter and continues to the end of ch. xxi.
The speech of Eliphaz differs much in tone
from his first address, it is harsh and sarcastic,
and assumes Job's guilt as proven by his own
lips. I–6. He reproves his presumption in
despising the wisdom of his elders, disre-
garding the consolations of God and arraign-
ing His judgments, forgetful of man's utter
Corruption and his own abomination. 7–16.
Then under cover of quoting axioms of wise
antiquity he describes the actual condition,
feelings, and struggles of Job, in which he sees
a proof of his wickedness, and a token of his
final destruction. The discourse has not a
word of comfort, nor the Suggestion of a
hope. It marks a considerable change in the
spirit of the speaker, and brings the question
much nearer to an issue. He does not indeed
accuse Job of renouncing God, but of rebel-
ling against him, viv. 4, 13, 25, 26, and de-
nounces his attempts to vindicate himself, and
hold fast his integrity, as vain, impious and
hypocritical.
2. vain knowledge] Literally as in the
margin, “knowledge of wind,” empty, noisy,
and turbulent; the turn of expression is highly
sarcastic, it has what may be called a grim
humour, the words of Job are like wind, his
whole inner man is inflated, torn and in a
state of turmoil as though possessed by storm
winds from the burning desert. See also vi.
26; viii. 2. The word “belly” is a neces-
sary, because literal, translation of the original,
which means in Hebrew physiology the inner-
most nature of man, the Seat of thought, in-
telligence, and reflection, cf. Joh. vii. 38. In
Arabic “beteniyeh” derived from the same
root, means the inner mystic Sense.
4. restrainest prayer] Or, hinderest
meditation. The margin has “speech;”
neither of these words exactly expresses the
meaning, which is rather “devout medita-
tion.” Job is accused of using arguments
which are irreconcileable with tranquil and
devout meditation, the spirit of prayer in the
presence of God. Thus Ges.; cf. Ps. cxix.
97.
5. uttereth] Or, “teacheth,” i. e. proves,
demonstrates; but the clause should rather be
rendered thine iniquity teach eth thy.
mouth, Sc. suggests the arguments which it
utters. Thus Vulg., Rashi, Dill. The latter
clause brings the serious accusation against
Job, that he wilfully adopts the course of
crafty or subtle men, who calumniate their
fellow-men, and do not shrink from accusing
64
[v. 8–19.
JOB.
XV.
* Roin, II.
34.
‘’’,
born ? or wast thou made before the
hills P
8 * Hast thou heard the secret of
God? and dost thou restrain wisdom
to thyself?
9 What knowest thou, that we
know not what understandest thou,
which is not in us?
Io With us are both the gray-
headed and very aged men, much
elder than thy father. .
II Are the consolations of God
small with thee? is there any secret
thing with theef
12 Why doth thine heart carry
thee away? and what do thy eyes
wink at,
13 That thou turnest thy spirit
against God, and lettest such words go
out of thy mouth :
14 °What is man, that he should king”
be clean and he which is born of a 3
Čhron. 6.
woman, that he should be righteous? § 4.4.
I5 °Behold, he putteth no trust in
his saints; yea, the heavens are not :
clean in his sight. -
16 How much more abominable
and filthy is man, which drinketh
iniquity like water?
17 I will shew thee, hear me; and
that which I have seen I will declare;
18 Which wise men have told from
their fathers, and have not hid it:
I9 Unto whom alone the earth was
given, and no stranger passed among
them. Q
God. The same word, “subtle,” is used of
the serpent, Gen. iii. I.
7. the first man] Eliphaz probably al-
ludes to the belief that Adam the first man
was endowed with perfect wisdom by God.
It is a proverbial saying in India, “he is the
first man, no wonder that he is so wise.”
8. Hast thou heard, &c.] Or, wast
thou preſent as a hearer in the counsel
of Elo ah? .The reference to passages, such
as Gen. i. 26; iii. 22, is clear; compare also
Jer. xxiii. 18; where the A.V. has “counsel,”
but in the marg. “Secret.” Cf. ch. xxix. 4,
and Rom. xi. 34.
restrain] Literally “cut off and appropri-
ate:” the same word as in v. 4, but with a
slight modification of meaning. Merx follows
LXX. “has wisdom reached thee ?”
1O. With us] Or, Among us. Eliphaz
is supposed to refer to his own advanced age,
or to that of his friends, who were probably
Job's contemporaries. It seems more proba-
ble that he speaks of the ancient sages quoted
by Bildad, and afterwards in this discourse by
himself.
11. the consolations of God] i. e. the as-
Surances, which he and the others had given
in God's name, of deliverance, restoration and
a happy and Secure old age, on the condition
of Job's confessing his guilt and putting it
away. These Eliphaz calls “consolations,” as
they would have been, had Job accepted th
premisses. -
is there any secret thing with thee] Rather,
a n.d. the Word spoken gently to the e 2°
Sc. arguments which were addressed to thee
In a tender and gentle spirit, such as Eliphaz
considers that his own should be regarded.
* --~~~ . . -
12. wink at Or, why do thine eyes
roll ? The word occurs only in this passage,
but a similar one in Arab. and Syr. means
“wink,” or “move” the eye. An angry in-
dignant movement is here indicated.
13. thy spirit] The word is rendered in-
differently “wind” or “spirit” and often, ashere,
includes the meaning, wrath or passion. This
ambiguity gives a peculiar force to the rebuke.
Eliphaz alludes to his own words, v. 2.
14–16. These general truths of man's
inherent uncleanness and liability to punish-
ment are laid down by Eliphaz in his first
discourse (iv. 17, 18), and admitted by Job
himself (xiv. 4). Cf. xxv. 4–6.
15. his saints] As in ch. v. 1, His holy
angels. This view of defects inherent in the
highest spiritual creatures is péculiar to the
book of Job: See Introd. § 7.
16. How much more shall one be con-
demned who is a bomiriable and filthy,
a man who drinks iniquity like water?
i. e. Job himself, cf. xxxiv. 7. Eliphaz thus
adopts the strongest insinuations, even those
of Zophar, and applies them openly to Job.
18. and have not hid it] The expression
sounds rather weak, but Eliphaz implies that
it must be his duty to speak out what others
had taught him, regardless of offence.
19. The verse describes a state of things
long passed away, when the patriarchs living
in quiet possession of their own land, could
preserve unbroken the traditions of the prime-
val world and their own purity of life. It is
inferred that the writer lived in a time when
“strangers,” i.e. heathens, lived among his
countrymen and exerted an evil influence upon
their minds and characters, and therefore at a
later period, in Hebrew history: but the re-
Psal. 14. 3.
Prov. 20.9.
John I. 8.
ch. 4, 18.
v. 20–31.]
65
JOB.
XV.
f Heb.
A sou?.
Jears.
2d The wicked man travaileth with
pain all his days, and the number of
years is hidden to the oppressor.
... 21 "A dreadful sound is in his ears:
* in prosperity the destroyer shall come
upon him. -
22 He believeth not that he shall
return out of darkness, and he is
waited for of the sword.
23 He wandereth abroad for bread,
saying, Where is it * he knoweth
that the day of darkness is ready at
his hand.
24 Trouble and anguish shall make
him afraid; they shall prevail against
him, as a king ready to the battle.
25 For he stretcheth out his hand
against God, and strengtheneth him-
self against the Almighty.
26 He runneth upon him, even on
his neck, upon the thick bosses of his
bucklers:
27 Because he covereth his face
with his fatness, and maketh collops
of fat on his flanks. *
28 And he dwelleth in desolate
cities, and in houses which no man
inhabiteth, which are ready to become
heaps.
29 He shall not be rich, neither
shall his substance continue, neither
shall he prolong the perfection thereof
upon the earth.
30 He shall not depart out of dark-
ness; the flame shall dry up his
branches, and by the breath of his
mouth shall he go away.
31 Let not him that is deceived
cords of ages long anterior to that assigned
to Job himself are full of allusions to migra-
tions, invasions, and disturbances, quite suffi-
cient to account for this description, assuming
it even to have been given by a contemporary;
in fact, it might rather be inferred from this
verse, that the writer lived at a time when the
memory of an age of patriarchal simplicity
was yet fresh in men's minds. The saying is
singularly appropriate in the mouth of Eliphaz
the Temanite, whose country offered little
temptation to invaders, and was inhabited by
a race famed throughout the east for wisdom
shown especially in retention of ancient tra-
ditions: these points are urged with great
force by Wetzstein, quoted by Delitzsch.
2O. The latter clause means rather, and a
Jimited number of years is reserved
for the oppressor. Merx renders “the
number of years which are counted to the
oppressor,” i.e. as long as he lives.
21. The following verses are full of direct
allusions to Job's own complaints. Eliphaz
takes each and all as symptoms of guilt, or
proofs of iniquity.
22. out of darkness] He has no hope of
returning from his hiding place, to which he
betook himself when fleeing from the de-
stroyer; he knows that the sword of the foe
awaits him. --
23. for bread, saying, Where is it?] The
last words (Heb. ayyeh, with a slight differ-
ence in the vowel points, ayyah) may mean
vulture; LXX. yulitv. This gives a forcible
meaning, adopted by Merx, “He wanders
about to be the food of vultures.”
day of darkness] The day of destruction.
24. to the battle] The Hebrew word is
obscure, but probably means “onslaught,” the
VOL. IV.
fierce struggle in the field of battle, k\óvos
dvöpów. Thus Fleischer ap. Delitzsch, and
Merx.
26. even on his neck] Rather, “with his
neck,” resolutely, stubbornly, like a wild bull.
In the second clause also the same preposition
should be used, “with the thick bosses of his
shields.”
27–28. Because] The connection of
thought is this. He shall not have an abiding
prosperity, because he has lived in luxury, a
godless carnal life, and dwelt in houses which
he has acquired by violence, by the ruin of
the lawful possessors, and therefore destined
to destruction. For the expressions cf. Ps.
xvii. Io, lxxiii. 7. º
28. houses, &c.] Among the extensive pos-
sessions of Job were probably many buildings,
or caverns, once inhabited by an extinct race,
such as are now found in numbers throughout
the Hauran. In these Eliphaz sees a proof of
his oppressions, and an augury of his ruin. .
29. The exact meaning of the last clause
is uncertain, probably “their substance does
not press the earth,” i.e. is not like a well
laden wagon in harvest time (thus Stick.,
Hahn, and Ew.): this translation preserves the
substantial thought, and agrees very nearly
with the rendering adopted by Rosen. and
Ren., “ses possessions me s'étendront plus
sur la terre.” Dillm. would alter the text.
Merx follows LXX. “cast their shadow on
the earth,” Sc. will not live in the light of
day; see next clause.
3O. of 6is mouth] By the blast of God;
See iv. 9.
31. Or, Let him not trust in vanity
he is deceived.
E
66
JOB. XV. XVI. * [v. 32–7.
I Or,
cut off.
trust in vanity: for vanity shall be his
recompence.
32. It shall be "accomplished before
his time, and his branch shall not be
green. -
33 He shall shake off his unripe
grape as the vine, and shall cast off his
Hower as the olive.
34. For the congregation of hypo-
crites shall be desolate, and fire shall
consume the tabernacles of bribery.
** 7.4 35 °They conceive mischief, and
inity?tity.
bring forth "vanity, and their belly
prepareth deceit.
CHAPTER XVI.
1 %& refrozeth his friends of ummercifulness.
7 Aſe sheweth the Žitňa/ness of his case. 17 A/e
maintaineſ/, /tis izzºtocency.
HEN Job answered and said,
2 I have heard many such
things: “miserable comforters are yeº.
all. tº: sº -
3 Shall vain words have an end? ...” “3.
or what emboldeneth thee that thou º,
answerest? wind.
4 I also could speak as ye do: if
your soul were in my soul's stead, I
could heap up words against you, and
shake mine head at you.
5 But I would strengthen you with
my mouth, and the moving of my lips
should asswage your grief.
6 Though I speak, my grief is not
asswaged; and though I forbear, 'what ...,
am I eased from 77ty &
7 But now he hath made me weary:
32. It shall be accomplished] The render-
ing in the text is preferable to that in the
margin. The recompense due to his sin shall
be fulfilled by a premature destruction.
33. unripe grape] The grape in its first
stage is peculiarly tender and liable to disease;
and the flowers of the olive are shaken off by
£he least gust of wind. “In spring, one may
see the bloom on the slightest breath of
wind shed like snow-flakes, and perishing by
millions.” Tristram, ‘N. H. of Bible, p. 375.
Wetzstein, quoted by Delitzsch, observes that
the olive flowers every year, but every second
year the bloom falls off, and yields no berries.
34. the congregation] This may mean either
the “household,” or “the whole company;”
apparently all a man's family, connections
and associates; see chap. xvi. 7. Two charges
are insinuated, hypocrisy with reference to
Job's former reputation for piety, and bribery
with reference to his character as a judge;
both words imply Secret and unsuspected
guilt, discovered only by the punishment.
Thus Eliphaz answers job's protestations of
II]11OCenCe. '•
35. vanity] Iniquity, as in marg.
their belly] The same word, with the same
meaning, which occurs in the first line of
this discourse, “their very innermost na-
ture.” Dillm., however, understands this
clause to mean their pregnant womb matures
deceit, i.e. produces that which deceives and
ruins themselves: so too Merx.
CHAP. XVI. Job's answer occupies two
chapters. I—5. He rejects the statements
of Eliphaz as common-place, such as he
might have himself used with equal ease had
the positions of the speakers been reversed.
6–16. He draws out all the circumstances
of his misery in order to justity the extremity
of his anguish, and after an asseveration of
innocence (v. 17), he appeals to earth and
heaven, and to God Himself (v. 20). In
chap. xvii. I—Io, he continues the appeal,
and grounds it on the scorn, contumely (v. 2),
ignorance (v. 4), and dishonesty (v. 5), of
his friends. He then, II—16, concludes with
an expression of utter hopelessness so far as
life is concerned; if there be hope it has no
visible grounds, it has its only home in death.
2. many such things] Such wise saws as
identify guilt with suffering. “Miserable
comforters,” or “comforters of trouble,”
who bring nothing but trouble. The same
word is used here which in the last verse of
the preceding chapter is rendered “mischief.”
Job thus retorts, the conception of mischief,
or trouble, applies more directly to those
whose duty it was to console the afflicted.
3. vain words] Words of wind, as in
the margin. Job refers directly to the begin-
ning of the speech of Eliphaz. “Embolden-
eth,” or provoketh, “exasperates.”. Why,
Job asks, could you not comply with my
request (xiii. 5–13), to be silent at least;
what have I said to justify your irritation?
LXX. TapevoxAfforet.
4. in my ſoul'ſ stead] i.e. in the same
state, like mine, wretched and desolate.
Heap up words, the original phrase implies
artificial combinations of words, as though
it were all mere rhetorical declamation. LXX.
éva)\oſpat; Merx and Delagarde read Thºms;
i. e. I would speak contemptuously to you,
a probable, but not a necessary, emendation.
shake mine head] i.e. to express conviction
of the sufferer's great and unpardonable
sinfulness; cf. Ps, xxii. 7; Is. xxxvii. 22; Jer.
v. 8–12.] J O B.
67
XVI.
thou hast made desolate all my com-
2Il V.
. And thou hast filled me with
wrinkles, which is a witness against
me: and my leanness rising up in me
beareth witness to my face.
9 He teareth me in his wrath, who
hateth me: he gnasheth upon me with
his teeth; mine enemy sharpeneth his
eyes upon me. -
Io They have gaped upon me with
their mouth; they have smitten me.
upon the cheek reproachfully ; they
have gathered themselves together a-
gainst me. :
II God f hath delivered me to the Heb.
ungodly, and turned me over into the
hands of the wicked.
I2 I was at ease, but he hath bro-
ken me asunder : he hath also taken
xviii. 16; Matt. xxvii. 39, where see refer-
enCeS.
5. strengthen] Job may refer to Eliphaz's
own account of his wise and tender dealings
with sorrowers, see chap. iv. 3, 4: but the
words “mouth" and “lips” probably imply
that expressions of compassion are often mere
Outward shews, and do not come from the
heart.
and the moving, &c.] The LXX, follows
a different reading, “and I would not stay the
moving of my lips:” would speak, like you,
without reserve. Thus too the Syr. In the
next verse for “asswaged” we might read
Stayed.
6. Though I speak] Words and silence
are alike bootless in such a case as mine, they
Cannot asswage griefs, this brings no relief.
what am I eased] Lit. as in marg. what
goeth from me? sc. will my pain thereby be
diminished Vulg. non recedet a me.
7–16. Job describes all the wretched-
ness which subjects him to the imputation
of guilt. He thus shews that he is quite
as fully convinced as others can be, that he
labours under divinely appointed calamities;
a point of great importance, which is kept
before us throughout as the peculiar trial of
the patriarch: the question is, whether he
will forsake God, or give up his own in-
tegrity, when convinced that he stands alone,
despised by man, an object of God's wrath,
utterly hopeless and desolate.
7. He hath made me weary] God has
afflicted me beyond all power of endurance,
hence the justification of words wrung from.
a weary heart.
all my company] Refers to v. 34 of the
preceding chapter, where the same word is
used in the Hebrew. That which Eliphaz
represents as the proper punishment of the
hypocrite has befallen Job; “all that should
accompany old age, as honour, reverence,
and troops of friends,” is taken away.
8. AEast filled me with wrinkles] This ren-
dering is defended by some critics, but the He-
brew more probably means bound me fast
hand and foot, deprived me of all power of
resisting or moving: cf. xiii. 27.
a witness] i.e. an indication and proof of
guilt.
leanness]. Literally “falsehood,” sc. the
affliction, which is falsely taken as a sign of
secret guilt, a bold and striking figure. The
rendering “leanness” is however defended by
good scholars; cf. PS. cix. 24, where the cor-
responding verb is rendered “faileth.”
9. He teareth] Or, His wrath teareth,
and He hateth me : i.e. He deals with me
altogether as an enemy. Job is speaking of
the outward demonstrations, not of the in-
ward movements of God's feeling towards
him; had he believed the enmity to be real
and absolute, there could have been no plead.
ing, no “pouring out tears unto God;” see
v. 20. For the simile cf. ch. xviii. 4, note ;
HOS. vi. 1; Amos i. II. e
mine enemy] Among many words which
Job might have taken he chooses that which
expresses enmity Snewn by outward acts,
an “afflicter,” not a “hater.”
sharpeneth his eyes upon me] Looks on me
with a fierce scrutinizing glance. A friend
compares this with Dante's graphic lines,
“Inf.’ xv. v.v. 21, 22, E si ver noi aguz-
zavan le ciglia, &c.; but the simile here
suggested is with a lance or Sword. Sym.
&évvav roës 6q 6a)\plots. LXX. driorly Óq6a)\-
* 3 y
pºdov čvij\ato.
10. Job now turns to the conduct of
his persecutors, not merely the three friends,
but all who derided his sufferings; cf. chap.
XXX. I—I 4.
gaped, &c.] Ps. xxii. 13; Isai. lvii. 4.
upon the cheek] Mic. iv. 14; in A.V. v. 1;
Lam. iii. 3o; compare especially John xviii.
22, xix. 3.
11. God hath, &c.] The contumely to
which Job is exposed is thus attributed to
God's will; the heaviest affliction of all was
that he should be delivered up to men whose
want of honesty, truthfulness, and love evinced
their wickedness. Compare vi. I4, 15, 27,
xii. 4, 5. This passage was before the
Psalmist when he depicted the sufferings of
Christ, Ps. xxii. I2, 13. ©
Žath shief
27te 2.É.
E 2
JOB.
[v. 13–21.
XVI.
me by my neck, and shaken me to
pieces, and set me up for his mark.
J3 His archers compass me round
about, he cleaveth my reins asunder,
and doth not spare ; he poureth out
my gall upon the ground.
14. He breaketh me with breach
upon breach, he runneth upon me
and on my eyelids is the shadow of
death;
17 Not for any injustice in mine
hands: also my prayer is pure.
18 O earth, cover not thou my
blood, and let my cry have no place.
19 Also now, behold, my witness is
in heaven, and my record is "on high.
# Heb
in ºigſ,
like a giant.
I 5 I have sewed sackcloth upon
my skin, and defiled my horn in the
2O My friends 'scorn me: but mine zººs.
f Heb.
eye poureth out tears unto God. are 272.3/
21 O that one might plead for a *.
dust. -
I6 My face is foul with weeping,
man with God, as a man pleadeth for , o,
his "neighbour !
God Himself.
12. shaken] Or broken, as A.V. Jer. xxiii.
29.
his mark] Cf. vii. 20. The expressions
in this and the next verse are reproduced by
Jeremiah, Lam. ii. II, iii. 11; Jer. xxiii. 29.
15, 16. Job describes the effects of the
affliction. -
fewed Jackcloth] Not merely put it on as
an Ordinary badge of mourning, but, so to
Speak, Sewed it on. It clung to the diseased
skin, could not be removed without tearing;
See chap. xxx. 18.
my horn.j As the badge of power and dig-
nity; all that Job prided himself upon. Cf.
Ps. lxxv. Io.
16. foul. Or “inflamed.” The original
word is unusually strong, it means the heat
produced by fermentation; the inward work-
ing of passion.
shadow of death] The eyesight fails, and
is overwhelmed with blackness, the precursor
of death.
17. Not for any injustice] In the original
exactly the same words are used which are
applied to Christ by Isaiah, liii. 9: “because
he had done no violence,” or, “not that he
had done any violence.” In this passage the
meaning is given more accurately. Job di-
rectly meets the two charges of injustice
toward man, and hypocrisy toward God.
18. cover not thou my blood] In this sublime
Outcry, Job alludes to the old belief, that the
blood of one unjustly slain remains on the
earth. The earth cannot absorb it, it cries
aloud for vengeance; see Isaiah xxvi. 21,
Ezek. xxiv. 7, 8; and Gen. iv. Io. It is the
strongest assertion of his innocence; he dies
guiltless, his blood, like that of Abel, cries
to God, that cry can have “no place,” no
rest until it is answered. Thus while in form
appealing to earth, Job in fact appeals to
19. Also now] Even now, in the very
midst of my desolation, when I seem to be
wholly without a supporter. In this verse
Job prepares us for the great declaration, xix.
25. Up to this time he reaches, but does not
go beyond, the expression of his certainty that
his righteousness is known, his one desire
is, that God will vindicate it; but he cannot
rest there; the certainty and the desire com-
bined cannot but issue in the sure hope of a
future manifestation.
my witness] God Himself is Job's witness,
he has no other, all his trust is in Him who
afflicts him.
my record] The words used here, and in
the first clause are nearly synonymous, but
the former means one who delivers testimony,
the latter, one who knows and will assert the
truth.
2O. scorn me] My scorners are my
friends; they, who scorn me, are those who
ought to befriend me; they have nothing but
taunts and gibes to give me in place of com-
fort. Cf. note on xii. 5. The appeal to God
proves how intimately Job is penetrated with
the feeling of His real tenderness and love.
“Poureth out tears,” literally, streams;
the eye melts away, so to speak, in a flood
of tears.
21. The meaning of this verse, which is
not rendered quite correctly in the A.V., is
O that He (that is, God Himself) would
plead for a man (i.e. for me) with God:
Job appeals from God to God; as He is at
once Accuser and Judge, so he prays that He
would be also at once Advocate and Judge;
see note on xvii. 3. Each aspiration becomes
clearer, and draws nearer to the unrevealed
truth; no “daysman,” who is not, like the
Judge Himself, all-knowing and Almighty,
will suffice.
as a man pleadeth for his neighbour] Either,
“and as a son of man for his fellow,” or, as
Dillm. prefers, and for the son of man
(i.e. Job) against his neighbour; i. e.
that God would plead Job's cause, first, be-,
fore Himself as Judge, secondly, against Job's
fellow-men. The designation which Job here
applies to himself, son of man, is remarkable;
he feels that he really represents the cause
y
friezed.
v. 22–9.]
69
JOB. XVI. XVII.
# Heb.
3'ears o
zzu/aber.
| Or,
sºzz-it is
SAezzz.
f Heb.
Zodge.
22 When a few years are come,
then I shall go the way whence I shall
Ilot return. -
CHAPTER XVII.
I job aft/ea/eff, from memz to God. 6 7%e zerº-
merciful dealing of men with the afflicted may
astonish, but not discourage the righteous.
II Aſſis hope is not in life, but in death.
Y "breath is corrupt, my days
are extinct, the graves are
ready for me.
2 Are there not mockers with me?
and doth not mine eye continue in
their provocation ?
3 Lay down now, put me in a
surety with thee; who is he that
will strike hands with me?
4. For thou hast hid their heart
from understanding: therefore shalt
thou not exalt them.
5 He that speaketh flattery to his
friends, even the eyes of his children
shall fail. -
6 He hath made me also a by-
word of the people; and 'aforetime º
€707%2
I was as a tabret. them.
7 Mine eye also is dim by reason
of sorrow, and all "my members are 9. §
Zhozghts.
as a shadow.
8 Upright men shall be astonied at
this, and the innocent shall stir up
himself against the hypocrite.
9 The righteous also shall hold on
his way, and he that hath clean hands tº:
'shall be stronger and stronger. strength.
of suffering humanity. We know of Whom
in this he was a true type.
22. This verse is closely connected with
the first two verses of the next chapter. The
near approach of death, and the persecution
which Job undergoes, are pleaded as grounds
for a divine interposition. x
a few years] Lit., “a number of years,”
i.e. easily counted, few at the utmost; cf.
chap. xv. 20.
CHAP. XVII. 1. My breath is corrupt]
This is preferable to the marg. The fetid
breath tells of inward decay and the near
approach of dissolution; cf. xix. 17.
the graves are ready for me] The expres-
sion is more forcible when the word “ready”
is omitted; the grave is already Job's, he feels
that he belongs to it, and it to him.
2. Are there not mockers with me] Or,
is there not mockery with me? i.e. am
I not altogether an object of mockery to my
friends, who profess to hold out a hope of
rººvery, and yet accuse me of unpardonable
SII] .
continue] Lit. “lodge;” i.e. is not their
bitter provocation incessant?
3. The meaning of this verse is clear; it
refers altogether to the usual proceedings in
a court of justice; each party in a suit had
to deposit a pledge, or to find surety; the
surety accepted the responsibility by striking
hands with the person whom he represented.
See Prov. vi. I. Job turns altogether from
his friends; they are not to be depended upon.
He calls upon God Himself to “lay down,”
Sc. the caution-money, to be Himself surety
with Himself as Judge, to accept the position
of Job's advocate. The expression “with
Thee” is striking, be my surety with Thyself,
cf. xvi. 21 ; no other mediation or advocacy
is possible.
4. The reason why Job's friends cannot
and will not defend the just cause is their
want of understanding.
exalt them] Sc. by giving a verdict which
will justify their accusations. -
5. Aattery] The word means “booty,”
and the whole sentence signifies, A man who
gives up his friend to be despoiled,
instead of defending him and taking his
part when he is in calamity, will undergo
in his own person, and in the persons of his
children, the chastisement which he describes
as due to the hypocrite; even his own child-
ren's eyes shall fail. This interpretation,
though questioned by Dillmann, is accepted
by commentators generally. Merx alters the
text; see note.
6–9. These verses form part of one pro-
position, the general sense being, Although
He has brought me to this state of shame
(v. 6) and misery (v. 7), so that upright
men are confounded and indignant, yet the
righteous man (i.e. Job, conscious, and rightly
conscious, of integrity) will hold his course,
and become stronger and stronger as the con-
test proceeds. ".
6. and aforetime I was as a tabret]
Rather, and I am an object of spitting
in the face; see ch. xxx. Io, and compare
Num. xii. 14; Deut. xxv. 9. The meaning is
supported by the Ethiopic and Chald.
7. dim] The dimness of the eye through
grief is very frequently alluded to in Scrip-
ture, as Gen. xxvii. 1; Deut. xxxiv. 7 : Zech.
xi. 17; PS. vi. 7, xxxi. 9: See also ch. xvi. 16.
8. Stir up himself] Sc. in indignation at
their prosperity.
shal! ada.’
7o - JOB. XVII. [v. Io-16.
Io But as for you all, do ye re- house: I have made my bed in the
turn, and come now : for I cannot darkness.
find one wise man among you. 14. I have said to corruption, jº
- cried, or,
I I My days are past, my purposes Thou art my father: to the worm, called.
Heb. are broken off, even the thoughts of
ſº my heart. . . . '
12 They change the night into
t Heb. day: the light is short because of
72&2^e
darkness. -
13 If I wait, the grave is mine
Thou art my mother, and my sister.
I5 And where is now my hope?
as for my hope, who shall see it?
16 They shall go down to the bars
of the pit, when our rest together is
in the dust.
9. The righteous also] Or, Yet the right-
eous will hold fast his way, SC. not-
withstanding all this cruel treatment and
temptation. This verse stands out in strong
relief amidst the gloom and hopelessness of
Job's complaints; whatever betide him of
one thing he is assured, he will “hold fast
his integrity,” even as God Himself had de-
clared of him.
1O. do ye return] i. e. as for you all, do
you, if you think fit, return to the charge,
repeat your arguments; it is but what may
be expected of you, for I can see no symptom
of real wisdom in any of you: a bitter irony,
but justified by God's own declaration,
xlii. 7, 8.
11–16. No hope but in the grave; there
is the ever-recurring thought; the question
is, whether Job will find any hope in the
grave, whether his wish will give birth to the
hope of a future vindication.
11. Life with its objects and cares must
perish: it is already gone.
thoughts] Lit. possessions; a fine ex-
pression for all that the heart and mind has
acquired, and cares to retain, its best thoughts,
purposes, and imaginations.
12.. They changel i. e. my pretended com-
forters mock me by promising me a return
of light; see xi. 17. Innocent as Job knows
himself to be, he knows full well that life
here is not and cannot be true light; at the
best transient and full of trouble, to him it
is but misery. The last words should be
rendered, light is near in face of dark-
ness, i. e. they say that light must be near
at hand, on the Supposition of my innocence
or penitence, although it is clear that dark-
ness has already set in. The LXX. have
#6mka, Sc. “..I count night as my day, a light
near in face of darkness:” but the explanation
given above is preferāble.
13, 14. These words express one thought
with the variety and pertinacity of a spirit
dwelling upon its hopelessness and exhaust-
ing its misery: there is no hope elsewhere,
my only home now is the grave; there is my
only rest, all that could comfort my heart,
excite in it any sense of joy, is exchanged
for rottenness, for the loathsome inmates of
the grave. My hope is there, who can see
it? To speak of hope on earth in life is a
mockery: if there be a hope it is to be found
in the grave. Bearing in mind the aspiration
of ch. xiv. 13–15 (the wish there so nearly
resembling a hope, grounded on a principle
which can scarcely exist without suggesting
and confirming it), we do not find in this
verse an expression of absolute hopelessness.
We can scarcely resist the conclusion that
although neither Job, nor, as he is well aware,
any other living man of his own age, can See
any definite ground for hope, he has at the
bottom of his heart a feeling which assures
him that Sheol, the region of the shadow of
death, is not the last word of God to man.
The next verse, is a further advance towards
the solution of the mystery.
16. The interpretation of this verse is
encumbered with the greatest difficulties; but
it is of so much importance to the whole
bearing of the argument that it seems
necessary to bring them before the reader.
The first clause consists of three words:
(1) the first is ambiguous; in other passages
where it occurs, it means “boastings,” or
“parts,” e.g. “limbs of a man,” or “bars,”
either poles, such as bear the ark, or possibly
bars of a gate; hence also, metaphorically,
“chieftains.” Of these meanings the only
one which seems applicable is “bars.” The
“bars of the pit” will therefore signify “the
bars of the gates of Hades, Sheol, the region
of death.” (2) The pit, or Sheol: about this
there is no doubt. (3) “They shall go
down;” the plural 3rd person feminine is
used. The question is, what is the subject
of this clause? Our translation leaves it
doubtful. No plural goes before except the
word rendered “bars,” and that is masculine.
This leaves two alternatives; either “hope,”
in the preceding verse, is taken collectively
for “all my hopes,” which is very question-
able, or “bars,” though masculine, yet as
standing for gates (feminine), may be followed
by a feminine verb. Of this there are many
examples in Hebrew, one remarkably near to
this passage, Prov. vii. 27 (where bise; ºn-
is constructed with ninj"). Merx, also,
v. 1–3.]
71
JOB. XVIII.
(though he renders it “my limbs") takes it
to be the true Subject of the sentence. If we
adopt the former, with most interpreters, we
have, “my hopes will go down to the bars
of Sheol,” will have there their home. This
construction is improbable, involving a very
harsh metaphor, as though a man's hopes
went down to the bars of Sheol when he
died, an expression to which it seems im-
possible to attach a definite meaning. If we
take the latter, we have, “the bars of Sheol
will go down, will fall, be cast down.” The
Same verb is used of a wood which is cut
down and falls, of a falling wall, &c.; see
Ges. ‘Thes.’ p. 625, § 2. The expression is
of doubtful meaning, since the bars may fall
at the approach or will of a deliverer: and
again, it is possible the words may be read
interrogatively, will the bars of Hades fall 2
The former meaning seems not to accord
with the state of Job's feelings at the time;
it is too definite a hope, it stands out too
‘strongly in relief from the surrounding gloom;
but the latter appears to correspond ex-
actly with his inner mind; he asks, is there
hope? where is it? who can see it? will the
bars of Hades fall? will God
shall I answer him? will the Mighty, before
Whom “Hell is naked, destruction hath no
covering (xxvi. 6),” make both bear witness
to him (see xxviii. 22)? will the gates of hell
fall down, its bars be broken, its dwellers be
delivered? This question is in harmony with
the whole under current of thought; it is
not indeed equivalent to the expression of
a hope, but it is a true aspiration, and, as
such, an unconscious prophecy.
16. when our rest together] This render-
ing is defended (by Hahn) in the sense, when
I and my hope together rest in the dust. If,
however, theinterpretation proposed in the pre-
ceding note be accepted, the two clauses may
be rendered, “will the bars of Sheol fall? Or
will there be altogether rest in the grave?”
NOTES on CHAP.
5. The text is confessedly obscure. Vulg.
praedam pollicetur sociis; and LXX. dway-
eXeſ; both must have read T'J', nor have the
MSS. any variation. Merx substitutes nyls',
and assumes a proverb, rendering the whole
passage thus, “The proverb says “hire
Strangers for one's portion, but one's own
Sons' eyes fail.’” In v. 9, also Merx trans-
poses the sentence. Two instances, to say
XVII. 5 and I 5.
the least, of great rashness.
15. Merx reads "T3, and renders “my limbs
go down to Sheol:” the change of vowel-
points is admissible, but the expression has
no parallel, and introduces a thought alien to
the mind of Job. In ch. xviii. 13, the word
occurs twice, but in the sense of “muscles:”
See note.
CHAPTER XVIII.
I Bildad reproveth job of Żresumption and im-
Žatience. 5 Zhe calamities of the wicked.
HEN answered Bildad the Shu-
hite, and said,
2 How long will it be ere ye make
an end of words mark, and after-
wards we will speak.
3 Wherefore are we counted as
beasts, and reputed vile in your sight?
CHAP. XVIII. In this angry and intem-
perate speech of Bildad it is difficult to
discern any advance, or even variety of argu-
ment. It consists of vituperations, in which
the words used by Job to describe his misery
are taken as applicable, universally and exclu-
sively, to the calamities which befall the
wicked. There is no suggestion of hope, no
admonition even which would indicate the
possibility of amendment. Job is to Bildad
henceforth simply as one that “knoweth not
God,” v. 21. In the discourses of Job there
is a steady onward progress; the distinction
between the appearance and the reality con-
tinually becomes clearer; his aspirations as-
Sume a more definite form, gradually ap-
proaching the confines of hope; and the
consciousness of inward integrity, with a full
perception of man's natural and inherent
sinfulness, and his own participation in it
through the passions of youth and the infirm-
ity at all seasons of life, finds ever a more
forcible and evangelical expression. But in
direct contrast with this, in the speeches of
each and all the interlocutors, the change is
altogether from better to worse, from sym-
pathy to alienation, from well-ordered rea-
soning to senseless and cruel upbraidings,
from vindication of God's justice to uncandid
and violent representations of the effects of
His vengeance. In the following speech, and
in the answer of Job, we find the central
crisis of the discussion. On the One hand,
the fury of the incensed friends is well-nigh
“remember
me?” “shall I live again?” will God call?
72
[v, 4–Io.
JOB. XVIII.
f Heb.
his soul.
| Or,
2amſ.
4. He teareth himself in his an–
ger: shall the earth be forsaken for
theef and shall the rock be removed
out of his place -
5 Yea, the light of the wicked
shall be put out, and the spark of
his fire shall not shine.
6 The light shall be dark in his
tabernacle, and his "candle shall be
put out with him.
7 The steps of his strength shall
be straitened, and his own counsel
shall cast him down.
8 For he is cast into a net by his
own feet, and he walketh upon a
SIl21°C,
9 The gin shall take him by the
heel, and the robber shall prevail
against him.
© • . . f H
Io The snare is laid for him in hº
exhausted; on the other, the hope of a perfect
vindication, (inseparably bound up with an
instinctive, though undeveloped and half-
conscious belief in a future resurrection,) for
the first time takes the form, which has been
recognized by believers in all ages as the sub-
limest utterance of a devout and heaven-taught
spirit, brooding on the mystery of life and an-
ticipating its true solution.
1–4. Job is blamed for idle words, con-
tempt of his friends, vain and desperate strug-
gles, and useless aspirations.
2. end of words] Bildad thus retorts
Job's words against him, see xvi. 3. He had
himself first reproached Job for lengthy and
idle words (viii. 2), not without some shew
of reason, since his own previous discourse
had been remarkable at least for brevity and
conciseness. Instead of “end of words,”
many Commentators follow Schultens in ren-
dering the Hebrew, “nets of words,” or
“hunting after words,” i.e. “how long wilt
thou go on artfully and deceitfully devising
words for the purpose of entrapping us?”
Thus Ew.; Hirz. and Hahn, Del., Dillm.; but
the rendering of the A.V. gives a satisfactory
Sense, and is adopted by critics of high au-
thority, Rosen., Ges., Stickel, Vaih., Welte,
and Merx, who, however, alters the reading
Åetz for Ääntze.
3. as &easts] See xvi. Io, xvii. 4, Io.
reputed vile] Lit. shut up, i.e. silenced,
looked on as unfit to speak.
4. feareth himself] Like a wild beast,
probably in reference to the last verse; if we
are beasts, mere animals, what canst thou be
but a wild beast? Job had accused God of
tearing him, xvi. 9; Bildad says he teareth
himself, his own struggles are the main cause
of his misery. -
shall the earth be forsaken] i.e. shall the
whole course of the world's government be
altered to meet your wishes, its unchangeable
order, its firm fixed laws? The expression is
probably proverbial; it bears a strong resem-
blance to the Arabic sayings, “the world will
not come to an end for his sake,” and “the
world does not exist for one man.” Rosen.
The reference to Job's longings for a perfect
manifestation of God's justice is clear; there
may be a special reference to his last words
in ch. xvi.
5—21. The ruin and misery of the wick-
ed, the destruction of his race, the extinction
of his very name, are described with much
force and variety of imagery, but without
any new thought. As in his former speech,
Bildad rests altogether on the recorded facts
and sayings of the past.
5. the light] The lamp, which lights the
whole tent.
the spark of his fire] i.e. the last spark of
the ashes smouldering on the deserted hearth:
both images are common in the poems, of the
Arabians. See Reiske's note on ‘Tarapha,’
quoted by Rosen, on Zohair, p. 9; both
poets belong to the earliest period of Arabic
poetry, their poems are in the Moallakat.
6. The light shall be dark] A thought
borrowed from Job's own sublime descrip-
tion, x. 22. Darkness shall be his light, the
extinction of the lamp but a symbol and acci-
dent of his own destruction.
and his candle] Or, and his lamp over
him shall be extinguished: i.e. the lamp
suspended over him in his tent; see note on
v. 5.
7. The steps of his strength] Or, “his
mighty strides.” Two points are noted, the
robber, accustomed to prowl over a vast ex-
panse, is confined to a narrow space (an allu-
sion to Job's own words, xii. 24, 25, and
xiii. 27), and he is ruined by the very crafti-
ness of his own plans. Bildad thus suggests
that Job and his family may have been Be-
douin robbers: as usual he adopts old pro-
verbial sayings; thus Ibn Doreid, quoted by
Rosen., “If a man do not keep within the
limits of his powers, his wide steps shall be
straitened.”
8. His light has been put out, he wanders
about in darkness, and falls into the springes
which he has set about his robber den to
catch the unwary.
9. the robber] Or, the mantrap. It
springs up, catches him, and fastens him
down. The rendering is adopted by all mo-
dern critics.
v. II—21.] JOB. XVIII. 73
16 His roots shall be dried up be-
neath, and above shall his branch be
cut off. - . -
the ground, and a trap for him in
the way. .
II Terrors shall make him afraid
t Heb, on every side, and shall drive him 17 ° His remembrance shall perish Prov. 2.
ź” to his feet. from the earth, and he shall have no “
12 His strength shall be hunger- name in the street.
bitten, and destruction shall be ready 18. He shall be driven from light ºx,
at his side. - into darkness, and chased out of the drive him.
f Heb. 13 It shall devour the strength world. -
&ars. of his skin: even the firstborn of 19 He shall neither have son nor
death shall devour his strength. nephew among his people, nor any
ºf 14 His confidence shall be rooted remaining in his dwellings. . .
2. out of his tabernacle, and it shall 20 They that come after him shall
i.e. bring him to the king of terrors. be astonied at his day, as they that
28. I5 It shall dwell in his taberna- " went before were affrighted. *
cle, because it is none of his : brim-
stone shall be scattered upon his habi-
tation.
2 I Surely such are the dwellings ºn.
of the wicked, and this is the place of *
him that knoweth not God. on horror.
whatever it be.
11. Terrors... on every side] A striking
personification; the inward terrors take a
bodily form, are realized, and beset him with-
out intermission: the very symptoms, which
Job had described so vividly, in the vain hope
of exciting compassion, iii. 25, and vii. I4.
drive] As in the margin, “scatter,” or,
more literally, “startle him to his feet,” i.e.
when he crouches, in the hope of eluding the
Search after him, or lies down worn out by
baffled exertions, some new terror makes him
start up and flee.
12. Repeated from Eliphaz, xv. 21.
The rendering of the A.V., questioned by
critics (see Bp. Wordsworth), is confirmed
by Dillmann; Merx has “his prosperity will
be changed into famine.”
13. the strength of his skin] Lit. “the
bars of his skin,” i.e. the muscles of his body;
the same word which is explained in note
xvii. 16.
the firstborn of death] A fine, though vague
personification of the calamity, whatever it be,
whether Sword, famine, or disease, which
does the work of death, and acts as his emis-
sary. Death has his family; all diseases, sor-
rows, horrors, which come in his train, or go
before him to prepare his way. In the hide-
ous disease which devoured Job's strength,
Bildad might see Death's firstborn. Thus the
Arabians call a deadly fever, daughter of fate.
14. Or, He shall be rooted out of his
tent, his confidence, i.e. the tent in which
he trusted as his stronghold.
it shall bring him] It, i.e. the calamity,
The “king of terrors,”
Death, whose firstborn has done his work.
This personification of Death rests probably
upon an instinctive feeling that for the wicked
death is no mere privation of consciousness,
but the entrance into a state of unknown hor-
ror. It is not probable that Job identified
the King of terrors with Satan, to whose
agency he never alludes, although the conjec-
ture has some support in Heb. ii. I4, “him
that hath the power of death, that is, the
devil.” Rabbinical writers call Satan the
Prince of Chaos.
15. It] i.e. the terror, the desolation,
which accomplishes his ruin shall have abiding
possession of the tent, which will never more
be his.
brimstone] As over the site of cities over-
thrown by divine wrath, and consumed by
fire from heaven. There may be a refer-
ence to Sodom and Gomorrha. Cf. ch. xv. 34;
Gen. xix. 24; Deut. xxix. 23; PS. xi. 6.
17. in the street] Or, on the face of
the land, i.e. in the whole country; See note
on ch. v. Io.
18. into darkness] Alluding to Job's own
repeated expressions of hopelessness, and espe-
cially to the close of the last chapter; See also
X. 2. I; 22.
19. nephew] Grandchild.
dwellings] Or, “places of his sojourning; ”
the word is expressly chosen to shew that he
had no home, but a mere temporary Settle-
ment.
2O. They that come after him] Or, “men
of the west;” see note on the next clause.
at his day] i.e. the day of his judgment
(Ps. xxxvii. 13; Jer. 1. 27; , Obad. I 2), a
striking expression, as though that was in
truth the only day which belonged to him, as
his own by right.
that went before] i.e. his contemporaries, or
immediate successors, each generation shall
hand down the terrible history to remotest
time for warning. Thus many commenta-
tors; but the words may mean, “men of all
JO B.
XIX. |v. I–Io.
| Or,
Æardent
3/ozerselzes
against
%263.
CHAPTER XIX.
I job, complaining of his friends' cruelty, sheweſh
there is misery enough in him to ſeed their
cruelty. 21, 28 A/e crazeſ/, pity. 23 AHe
beliezeſ/, Zhe 2erzzzzeczzozz.
HEN Job answered and said,
2 How long will ye vex my
soul, and break me in pieces with
words : -
3 These ten times have ye re-
proached me: ye are not ashamed
that ye "make yourselves strange to
II].C.
4 And be it indeed that I have
erred, mine error remaineth with my-
self.
5 If indeed ye will magnify your-
selves against me, and plead against
me my reproach:
6 Know now that God hath over-
thrown me, and hath compassed me
with his net.
7 Behold, I cry out of "wrong, but
I am not heard: I cry aloud, but
there is no judgment.
8 He hath fenced up my way that
I cannot pass, and he hath set dark-
ness in my paths. .
9 He hath stripped me of my
glory, and taken the crown from my
head. - -
Io He hath destroyed me on every
side, and I am gone : and mine hope
hath he removed like a tree. r
lands, of the west and of the east:” thus
Schult., Umb., Ew., Del., Dillm. and Merx:
who reads with the LXX. “and horror seizes
the dwellers in the East.” Cf. xxi. 6.
21. that knoweth not God] The climax
of all charges is a direct denial of Job's most
solemn protestations. See notes on xvi. 18,
I9.
CHAP. XIX. After a brief expostulation
(2–4), Job declares, in the strongest possible
language, his conviction that the calamities,
which he enumerates with greater force and
fulness than in any preceding discourse, are
not reconcileable with any known principle
of the divine government: they come from
God, and cannot be justified by such reason-
ings as those which he has repeatedly refuted
(6–20): they ought to excite pity; man
ought to sympathize with his fellow when he
is smitten by God. This course of thought
issues in a complete triumph of the inner prin-
ciple. He calls attention to the words which
he is about to speak, as the only ones which
deserve a perpetual record, which sum up the
whole of his convictions, and will endure for
ever. His cause, being the cause of righte-
ousness, is secure; for, God (Who has hitherto
but shewn Himself in wrath, in terror, in ac-
cusations, as an object of mysterious awe and
terror) is Himself his Redeemer, a Redeemer
now living in Heaven, hereafter to be mani-
fested in Earth; to be seen after the destruc-
tion of Job's whole bodily frame by Job's
own eyes. He concludes with an emphatic
warning, that they who judge harshly will be
judged unsparingly. --- -
2, 3. Three points are urged: his friends'
cruelty, their pertinacity, and their injustice.
3. make yourselves strange. The original
word is obscure, it means either “bewil-
der,” or more probably “maltreat,” by in-
jurious imputations, such as they had wrought
against Job, especially in the last speeches.
Both meanings are supported by Arabic
usage. Merx alters the reading for a word
which means “combine against me.”
4. with myself] This may mean, “in
my own consciousness,” or that, admitting
he may have sinned, yet they were scatheless,
he had not wronged them.
5, 6. A direct statement that, if he be
condemned on the ground that God has put
him to shame, he is prepared to prove that
the providential dispensation, as understood
by his friends, is not just. The word is
purposely strong, He hath overthrown, or
rather perverted me, dealt with me unjustly.
It must be borne in mind, that the object of
the divine dispensation was precisely the re-
verse of what Job's friends had assumed it to
be; that it was not intended to punish his
guilt, but to test and prove his righteousness;
interpreted as they interpreted it, it would
have been a perversion of justice.
7. Rather, Lo! I cry a loud, violence
The word is used as an ejaculation, as pro-
bably in Hab. i. 2.
8. He hath fenced up, &c.] Cf. Hos. ii. 6.
Job has no light, he is utterly in the dark as to
the cause of his affliction, and has no power of
action; cf. xiii. 27. -
9. glory—crown] The princely mantle
and the crown which he formerly bore, here
taken as symbols not merely of dignity and
high rank, but of righteousness; see ch. xxix.
I4. This was, so to speak, stripped from him
when he was treated as a criminal.
10. removed] torn up as a tree by its
rootS. - -
| Or,
ziolence.
v. II—21.] J O B. XIX.
75
II He hath also kindled his wrath
against me, and he counteth me unto
him as one of his enemies.
12 His troops come together, and
raise up their way against me, and
16 I called my servant, and he
gave me no answer; I intreated him
with my mouth.
17 My breath is strange to my
wife, though I intreated for the chil-
encamp round about my tabernacle. dren’s sake of ‘mine own body. º,
I3 He hath put my brethren far 18 Yea, young children despised "3,"
me; Iarose, and they spake against me. **
19 “All my inward friends ab- .*.*. 9.
horred me: and they whom I loved ##,”
are turned against me. the ſet ºf
. 772 y seczeń.
2O My bone cleaveth to my skin
"and to my flesh, and I am escaped Or, as.
from me, and mine acquaintance are
verily estranged from me.
14 My kinsfolk have failed, and
my familiar friends have forgotten
II].C. *
15 They that dwell in mine house,
and my maids, count me for a stran-
ger: I am an alien in their sight.
with the skin of my teeth. s
2 I Have pity upon me, have pity
11. The climax, God deals with him as
an enemy. What makes this so appalling
but Job's own ineradicable love and faith?
The complaint tells of natural weakness, but
proves spiritual firmness: God may appear
to forsake him, he will not renounce God.
12. His troops] All things that work to-
gether for man's weal or woe are God's ap-
paritors, the executors of His will. See x. 17.
The word “troop” means specially bands
Sent out to ravage an enemy's country.
raise up their way] i.e. make a raised way
or road, or raise a mound, as against a
besieged city. This indicates a deliberate and
persevering invasion. Cf. xxx. I2.
13–19. Description of man's cruelty, a
result of the sufferings inflicted by God.
13. brethrenj Comparing vi. I5, Job
appears to include the friends who came pre-
tending to console him; brethren may, how-
ever, specially refer to near kinsmen, named
in the following verse, as “acquaintance”
corresponds to “friends,” ib. Merx alters
the reading of the second clause, which he
renders “They see it (my misery) and are
estranged from me.” LXX. gyvooray.
15. They that dwell in mine house] All
the household, including the numerous de-
pendents employed in peace and war.
stranger—alien Both words are carefully
chosen; not merely a “stranger,” but a “fo-
reigner,” a hostis, with no claim even to sym-
pathy.
16. with my mouth] Whereas the slightest
gesture should have sufficed.
17. This verse is interpreted in various
ways. The first clause probably gives the
true sense, it accords with the previous notice
of Job's wife (see note on chap. ii. 9), and
touches a source of peculiarly poignant Suf-
ferings. The latter clause probably means:
“I am loathsome to the children of my
mother's womb,” lit. my womb, i.e. the
womb that bare me; see iii. Io. The first
word is ambiguous, and may possibly mean,
as the A.V., “I made entreaty,” not, how-
ever, “for” but “to " the children of my
womb. The rendering “loathsome" stands,
however, on better authority: Dillm. Merx
alters the text, and renders “and I was as a
hypocrite to my brothers.” -
18. young children] The word denotes chil-
dren of wilful insolent character.
19. invard friends] Men of my coun-
sel, to whom I confided my thoughts and
applied for counsel. Cf. PS. xli. 9; lv. 14.
2O. my home, &c.] The bones are dis-
tinctly seen through the thin flesh and tight-
ened skin, to which they cleave without any
protection of healthy moisture: a symptom
not incompatible with the abnormal Swell-
ing of vascular tissue in elephantiasis. For
“cleave” LXX. Šorčirmoray, which Merx adopts,
and renders “and my flesh rots under my
skin.”
with the skin of my teeth] The only part
of the system as yet unaffected by disease
are the teeth with their skin, or gums. In
the last stage of all, even the inside of the
mouth is attacked, and the voice is no longer
articulate. That alone remains to be en-
dured. Thus Ew., Dillm. and others; but it
seems more natural to regard this as a de-
scription of Job's actual misery, of the teeth
no longer covered by the parched lips, pro-
truding with the diseased gums.
21. The last and strongest appeal to
human pity, but made in vain; the hand of
God had touched him, so they esteemed him
“smitten of God and afflicted.” That was
to them the very ground why they would not
pity him. Thus at present the Bedouins cast
out a leper, leave him to die in a Small black
tent, some half-hour's distance from their
76
JOB. XI X. [v. 22–28.
f Heb.
Who zvíž/
gèze, &c.
upon me, O ye my friends; for the
hand of God hath touched me.
22 Why do ye persecute me as
God, and are not satisfied with my
flesh
in a book
24. That they were graven with
an iron pen and lead in the rock for
ever!
23 Oh that my words were now
written oh that they were printed
25 For I know that my redeemer
liveth, and that he shall stand at the no.2!ſter
latter day upon the earth: - #
26 "And though after my skin ºº,
worms destroy this body, yet in my º
flesh shall I see God: yef ozeż of
- mzy flesh
27 Whom I shall see for myself, sº see
and mine eyes shall behold, and not #,
another; though my reins be con-tº-
sumed ' within me. i Heb.
zzz zzey
28 But ye should say, Why per-?.....
encampment; he is abandoned even by his
nearest relations as mukatal Allah, “slain of
God.” (Wetzstein, quoted by Delitzsch).
22. with my flesh] Thus comparing them
to wild beasts. “Eater of flesh,” is the Syriac
expression for a calumniator, and Such is
probably the meaning here. .
23–29. The great declaration of the
book introduced with words of unusual So-
lemnity; whatever may become of other
words, whether wrung from him by misery,
or expressing yearnings, aspirations, or even
hope, Job will have this recorded, for it
speaks of a CERTAINTY.
23, 24. printed in a book] Set down dis-
tinctly on parchment; but a parchment may
perish; Job will have an indelible inscription,
like a king recording facts of permanent im-
port, decrees that may not be changed, and
he will have the character cut deep with
steel, and filled up with lead. The antiquity
of such inscriptions is no longer a matter of
question. See M. Chabas, ‘Voyage d'un
Egyptien,” p. 345: quoted above, ch. xiii. 26.
In “a book,” the Heb. has in “the book,”
but LXX. v 3.3\{q, which Merx is right in
preferring.
25. my redeemer] See Note below for a
critical examination of the whole passage.
The word has the general meaning “ran-
somer,” “deliverer,' and specially denotes one
who takes up a man's cause, and vindicates
his rights either by avenging him on his foes, or
by restoring him or his heirs to possessions of
which he has been defrauded. Job has already
expressed a wish that there might be an
wmpire between him and God: then he goes
further and desires an advocate, then declares
that he has a witness, one who exactly knows
his rights, in heaven: then calls upon God
Himself to be his advocate (see xvi. 21, note
I). He now takes a stronger position, and
declares his certainty that there is One Who
adds to all these conditions that which gives
them solidity, and assures his final triumph:
there lives One Who will vindicate his righte-
ousness and clear his cause completely.
He shall stand at the latter day.] This
clause may be rendered “and He will rise
over the dust at the last,” i. e. at the close of
all things, as the final manifestation of God:
such, upon the whole, is the most probable
meaning of the words. Our translation takes
it as adverbial, and gives a substantially cor-
rect sense, but “the last” is a word pregnant
with meaning, and, while grammatically pre-
ferable to the other, coincides better with the
whole scope of Job's declaration.
upon the earth] Or rather, “over the dust.”
This may mean “the grave” not of Job only,
but of the whole race of man.
26. And though after my skin, &c.] The
rendering of the text is preferable to that in
the margin. Literally, “and after they have
thus destroyed my skin, yet out of my flesh
shall I see God:” i.e. and after my skin has
been thus destroyed (the introduction of
“worms,” though defensible, is unnecessary
and interferes with the simple grandeur of
the representation), even then out of my
flesh (whether without the flesh, or out of
the flesh as the abode of the soul which con-
templates its object) shall I see God. How
this declaration could be explained away, so
as to destroy its testimony to Job's belief in
a perpetuity or restoration of personal con-
sciousness, seems a real mystery. Job Cer-
tainly did not expect that the manifestation
would be granted before death (See after this,
his statement, xxi. 23–26): whether in the
body or out of the body (a point left, we
might almost say, in intentional ambiguity),
he was sure that after the utter destruction
of his frame, of the skin itself, the last frag-
ment of his physical being (v. 20), he would
see God with his own eyes.
27. and not another] A very striking de-
claration of his belief that he himself, him-
self as the same true living man, would see
God. Whether this includes the doetrine of
a bodily resurrection may be open to ques-
tion; but it would be hard to shew that any
ancient people believed that complete per-
sonal identity was separable from the bo-
dily organization, which is substantially one
from the cradle to the grave. The last clause
v. 29.] JOB.
77
XIX.
º, secute we him, "seeing the root of
€2.22& W tº º -
*}” the matter is found in me? .
272&zze?" ZS
found inz 29 Beye afraid of the sword: for
772e 2
wrath bringeth the punishments of the
sword, that ye may know there is a
judgment. -
probably contains the sense given in our mar-
ginal rendering: “my reins are within me
consumed with earnest desire;” for the reins
and kidneys in the Semitic languages are re-
garded as the seat of the deepest and ten-
derest affections, especially of longing. Job,
after expressing the certainty, looks into his
own bosom, examines his inner man, and
accounts for all the grief, which cleaves to
him notwithstanding such persuasion, by the
bitterness of hope deferred, wearing out his
heart with yearnings and longings only to be
fulfilled, at some indefinite and unrevealed
period, by a personal manifestation of his
Redeemer.
28, 29. These two verses present con-
siderable difficulties: see Note below. The
probable rendering is this: “If ye shall say,
‘how shall we persecute him?” and ‘the
root of the matter is found in me,’ then be
ye afraid of the sword for yourselves, for
scorn is one of the sins of the Sword, so that
ye will know that there is a judgment.” If
this rendering be accepted, the former verse
would describe the acts and words of Job's
persecutors, who cast about how they may
heap indignities upon him, and attribute the
root or cause of all that has happened to his
own sin: the second verse, 29, warns them
of the sure penalty, the sword of divine wrath
will punish them deservedly; for such burning
Scorn is a capital offence, and they will learn
by their own experience that there is a righte-
Ous Judge. -
NOTE on CHAP. xix. 25–27.
The interpretation of this passage is so im-
portant that it will justify a detailed exami-
nation of every word.
25. "X", and I. The form of , is dis-
pusted. Some take it to be merely expletive,
Serving to introduce a declaration like the
Greek 3rt. Schultens renders it Enimvero
ego. It is certainly emphatic, “but I for my
art.”
"Ty". I know, absolutely; cognitum ha-
beo. The meaning of WT" is not questioned,
the root is common to the Aryan and Semitic
languages, vid, Sanscrit, video, Fetào.
*H *s-, my Redeemer liveth. The literal
rendering is not questioned. The Goel, how-
ever, means any one who has the right and
duty to vindicate one who has suffered wrong.
Job certainly did not believe that any man was
in that position; the only Goel he could pos-
sibly rely upon was the living God.
]]"TR" : the meaning given in the note above
is well defended by Gesenius: postremus, ul-
timus, novissimus; and as in this passage,
postremo. Thus too Merx, zuletzt. The
adverbial sense is questioned by Ewald, who
renders the word ein Nachmann, a sur-
vivor, one who succeeds to a man's rights,
and has to defend his cause: but although
Ewald explains the word thus by reference to
the old system of blood-right, he takes it to
mean God, Who in this case is the only con-
ceivable defender. The chief objection, a very
Serious if not conclusive one, is that no such
* meaning can be shewn to attach to the word
either in Hebrew, or the cognate dialects.
new ºv. Gesenius renders this in orbe ter-
rarum, but the meaning is very questionable,
nor is it Sustained by the passages to which he
refers, excepting perhaps ch. xli. 25, where it
Seems rather to mean dry land, as contrasted
with water. Hahn, Hirzel and Umbreit ren-
der it Erdboden ; thus too the ancient Ver-
sions, LXX. Šmi yńs, Vulg. de terra (it stands
alone in applying the words to Job, deterrasur-
recturus Sum); Syr. ls3] \s, super ter-
ram, followed as throughout this book by the
Arabic; the Targum uses the word of the
text. It is, after all, questionable whether any
passage can be pointed out in which may is
simply equivalent to the earth: and it seems
more probable that “over dust” means over
the grave. In Arabic all the words for dust
have this meaning, as $Ui-s, &yº, and –55.
Thus Merx, auf (meinem) Grabe.
tºp", will rise up, as a conqueror, or rather
as a Redeemer. A phrase nearly correspond-
ing to this occurs in the Koran, Sur. Ix. 85 :
Ce” * > C, ...” <2*
8,35 |c º y), and thou shalt not stand
over his grave, i.e. to make supplication for
him.
So far it appears that Job asserts his belief
that although he seems to be utterly aban-
doned by God, yet that very God is surely his
Redeemer, and that at the last day, when this
dispensation is terminated, He will rise up to
vindicate his cause. -
26. TX), and after; either a preposition
or adverb, probably the former, as Ewald takes
it, “after my skin,” i.e. when my skin is no
more: if taken adverbially the meaning will
be, “and after they have thus destroyed my
skin:” an easier construction, but apparently
requiring a different arrangement of the
words. The rendering “my awakening,” see
JOB.
[v. 1
XX. marg., has in its favour xiv. 12; but it impedes
the construction with the following words.
Yapı, §§§ expresses extreme violence,
fregit caput ut cerebrum appareret, Kamus
ap. Freytag. It must be taken impersonally
since no subject is expressed; it is destroyed.
After my skin is utterly destroyed.
nSt. Ewald, who is followed by several
critics, renders the word “this” construed with
“my skin;” another rendering seems better,
considering the arrangement of the words and
the difficulty of joining nst to ny, a mascu-
line noun, “and after my skin is destroyed
thus.” As Job speaks he points to the moul-
dering skin.
ºntºnio), literally “and from my flesh:” but
the meaning of both words “and” and “from
my flesh” is contested. The former word
and may either serve to connect, or to dis-
tinguish this clause from the preceding words.
This depends however upon the general bear-
ing of the words following. From my flesh.
So far as the grammatical construction is
concerned this may mean, (1) “from my
body,” viz. out of my body, by the medium
of my bodily senses, or as our A.V. renders
it, “ in my flesh.” This is, in fact, the regular
and obvious construction; after a verb of
looking out, the place or room, from which
the observer looks, is invariably connected with
it by the preposition \p, see Ges. s. v. Thus
the Vulg.: In carne meå. The Targum has
*Thiºli), which Walton reuders, de carne meå.
It is hard to see what the LXX. could have
had before them, or how they understood the
expression. This rendering is adopted by Ro-
Senmüller, e carne meå, illa interpretatio et
usui particulae jo, et rei de quá agitur, magis
accommodata videtur. Thus too, Welte and
Umbreit, in the ‘Stud, u. Krit.,’ quoted by
Hahn.
3•
But (2) it may also mean, without my flesh,
out of my body, thus Renan “privé de
ma chair;” scarcely, however, as Hahn and
Umbreit, in loc., would understand it, with
a body so corrupt and destroyed as to be vir-
tually extinct, a meaning utterly without
authority. The word nºn according to
Fürst is used specially of healthy flesh.
The second interpretation would be an as-
sertion that death would be followed by an
admission at some future time to the beatific
vision, a possible explanation borne out by
passages in the Psalms, but of which no other
trace is found in this book; the former in-
volves a belief in a future restoration to bodily
life. The objections to this do not rest upon
the grammatical construction, but wholly
upon doctrinal prepossessions.
sº Trris, whom I shall see for myself: the
only question is as to the meaning of "2. In
Ps. cxviii. 6, , it is rendered “on my side.”
Merx renders it “mir zu Gunsten;” and this is
probably the true meaning.
and mine eyes shall behold, and not another]
The translation is literal; the word “another”
must mean, a different and strange being, such
as would be the case had Job supposed that a
vindication after death would only be wit-
nessed by survivors. What he asserts is, that
in his own perfect, individual integrity of
being he will see his Redeemer at that day.
Merx gives a rendering of the latter part of
the chapter from “Though my reins,” &c.
v. 27, which appears very probable. “My
reins yearn to hear you say, Why do we perse-
cute him And to acknowledge that the root
of the matter is found in me. Be on your guard
against reviling: for wrath due to transgres-
sions will come on you because you adopt
unjust chiding.” In v. 29 he reads FT for
nºn, and Ninn ny non for nºn nix)y mon,
and lastly in for Tºy.
CHAPTER xx.
Zophar sheweth the state and Žortion of the
wicked.
HEN answered Zophar the Na-
•º amathite, and said,
2 Therefore do my thoughts cause
me to answer, and for this ‘I make haste. f Heb.
zzzy haste
3 I have heard the check of my ſº.
reproach, and the spirit of my un-
derstanding causeth me to answer.
CHAP. XX. Zophar repeats with more
vehemence, and even coarseness, the old and
well-nigh exhausted argument to prove that
wickedness and hypocrisy inevitably bring
with them such misery as that which has be-
fallen Job. Like the other speakers he takes
Job as the representative of guilty sufferers;
each separate affliction is a witness, all his
griefs tell one tale, the hatred of God and the
certainty of Job’s complete destruction. The
whole speech is singularly characteristic of
the speaker, who appears no more in the
dialogue. He has reached the limit beyond
which nothing can be said, and is dismissed,
so to speak, with contempt. '
2—4. The meaning of these words, which
in their confusion and obscurity shew the
perturbed state of the speaker's mind, is, that
he is constrained to answer by the effect upon
his spirit of Job's wilful ignorance of the
oldest and most universally received of all
doctrines, that which declares the certain and
speedy destruction of the wicked.
2. Therefore] i.e. because Job denies that
his sufferings prove guilt, and holds fast to
v. 4.—15.] J O B.
XX. 79
4. Knowest thou not this of old,
since man was placed upon earth,
* Psal, 37. 5 “That the triumphing of the
35, 36.
f Heb.
Jºrozſt near.
f Heb.
cloſed.
wicked is ‘short, and the joy of the
hypocrite but for a moment?
6 Though his excellency mount up
to the heavens, and his head reach
unto the 'clouds;
7 Yet he shall perish for ever like
his own dung: they which have seen
him shall say, Where is he?
8 He shall fly away as a dream,
and shall not be found: yea, he shall
be chased away as a vision of the
night.
The eye also which saw him
shall see him no more; neither shall
his place any more behold him.
Io "His children shall seek to please or,
the poor, and his hands shall restore %:
their goods. %.
11 His bones are full of the sin of
his youth, which shall lie down with
him in the dust.
12 Though wickedness be sweet
in his mouth, though he hide it under
his tongue;
13 Though he spare it, and forsake
it not; but keep it still within his jº
mouth : # of
14 Yet his meat in his bowels is “”
turned, it is the gall of asps within
him.
15 He hath swallowed down riches,
and he shall vomit them up again:
God shall cast them out of his belly.
his integrity and belief in an absolute vindica-
tion after death.
my thoughts] Sc. anxious, perplexed thoughts;
see note iv. 13.
and for this I make haste] Or, and there-
fore my haste is in me, i.e. this it is that
urges me to speak out earnestly.
3. the check of my reproach] i.e. a check,
or reproof, intended to put me to shame, such
as that which closes the last speech of Job.
of my understanding] Rather, out of; the
meaning appears to be, that his spirit cannot
bear such reproof, but draws an answer from
the understanding, which is represented as a
storehouse, in which the results of experience
and reflection are kept for the use of man's
spirit. Thus Hahn, Dillm., and others, fol-
lowing the construction of the LXX., ák ris
ovvéoreos.
4. of old] Literally, “from eternity;” the
expression refers however to the eternity of
the principle, not of its exemplifications, which
have for their limit the first appearance of
man on the earth. Zophar speaks generally,
but the words imply cognizance of the record
in Genesis, preserved doubtless among all the
descendants of Abraham. A Hebrew would,
however, naturally have alluded to the pas-
sage more distinctly: no example would have
been more to the point than that of Adam.
7. The coarseness of this simile must be
attributed to the speaker; he looks on Job
on his heap of ashes, and sees in him an
object loathsome and disgusting. The reading
is disputed by some modern commentators on
aesthetic grounds, and a different one is Sug-
gested from the LXX., “when he seems to
be established,” or, with a slight modifica-
tion, “in proportion to his greatness.” The
rendering of the A.V. is probably quite
correct: cf. I K. xiv. Io. Merx, however, is
probably right in referring the expression to
the dung of cattle, of which the heap, on
which Job sat, was formed; see note on ch.
ii. 18. The expression is harsh, but less
coarse than it appears.
8. as a dream] cf. Isa. XXix. 7.
9. his place, &c.] cf. vii. Io.
1O. seek to please] The word so rendered
is doubtful. Interpreters are divided between
this sense and that given in the margin, but
incline upon the whole to prefer the very
forcible representation of children compelled
to seek the favour of those whom their father
had impoverished. +.
11. sin of his youth] A bitter and most
cruel taunt, referring to Job's touching re-
monstrance, xiii. 26; and shutting out all
hope of forgiveness, much more of such
vindication as that anticipated by Job, xix. 25.
The insertion of the word “sin” may thus
be justified, but the Hebrew probably means,
“his bones were full of his youth,” i. e. were
full of youthful vigour.
12–15. The figures are singularly repul-
sive, they are recorded as indications of a
fierce and intolerant spirit; and, though they
may find an echo in the conscience of a repro-
bate, are such as should never be applied by
a Christian to his fellow-man.
14. is turned sc. to poison. An Arabic
poet has a saying like Zophar's, “crime may
be enjoyed, but not digested.”
the gall of asps] Bitterness and poison are
identified by Hebrew writers. The motion
that the viper's poison resided in the gall was
general among the ancients; see Plin. “N. H.’
XI. 75 -
8O JOB.
X. X. [v. 16—26.
16 He shall suck the poison of asps:
the viper’s tongue shall slay him.
17 He shall not see the rivers,
ºn. "the floods, the brooks of honey and
3. * butter.
18 That which he laboured for
shall he restore, and shall not swal-
... low it down: 'according to his sub-
Žº stance shall the restitution be, and he
taz. e tº &
ź” shall not rejoice therein.
fº. 19 Because he hath ‘oppressed and
crushed, hath forsaken the poor; because he
*Pººles. 5 hath violently taken away an house
; which he builded not;
fº. 20 "Surely he shall not feel quiet-
º, ness in his belly, he shall not save of
% that which he desired.
2* /ZZS
zzzeat. 2 I " There shall none of his meat
be left; therefore shall no man look
for his goods. *.
22 In the fulness of his sufficiency
he shall be in straits: every hand of
the "wicked shall come upon him.
belly, God shall cast the fury of his
wrath upon him, and shall rain it
upon him while he is eating.
24. He shall flee from the iron
weapon, and the bow of steel shall
strike him through.
25 It is drawn, and cometh out
of the body; yea, the glittering sword
cometh out of his gall: terrors are
upon him.
26 All darkness shall be hid in his
secret places: a fire not blown shall
17. , the rivers, &c.] The usual images of
paradisiacal happiness reserved, as Zophar
believes, in the shape of temporal prosperity
for the righteous upon earth. Compare Ex.
iii. 8, 17, xiii. 5. See also Ovid, ‘Met.’ I. III;
Theoc. ‘Id.’ V. I24.
18. The general sense is clear, but the
expressions are obscure and much disputed.
The following interpretation (Ew., Del.,
Dillm.), upon the whole, seems preferable:
“Yielding up what he labours for, he shall
not swallow it,
According to the value of his merchandize
shall he not rejoice:”
In other words, he will not enjoy even what
he earns by hard labour, and whatever his
success may be as a merchant his wealth will
bring him no joy. Zophar alludes of course
to the former estate of Job, cultivating vast
tracts of land with his oxen, and deriving
great wealth from the commerce, in which
he employed 3ooo camels.
19. Because he hath oppressed] This charge
had already been suggested, now Zophar as-
sumes that it is proved by the results.
2O. For he knew no rest in his belly,
and S O shall he not be saved with that
which he desired: Sc. his insatiable greed
shall be punished; what he desired will be
taken from him. For the first clause Merx
suggests “for there is no deliverance for him
in his goods.” This involves more than one
doubtful correction.
21. The first clause means rather, “he
left nothing in his eating,” i. e. he lived as a
glutton, not reserving even the fragments of
his food for the poor. The latter clause
should be, therefore shall his prosperity
not endure. .
22. sufficiency] This is probably the true
sense of the Hebrew word, which does not
occur elsewhere. In Syriac it has this
meaning.
the wicked] Or, the sufferer, i.e. all who
have been brought to Sorrow by him; cf. v. 5.
23. The first clause is far more forcible
in the original: This shall come to pass;
in order to fill his belly. He sha,11 cast
up on him the burning of His Wrath.
God's wrath shall be his meat and drink.
while he is eating] Rather, “for his food;”
but the construction is not certain, it may
mean, “with his food.”
24–26. The following verses describe
the fate of a brigand slain in a foray, Such as
Zophar assumes may have been undertaken
by Job's dependents or children.
24. the iron weapon] Or, “armour,” i. e.
from the heavy-armed soldier.
25. It is drawn] Or, “He draweth it
(the arrow), and it cometh from his body,
and flasheth from his gall, terrors come upon
him.” Each word gives a distinct image.
Conquered in the battle he flees, the steel bow
sends its arrow, it reaches him, he draws
it out; but the life-blood follows the glittering
point, and the “king of terrors” seizes on
his prey; cf. xviii. 14. §
26. All darkness shall he hid in his secret
places] Or, entire darkness is reserved
for his treasures. The chief being slain,
all that he has stored up remains in darkness;
he has covered it up when he set out on his
foray; there it remains until fire, kindled by
no human hands, consumes it, together with
all that is left in his tent: cf. xv. 34, xviii. I5.
For “treasures” Syr. has children, which
Merx adopts. .. . . . 3.
*
| Or,
º . #7 oztóle-
23 When he is about to fill his sº
v. 27–5.]
81
JOB. XX. XXI.
t Heb.
of his de-
cºee /?ome
God.
consume him; it shall go ill with him
that is left in his tabernacle.
27 The heaven shall reveal his ini-
quity; and the earth shall rise up
against him.
28 The increase of his house shall
depart, and his goods shall flow away
in the day of his wrath.
29 This is the portion of a wick-
ed man from God, and the heritage
* appointed unto him by God.
CHAPTER XXI.
I job sheweth that even in the judgment of man
/ie/lath reason to be grieved. 7 Sometimes the
wicked do so prosper, as they despise God.
16 Sometimes their destruction is manifest.
22 7%e happy and tem/appy are alike in death.
27 The judgment of the wicked is in another
zoor/a.
UT Job answered and said,
2 Hear diligently my speech,
and let this be your consolations.
3 Suffer me that I may speak; and
after that I have spoken, mock on.
4. As for me, is my complaint to
man? and if it were so, why should
not my spirit be troubled :
5 * Mark me, and be astonished
and lay your hand upon your mouth.
27. A direct answer to Job's appeal,
xvi. 18, 19. There is a witness in heaven,
but one that will reveal his guilt; earth will
answer his Cry, but only to rise in indignation
against him.
CHAP. XXI. The last speech completed
all that can be insinuated against Job, but it
reaches him, as yet, by implication only.
Zophar states what he professes to regard as
general truths; if he describes exactly what
he sees or conjectures touching Job's condi-
tion and character, he does not name him;
that last insult is reserved for the leader of
the party in the last colloquy, see xxii. 5—II.
Job in his answer shews that he fully under-
stands the insinuation, xxi. 27, 28, but con-
fines himself to the general argument, and in
language of unparalleled boldness maintains
the converse of the proposition: far from
perishing, the wicked live, grow old, keep
their power, their children are established,
they and theirs live and die in prosperity,
joyous, careless; they renounce God openly,
and with complete impunity, a common fate
awaits all, there is no sign of the temporal
retribution of which dogmatists speak so confi-
dently. This speech virtually closes the second
day's colloquy: its import seems to have been
misunderstood; but what is the real object
of the trials permitted by God but to demon-
strate that goodness may exist, that a man
thoroughly sincere, perfect, and righteous,
may hold fast his integrity though every
shadow of hope connected with life be with-
drawn? Job feels and declares not only that
his own “hedge” has been removed, and
that every conceivable calamity has befallen
him, destroying the spring of life, and leav-
ing him apparently blasted by God's wrath,
an object of loathing and scorn to the repre-
sentations of humanity ; but also that the
whole scheme of the world's history proves
there is no general connection here between
goodness and happiness; men who renounce
God prosper to the end, and then but share
VOL. IV.
the fate of all mankind; all lie down alike in
the dust and the worms cover them. Thus
also with regard to the fear and love of God;
though quite convinced that it will bring
no recompense, he abjures the “counsels of
the wicked,” “v. 16, and so proves that his
innermost convictions are stedfast. The ex-
pressions, which in the extremity of his per-
plexity and provocation he uses, are harsh
and intemperate: he dogmatizes, and lays
himself open to the charge of impiety, but
the full force of his own argument, and the
Scope and bearing of the whole transaction,
could not have been brought out had any
trust in a temporal restoration and renewal
of prosperity remained. Satan might still
have urged that fear and love were alike
selfish.
2. your consolations] As they can find no
words of comfort for their friend, all he asks
is that they may attend to his argument; not
that he expects to convince them, or to excite
any feeling but scorn; see v. 3; it suffices
him to speak out the whole truth. LXX.
followed by Merx, “let not such be your
consolations.” The rendering in the text is
far more probable.
4. The meaning of this verse appears to
be; Job is not seeking an answer to his
inward questionings by reference to human
experience or reason, if he were doing so, his
trouble, or “impatience” would be justified;
for what does experience prove, but that
wicked men may often prosper to the end,
and the righteous perish without compensa-
tion ? This translation is literal, and seems
preferable to that of Dillmann and Renan:
Est–ce d'un , homme que je me plains?
“Troubled,” or as in the margin “be short-
ened,” that it is “be impatient,” unable to
hold out any longer; cf. Exod. vi. 9.
5, 6. A very important and necessary
introduction to the following statements. Job
is quite aware of the horror and indignation
which they must excite; none feels this more
F
\
# Heb.
shorzezzedi. ?
# Heb.
* Zook unto
2/262.
82 JOB.
XXI. [v. 6–1 7.
6 Even when I remember I am
afraid, and trembling taketh hold on
my flesh. -
gºo. 7 “Wherefore do the wicked live,
icº. become old, vea, are mightv in P
Jer, I2. I. , yea, are mignty in power!
*** 8. Their seed is established in their
sight with them, and their offspring
before their eyes. .
º, 9 Their houses f are safe from
Jºar fear, neither is the rod of God upon
them. -
Io Their bull gendereth, and fail-
eth not; their cow calveth, and cast-
eth not her calf.
II . They send forth their little
ones like a flock, and their children
dance.
Organ.
12 They take the timbrel and
harp, and rejoice at the sound of the
13 They spend their days 'in '9;
wealth, and in a moment go down
to the grave. -
14. "Therefore they say unto God, 'aw. 22.
Depart from us; for we desire not ‘’’
the knowledge of thy ways. 4 * . . .
15 What is the Almighty, that we
should serve him and what profit
should we have, if we pray unto him?
16 Lo, their good is not in their
hand : the counsel of the wicked is
far from me. -
17 How oft is the "candle of the lor,
wicked put out! and how of cometh “”
deeply than he does; he trembles, is terrified,
shudders at the contemplation of apparent
injustice in God's dealings with His crea-
tures. *
6. taketh hold] See note on xviii. 20.
7. The whole question is stated at once;
no attempt has hitherto been made to meet the
<difficulty; on the contrary the facts have
4
'been studiously, and, as Job holds, dishon-
‘estly, ignored; if wickedness, as the old
reeds, or the flute used by shepherds.
dogma asserts, see xx. 5, brings certain and
speedy destruction, how dispose of the fact
that wicked men not only live, but live to
advanced age, and retain their power and
prosperity to the last : Cf. ch. xii. 6, and
compare Asaph's treatment of the subject in
Psalm lxxiii. -
8. Thus again the precise reverse of what
Zophar, xx. Io, Bildad, xviii. 19, Eliphaz,
v. 4, had asserted, is true of the children of
the wicked. Job, however, limits his state-
ment; he does not say their seed is estab-
lished after them, but during their own life.
For his genuine conviction, see chap. xxvii.
I4. -
9. This meets such statements as xviii.
I4; IS. - .
rod of God] As on Job, see ch. ix. 34.
11. like a flock] Free and sportive, like
flocks in the open pastures. - -
12. organ] Or, “the pipe,” the pipe of
In
fact, the meaning of the word “organ” in
the Vulg., LXX. and in our A.V. is the
double flute, or rather, the Pandean pipe. See
Gen. iv. 21. %
13. ‘wealth] Lit. “good;” either word
may stand, if taken in the sense of prosperity.
in a moment] Without any sickness, an-
guish of mind, or signs of God's displeasure.
“The wicked have no bands in their death.”
Yet even here is an undercurrent of thought
leading to the true conclusion; no hope is .
suggested after death. LXX. they sleep in
the repose of Hades. .
14, 15. These men therefore live and die
in practical atheism, are simple secularists;
they do with impunity in their day of enjoy-
ment just what Satan had affirmed Job
would do in hopelessness, they “renounce
God.” . The threefold rejection should be
noted—they care not to know His ways, or
to serve Him, or to be in communion with
Him.
16. Lo, their good is not in their hand]
The meaning of this obscure statement is
much contested; see Note below. It appears
to be, their prosperity is not the result of
their own labour, it comes to them from
another source; in other words, it is a result
of the divine government, which therefore
must depend upon some principle unrevealed,
and inconceivable; the only point of which
Job feels quite sure is, that the principle is
not that which is vindicated by his friends.
The latter clause is most important: in the
same breath that Job declares the prosperity
of the wicked to be a gift of providence, he
abjures their counsels: he thus declares that,
whatever betide them or him, he will not
forsake God: a declaration, taking the cir-
cumstances into consideration, which reaches
the sublimity of St Paul's glorious climax:
“Who shall separate us from the love of
Christ?” Rom. viii. 35. The Apostle had the
sure and certain knowledge of a truth which
presented itself to Job's mind only in the form
of a longing, a yearning, an aspiration, at
the most as a subjective conviction based on
no external revelation of God's purposes.
Merx alters the text, omitting “not” in the
zzz zzzzzº.
v. 18–27.] JOB.
*
XXI. 83
their destruction upon them | God dis-
tributeth sorrows in his anger.
18 They are as stubble before the
wind, and as chaff that the storm.
º, 'carrieth away.
S. Ž - • * e
; I9 God layeth up his iniquity for
That is,
... his children: he rewardeth him, and
:#; he shall know it.
'472ézzy. 20 His eyes shall see his destruc-
tion, and he shall drink of the wrath
of the Almighty.
21 For what pleasure hath he in
his house after him, when the num-
ber of his months is cut off in the
midst
22 Shall any teach God know-
ledge P seeing he judgeth those that
are high. -
; e -k, f : … }, i f Heb.
23 One dieth 'in his full strength, ºft.,
being wholly at ease and quiet. Žerſection,
c or, Zzz ž%e
24. His "breasts are full of milk, ºf
and his bones are moistened with ºt
II].2.1 TOW. | Or; . .
25 And another dieth in the bit- mziąż żaz/s.
terness of his soul, and never eateth
with pleasure. ,
26 They shall lie down alike in
the dust, and the worms shall cover
º,
them.
27 Behold, I know your thoughts,
and the devices which ye wrongfully
Imagine against me.
first clause, and reading “from Him” in the
second: thus putting words into Job's mouth
approaching to blasphemy.
17–21. The bearing of these verses upon
the argument is obscured in our A.V. Job
challenges his opponents to prove their asser-
tions. How often, he asks, does it happen,
as you say, that the torch of the wicked is
put out? that calamity comes upon them?
that God apportions sorrows (or snares) to
them? that they are as straw before the wind,
as chaff which the storm takes suddenly
away? -
19–21. The first clause states the dogma
—God, you say, reserves his guilt, i.e. its
punishment for his children: nay, Job an-
swers, let God requite the man himself, and
he shall know it: his own eyes would then
See his ruin; he would, as he deserves, drink
himself the wrath of the Almighty. If the
number of his own months be completed (i.e.
if he has lived out his allotted time), what
cares he about the prosperity of his house
after him Throughout the preceding statement
the references to the arguments of Job's friends
are clear and unmistakeable. Many phrases so
closely resemble passages in the Psalms, Pro-
verbs and even later books, as to leave no doubt
of their common origin and mutual bearings.
Whether the author of this book thus in-
tentionally denied what other ministers of the
word asserted, or whether they vindicated the
truth, which in his perplexity and anguish
Job ignores, and distinctly re-asserted the
general rule of Providence, that wickedness
and misery are correlatives, is a question
to which a believer in the inspiration of Holy
Scripture can, give but one answer, and that
is conclusive as to the antiquity of the book
of Job. See Note below. -
22. Shall any teach, &c.] This question
touches the principle. What Job infers
from the facts, which made him tremble
and shudder, is simply that any attempts to
lay down a plan for the divine government
must be futile. God judgeth the high, that
is, He condemns those who presume to scan
the secrets of His Will. Compare Ps.
cxxxi. 1. By “the high" many commen-
tators understand the angels; but the explana-
tion above given seems better adapted to the
context, and it is well defended by Hahn.
The LXX. render it aroqows, Vulg. excelsos.
The Syr. has the same word as the Hebrew,
probably meaning “the proud.”
23–26. A reiteration of the statement
that, so far as experience shews, one event
happens to all: whether preceded or not by
failure of strength, disease and misery, death
comes alike to all, all lie down in the dust,
all alike are the prey of worms. The differ-
ence between this and the former statement is,
that whereas Job here shews the equality of
the lot of all in death, he there drew out the
prosperity of the wicked in life.
24. His breasts] “Sides,” or “pails.” The
Hebrew word occurs only in this passage,
and is not found in the cognate dialects. The
meaning is doubtful. The marg. “milk-
pails” follows the Targum. The Old Ver-
sions have viscera, or latera, Syr. This is
preferred by Gesen. Compare Ps. xvii. 14,
“whose belly thou fillest with thy hid trea-
sure.” The A.V. is conjectural and not pro-
bable. * *
27. your thoughts] All the speakers had
insinuated Job's guilt; none as yet had openly
charged him with crimes committed before
his ruin; but he felt every blow, and under-
stood the exact bearing of every remark.
devices] The expression is carefully chosen;
the original word is ambiguous, “devices,”
whether simply ingenious, or, more commonly,
crafty, and disingenuous. -
& F 2
84
JOB.
XXI. [v. 28–34.
28 For ye say, Where is the house
- º, y of the prince and where are the
262 €. - - -
%. ...” dwelling places of the wicked
reacles of
29 Have ye not asked them that
his face; and who shall repay him
what he hath done? -
32 Yet shall he be brought to the
‘grave, and shall remain in the tomb. Heb.
the heap.
transgres-
sion 3
/*e wick-
#, ick- go by the way? and do ye not know 33 The clods of the valley shall be *:::::
their tokens, sweet unto him, and every man shall ºf.
• Prov. 16. 30 * That the wicked is reserved draw after him, as there are innumer-
4. to the day of destruction? they shall able before him.
| Heb. be brought forth to the day of 34. How then comfort ye me in
...” wrath. - vain, seeing in your answers there jºb.
31 Who shall declare his way to remaineth 'falsehood?
28. ye jay] Cf. xx. 6, 7; xv. 34; xviii. or barrow. A figure placed on such a bar-
2 I. row, whether recumbent or standing, would
29–32. The meaning of this paragraph
is contested: the most probable interpretation
seems to be this. Job bids his opponents ask
the merest passers-by, the least observant of
men, what experience tells them? what are
their tokens, i.e. their memorable events, the
accounts they have to give of the past, and
the lessons which they have learned from
them? Is it not that the wicked, far from
being cut off, are actually preserved at (not
“to,” as in A. V.) the day of destruction,
and brought forth, that is removed out of the
way, in the day of wrath? Job does not as-
Sert that this is universally the case, but that
it occurs so often as to invalidate the conclu-
Sions of his opponents: whatever be the real
principle they do not know it, and ought to
Own their ignorance.
29. their tokens] i.e. their accounts of the
matter.
31. Two interpretations are proposed,
each of which may be drawn from the words,
(I) who brings the wicked man's sins home
to him 2 who accuses and punishes him? or
(2) who can give an account of God's ways
to His face? or repays Him what He has
done? The former is preferable, it suits the
context better, and flows more readily from
the words.
. 32. brought] The word implies, brought
in state with a procession of mourners. So
the rich man “died, and was buried.”
shall remain in the tomb Or, “shall watch
over his tomb.” The meaning is doubtful:
what Job asserts certainly is, that so far from
the remembrance of the wicked perishing for
ever, it survives his death, and is preserved by
his sepulchre. If, as seems very probable,
Job has before his mind a sepulchre with the
effigy of the departed over it, as in contempo-
rary monuments of Egypt, it is a very natural
and striking figure to say, the man keeps
watch over his own tomb. But the word
rendered “tomb” means properly “a mound”
be even more suggestive of Job's thought. It
is rather curious that the Hebrew word here
used, Gadish, corresponds very nearly with
the Egyptian Kares, or Garish (r and d are
constantly interchanged, being Scarcely dis-
tinguishable in old Semitic), a sarcophagus,
on which the recumbent figure of the deceased
was invariably placed, the likeness of the living
features being carefully preserved. The cus-
tom was adopted by the Phoenicians, as we
know from the Sarcophagus of Ashmunazar;
and the inscription on that would be a good
illustration of the expression, “he watches
over his tomb.” It consists mainly of adju-
rations that no man shall violate his resting-
place. Such adjurations are common on Egyp-
tian monuments of a date far earlier than that
attributed to Job. This custom removes the
objection of Roediger (see Ges. ‘Thes.’ p
1473), who finds it difficult to conceive that the
defunct should be represented as keeping watch
over his own monument, either to protect it
from insult, or to preserve his memory.
Ewald, Hirzel, and Renan, accept this natural
and striking figure. º
33. sweet unto him] The grave is but a
place of rest to him, earth lies light upon him
(sit tibi terra levis), in his fair and honoured
resting-place by the running stream (valley or
wady).
Allusion has been already made to the pa-
rable on which all Job's assertions are com-
pletely confirmed. The rich man lives lux-
uriously, dies without any mark of judgment,
is buried honourably, and leaves his substance
to his family. What men saw and knew of
him was just what Job and his opponents
knew of the wicked; the after awakening was
unrevealed. Job sees all this; but it neither
leads him to give up the cause of goodness,
nor tempts him to turn away from God.
34. falsehood] Stript of all artifices, re-
duced to the ultimate principle, there remains
nothing but deceit, a false pretence of honour
to God, and real treachery to your friend.
Thus ends the second colloquy.
v. I–9.]
JOB. XX II. - “ . . . ; 85
NOTES on CHAP. xxi. 16, 20.
16. The Vulg. has Veruntamen quia non
sunt in manu eorum bona sua. Because, not-
withstanding all their prosperity they are not
masters of it. A true statement, but not
bearing on the argument. The LXX. must
have read ºn for "jp, in the second clause,
which they render épya 3’ dorégóv oßk éqopá.
The reasoning is good, but the reading seems
conjectural. Ew. understands the meaning to
be that their prosperity is not in their own
power, has no independence or Security, thus
adopting the Vulg. Merx adopts the reading
of the LXX.
20. Merx inserts sº after 5 and renders
the passage “That the wicked is not reserved
for the day of terror, is not brought to the
day of wrath.” This is mere conjecture.
CHAPTER XXII.
I Ælift/a2 sheweth that man’s goodness profiteff.
not God, 5 A/e accuse//, job of divers sizes.
2 I Æe exhorted/, /kim to rependance, zeith pro-
mises of mercy.
HEN Eliphaz the Temanite an-
swered and said, -
2 Can a man be profitable unto
Or, God, " as he that is wise may be pro-
Žf /*e area. º g y p
.#. fitable unto himself?
4 & tº
#º Is it any pleasure to the Al-
... mighty, that thou art righteous? or
ozz ž is it gain to him, that thou makest thy
ways perfect?
4. Will he reprove thee for fear of
theef will he enter with thee into
judgment?
5 Is not thy wickedness great? and
thine iniquities infinite
6 For thou hast taken a pledge
from thy brother for nought, and
‘stripped the naked of their cloth-
Ing.
f Heb.
striðAcz
z/tec/ot/#es
7 Thou hast not given water to *enaº
the weary to drink, and thou hast # Heb
Žhe 77tazz of
withholden bread from the hungry.
8 But as for the mighty man, he fifti,
e f enzìzzezzá,
had the earth; and the honourable tº
man dwelt in it. ed for
e cozzzzze-
9 Thou hast sent widows away mance.
Third Colloquy, xxii.-xxvi.
CHAP. XXII. 2–4. The object of Eli-
phaz is to shew that he is right in inferring
guilt from punishment. He argues that since
God cannot be moved by any considerations,
which affect human judgments, His ways
must be altogether righteous, and just. This
conclusion is not drawn out: he leaves Job to
draw it out for himself; this is usual with the
Hebrew writers, and the Semites generally;
the premiss is stated, the inference omitted.
2. The second clause may probably be
rendered, Nay, for the wise man profits
himself, the benefit comes to him, not to
God, though it comes from Him. The word
rendered “profit” occurs in this sense only
here, and in a previous discourse of Eliphaz,
ch. xv. 3. The same thought occurs not un-
frequently in the Koran; see Sur. xvii. 17. See
Note below.
3. perfect] The word is used here and
elsewhere with special reference to Job's cha-
racter, see i. I.
4. for fear of thee] This seems to allude
to Job's remonstrances, as though they im-
plied a claim to consideration amounting to
reverence or fear: (thus, the Vulg., LXX.,
Hahn, Renan, Hirz.;) but the construction is
doubtful, and the meaning may be, “will God
reprove thee for thy fear of Him, can He
punish thee for piety? Nay, the reproof and
judgment presuppose, and prove thy guilt:”
thus, Ew., Dillm., and Merx.
5. Here, for the first time, Eliphaz dis-
tinctly charges Job with guilt, the exact na-
ture of which he infers from the special
punishment. The wickedness must have been
great, the iniquities infinite, which called for
Such penalties.
6. for nought] i.e. without cause or rea-
sonable motive, not being in need of it. The
first charge is thus suggested by the oppor-
tunities of oppression which Job, as a rich
man, must have had, and is assumed to have
used.
stripped the naked] Here, as elsewhere (cp.
Isa. xx. 2; John xxi. 7; James ii. 15), the
word naked means “thinly clad.” Thus also
in classic writers, as Hesiod, Epy. 291; Ari-
stoph. Lys. 77. The act would have been
illegal in Palestine; see Ex. xxii. 25—27.
8. the mighty man] Lit. “man of arm,”
i.e. of strong arm. According to Eliphaz,
Job had employed his riches in maintaining
sturdy supporters of his injustice, and Sur-
rounding himself with favourites; “honourable
men,” rather, men accepted for favour,
lit. countenance, i.e. favourites with no deserts.
The charge may be that Job, as prince and
judge, had not repressed violence; but the
other explanation is more forcible and Satis-
factory.
9. wide.ws ... fatherless] For Job's answer,
see xxix. 12, 13, and xxxi. 16, 18. No charge
could affect him more deeply, and he dwells
t
86
[v. Io–22.
JOB. XXII.
f Heb
the head of
the stars.
| Or,
Whaz.
empty, and the arms of the fatherless -
have been broken.
Io Therefore snares are round
about thee, and sudden fear trou–
bleth thee;
II Or darkness, that thou canst
not see; and abundance of waters
cover thee.
12 Is not God in the height of
heaven? and behold the height of
the stars, how high they are
13 And thou sayest, "How doth
God know? can he judge through
the dark cloud -
14. Thick clouds are a covering to
him, that he seeth not; and he walk-
eth in the circuit of heaven.
15 Hast thou marked the old way
which wicked men have trodden
|
16 Which were cut down out of
time, whose foundation was over- Heb.
• * a floodwas
flown with 2. flood: fºotered zº-
17 ° Which said unto God, De-º:
part from us: and what can the Al-ºff...,
mighty do "for them ºº::
18 Yet he filled their houses with
good things: but "the counsel of the "ch. 21. 16.
wicked is far from me. -
19 “The righteous see it, and are ..." ºr
glad: and the innocent laugh them
tC SCOrn.
20 Whereas our 'substance is not Or,
cut down, but 'the remnant of them fºr
the fire consumeth. earcellezzcy.
21 Acquaint now thyself "with jº,
him, and be at peace: thereby good "“”
shall come unto thee. -
22 Receive, I pray thee, the law
I ,
to theyzz ž
upon it with unusual fulness in his two an-
swers. Compare the words of Chnumhotep,
quoted Vol. I. p. 450.
10, 11. Hence the snares, the fear, the
darkness, and the overwhelming deluge of ca-
lamities.
11. Or darkness, that thou canst not seej
Rather, or seest thou not the darkness,
and deluge of waters that covers the e?
Eliphaz assumes that Job is unable to discern
the cause, and therefore the justice, of the af.
flictions which threaten him with destruction;
he cannot see them in their true light. There
is evidently here a reference to the Deluge,
which is distinctly mentioned below, v. 16.
LXX. Tö q6s orov orkótos dºréSm: which Merx
accepts, altering the text.
12–2O. Eliphaz here reasons against the
assumption, which, in his opinion, underlies
the whole argument of Job in the preceding
chapter. The denial of an actual or universal
connection between misfortune and crimes is
to him tantamount to a denial of God’s know-
ledge, and justice. Far from listening to
Job's explicit declaration to the contrary,
xxi. 16, Eliphaz presumes that he adopts the
principles of men who rejoice in unjust pros-
perity, and repeats his own words as a bitter
taunt.
12. the height of the stars] Or, as in the
marg., the head of the stars: an expression
which may mean, “the highest of the stars”
(stellarum verticem, Vulg.), or “the stars of
the milky way,” more probably the former.
14. circuit Or, vault. Eliphaz assumes
that Job denies God's providential govern-
ment of earth, with reference to his com-
plaints, ch. xxi. 7–18: as though he had
adopted the notion that God confines His
care to the heaven where He dwells, ignoring
all earthly concerns: cf. Isai. xxix. 15; Ezek.
viii. 12, ix. 9; PS. lxxiii. II; Xciv. 7.
15. Hast thou marked Rather,
thou keep 2 *
16. out of time] i.e. by an untimely end.
The word rendered “cut down” means lite-
rally “were seized,” or caught and borne
away by the flood. It is peculiar to this
book, occurring xvi. 8. The second clause,
whose foundation, &c., should be rendered,
their follndation flowed a way as a
river; i.e. their houses were undermined by
the stream, which dissolved the foundations.
The reference to the Deluge is admitted by
nearly all commentators. -
17. for them] The marginal rendering to
them is correct. Job is represented as ask-
ing what doth the Almighty do to them? See
notes on viv. 19 and 30 of the last chapter.
18. A quotation from Job's own speech
(see reference), drawing out the arguments, as
though Job had contrasted his own misery,
as a pious and godly man, with the riches of
the wicked.
19. Eliphaz contrasts all this train of ar-
gument with the feelings of men of true piety,
who, as he characteristically assumes, confi-
dent in God's righteousness, look on all such
temporary phenomena with cheerfulness, and
laugh at the boastings of the wicked.
2O. Whereas our substance is not cut down]
Instead of “substance” render opponents;
the meaning of this verse appears to be, of a
truth Our Opponent S are cut d'O WI1,
and fire devoureth their remains. See
Note below. . {4
21—30. After these cruel and unsparing
reproaches, Eliphaz, mindful of his own dig-
Wilt
v. 23–30.]
87
JOB. XXII.
from his mouth, and lay up his words
in thine heart. -
23 *If thou return to the Almighty,
thou shalt be built up, thou shalt put
away iniquity far from thy tabernacles.
24. Then shalt thou lay up gold "as
st, and the gold of Ophir as the
stones of the brooks.
25 Yea, the Almighty shall be thy
or gold "defence, and thou shalt have 'plenty
a chap.8, 5.
| Or,
on the dust. 1.
du
#y of silver.
sžrezzgth. 26 For then shalt thou have thy
delight in the Almighty, and shalt lift
up thy face unto God.
27 Thou shalt make thy prayer
unto him, and he shall hear thee, and
thou shalt pay thy vows.
28 Thou shalt also decree a thing,
and it shall be established unto thee :
and the light shall shine upon thy
ways.
29 When men are cast down, then
thou shalt say, There is lifting up ; ; tra,
and he shall save the humble per- % %;
SOIl.
30 "He shall deliver the island of
eyes.
| Or, The
zzzztocenzā
the innocent: and it is delivered by ſº gº.
r e /zzler the
the pureness of thine hands. islazza.
nity, and duty, as Job's professed friend, and
touched, it may be, by some compassion for
his misery, exhorts him to a speedy repent-
ance, which, he assures him, will be imme-
diately rewarded by abundance of wealth. In
this promise is found the true key to the
man's character: it is essentially that which
Satan attributes to Job, selfish and sordid,
like that of Mammon in Milton: a character
denoted, in all probability, by his significant
name, “gold my god:” see note on ch. ii. II.
21. Acquaint now thyself] Sc. be in com-
munion, on terms of loving, or (as the word,
the same as in v. 2, may denote), of profitable
intercourse with God. The mixture of truth
in this admonition scarcely justifies its fre-
quent use by divines; there is a strong alloy
of selfishness. -
be at peace] Either “be at peace with Him,”
• So it is generally understood; or “be safe,
have peace as a result of such communion.”
good] Not goodness, but good fortune,
prosperity,
22. the law] Or, “instruction;” there is
no reference to the Mosaic law, as the A. V.
Seems to imply. See Introd. § 5. Eliphaz
claims to be himself the interpreter of God's
law.
23. thou shalt be built up] The reading
is probably correct; but the LXX. have, “if
thou shalt be humbled,” which Ewald prefers
as continuing the same construction through
the verse. Thus too Merx.
put-away] Assuming (like Zophar, xi. 14)
that Job's tents were filled with secret spoils.
24, 25. The inner heart of Eliphaz speaks
with a grotesque naïveté: he lays it bare with
a perfect unconsciousness of the exposure.
24. lay up gold as dust] Or, “and
lay down treasure in the dust, and Ophir in
the stones of the torrents.” This rendering is
generally preferred by commentators, but it is
not certain; our A. V. is defensible, and gives
a good Sense. On Ophir, See xxviii. I6.
25. defence] Or, treasures; the same
word as in the preceding verse.
plenty of silver.] The original word is sin–
gularly emphatic, though vague; silver of
mighty efforts, drawing out and rewarding
all man's energies; contrast this with Job's
words, ch. xxviii. 15–19. Delitzsch and
Ewald, deriving the word from another root,
would render it “most precious or excellent
silver;” but the expression, which denotes
great effort, is specially applicable to silver, of
which, as Pictet observes, “il faut un travail
considérable pour l'extraire et le purifier,” So
that its possession indicates a certain develop-
ment of industry, and progress in civilization.
See ‘Origines indogermaniques,’ Tom. I. p.
I58; and notes on xxviii. I.
27. thou shalt pay thy vows] An exhor-
tation, which, though in itself unexception-
able, yet taken in connection with the context,
implies an interchange of benefits: a man's
righteousness is no profit to God, as Eliphaz
says; but when he becomes great and wealthy
he can pay his vows; his prosperity thus gives
a stronger claim upon God's favour.
28. The promise of immediate success on
all enterprises has a touch of audacity: re-
stored to God's favour, Job will have but to
speak; the thing is done; he will not go
wrong or stumble, for there will be full light
on his path: see Prov. iv. 18.
29–30. This promise sounds better; it
presents a hope, which Job could appreciate,
the power of giving help. God will save the
humble when Job shall say, “lifting up;" i. e.
when he consoles him with a promise. This
should be regarded as an unconscious and
therefore strong attestation to Job's character,
which had evidently made a stronger impres-
sion upon Eliphaz than he was himself aware
of: See ch. iv. 3, 4.
30, the island of the innocent] This ren-
dering is now generally given up. It should
be “the not-innocent,” i.e. even those who
are guilty. He will deliver even the
88
[v. 1–4.
JOB. XXIIi.
guilty; he shall be delivered by the
pureness of thy hand. Eliphaz does not
speak here without warrant; the highest pri-
vilege God vouchsafes to His servants is that
of effectual intercession: His “servant Job.”
was to pray for his opponents, and to save
them from the punishment due to their folly:
see ch. xlii. 7, 8. Merx reads, “for God
(El, for i) delivers the innocents.”
This speech, in fact, brings the whole argu-
ment on the side of Job's opponents to a
close. Bildad has no more to add. Zophar
is henceforth silent. The immediate effect
upon Job's mind is that of utter weariness
and prostration. In the following answer he
can but repeat arguments which, though un-
answered, have been rejected with scorn.
NOTES on CHAP. xxII. 3. 2O.
2. Merx renders jºb", endangers; in the
2nd clause he reads job" on account of Ypºy
and takes ºwn to mean, “So saith the pro-
verb.” But the meaning “endanger” is im-
probable; the word occurs once only in that
sense, Eccles. x. 9, where it is a denominative
from "Dº: see Ges. The second alteration
obliterates one proof that p may refer to an
individual, as Ew. admits. The third conjec-
ture is wholly inadmissible.
2O. LXX. Jiróortaorus ajrów, which Merx
renders Dº", “their substance.” He assumes
a reference to the history of the Deluge,
which, as he takes it to be a legend of late
origin, supplies him with an argument for the
date of the composition. But fire has nothing
to do with the Deluge, and were the allusion
admissible it would prove nothing against the
date of this book.
CHAPTER XXIII.
I }oô longeſh to appear before God, 6 in conft-
dence of his mercy. 8 God, who is invisible,
observeth our ways. I I job’s innocency.
13 God’s decree is immutable. .
HEN Job answered and said,
2 Even to day is my complaint
bitter: 'my stroke is heavier than my
groaning.
3 Oh that I knew where I might
find him that I might come even to
his seat
4. I would order my cause before
CHAPs. XXIII, XXIV. In these two
chapters Job answers Eliphaz, and exhausts
the arguments which he had previously urged,
xxiii. 2. He justifies his complaints by the
severity of his affliction, and declares (3–7),
that were he tried before God's tribunal, he
would be justified by Him; but (6–9)
God hides Himself, and will not manifest
Himself, although (Io-12) He knows Job's
perfect innocence, uniform obedience, and
loving estimation of His Word (13–16).
This mystery Job attributes to God's will,
and it fills him with trouble and terror; the
least he might have expected would have been
to die before the dark sorrow came upon
him (xxiv. 1). But such, he affirms, appears
to be the general course; they who know
God cannot discern His judgments. On
earth (2—12) cruelty and oppression drive
the poor to despair, the desert and the city
are alike full of misery, of groaning and wail-
ing, but God regards not the disorder. Every
kind of crime (13–24), murder, adultery,
theft, is committed by the children of night,
and they die, not by judicial sentence, but
like other men, in mature age, and without
any manifestation of God’s wrath. This is
the mystery which Job calls on his friends to
explain. The whole speech is most painful,
it indicates a bitter and maddened spirit; but,
bearing in mind the real scope and object of
Job's trials, we see that it still leaves the foun-
dation untouched. Far from forsaking God,
Job's great misery is that he cannot find
Him; far from believing that the inexplicable
indications of injustice prove that God in His .
essential attributes is unjust, Job is sure
that when 'God does manifest Himself, the
righteous cause must prosper; believing most
fully that his righteousness here will have no
recompense, nor save him from the most cruel
afflictions, “he holds fast to his integrity,”
and finds, as heretofore, his only consolation
in the consciousness that he has walked with
God. He doubts not that God has His own
appointed seasons and methods of judgment,
though neither he nor his opponents can
discern them. His despair is complete so
far as regards this life, but it does not reach
the centre of his being; he still offers the
sublimest of all spectacles; not that of a
good man struggling with adversity, but that
of one who, though prostrated by it, and re-
linquishing all struggles as utterly useless, still
cleaves to goodness and to God.
2. There is much difference of opinion
as to the meaning of this verse; see Note
below. Our version is quite literal, with the
exception of the word “stroke” for “hand,”
as given in the margin: it may be under-
stood to mean, “Even to day (after all that
has been said) my complaint is (held by
f Heb.
zzy Aazed.
v. 5–15.]
89
JOB. XXIII.
him, and fill my mouth with argu-
mentS. -
5 I would know the words which
he would answer me, and understand
what he would say unto me. -
6 Will he plead against me with
his great power? No; but he would
put strength in me.
7 There the righteous might dis-
pute with him ; so should I be de-
livered for ever from my judge.
8 Behold, I go forward, but he is
not there; and backward, but I cannot
perceive him :
9 On the left hand, where he doth
work, but I cannot behold him : he
hideth himself on the right hand, that
I cannot see him :
Io But he knoweth the way that jº.
I take : when he hath tried me, I shall
come forth as gold. -
II My foot hath held his steps, his
way have I kept, and not declined.
12 Neither have I gone back from
the commandment of his lips; 'I have
£he way
that is
zwzáſ. 27te.
# Heb.
Z haze ſiza,
esteemed the words of his mouth more or, ſaid “A.
than "my necessary food.
can turn him and what “his soul
desireth, even that he doeth.
14 For he performeth the thing that
is appointed for me: and many such
things are with him. }
15 Therefore am I troubled at his
presence: when I consider, I am
afraid of him.
| Or,
& e e 2729 ap-
13 But he is in one mind, and who %.
forázozz.
& PS. II.5.3.
my opponents to be) bitter,” i.e. rebellious
and inexcusable, “and yet the hand of God
is heavier upon me than my groaning.” We
have thus the same plea which Job had
urged in his first answer to Eliphaz, vi. 2.
Or the meaning may be more simply, True,
my complaint is very bitter, but it is justi-
fied by my affliction. The expression “even
to-day ” confirms the view of Ewald and
Others that the discussion continued several
days.
3. his seat) i.e. judgment-seat, tribunal;
see Ps. ix. 7, 8.
6. Cf. ix. 34, xiii. 21. Merx, however,
omits the interrogative particle, and renders,
though He, &c.
No; but he would put strength in me]
Rather, Nay, even. He will not impute
aught to me. See Note below.
7. This passage is of great importance,
proving that Job knows that when God
manifests Himself the cause of righteousness
is assured; there can be no unrighteousness
with Him.
8, 9. The efforts of the soul to find Him
whom it seeks were never described more
truly or affectingly; such sorrow can only be
felt by a spiritual mind: contrast this with
the feelings described, xxi. 14, 15 and xxiv.
I 3, 17. It should be observed that Job's
conviction of God’s absolute Presence comes
out most strongly when he feels that he can-
not discern Him.
8. forward] In this and in the next verse
the words forward, backward, left, and right
hand, mean respectively to the east, west,
north, and south. The orientals stood with
their faces eastward in marking the cardinal
points; a rational and beautiful custom, of
which traces, associated with most sacred
thoughts, still linger in the Church.
10. the way that I take] The marginal
rendering is closer and more forcible; the
way that is with me, i.e. which I habitu-
ally walk in. Thus Dillmann, who compares
Ps. cxxxix. 24, and refers to Ew. ‘Gram.”
§ 287, c.
when] This word is unnecessary, and should
be omitted. God has tried Job, who knows
that when the fiery trial is over he will come
out of the furnace as pure gold. See James
1. I2.
12. esteemed] Or, as in the margin, “hid,”
laid up, i. e. as a precious, inestimable
treaSure.
more than my necessary food] Rather, my
own 1aw, i.e. the law of my own mind, my
own will; the will of the natural man: thus
even while justifying his perfect innocence, in
a tone which Sounds like Self-righteousness,
Job recognizes the evangelical principle; see
Rom. vii. 23. This meaning is accepted by
most critics. See Note below.
13. in one mind.] Or, “He is in one,” i.e.
“changes not.” The word “mind” is not
happily chosen. Job speaks not of the mind
of God, which he knows to be with him, but
of His dealings, which he feels to be against
him: He persists in one course.
Ais soul desireth] A very harsh expression,
but which implies that, in all which befals Job
God carries out the purpose of His own in-
scrutable will. The contradiction between
this and the deeper conviction, which identi-
fies God with goodness, is but apparent.
15. at his presence] The unseen Presence.
Job longs for His manifested Presence. -
90
[v. 16–3.
JOB. XXIII, XXIV.
16 For God maketh my heart
soft, and the Almighty troubleth
IIle :
17 Because I was not cut off before
the darkness, neither hath he covered
the darkness from my face.
16. soft] A beautiful and exact rendering
of the Hebrew; soft in the sense of weak,
crushed, as a bruised reed.
troubleth] The original word is very strong,
filleth me with terror and confusion.
17. before the darkness] i.e. before these
woes came upon me. The same complaint
as in iii. Io. -
covered the darkness] i.e. saved or preserved
me from seeing this great Sorrow. Thus
Renan, who translates the verse, “Car il ne
m'a pas enlevé avant les jours Sombres, il ne
m’a pas préservé des ténèbres.” This render-
ing, however, is now disputed by critics, as
unsuited to the context, a point open to rea-
sonable question. Dillm. proposes, “For I
am not silenced (giving myself up without
conviction to your suppositions), because of
the darkness (sc. of my misfortune, nor be-
cause of myself whom darkness hath covered).”
The alteration appears unnecessary.
NOTES On CHAP.
2. ºnb, Targ. ºnly. Jer. in amaritudine.
Dillm. holds that the reading should be altered
to "p, since "p means perverseness, from
Tho. A great number of scholars accept
both the reading and the sense, bitterness.
The LXX. Šk Xelpös, points to a various
reading, Tºp, which is preferred by Ew.
Thus Merx, who in the second clause reads
iT" for "T". The LXX. has xeipós pov, but
the Coptic, which frequently preserves the
true reading, has “his hand.”
6. The latter clause is mistranslated. Job
simply expresses a hope that God would
attend to him. ' The phrase "in Dº is pequ-
liar, D'º' is generally followed by *s or by.
XXIII. 2, 6, and I 2.
It may perhaps signify close, Sustained atten-
tion; thus Dillmann; Merx, He Himself will
find nothing in me.
12. The LXX. Šv kóAT@ pov, and Vulg.
in sinu meo, must have read "prin, which
Merx adopts. The meaning would be “I
have kept the words of His mouth in my
bosom.” The alteration is admissible, in and
to being often interchanged: but the Sense is
not so forcible or appropriate as that of the
Masoretic text, as explained in the foot-note.
Bp. W. defends the A.V. Were his objection
to the use of pin, as applied to the law of
the natural man, a valid one, the reading of
the LXX. would be far preferable.
CHAPTER XXIV.
I Wickedness goeſ/, often unpuzzished. 17 There
is a secret judgment for the wicked.
2 Some remove the “landmarks; “Pºº. 9.
e 14. & 27.
they violently take away flocks, and 7.
"feed thereof. | Or,
feed them.
HY, seeing times are not hid-
den from the Almighty, do
they that know him not see his days?
3 They drive away the ass of the
fatherless, they take the widow’s ox
for a pledge. .
CHAP. XXIV. 1. The rendering of the
A. V. may be defended (as by Rüetschi ap.
Dillm.), with a slight change of punctuation,
“do they, that know Him, not see His days.”
It is more probable, however, that the correct
translation may be, “Why are not times
appointed by the Almighty, and (why) do
they, who know Him, not see His ways?”
By “times” are meant determinate seasons,
which the Almighty appoints for the execu-
tion of justice, more especially for the chas-
tisement of offenders. The expression, “days
of the Lord,” invariably means the occasions
on which God manifests Himself in righte-
ousness: such days are His, because they
are days of righteousness. Cf. Isai. ii. 12;
xiii. 6; Joel i. 15; Amos v. 18. The two
expressions therefore are not exactly synony-
mous; the former points to the vindication
of God's righteousness by the punishment of
sinners, the latter, by the restoration of the
righteous.
2–4. These verses describe, generally,
the results of an apparent withholding, or
delay of judgment; as in Ecclesiastes viii. II,
“Because sentence against an evil work is not
executed speedily, therefore the heart of the
sons of men is fully set in them to do evil.”
2. Some] The LXX. supply “the wicked,”
which Merx adopts. -
and feed thereof] Or, as in marg., and
feed them; treating them openly as their
own property, without fear of justice. LXX.
“Together with their shepherd;” a probable
reading, involving only a change in the vowel-
points.
v. 4.—Io.]
JOB. XXIV.
# Heb.
zyzingled
Corºz, or,
dredge.
i Heb
4. They turn the needy out of the
way: the poor of the earth hide them-
selves together.
5 Behold, as wild asses in the
desert, go they forth to their work;
rising betimes for a prey: the wilder-
ness yieldeth food for them and for
their children.
6 They reap every one his ‘corn in
theºcked the field: and 'they gather the vintage
7 They cause the naked to lodge
without clothing, that they have no
covering in the cold.
8 They are wet with the showers
of the mountains, and embrace the
rock for want of a shelter.
9 They pluck the fatherless from the
breast, and take a pledge of the poor.
IO They cause him to go naked
without clothing, and they take away
the sheaf from the hungry;
gather the
Z/zzzzage.
of the wicked.
4. They turn the needy out of the way]
Either, “make them turn out of the road to
which all have equal right,” or, “compel
them to seek by-ways, in order to escape from
their violence;” cf. Judg. v. 6. The latter
Sense agrees better with the following clause;
the poor, or the afflicted (according to the
Keri), are forced altogether to hide them-
Selves. Cf. Prov. xxviii. 28. .
5–9. These verses describe the condition
of the wretched driven out from their abodes
by oppression. We have thus before us a
graphic portraiture of Savage hordes, who,
when displaced by a more civilized and
powerful race, prowl in the desert, at once
desperate and pitiless. It is evident that the
writer describes occurrences of his own time
and country. Many traits might be applica-
ble to Palestine, which in all ages has been
liable to the incursions of Bedouins; and, at
the time of the patriarchs, appears to have
been frequently overrun by the savages, called
Shasous in Egyptian documents of great an-
tiquity; see Essay on Egyptian H. in Vol. 1.
p. 464. It is probable that Job had before him
a race, like the Horites, driven out by the
Idumeans; or Edomites, and reduced to a
state of barbarism. M. de Gobineau uses
this passage to illustrate the condition of the
barbarous tribes, partly subdued and partly
expelled from their homes by the Aryans; the
following traits, drawn chiefly from the
Avesta, certainly bear a close resemblance to
the words of Job: “Le Dyw est querelleur,
malveillant, menteur, pauvre, malsain, pares-
Seux à l’excés, feroce comme les. animaux des
bois, sinon plus. Parce qu'il ne fait rien, il
me possède rien. S'il prend quelque chose, il
le détruit. Il n'a ni champs ni maisons. Il
est vaguant dans les montagnes, cherchant
à assouvir Sa faim ou a mal faire.” “Histoire
des Perses,’ 1. p. 18. -
5. wild asses] The onager, see note on
ch. vi. 5, an animal remarkable for speed and
untameable wildness, a description which ap-
plies to robber-hordes, rather than to mere
vagabonds.
their work] i.e. robbery, their only occu-
pation: if they rise early it is simply to look
out for a prey, or booty.
yieldeth food] Rather, is food: the wilder-
ness, which yields no fruits to industry, is
food to him for his children; he supports
them by the only occupation there practised,
Sc. by plunder. .
6. They reap, &c.] Or, in the tilled land
they gather their fodder. “Corn '' is
out of the question; the word means “fod-
der,” as in ch. vi. 5; in order to procure it
they make incursions into the field, i.e. the
cultivated district. Instead of fodder (belil)
Merx reads by night, belayil : a probable con-
jecture, but unnecessary.
gather] glean. When the vintage is over
they glean the vineyards. Wetzstein notices
that in the dialect of the Hauran the word
here used means “come late,” i.e. as Merx
understands the clause, “They glean in the
vineyards by night.” The word “wicked”
may imply that only wicked men allow
prowlers even to glean their vineyards, or,
more probably, that such vagabonds plunder
the vineyards of men notorious for evil lives,
and therefore not likely to be protected by
their neighbours; or, the meaning may be,
“of their oppressors.”
7. They pass the night naked, with-
out clothing. The description of the
prowler is thus continued. Wetzstein ob-
serves, “ All Bedouins sleep naked at night:
when asked why they do this, since at night
they are often attacked by enemies, they
answer, that it is an old custom. Many
perish in cold Seasons.”
9–11. These verses describe the villain
of civilized life.
9. They pluck, &c.] The usurer seizes the
children of his debtor even at the mother's
breast; see Note on vi. 27. -
take a pledge of the poor] The meaning
appears to be, “they take from the poor all
that he has for a pledge.” This, as has been .
previously shewn, was contrary to the Mosaic
law, and probably refers to the wilder and
fiercer habits of early times.
10. They go about naked, without
clothing, and bear the sheaf hungry.
The verse describes the wretchedness of the
victims of such oppression; they are deprived
\
JOB. XXIV.
[v. II—18.
15 The eye also of the adulterer
waiteth for the twilight, saying, No
I I Which make oil within their
walls, and tread their winepresses, and
suffer thirst. eye shall see me: and 'disguiseth his ºne
I2 Men groan from out of the face. - ...
city, and the soul of the wounded 16 In the dark they dig through **
crieth out: yet God layeth not folly
to them. *
13 They are of those that rebel
against the light; they know not the
ways thereof, nor abide in the paths
thereof. -
I4. The murderer rising with the
light killeth the poor and needy, and
in the night is as a thief.
houses, which they had marked for
themselves in the daytime: they know
not the light.
17 For the morning is to them
even as the shadow of death : if one
know them, they are in the terrors of
the shadow of death.
18. He is swift as the waters; their
portion is cursed in the earth : he be-
of all clothing, which has been taken by the
creditor, and are compelled to gather in his
harvest without wages or food.
ll. Within their walls they press
oil, Wine-presses tread they and
thirst. Within their walls, on the premises
of their oppressors, who witness their misery,
and will not permit them even to still their
thirst. Contrast with this treatment, which
the writer had undoubtedly observed, with
the injunctions of Moses, Deut. xxiv. I4, 15
and XXV. 4.
12. Out of the city men groan, and
the soul of the wounded crieth, yet
Eloah regardeth not the folly. Thus it
is not merely in remote districts, or even in
the factories of oppressors and slaveholders,
but in the midst of the city, in the sight of
the citizens, that men are reduced to the
extremity of misery; and yet, so far as pious
men can see (cf. v. 1), God doth not regard
the strange and unintelligible course of events.
The word “folly” is chosen with reference
to the subversion of all intelligible principles
of government. On the construction see
Dillmann, and cf. Ps. 1. 23, Hebrew.
13–17. These verses go farther still; they
describe a class of still more desperate of.
fenders: the oppressors and usurers previously
described had a semblance of right, and may
have kept within the limits of hard law, as
yet unmitigated by the Mosaic code; those
who now come before us sin against light.
13. They are of those that rebel, &c.] Or,
Others (however) are of those who
rebel against light, they do not a c-
knowledge its ways, and abide not
in its paths: the words imply antagonism
and wilful ignorance, they ignore its ways.
14. with the light] Lit. “for the light;”
i.e. not at, but before daybreak, when other
men are yet sleeping; thus, in the next clause,
and in the night is as a thief. This implies
that the villain so described is a citizen, not
known as a thief.
15. the twilight] Or, gloom; “twilight”
gives an incorrect impression. As the thief
chooses the dark hour before dawn, so the
adulterer waits for the deep gloom of eventide.
disguiseth his face] Either with a mask,
which is not probable, since masks for the
purpose of concealment do not seem to have
been used in the east; or with a thick veil,
which in the Hauran is still called sitr (the
word here used by Job). Since such a veil
was worn only by women it seems likely
that the adulterer concealed himself by put-
ting on female attire. It is now customary
in Syria, when men go out in the evening, to
cover themselves from head to foot with the
tº ar; and, putting on the “mandil,” or
woman's veil, they take a lantern in their
hands and go into a neighbour's house with-
out hindrance from the watchmen, who would
otherwise arrest them. Thus Wetzstein.
16. In the dark, &c.] The subject
changes, the housebreaker is now described:
render therefore, In darkness they break
through houses, by day they fasten
themselves in, they know not light.
The second clause is seriously misrepresented
in the A. V. The villain of Job finds in
darkness his only friend, by day he shuts him-
Self in his house; he will have nothing to do
with the light. The custom of breaking through
the walls of houses built of clay, or bricks
dried in the 'sun, is well known; hence the
Greek rotxaſpuxos for burglar.
17. For to them morning is alto-
get her darkness, for each of them
knows the terrors of darkness. The
meaning of the first clause is clear: light is to
them darkness; they naturally shrink from it;
it brings destruction to them : the second
clause may probably (Dillm.) mean, for every
one of them is familiar with what to other
men are the terrors of darkness, in them they
find accomplices and friends; “knows” is
taken here, as elsewhere, in the sense of
friendly recognition.
&y
v. 19–25.
93
JOB. XXIV.
f Heb.
ziolently
take.
holdeth not the way of the vine-
yards.
19 Drought and heat 'consume the
snow waters: so doth the grave those
which have sinned.
20 The womb shall forget him; the
worm shall feed sweetly on him; he
shall be no more remembered; and
wickedness shall be broken as a tree.
2 I He evil entreateth the barren
that beareth not: and doeth not good
to the widow.
22 He draweth also the mighty
"and Or,
/*e trustez/.
ztof his
own Zafe.
with his power: he riseth up,
no man is sure of life.
23 Though it be given him to be in
safety, whereon he resteth; yet his
eyes are upon their ways.
24. They are exalted for a little
while, but are gone and brought low ; ; ;
they are ‘taken out of the way as all fººt.
other, and cut off as the tops of the **
ears of corn. • .
25 And if it be not so now, who
f Heb.
will make me a liar, and make my
speech nothing worth?
18–2O. These verses contain one answer
to the question, what is the destiny of the
enemy of light? The general meaning is dis-
puted. Formerly the description was regarded
as an imprecation, “may their portion be ac-
cursed, &c.;” thus the LXX., Vulg.; but
there is no indication of this in the Hebrew:
it is clear that Job gives a direct answer;
he describes in his own words the actual con-
dition and fate of the reprobate, whether iro-
nically, adopting the views of his opponents,
as some hold, or more probably, with the in-
tention of shewing that, although they perish,
there are no unmistakeable proofs that their
death has a judicial character.
18. The verse is obscure; it may be ren-
dered, Light is he on the face of the
waters; cursed is their property in
the land ; he returns no more to the
vineyard. The destruction is admitted: the
criminal perishes suddenly, disappears like a
bubble on the water: but there is no note of pre-
vious suffering, open shame, or judicial sentence.
This would seem to refer to criminals who es-
cape the lame and slowpaced justice (pede poena
claudo) of man. It is true that men curse their
portion: when the criminal is gone it may be
true, as Zophar asserted, that the place where
he dwelt is execrated, but he is not there to
feel it; he goes no more to his vineyard, and
knows nought of the disgrace which attaches
to his name. This explanation seems prefer-
able to the only other one which can be recon-
ciled with the Hebrew, accepting the literal
sense, but understanding Job's statement to
be ironical. -
19, 20. Both verses describe the common
fate of men, on the supposition that the grave
is the last end. Suddenly and completely, as
snow in burning heat, the criminal is lost to
human sight in the grave: he is broken as a
tree, cut off it may be by sudden death, but
all is then over: he has no more to fear.
21. Turning from the common malefactor,
Job now puts the man of high rank before
us; far from doing justice to the defenceless,
the childless and the widow, like the unjust
judge in the parable, he scoffs at their entrea-
ties; his one object is to raise men of might
to power, to surround himself with strong
and unscrupulous partisans.
22. Or, He riseth up, though he de-
spaired of life. When a ruffian has given
up all hope of life, convicted by conscience
and evidence, he riseth up, i.e. he is delivered
from judgment by his patron. See Note below.
23. This verse describes the lasting good
fortune of the malefactor when he has once
escaped from judgment. Our version ob-
scures the sense. The Hebrew runs thus,
He (i.e. God) grant eth him to be in secu-
rity, and he is supported: His eyes are
Over their way S.
24. They are exalted, after a little
they are gone, they are brought low,
like all mankind they are gathered,
and like the tops of the ears of corn
they are cut off. Job thus declares, in
direct opposition to the other speakers, that
so far from living in terror, the evil-doer
is in perfect security, instead of being over-
thrown he is supported; he is an object of
special providential care; he rises to eminence,
and when, like all men, he dies, it is by a
Sudden or painless death, preceded by no lin-
gering disease, and not until he has reached
his full term of life, like corn ripe for the har-
vest. In all this wild and fearful exaggeration
there is an underground of substantial facts.
It would have been easy to prove that such is
not the general result of an evil life; but nothing
short of a clear proof that no innocent man
is ever overwhelmed by misfortune, and no
guilty man ever escapes it, would overthrow
Job's position. The mystery is unsolved;
Job does not doubt that God has a Solution;
he is sure that his opponents have not.
“Who,” he concludes, “will prove the false-
hood of this statement, and invalidate my ar-
gument?” With this last outburst the storm
passes by.
J O B. XXV. XXVI.
/
[v. I—2.
NOTE on CHAP. XXIV. 22.
The form of the word **n (life) is held
to denote a late age: but the Moabitic
stone has lately proved, somewhat to the sur-
prise of scholars, that the termination of the
plural in an is very ancient: see Dr Ginsburg,
‘The Moabite Stone.” “A very remarkable
feature in so early a document is the form
of the plural masculine instead of Đ both
in the nouns and numerals.” Introduction,
p. 27.
CHAPTER XXV.
5 Behold even to the moon, and
it shineth not; yea, the stars are not
pure in his sight.
6 How much less man, that is "a Psal. 22.
worm f and the son of man, which is "
a worm
CHAPTER XXVI.
I job, reproving the uncharitable spirit of Biſ-
dad, 5 acknowledgeth the power of God to be
inftwaite and unsearchable.
UT Job answered and said,
2 How hast thou helped him
that is without power? how savest
Ai/dad shewed/ that mazz cannot be justifted
before God.
HEN answered Bildad the Shu-
hite, and said,
2 Dominion and fear are with
him, he maketh peace in his high
places. A
3 Is there any number of his armies?
and upon whom doth not his light
arise
4 *How then can man be justified
a chap. 4.
with God? or how can he be clean
17, &c. &
15. 14, &c.
that is born of a woman :
thou the arm that hath no strength
CHAP. XXV. This short speech of Bildad
shews the complete exhaustion of Job's op-
ponents. The speaker leaves unnoticed the
question raised by Job, and simply repeats
two common places, which had been advanced
in the beginning of the controversy by Eli-
phaz; but, so far from being disputed by Job,
had been repeatedly urged and illustrated by
him. God is omnipotent; hence follows the
duty of unreserved submission, an inference
which Bildad leaves to be drawn by the
hearer; man is naturally unclean; how then
can he be justified by Him who discerns im-
purity in the very heavens?
2. his high places] All possible conten-
tions between the inhabitants of heaven are
subdued by God's power: the inference sug-
gested is, how then can He permit man to
contend with Him? This, and the following
verse, refer to a primeval revelation of a con-
flict between the angels, and of the expulsion
of the enemies of peace: cf. xxi. 22, so also
Isa. xxiv. 21. High places = heaven; see xvi.
I9. *
3. his armies] His “angels that do His
will;” and all the physical and spiritual pow-
ers of the universe: see ch. xxxviii. 19–37;
PS. ciii. 21, civ. 4. Hence the great name
Jehovah of Sabaoth. See note on I Sam. i. II.
doth not his light arise] This expression has
been variously interpreted: the meaning ap-
pears to be, His light shineth over all, above
all, so that the brightest children of light are
but dark in comparison; their light is but a
dim reflection of His, and is lost in His efful-
gence: Ew., Del.
5. Cf. ch. xv. 15.
The tone of Bildad's speech, though feeble,
and without an attempt to grapple with the
real difficulties of the question, is pleasing in
tone, free from Zophar’s violence, and from
the worldliness of Eliphaz. He does not repeat
the old charges and insinuations against Job,
but admonishes him to submission on grounds,
which are not calculated to cause any personal
irritation, and which Job himself would be
first to admit. He brings the discussion, so
far as his party is concerned, to a close.
CHAP. XXVI. With this chapter begins
the magnificent Series of discourses, in which
Job reviews, and sums up the whole contro-
versy. He adopts all that is substantially true
in the arguments of his opponents, and re-
cedes from a position, which, though tenable
against them, does not accord with his own
principles, or truly represent the results of his
own experience. After a few words of well
deserved, but not bitter rebuke (1–4), he
enlarges upon the first great truth which has
been often stated, but neither on their side,
nor on his, without some admixture of error,
or of rebellious feeling, the truth of God's
almightiness and omniscience; and concludes
a description, crowded with sublime imagery,
by a declaration that all that can be con-
ceived, or received by man, is but a faint echo
of the voice, which, if uttered, would over-
whelm the spirit of man. In ch. xxvii. 5–
I4, he deals with the other points, so to
speak, the anthropology of the discussion.
His integrity is a fact, which his very piety
to God forbids his surrendering. He could
not make such confession, as hath been re-
quired of him, without deceit; whatever be-
v. 3—5.] JOB. XXVI. *. 95
words? and whose spirit came from
thee * -
5 Dead things are formed from or
under the waters, "and the inhabit- with the
ants thereof. 27thabit-
azets.
How hast thou counselled him
that hath no wisdom and how hast
thou plentifully declared the thing as
it is :
4. To whom hast thou uttered
tide, he holds fast his righteousness (1—6).
Such deceit belongs to the opponents of
the right cause; it would constitute him a
hypocrite, and deprive him of his hope; a
man capable of that could not expect to be
heard, would not, and could not, love or call
upon God, as Job himself had never ceased
to do (8–10). He then declares fully and
plainly what he really believes touching the
principles of God's providential government;
and recalls, in fact directly repudiates, the ar-
gument, which he had previously urged, both
as a real matter of trouble and perplexity to
himself, and as a conclusive answer to his op-
ponent's charges. He does not even now
assert that the righteous man will necessarily
be prosperous, a statement which he could
not reconcile with the facts of his own expe-
rience; but he states that the real portion of
the wicked, that which, whether known or
unknown, is reserved for one and all as their
heritage, is final and complete extermination;
his children will be cut off, his wealth be the
sport of the innocent, his house overthrown,
Jhis life filled with incessant terrors and ended
by a storm, his memory accursed (13–22).
This explicit recantation of arguments, upon
which Job had laid so much stress, and more
especially in the two preceding discourses, has
caused much perplexity to commentators.
Some have supposed that it belongs to a lost
speech of Zophar; but the silence of that
speaker is satisfactorily accounted for, and
the reader has been prepared for it by Bildad's
abandonment of all further argument: and
vigorously as Job had maintained the propo-
sition, which he here recalls, it is evident
throughout, that the conviction of God's
righteousness lay far deeper; the current of
thought, which carried him away, was bºut
Superficial, and yields to the mighty tide of
feeling, when the depths of his heart are
brought into motion. He was naturally un-
willing to leave the question, which he here
disposes of, on So unsatisfactory a footing.
Job, doubtless, shared the universal convic-
tion that, notwithstanding all appearances to
the contrary, which are quite sufficient to put
a stop to uncharitable judgments, and appli-
cations to individual cases, God judges the
wicked even in this life, and, sooner or later,
awards to each his portion. In the next
'chapter, xxviii., he turns to the great principle,
which, once thoroughly accepted, shews the
futility of all speculations touching apparent
difficulties or inequalities in God's govern-
ment. Man has marvellous faculties; in the
by Rosen., Dillm., and other critics.
investigation of physical phenomena, in his
mastery over external nature, his powers are
indefinite, his tact sure, his achievements a
matter of rational admiration; but as for wis-
dom, as for understanding, which can pene-
trate God's Secrets, and comprehend His ways,
man knoweth it not, it is not found in the
place of the living. Wisdom, in that sense,
belongs to God, it is His alone; all the wis-
dom and understanding of man is summed
up in the fear of God, and in the hatred of
sin. With this declaration Job disposes of
the whole argument; he does not profess to
account for his own sufferings, or for any in-
explicable events in the world's history; such
attempts do but Savour of presumption, their
failure causes inconceivable scandal; one thing
is sure, that he who fears God, and departs
from evil, hath the true secret of life and eter-
nity. In the three following chapters Job
takes a review of his wholé life, as though he
would settle the question of his innocence
Once and for ever: the conclusion is, that he
holds fast to his integrity, but remains in a
state of absolute perplexity touching the cause
of his terrible sufferings, which he describes in
the 30th chapter.
2. without power] There is a mixture of
irony and expostulation in these words; far
less bitter than xvi. and xxi., but more effec-
tive. The rendering is correct, and supported
The
ancient versions give less satisfactory explana-
tions. The Syr., Targ., and Arab., “how
hast thou answered without strength 2 " . The
LXX., Tótepov odx (; troX\; ioxºs, take N2 in
the sense 15; See note on xiii. 15.
3. the thing as it is] Or, sound sense.
The single word so rendered is common in
the Proverbs: it means that which is real,
stedfast, substantial (see note on ch. v. 12),
the precise opposite of vague common-place
declamation, such as that in Bildad's speech:
the word “plentifully” or “abundantly” may
refer to the meagreness and shortness of that
speech.
4. To whom| The question implies, surely
not to Job, since the words have no bearing
whatever upon his arguments.
whose spirit] As though Bildad had de-
rived his inspiration from Eliphaz, or com-
mon tradition, not from God, not the spirit
of wisdom and understanding.
5. Job pauses: he turns himself away al-
together from man, and goes to the source at
96
JOB. XXVI.
iv. 6–12.
6 * Hell is naked before him, and
destruction hath no covering.
7 He stretcheth out the north over
a Prov. 15.
I. I.
9 He holdeth back the face of his
throne, and spreadeth his cloud upon it.
Io He hath compassed the waters
the empty place, and hangeth the with bounds, "until the day and night Heb.
earth upon nothing. come to an end. #.
8 He bindeth up the waters in his II The pillars of heaven tremble ºft
thick clouds; and the cloud is not rent
under them. *
and are astonished at his reproof.
I2 He divideth the sea with his
once; he will not derive his own inspiration .
save from God.
Dead things, &c.] Or, “the dead are con-
vulsed—under the waters and the inhabiters
thereof.” Bildad had spoken of God's domi-
nion in heaven, Job shews that it reaches the
dead; the Hebrew word is Rephaim, the name
of an extinct race of giants, but here, and
elsewhere, applied to the shades of the de-
parted. The dead sleep, their shadowy forms
rest in Sheol, under the ocean; but God's will
reaches them, rouses them in torture from
their death-stillness, below the depths of ocean
peopled by monster forms. This statement
coincides with many vague allusions to the
condition of the disembodied spirit, and it has
a most fitting place in Job's discourse. His
witness is on high, but his power reaches the
very abodes of darkness, and restores con-
sciousness to the very shades of the departed.
The A. V. “are formed” rests upon a differ-
ent, and in itself a defensible interpretation.
The Hebrew may mean “are born,” or are
transfixed with the pangs as of child-birth.
The LXX. have plato&#orovtat, the Vulg. “ge-
munt.” See Note below.
6. destruction] In Hebrew Abaddon, the
abyss of the bottomless pit; the abode of de-
struction: no mere abstraction, or negation,
but a region impenetrable save to God's eye.
Thus ch. xxviii. 22, xxxi. I2; Prov. xv. II ;
Ps. lxxxviii. II. -
7. the north] By the north we are proba-
bly to understand the firmament, extending,
as the ancient Semites conceived, from the
northern point indicated by the polar star, over
the apparently empty space of our atmosphere.
(Thus most critics, e.g. Ges., Ros., Umb.,
Del.). The words employed here and in other
passages of Holy Scripture do not convey the
impression of substance or of metallic solidity,
as is frequently asserted, but simply of expan-
sion; they are vague, indefinite, just what
they ought to be to express the impressions
made upon an observant mind, careful not to
substitute speculations for facts. Dillmann
takes “the north’” to mean the great moun-
tain-range.
upon nothing] The Hebrew word occurs
here only; the sense, “nothingness,” is undis-
puted. It presents a singularly strong protest
against Superstitions prevalent among all hea-
thens, and also against the misrepresentations
of Some modern critics. Job knows nothing
of Solid foundations on which the broad ex-
panse of earth is supported. How Job knew
the truth, demonstrated by astronomy, that the
earth, hangs self-poised in empty space, is a
question not easily solved by those who deny
the inspiration of Holy Scripture. Dillmann
observes that this representation is peculiar to
the book of Job: it certainly does not belong
to the speculations of a later age, in which no
trace of it is to be found. Bishop Words-
worth quotes very important passages from
Kepler, and Lord Bacon, “Advancement of
Learning:’ recognizing the deep insight of
the author of this book “which if it be re-
volved with reverence, will be found pregnant
and swelling with natural philosophy.”
8. in his thick clouds] There is no reason
to believe that Job regarded the clouds as
water-bags: he uses only the same terms which
a naturalist would use, speaking the language,
not only of poetry, but of common life. The
expression is figurative, of course, but means
no more to us, and probably meant no more
to Job, than that the fall of rain is determined
by laws, which he refers to the will and direct
agency of God.
9, 10. Or, he holdeth] These two verses
may be rendered,
He covers the face of His Throne,
He expands His cloud over it;
He compasseth the waters with a line,
To the confine of light and darkness.
They seem to describe the gathering together
of thick clouds before a heavy thunderstorm.
God covers the vault of heaven (above which
is the invisible abode of His Majesty, but
through which somewhat of His light and
glory Shine) with dense clouds, which He com-
passeth, i.e. extends in a continually expand-
ing circle until it reaches the horizon which
marks the exact limits of light and darkness.
11. The breaking of the storm follows,
when the mountain-heights, on which the
welkin rests, tremble, and are astonished at
His rebuke. To the poet's ear the prolonged
echoes of the thunder are the voices of the
mountains expressing their consternation at
the rebuke of God.
12. The effects of the storm on the Sea.
He divideth] Or, agitates, stirs up, He
causes the upheaving of the stormy waves:
v. I3—4.]
JOB. XXVI, XXVII.
power, and by his understanding he
14 Lo, these are parts of his ways:
.. smiteth through the proud. but how little a portion is heard of
Ariae. 13 By his spirit he hath garnished him but the thunder of his power
the heavens; his hand hath formed who can understand
the crooked serpent.
Dill, takes the words, “He makes the sea of this verse should be rendered, hath wound-
tremble,” in the sense, “He reduces it to sub- ed the flying dragon. This is supposed by
mission,” “componit fluctus;” but the explar some commentators (Renan) to mean one of
nation here given seems preferable; cf. Isa. li. the constellations; but far more probably, like
I5; Jer. xxxi. 35, where the same word, un- the Egyptian Apophis, it is an emblem or
doubtedly, has the meaning, “causes to trem- personification of darkness and evil: See note
ble.” Thus Schult., Del., Merx. - above, ch. iii. 8. When God disperses dark-
the proud] The original word is Rahab: ness He is said to wound the enemy who flees
See ch. ix. 13. Here it evidently means the before Him. The expression is common in
power of evil represented by the monsters of the New Testament, but is there applied ex-
the deep, huge saurian forms destroyed in clusively to spiritual realities. The LXX.
some age of cosmic convulsion, presenting to render this passage, “He slew the apostate
* the imagination a lively and terrible type of dragon,” shewing the sense of the ancient
the agencies of destruction and disorder. Hebrew Church,” as Bishop Wordsworth ob-
13. By his spirit] Or, By His breath serves in a note full of interesting quotations.
the heavens are bright, lit. brightness. 14. “Parts,” or “ends,” i.e. the mere
The calm succeeds the storm, when it has outskirts of His ways; “portion” or whis-
done itS work. God's breath, the clear bright per. How grand and terrible is that mere
wind which disperses the clouds, restores the whisper, faint mutterings of His word, which
beauty and glory of heaven. The latter clause we hear; what then must be the full thunder?
NOTE on CHAP. xxvi. 5.
Merx renders the second clause, “whose dwellings are under the waters:” DIT">ºp,
for DIT">Dº, but without authority. -
CHAPTER XXVII. away my judgment; and the Al-
I job protesteth his sincerity. 8 The hypocrite mighty, who hath vexed my soul; º ºn.
is without hope. , 11 Zhe blessings which the 3 All the while my breath is in £%.
wicked hazye are turned into curses. me, and "the spirit of God is in my º: º
º, O RE OVER Job foontinued nostrils; §.
fake ºft. his parable, and said, 4. My lips shall not speak wicked- sº *
2 As God liveth, who hath taken
ness, nor my tongue utter deceit.
CHAP. XXVII. In this chapter Job pro-
ceeds to deal with the other questions, which
regard his own integrity and God's dealings
with man.
1. parable] The word comprehends all
discourses in which the results of discursive
thought are concisely or figuratively expressed.
In this discourse Job deals with general truths
and their practical application.
2. As God liveth] Hitherto Job has
used no oath, now for the first time he swears
by the living God, his “witness” and “re-
deemer.” This oath expresses his faith and
also his conviction that his judgment is not as
yet complete; “God hath taken it away”is an
expression carefully chosen to imply “with-
holding” not “perversion.” Job thus, as
throughout this discourse, corrects his former
assertions; he holds fast the conviction that
VOL. IV.
his afflictions are not a punishment due for his
offences, but he no longer charges God with
injustice: even for that expression which he still
uses, modified as it is, he suggests an excuse in
the pardonable bitterness of a soul filled with
anguish. Cf. Ruth iii. I3; Judg. viii. I9, &c.
3. All the while] Or, For whole even
now is my breath in me:-(thus Dillm. and
Hirz.). This verse is parenthetical; it asserts
that notwithstanding his anguish, which ap-
proaches to madness, his breath, the living
principle, even that which God “breathed
into his nostrils, and made him a living soul,”
is sound, capable of knowing and holding
what is true and right. Merx “So long as
my breath is in me;” but A.V. is preferable.
4. wickedness...deceit] Such as would be
a feigned contrition and confession of guilt, of
which Job knew himself to be clear.
G
98 JOB. XXVII. [v. 5–13.
5 God forbid that I should justify 9 Will God hear his cry when ºv. .
you: till I die I will not remove mine trouble cometh upon him Ežek.8.18.
integrity from me. Io Will he delight himself in the Al- }: ...
6 My righteousness I hold fast, and mighty? will he always call upon God?
will not let it go: my heart shall not I I I will teach you by the hand of tºº.
ºteb.... reproach me 'so long as I live. God: that which is with the Al-gºamé,
** 7 Let mine enemy be as the wick- mighty will I not conceal.
ed, and he that riseth up against me 12 Behold, all ye yourselves have
as the unrighteous. seen it; why then are ye thus alto-
a Matt. 16. 8 °For what is the hope of the gether vain?
26, hypocrite, though he hath gained, 13 This is the portion of a wicked
when God taketh away his soul? man with God, and the heritage of
5. justify you] i.e. admit you to be in the would seem, bears witness to his own inward
right. We should remark the force with faith, hope and piety.
which Job dwells on the main point; his words
might be mistaken for Self-righteousness, but
they are justified by God's own declaration,
ch. ii. 3.
6. my heart, &c.] Lit. My heart doth
not reproach one of my days, conscience
cannot fix upon any season of his life in which
he had committed crimes meriting such chas-
tisement. Thus even St Paul (1 Cor. iv. 4),
“I know nothing by myself,” i.e. “I am not
conscious of any wilful guilt.” The Apostle
may seem to refer to the LXX. version of
this passage, où yöp orévotòa €pavrò &rotra
Tpéčas. See also Acts xxiii. I. Job would
now have willingly accepted the apostle's de-
claration, “yet am I not hereby justified, He
that judgeth me is the Lord;” for all that
Job really desired was to be judged.
7. Let mine enemy be as the wicked] This
sounds like an imprecation, but Job means
that such wickedness as false representation of
his feelings and convictions can never be com-
mitted by him; if imputed at all, it must be
11. I will teach you] concerning the
acts of God: lit. the hand of God. This
verse is of great importance. It implies that
Job is now going to state exactly what he
believes touching the hand of God, i. e. the
true character of the divine dispensation.
He will not conceal what is with the Almighty
(see note on x. 13), the principle which, he
is assured, must be present to the mind of
God. This prepares us, if not for a recan-
tation, yet for a modification of statements
which had been wrung from him, when his
words flowed over from a spirit drunk with
the poison of God's arrows; see vi. 4. This
explanation agrees with Dillmann's, who
shews that it is in harmony with the funda-
mental principles of Job. See also Bishop
Wordsworth.
12. have seen it] They, like him, knew
the facts, which he is now about to state, but
they misapplied them altogether when, having
no cause whatever to suspect Job's integrity,
they represented his sufferings as proofs of
to them who counsel him to an act of hypo- guilt. Given two facts, God’s wrath against
crisy. sin, and Job's piety, proved by a life of con-
8. , though he hath gained] The Hebrew sistent godliness, the only inference, which
word is used of wrongful gain. After all, such
hypocrisy would be futile as it is wicked; it
might answer for a season, as, for instance,
in changing men's feelings towards him; but
the question is, what will be the hope, the
gain, when God takes the soul. This is
perhaps one of the strongest passages which
can be adduced to prove Job's instinctive
and ineradicable faith in the immortality of
the living principle. If that were annihilated,
or eternally unconscious, what question could
there be about hope?
9. Will God hear] Job therefore felt that
God did hear his cry, though he could get no
anSWeſ.
10. Will be delight] Job therefore delighted
in the Almighty his punisher. “Always call,”
he would therefore pray without ceasing:
note the extreme beauty and delicacy of the
term by which Job thus unconsciously, as it
they ought to have drawn from the aspect of
his misery, was that God's judgments are
unsearchable, and that sooner or later his
“righteous servant” would be justified.
13. This] This refers to the following state-
ment. Job now accepts and repeats those
assertions of his opponents (cf. xx. 29) in
which he recognizes a certain, though partial
truth. “Portion,” “heritage,” that which
strictly belongs to him, wages due to him, and
the lasting inheritance to be handed down to
his children. In the statements which appear
to contradict this principle, and which require
the rectification which Job now gives, he
had represented the frequent combination of
prosperity with injustice as a fact of experi-
ence, not as based upon a law or principle;
so long as the combination lasts the wicked
have not their portion, nor have the oppressors
received their heritage: he now adds his Settled
v. 14–23.]
JOB. XXVII.
oppressors, which they shall receive of
the Almighty.
14. If his children be multiplied, it
is for the sword: and his offspring
shall not be satisfied with bread.
I5 Those that remain of him shall
“Ps. 78.64 be buried in death: and * his widows
shall not weep.
16 Though he heap up silver as the
dust, and prepare raiment as the clay;
17 He may prepare it, but the just
shall put it on, and the innocent shall
divide the silver. -
18 He buildeth his house as a moth,
and as a booth that the keeper maketh.
19 The rich man shall lie down,
but he shall not be gathered : he
openeth his eyes, and he is not.
2O & Terrors take hold on him as * chap. 18.
waters, a tempest stealeth him away"
in the night. - -
21 The east wind carrieth him a-
way, and he departeth : and as a storm
hurleth him out of his place.
22 For God shall cast upon him,
and not spare:
of his hand. -
23 Men shall clap their hands at 7”.
him, and shall hiss him out of his
place.
conviction, that have it they must and will.
That this was not so much a change, as a
clearing up, of inward conviction, may be in-
ferred from those very passages to which it
seems opposed. What he then complained
of was, not that God had no days of retribu-
tion, but that His people could not see them
(xxiv. 1), and the terms in which he repudi-
ates the counsel of the wicked (xxi. 16) proves
a consciousness that all the appearances, on
which they relied, and of which he can give
no account, must, after all, be fallacious.
This explanation may not quite remove the
difficulty (it is in fact generally difficult for us
to follow the abrupt and subtle movements of
the oriental, more especially of the Semitic
mind), but it appears to be the true one, and
of great importance for the interpretation of
the whole book.
14. Job had previously stated that the
wicked have numerous offspring, prosperous
during their own life (c. xxi. 8), he now points
out that after all they are “for the sword;”
inheriting their parents' wealth, they inherit its
liabilities, falling by the Sword of their enemies,
or reduced to poverty by judicial sentence.
Job thus accepts even Zophar’s statement,
XX. IO.
15. buried in death] Or “by Death,” a
personification; Death will be their only ap-
paritor, no friends, no consolers, no widow
will stand by the plague-smitten inheritor of
the curse, Death only with his ravenous and
unclean ministers, the vulture, the jackal. the
hyena, will entomb the corpse. Merx and
Olshausen insert “not”—shall not be buried:
contrary to the Old Versions.
16. raiment] In which the wealth of the
ancients consisted to a great extent: cf. Matt.
vi. 19; James v. 2.
18. Both figures in this verse represent
at once the rapidity and apparent ease with
which the fortunes of a bad man are built up,
and the still greater ease with which they are
overthrown. See Note below.
a booth] The light, moveable tent, set up
for watchers in vineyards or fruit-gardens;
Isa. i. 8.
19. shall not be gathered] An obscure
phrase in the original, and variously rendered.
The most probable reading seems to be, “He
lieth down rich, but it (his wealth) shall not
be gathered,” i.e. before the harvest is gathered
in he will perish. (The LXX. have od ºrpog-
6;foret, from which a various reading in the
Hebrew is probably inferred (F'D) for FDN"),
“he will do it no more.” Thus Ital., Syr.,
Arab., and several modern critics; e.g. Ew.,
Hirz., Dillm.; Renan, “mais c'est pour la
dernière fois.”)
he is not No sooner awake than he is slain.
This verse seems to describe the rich tyrant,
surprised in his fastness, and waking only to
See his murderers; cf. 2 K. xix. 35, and ch.
Xxiv. 24.
2O. as waters] i.e. like a flood; cf. XX. 28.
In selecting these special instances of visitation
Job may have referred to well-known events,
such e.g. as the Deluge, or the destruction of
the cities of the plain; (see, however, Note
below); but the one point which he has
at heart is to vindicate himself from mis-
representation. It should be remarked that,
great as his own calamities had been, they
had been different in kind from those which
he describes; his children had perished, but
not by the Sword of avengers, or by famine;
his wealth had not been transferred, like
that of a robber, tº the just and innocent;
he had been cast down in his place, but
not hurled out of it; above all, instead of
seeking to flee from God's hand, all that he
longed for was to be visited by Him in judg-
ment, and, far from expecting that lasting
infamy would attach to his memory, he
looked for a vindication of his righteousness
in the sight of men.
... ...G 2
the would fain flee out . Heb. .
zzz ſeeing
Æe zwozła.

I OO
JOB. XXVIII.
NOTES on CHAP. xxvii. 18, and 20–23.
v. 18. For ºys, as a moth, Merx reads
tºliyi), as a spider. LXX. &airep orites kai
30 trsp &páxvn: Syr. “as a spider.” The read-
ing is very probable: the middle letters may
have fallen out: and the figure is at once true
and apposite, See ch. viii. 14.
vºv. 2.0—23. Merx renders these verses
thus:
By day will terror seize him,
By night a tempest stealeth him away,
A blast carrieth him away so that he depart-
eth,
And it terrifies him out of his place.
And it falls upon him unsparingly,
He flees before it in swift flight.
The people clap their hands at him,
And hiss at him out of his place.
This requires two changes, v. 20, for bºos
Merx reads DY">, against LXX. Öortrep $80p,
and the Syr. which continues the construction
in the next verse. ‘v. 22. For * Merx reads
#y, taking D"Tp as subject, an admissible
and probable correction.
CHAPTER XXVIII.
I 7%ere is a knowledge of 7tatural things.
12 Azat wisdom is an excellezza gift of God.
URELY there is "a vein for the Or,
silver, and a place for gold where
they fine it.
CHAP. XXVIII. The beginning of this
chapter is abrupt, and the connection with
the preceding discourse somewhat obscure.
The course of thought seems to be this. Job
has declared his conviction that, notwith-
standing apparent irregularities and many ex-
ceptions, the justice of God is sooner or later
manifested in punishing the wicked: but the
mystery is still unsolved; he cannot under-
stand God's ways, he feels Him to be incom-
prehensible, and comes to one certain conclu-
Sion, that, although the faculties of man are
marvellously developed in regard to all phy-
sical phenomena, he knows nothing of the
true essential attributes of God. Wisdom in
its essence belongs to God alone, it is incom-
municable by its very nature, but in its prac-
tical applications man can attain to it by the
fear of God, and by departing from evil.
1—11. These verses are remarkable for
the knowledge of mining operations which
they indicate in the writer. Commentators
are now agreed as to the general meaning, and
though many expressions are still obscure,
and will probably remain matters of contro-
versy, we find in them singularly accurate
and graphic descriptions of the processes of
miners. It is an interesting question where
the writer could have acquired such minute
and accurate knowledge; certainly not in
Palestine, where mining was unknown. But
in very remote ages, far more ancient than
that assigned to Job, there were gold mines in
Egypt; silver was brought from the far east
by Phoenician merchants; iron was found,
and copper mines were worked in the Sinaitic
Peninsula by Egyptians from the 3rd dynasty,
at least some thousand years before Job, until
the 19th dynasty. See Introduction to Exodus,
§ 4. The impression made by the whole
passage is that the writer and his contempo-
raries must have been acquainted with these
operations, but probably as matters exciting
astonishment by their novelty and strange-
Q
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ness. A great chieftain, whose camels were
doubtless employed in transporting the pro-
ductions of various regions, would have had
opportunities, such as few Israelites, Save in
the age of Solomon, could have enjoyed, of
exploring the excavations and watching the
ingenious processes by which the metals were
prepared for the use of man. The local
colouring altogether belongs to Idumaea, the
peninsula of Arabia, or to Egypt, certainly
not to Palestine. This may be seen more
distinctly when we consider the details.
“Modern science instead of confuting only
confirms the aphorism of the patriarch Job,
who has shadowed forth the downward per-
sistence of the one (Silver), and the super-
ficial distribution of the other (Gold).
‘Surely there is a vein for the Silver—the
Earth hath Dust of Gold.” The indisputable
fact is that the chief quantities of gold origi-
mally imbedded in the upper portions of the
vein have been broken up and transported,
with the débris of the mountain-tops, into
adjacent slopes and valleys. Silver and argen-
tiferous lead, on the contrary, extended so
largely downwards into the bowels of the
earth, that they must yield enormous profit
to the miner for ages to come.” Sir Rod.
Murchison. - -
1. a vein] Or, as in the margin, “a mine.”
The original word means “an issue,” or,
“place where any thing comes out.” Silver
stands first, probably because, at the time
when the book was written, it was very
scarce and precious, and used more gene-
rally for exchange. This indicates, though
it may not prove, extreme antiquity. See
Pictet, “Les origines indo-germaniques,” I. p.
16o, quoted above, ch. xxii. 26. He derives
the word silver from “gila,” a rock, and
“bhara,” to bear.
fine it. Two processes of fining were known
to the ancients; one by washing, described by
Diodorus, III. II, as practised in Egypt, the
& 272???&,
v. 2–Io.]
IOI
JOB. XXVIII.
1 Or,
d'ast.
2 Iron is taken out of the "earth,
and brass is molten out of the stone.
3 He setteth an end to darkness,
and searcheth out all perfection: the
stones of darkness, and the shadow of
death.
4. The flood breaketh out from the
inhabitant; even the waters forgotten
of the foot: they are dried up, they
are gone away from men.
5 As for the earth, out of it cometh
bread: and under it is turned up as it
were fire.
6 The stones of it are the place of
sapphires: and it hath "dust of gold.
7 There is a path which no fowl
knoweth, and which the vulture's eye
hath not seen :
8 The lion’s whelps have not trod-
den it, nor the fierce lion passed by it.
9 He putteth forth his hand upon
the "rock; he overturneth the moun- Or, ſºint.
tains by the roots.
Io He cutteth out rivers among
the rocks; and his eye seeth every
precious thing.
other by smelting: the Hebrew has a technical
term for each; the word here used denotes
the former process.
2. brass is molten out of the stone] &r,
and stone (ore) is molten to copper.
Job does not seem to speak in this verse of
mining, but of processes whereby iron and
copper are extracted by fusion from ore found
on the surface.
3. The miner's work is now described.
He setteth an end to darkness (i.e. lets in
light to the very abode of darkness, sc. by
opening a shaft, or by the lantern which he
bears with him), and to all perfection (i.e.
with the utmost completeness) he explores the
Stone of darkness, and dense blackness. The
Speaker may have stood at the shaft as it was
opened, and watched the miner as he descend-
ed, curiously exploring every stone for indi-
cations of metal.
4. This verse is obscure: the most proba-
ble interpretation appears to be, he, the miner,
Sinks a shaft away from the neighbour-
hood of settlers, unaided by the foot
they hang SWinging to and fro far from
men. The word rendered flood in the A. V.,
or shaft, upon which the interpretation of the
first clause depends, means properly a water-
course, or narrow channel, but modern critics
are all but unanimous in rendering it here “a
shaft.” Unaided by the foot, literally, forgot-
ten by the foot, seems a natural and ac-
curate description of the miner hanging on
the rope and unable to use his feet; but it
may possibly mean forgotten by the feet of
wayfarers, afar from the haunts of men. See
Note below. The last clause is not questioned.
5. Man's industry and enterprise give him
mastery of the earth; he tills the surface for
food, and, not satisfied with that, penetrates
its interior, and turns it up as by the action of
Subterraneous fire: this alludes most probably
to the blasting of rocks in mines, which was
practised on a large scale by the ancients: See
note on v. 9. A similar expression is used in
the Koran, Sur. II. 66, and XXX. 8.
6. and it hath dust of gold] Or, and dust
of gold is for him, sc. for the miner. The
great riches, which reward the toils and talents
of the miners, are contrasted with the empty
results of speculation about the hidden things
of God's government.
7, 8. There is a path] Or, A path which
the eagle know eth not, and the eye of
the vulture hath not espied it. In the
next clause, “for the lion's whelps” read “the
fierce beasts,” literally, “the sons of pride or
fierceness.” The mine is a path which none
but man could discern. The ingenuity of
man is thus contrasted with the instinctive Sa-
gacity of animals, the far-reaching and keen
vision of the eagle and hawk, the strength and
force of the lion. The astonishment and ad-
miration excited by the natural powers of the
brute creation are especially noticeable in the
monuments of Egypt. Job shews how far
more wonderful and admirable are the facul-
ties of man.
9. the rock] The word so translated
means “granite” or “quartz.” Job evidently
alludes to excavations in the granitic and por-
phyritic rocks; the expression, “putteth forth
his hand,” denotes the severe and continued
exertions required to penetrate the rock.
overturneth] Sc. by fire. Pliny describes
various processes of blasting; ‘N. H.’ XXXIII.
iv. § 2 I : Occursant—silices. Hos igni et aceto
rumpunt. Peracto opere—mons fractus cadit
ab Sese longe, fragore qui concipi humana
mente non possit, et flatu incredibili. Spec-
tant victores ruinam naturae.
10. rivers] Or, channels, to drain the
mine, a process of great labour and danger in
the infancy of hydraulic science, yet one
which was familiar to the Egyptians from the
earliest times. The word here rendered “ri-
vers” is Egyptian; in the singular it is speci-
ally used of the Nile; but in the plural, as in
this passage, it means canals, BrugSch (“Dict.
H.,’ p. 34) gives 8tópvé, fossa, or river. Dill-
mann understands it to mean shafts; but this
passage refers altogether to the management
of water.
| Or,
gold ore.
I O2 JOB. XXVIII. [v. II—22.
Jºe. ", He bindeth the floods from 17 The gold and the crystal cannot
292.9". overflowing; and the thing that is hid
bringeth he forth to light.
12 But where shall wisdom be
found and where is the place of un-
equal it: and the exchange of it shall
not be for "jewels of fine gold. Or,
18 No mention shall be made ofº,
| * sº -: : || Or,
"coral, or of pearls: for the price of ...,
& Rom. Ir.
33, 34.
derstanding?
I 3 Man knoweth not the price
thereof; neither is it found in the
land of the living.
me : and the sea saith, It is not with
Iine
14 “The depth saith, It is not in
wisdom is above rubies.
19 The topaz of Ethiopia shall not
equal it, neither shall it be valued with
pure gold.
2O & Whence then cometh wisdom * * Ver. 2.
and where is the place of understand-
ing?
t Heb. I5 ‘It "cannot be gotten for gold, 21 Seeing it is hid from the eyes of
; neither shall silver be weighed for the all living, and kept close from the
* price thereof. fowls of the lair. º
º 3 I6 It cannot be valued with the 22 Destruction and death say, We
:: **** gold of Ophir, with the precious onyx,
I6.
or the Sapphire.
have heard the fame thereof with our
€2.I.S.
every precious thing] Laid bare by the re-
ceding waters.
11. He bindeth, &c.] This denotes the
perfect accomplishment of one of the most
difficult works; the miner not only turns the
course of Subterranean rivers which he meets
in his excavation, but prevents the least leak-
age, or “weeping,” a picturesque and perhaps
technical term. It is curious to see the opera-
tions of railway-tunnelling thus anticipated.
forth to light] The last grand result, the
hidden treasures of darkness are brought into
the light for the use and glory of man. What
limits can be assigned to powers and capaci-
ties which have thus conquered nature?
12. The contrast: these powers do not
advance man a single step in the search after
the only substantial principle of existence. He
cannot find wisdom, the reason which deals
with principles, or understanding, the faculty
which discerns and appreciates their applica-
tion. The meaning of Hebrew words which
express wisdom, understanding, &c. is well
explained in an article of the ‘Studien und
Kritiken,” I 871, p. 325.
13. price] The LXX. have “the way
thereof,” an easy, but less suitable reading.
Job points out that there is absolutely no
relation between the results of human in-
genuity and true wisdom, they are utterly
incommensurable. Man may traverse the ha-
bitable earth, explore the depths of the ocean,
sail over all seas, possess all that the diver,
the miner has collected, and the merchant
transported from India to Ethiopia, but he
acquires nothing which he can exchange for
wisdom. This is no mere truism. Wisdom
and the acquisition of wealth are insepa-
rable in the minds of most men; when that
acquisition involves the discipline and develop-
ment of high moral and intellectual faculties,
it has a claim readily conceded to it by the
leaders of human thought. Job, doubtless,
taught a truth new, and strange, and likely to
be contested by many of his contemporaries,
one perhaps which the worldly spirit of Eli-
phaz would receive with difficulty, which
many would reject with scorn. Hence, we
may account for the careful, and evidently
studied, enumeration of all that constituted the
wealth of the merchant princes of the East: it
seems to us perhaps somewhat too elaborate,
but each touch probably reached a special
point, and the passion for jewels and precious
stones has always been characteristic of the
Semitic race: a point strikingly brought out
in the work of Miss Rothschild.
16. gold of Ophir] An Israelite probably
would not have used this word before gold
was fetched from India in the reign of Solo-
mon; but it is impossible to say how Soon
Phoenician traffickers may have brought the
thing and the name to western Asia. In an
Egyptian inscription, referring certainly to a
period before Moses, distinct mention is. made
of precious stones, which chieftains of the
Phaemicians had collected in their voyages.
See Brugsch, “Histoire d'Egypte,’ p. 74.
17. jewels of fine gold] Or vases of gold.
18, 19. The names of these jewels are not
determined with accuracy, nor is this a matter
of any moment: it suffices to note the accu-
mulation of wealth at a very remote age,
which, vast as it may seem, is fully borne out
by the monuments of Egypt.
rubies] Rather pearls, or red coral.
21. from the fowls of the air] The vast
range and keenness of sight in birds of prey
was regarded by all as a symbol, by some as
an indication, of wisdom. Job, probably, had
v. 23–2.] JOB. XXVIII. XXIX.
IO3
26 When he made a decree for the
rain, and a way for the lightning of
the thunder: .
27 Then did he see it, and "declare lor, .
it; he prepared it, yea, and searched ”
It Out.
28 And unto man he said, Behold, a psal,...
* the fear of the Lord, that is wisdom; 3.
Prov. T. 7.
and to depart from evil is understanding. & 3, 16.
23 God understandeth the way
thereof, and he knoweth the place
thereof.
24. For he looketh to the ends of
the earth, and seeth under the whole
heaven;
25. To make the weight for the
winds; and he weigheth the waters
by II].C2SUITC.
a special reason for naming the creatures in
which his contemporaries saw depositaries of
knowledge above that of man.
22. By a grand personification Job sum-
mons the abyss (Heb. Abaddon, see xxvi. 6)
and death to bear witness. Compare Prov. xv.
II. They have heard a rumour. Comparing
this with xxvi. 5, 6, we may perhaps infer that
Job felt that some dim intimation of the great
truth reached the spirits of the departed even
in their state of imperfect consciousness, but
the thought is vague and darkly expressed: it
may be that he simply means that the dead
and the living are equally incapable of com-
prehending the wisdom of God.
23–27. God alone knows wisdom; it is
not only His inherent endowment, but is ma-
nifested in the order of creation: it belongs to
His omniscience, and is declared by His om-
nipotence. It is present to Him as an objec-
tive reflection of Himself, which He sees and
declares, takes as the ideal of the visible uni-
verse, and examines in every detail. Such ap-
pears to be the meaning of a passage, in which
a portion of the eternal truth expressed by the
word Trinity is, so to speak, adumbrated.
Wisdom is not actually personified; but we
have a representation of it as an objective and
substantial existence, one with, and yet dis-
tinct from its author; a representation which
finds its true explanation in the doctrine of
the Personal Word.
28. The wisdom of God consists in the
absolute knowledge of all principles, causes,
and effects in the universe; the wisdom of
man, simply and wholly in unquestioning
submission, and obedience. It is to be re-
marked that Job thus, unconsciously as it
would seem, Sets the Seal upon his own
triumph. His character is described by God
Himself as “one that feareth God, and
escheweth evil.” The Hebrew has the same
word in both places; the reference is some-
what obscured by the A. V., which has
“eschewed” in one place and “depart from"
in the other.
NOTE on CHAP. xxviii. 4.
Merx reads mayb, “out of the ground,”
LXX. darò kovías, instead of Til DVr), which
he renders “away from a sojourner,” but
holds to be unintelligible. The description of
a miner in a place far from the haunts of man
seems Scarcely open to such objection. “For-
gotten of the foot,” a literal rendering of the
text, he also rejects as meaningless, and Sug-
gests that some technical term for “raised by
a machine,” has been lost. The next clause
he renders “so they swing held by the hand of
men, they wave to and fro.” Little is gained
by pure conjecture, but the LXX. certainly
represent a different, if not a preferable, read-
ing. Merx suggests an unnecessary and awk-
ward change in the punctuation of viv. 6, 7,
“and dust of gold—he has a way.” v. 7.
“The eagle knoweth him not.”
CHAPTER XXIX.
Şob bemoaneth himself of his former prosperity
- and howed ur.
O RE OVER Job foontinued Heb.
added to
take up.
his parable, and said,
2 Oh that I were as in months
CHAP. XXIX. Job having thus declared
fully the principles by which he is guided in
his consideration of God's government, re-
verts to a pathetic description of his present
misery contrasted with his former happiness.
The style of the rest of his discourse differs
somewhat from that of the preceding por-
tions; while it is equally conspicuous for
power, conciseness, beauty, and copiousness
of illustration, it is clearer, and flows in a
more equable and limpid current: it is as
though the storm-clouds are broken, and
things stand out in their true light and just
proportions, now that the struggles of contend-
ing emotions are passing away. Job does not,
indeed, and cannot, comprehend the cause of .
his calamities, or reconcile them with what
he could conjecture of the Almighty, by
Whose hand they are inflicted; but he sees
them as they are; the present and the past
IO4.
[v. 3—13.
JOB. XXIX.
* Or,
lazzº.
past, as in the days when God pre-
served me;
3 When his "candle shined upon my
head, and when by his light I walked
through darkness; t -
4. As I was in the days of my youth,
when the secret of God was upon my
tabernacle; -
5. When the Almighty was yet with
me, when my children were about me;
6 When I washed my steps with
butter, and the rock poured 'me out
rivers of oil;
7 When I went out to the gate
through the city, when I prepared my
seat in the street !
8. The young men saw me, and hid
themselves: and the aged arose, and
stood up. -
9 The princes refrained talking, and
laid their hand on their mouth.
Io ‘The nobles held their peace, Heb.
The zwoice
and their tongue cleaved to the roof of ſº.
&les was
Aza!.
their mouth.
I I When the ear heard me, then it
blessed me; and when the eye saw
me, it gave witness to me:
12 Because I delivered the poor
that cried, and the fatherless, and him
that had none to help him.
13 The blessing of him that was
ready to perish came upon me: and I
f Heb.
zuitſ, 27te.
are before him; and though he cannot for-
mally express a hope, for which he has no .
sure objective grounds, yet the tone of his
pleading with God indicates a deep under-
current of pious feeling, while the complete
and exhaustive examination of a life, which has
been passed in the faithful discharge of duty,
and in abstinence from all forms of wilful
sin, cannot but impart some comfort, and
Suggest Some hope, or at least Some prepara-
tion for hope, to a conscience singularly free
from offence. In this chapter we have a de-
scription of the life of a great chieftain, no
mere sheikh of a nomad tribe, but the prince
of a state in which civilization had made
considerable progress, and laws were admi-
nistered with intelligence and care. The
points which he enumerates are important for
their bearing on the date of the work; they
belong to an early age, and are entirely free
from allusions to habits or institutions of
later origin, from aught that can remind us
of Judah under the successors of David.
2. months past] Or, “months of old;”
Job looks back to his lost happiness as to
a thing long since past away: it is lost in
a mist of blinding sorrow.
when God preserved me] Job never omits
to refer all to God. It is the habit, or, as
old logicians say, the form of his mind; it
belongs to his inmost nature.
3. When his candle, &c.] Lamp, cf. xviii.
6
4. youth] Or, manhood; lit. my harvest,
i.e. the maturity of middle age (ths druñs),
when Job was enjoying the fruits of earlier
exertions. The A. V. follows the Vulg. ado-
lescentiae; but, with the exception of Rosen.,
critics agree in the interpretation here given.
the secret of God] the counsel; or, Job
means the full and uninterrupted communi-
cations of grace; when God made Himself
known and felt as an ever-present counsellor
and friend. The same word is used, xix. 19;
Prov. iii. 32. -
6. butter] whey, or curds; a common
figure for overflowing abundance of the sim-
ple luxuries of pastoral life: cf. xx. 17. Butter
was only used medicinally by the ancients.
7. went out] Job resided in his own en-
campment, but at Stated intervals went to the
neighbouring city to take his seat as chieftain
and judge in the gate, where justice was
administered: cf. v. 4. Merx follows LXX.
and for “gate” renders “in the morning.”
The change is unnecessary, but not improbable.
through the city] Rather, up to the city.
Job does not describe his passage through the
city, but to the gate. Cities were generally
built on heights, but the expression “up to
the city " is common in most languages.
in the street] Or, broadway; the word
So rendered means the broad space within the
city-gate, where causes were tried; correspond-
ing to the agora or forum. See v. 4. -
8. Aid themselves] As though unworthy
to catch Job's eye; with more than Spartan
reverence for age and dignity.
10. The nobles held their peace] Lit.
were hidden as to voice, i.e. were suddenly
silenced by awe on the entrance of the great
chief. The simple, organization of the state
is strikingly like that described in the Homeric
poems. It is aristocratical ; the rank and in-
fluence of the chief depend upon his personal
character, he sits as primus inter pares. See
also the notices of the primitive constitution
of the Aryans in Pictet, “Orig. indo-g.’
II. 383. The construction of this clause is
awkward. Merx suspects an erratum.
11. Job now dilates upon the effects of
his work as judge: when he entered, all who
feared oppression and had suffered wrong
rejoiced; they knew what to expect from him.
12, 13. The true test of a judge's inte-
grity then and always in the East. Compare
v. 14–22.] - JOB. XXIX. IO5
caused the widow's heart to sing for
Joy. . • .
I4 I put on righteousness, and it
clothed me: my judgment was as a
robe and a diadem.
I5 I was eyes to the blind, and feet
was I to the lame.
I6 I was a father to the poor: and
the cause which I knew not I searched
f Heb, the out. -
{º 17 And I brake the jaws of the
or, the
grinders.
ł Heb.
cast.
wicked, and "plucked the spoil out of
his teeth.
18 Then I said, I shall die in my
nest, and I shall multiply my days as
the sand.
I9 My root was 'spread out by the Heb.
waters, and the dew lay all night upon “”
my branch.
2O My glory was "fresh in me, and Heb.
my bow was "renewed in my hand. ...,
2 I Unto me men gave ear, and wait- changed
ed, and kept silence at my counsel.
22 After my words they spake not
again; and my speech dropped upon
them.
the account which Chnumhotep, a function-
ary under the 12th dynasty of Egypt, gives
of his administration, in an inscription at
Beni-hassan, quoted in the Essay on Egyp-
tian History in the first volume of this work,
P. 4.5 O.
14. This beautiful figure is common in
Hebrew and in Arabic poetry. The robes of
state worn on such occasions by judges and
chieftains were thus regarded as a symbol or
representation of the clothing of righteous-
ness; the man is lost in the judge, all private,
selfish feelings are covered over, forgotten,
and buried. The two clauses are no mere
tautology. Job put on righteousness, that
was his free act, and it in return clung to
him, became at Once a permanent habit and
a glorious Ornament.
diadem] i.e. the turban of costly shawls
wound round the head; a primeval custom.
15. The following verses, though spoken
without direct reference to the speech of Eli-
phaz, contain a complete answer to his in-
sinuations and charges. See ch. xxii.
16. which] Or, of the man whom I
knew not. Job sees a poor stranger, who
has no claims upon him save those of common
humanity, and he takes pains to inquire into
his cause: the expression “search” implies
difficulty.
17. As advocate Job has won the cause,
then as chief he enforces the sentence: he is
advocate, judge, sheriff, and executioner; a
necessary and effective combination of offices
in an imperfectly organized community.
18. Then I said] Job doubted not that the
blessing attached by man's opinion, and, as he
was then assured, by God's providence, to
the faithful administration of justice, would
be with him to the end. The expression of
this conviction is somewhat obscure.
in my nest] This may mean in full posses-
sion of house and family (thus Dillm., Lee).
The latter clause contains a word which our
version renders “sand,” an apt and common
figure for boundless extent. Later commenta-
tors generally assume that the word means
“ phoenix,” the bird of legend, a type of im-
mortality, which, after a secular period of
existence, was consumed, together with its
nest, in a pile of fragrant woods, lighted by
fire from heaven, only to reappear with reno-
vated youth and strength. This interpretation
rests on Hebrew tradition (Talmud Sanh. Tog,
ap. Delitzsch, see too Buxt. ‘Lex.’ p. 720),
and it suits the preceding clause, I said
I shall die (not in, but) with my nest. On
the other side it may be reasonably objected
that the common version gives a satisfactory
Sense, and that very strong grounds should
be produced before we admit the recognition
of a fabulous, though beautiful and significant,
legend. It is not a fact, as has been stated,
that the word is Egyptian. Bennu is the
well-known and common designation of the
bird identified with the legend of the Phoenix,
a legend which is comparatively of late
Origin, resting on the misapprehension of an
astronomical symbol. It is said that koli,
which is compared with the Hebrew chol, is
the Hieroglyphic form for the Coptic alloe;
but alloe means not phoenix, but palm-tree;
and no such word as koli is to be found in
the Hieroglyphic dictionaries of Brugsch or
Birch. The best account of the meaning of
the legend is given by Lauth, “Moses der
Hebråer,’ p. 55 fſ.
19, 20. Read, My root will be open
to the Waters, and the dew will rest
On my branches; my honour will re-
main fresh with me, and my bow will
be ever strong (lit. renewed, ever young)
in my hand. Job here speaks of his former
hopes, not of his former estate.
21. The following passage is closely con-
nected with the preceding verses, but intro-
duces a new theme, viz. Job's position among
his countrymen as a statesman and leader.
22. dropped. The dropping of dew,
showers, and the heavy rains of spring, are
common figures for eloquence, especially in
oriental poetry; cf. Deut. xxxii. 2; and Ho-
mer's account of the eloquence of Ulysses.
IO6
JOB. XXIX. XXX. [v. 23–4.
UT now they that are ‘younger Heb.
than I have me in derision, whose 3.4%.
fathers I would have disdained to have *
set with the dogs of my flock.
2 Yea, whereto might the strength
of their hands profit me, in whom old
age was perished?
3 For want and famine they were
"solitary; fleeing into the wilder- º:
23 And they waited for me as for
the rain; and they opened their mouth
wide as for the latter rain.
24. If I laughed on them, they be-
lieved it not; and the light of my coun-
tenance they cast not down.
25 I chose out their way, and sat
chief, and dwelt as a king in the army,
as one that comforteth the mourners.
e - & &S
CHAPTER XXX ness 'in former time desolate and ###,
WaSte. º:
I job’s honour is turned into extreme contempt.
I5 A/is £rosperiºv into calamity. 4. Who cut up mallows by the might.
24. they believed it not As though it was see note on ch. xxiv. 5–9. The colouring be-
too great a condescension to be realized. Thus
the old Versions, Bp. Wordsworth, Merx, &c.
they caſt not down] They never attempted
even to oppose my views, and thus bring a
shade of displeasure over my countenance;
they rejoiced in its bright and unclouded light.
25. I chose out their way] Here he speaks
as a leader of the forces of his tribe; he alone
determines the course of their expedition.
as a king] With the power and state of a
king surrounded by his guards; in Job's case
conceded by the love and esteem of his coun-
trymen.
as one that comforteth the mourners] Brave
as Job's comrades might be they derived their
comfort and strength from him, turned to
him in all difficulties, looked up to him for
Support under all losses.
CHAP. XXX. Job's last bitter outcry.
Formerly a prince among nobles he is now
despised by the vilest of men (1–10); insults
are heaped on him simply because he is afflict-
ed of God (11–14). The afflictions reach
him on all sides, from within and from with-
Out; his Soul is full of terrors and anguish, his .
body consumed and tortured, he is cast into
the dust (15–19). The greatest of all miseries
is that his prayers are still unheard, that God
is cruel to him (20–22). So he despairs of
life (23, 24); yet Job had ever been compas-
sionate and pitiful (25), and looked for good
and light (26), but is now reduced to bitter
and ceaseless lamentations (27–31).
1—10. These verses contain a very re-
markable description of the outcast hordes of
the desert. Job has already touched upon this
Subject, See ch. xxiv. 5, 6. It is evident that
the writer has watched such wretches with an
observant eye. The traits are not general but
specific; and they describe a horde driven out
from their homes by a stronger race. There is
reason to suppose that in Idumaea and Bashan
Troglodytes, a weak nerveless race, survived
their ruin for some considerable time, linger-
ing near their old abodes in hopeless degrada-
tion, like the Diws described by Gobineau,
longs, in fact, altogether to the age and coun-
try of Job; the description stands alone in its
vivid portraiture of a wretchedness unknown
or unrecorded in Palestine.
1. But now] This points the contrast be-
tween Job’s present condition and that de-
scribed in the last verses of the precedin
chapter. -
whose fathers] The wretched outcasts, un-
fit for the very meanest offices, unfit to be
used even as dogs.
2. old age] Mature age, or, more proba-
bly, manly vigour. Job describes wretches
who have no stamina, weak, nerveless, des—
tined to early decay, and premature death.
The word occurs v. 26, in the Sense of ma-
ture age; the exact meaning appears to be
“perfection,” either of strength or age; LXX.
orvyté\eta; Syr. all strength. The noble Idu-
maean may often have looked on the poor
savages with the feeling how impossible it was
to raise them out of their degradation, unfit,
as they were, for any work requiring strength
or thought.
3. solitary] The word so rendered occurs
Isa. xlix. 21, but, with that exception, is pe-
culiar to this book; it denotes barrenness, the
utter absence of vital force, limbs stiffened
and cramped by long famine: see xv. 34.
ſleeing into] Literally, “gnawing the wil-
derness,” having, so to speak, for all food,
the dust of the waste and desolate desert.
The word, which is peculiar to Job, has this
sense in Arabic. Merx supplies “the herb-
age,” from Theodotion, who has āAlpa.
in former time.] The Hebrew means lite-
rally, “the past night,” which may give the
sense, “the yesterday of waste and desola-
tion,” i.e. places which had been hitherto utter-
ly desolate: thus Hirz, and Ew.; Dillmann is
disposed to accept Olsh.'s conjecture (YTS),
which seems needless. Merx rejects the ex-
pression as meaningless.
4. Job defines more exactly the food of
the poor vagabonds, the mallow, a salt herb,
affording scanty and precarious nourishment
v. 5–18.] J O B. XXX. Io?
bushes, and juniper roots for their 12 Upon my right hand rise the
IIleat. youth; they push away my feet, and
5 They were driven forth from
among men, (they cried after them
as after a thief;)
6 To dwell in the cliffs of the val–
they raise up against me the ways of
their destruction.
13 They mar my path, they set
forward my calamity, they have no
º leys, in ‘ caves of the earth, and in helper.
the rocks. I4. They came upon me as a wide
7 Among the bushes they brayed; breaking in of waters: in the desola-
under the nettles they were gathered tion they rolled themselves upon me.
together. I5 Terrors are turned upon me:
8 They were children of fools, yea, they pursue 'my soul as the wind: Heb.
Heb. children of 'base men: they were wiler and my welfare passeth away as a %.”
mteſt of zo
... “ than the earth. cloud.
* Psal, 35. 9 “And now am I their song, yea, I6 And now my soul is poured out
:: ** I am their byword. upon me; the days of affliction have
Io They abhor me, they flee far taken hold upon me.
f Heb.... from me, and spare not to spit in 17 My bones are pierced in me in
ºft my face. the night season: and my sinews take
jº, 11 Because he hath loosed my no rest.
Jace. cord, and afflicted me, they have also 18 By the great force of my dis-
let loose the bridle before me.
ease is my garment changed: it bind-
to the dwellers in the desert. Modern travel-
lers describe the plant, which now bears the
name used by Job, as a species of shrub com-
mon in the desert of Syria: it is about I feet
high; in hot seasons the poor natives gather
round this plant (under whose shade a scanty
vegetation is preserved), seeking for edible
herbs. Wetzstein, ‘Hauran,’ p. 41. The
same word is used Gen. xxi. I 5.
6. in caves of the earth] As in the marg.
holes. Hordes of troglodytes lived in the
districts adjoining the Hauran: a full descrip-
tion of their caves is given by Wetzstein,
“Hauran,’ p. 44. Merx takes viv. 6, 7 to be
the words of the people who drive the out-
casts from the city.
7. gathered together] Or, huddled up
in heaps; SO most critics, but Dillmann
accepts the rendering of the A. V.; their
meeting-places are among nettles.
8. viler than the earth] Rather, they
are driven (or Scourged) out of the land,
i.e. the cultivated districts.
In all this description Job must not be sup-
posed to allude to the men of station and
wealth who came to visit him in his affliction;
but to the vagabonds who insulted him when
he was abandoned by his friends.
9. their song] Cf. xvii. 6.
10. Cf. Num. xii. I4, and Isai. l. 6.
11. The interpretation of this verse is dis-
puted, but that given in the text is defended
by Delitzsch. All Job's calamities were a
result of God's anger, Who loosed Job's cord,
the life-power which holds together our bodily
frame. See Note below.
let loose the bridle] i.e. cast off all restraint
of reverence or fear.
12. Upon my right hand] Thus, in Ps.
cix. 6, let Satan (or the adversary) stand at
his right hand, the place of vantage.
the youth] Or, the brood; an expression
by which Job denotes the base crowd of his
persecutors, but which many critics, follow-
ing the Vulg., understand to mean calamities,
an increasing crowd, or upgrowth of Sorrows.
This interpretation seems forced and unna-
tural; in fact, it can only be supported by
altering the text in v. I 5.
ways of their destruction] The expression
denotes long-continued persecutions; they
proceed like an invading army, making for
itself a road through the wilderness.
13. they have no helper] Job is insulted
even by those who, themselves are without
kith or kin, lonely wretches. It seems to be
a proverbial expression of contempt, “ye are
fellows without helpers, with no friends,
scouted by all.” The reading, however, is
suspected; the Vulg. has, “and there is none
to help me.” The LXX. had a different read-
Ing.
15. my soul] Literally, “my dignity;”
me once noblest among the noble, with refer-
ence to the last chapter. See note on Ps. xli. I2.
17. pierced] The leprosy eats away the
flesh and nerves, and then corrodes the bones,
so that the limbs fall off piecemeal.
my sinews] Rather, my gria wing pains.
The word occurs only here and in v. 3, where
See note.
IO8 JOB. XXX. [v. 19–29.
eth me about as the collar of my
COat. -
I9 He hath cast me into the mire,
and I am become like dust and
24 Howbeit he will not stretch out
his hand to the ‘grave, though they
cry in his destruction.
25 "Did not I weep for him that .35:3.
# Heb.
Æeaff.
e OIIl. I2.
ashes. was in trouble was not my soul .
2O I cry unto thee, and thou dost grieved for the poor? yº,
#hat zwas
26 When I looked for good, then /hard of
evil came unto me: and when I wait-day?
not hear me: I stand up, and thou
regardest me not.
# Heb. 2 I Thou art become cruel to me: ed for light, there came darkness. .
: ...” with 'thy strong hand thou opposest 27 My bowels boiled, and rested
jºb. thyself against me. not: the days of affliction prevented
szrength. 22 Thou liftest me up to the wind; me.
% thou causest me to ride upon it, and 28 I went mourning without the
º dissolvest my 'substance. Sun: I stood up, and I cried in the
20/2.S Cº (97%, &
23 For I know that thou wilt
bring me to death, and to the house
appointed for all living.
congregation. g
29 “I am a brother to dragons, i.e. 6.
and a companion to "owls.
18. By the great force] The very garment
or mantle which Job wears is changed by
his disease in form and appearance; it sticks
fast to his broken skin, it girds him tight.
collar of my coat Literally, “the mouth
of my tunic,” i.e. the aperture for the neck;
cf. Ex. xxviii. 32. Our version, though rather
awkward, is substantially correct. Job feels
almost Strangled by the cloak which cleaves
to his diseased body. See Note below.
2O. and thou regardest me] The word
“not” is wrong. Job represents the Al-
mighty as looking on calm and pitiless, when
he stands, holding out his hands in prayer.
21. Thou art become cruel] Or, Thou art
changed, and become cruel to me. The mar-
ginal translation, “Thou art turned to be
cruel,” gives the true sense: Job feels above
all things the change in his relations to God,
once his friend, now to all appearance his
enemy.
with thy strong hand] As against the
Egyptians, “with a mighty hand and an out-
stretched arm.”
22. causest me to ride upon it] An awk-
ward rendering, but equivalent in meaning to
the forcible expression, “borne away by the
wind:” cf. xxvii. 2 I.
23. Job thus retains the conviction which
he has all along expressed, that his sufferings
will only end with death. The absolute
abandonment of all earthly hope was the real
condition of his trial. It was important that
it should be recorded here, in his last dis-
course, immediately before his final vindica-
tion of his former life, and his determination,
under all circumstances, to appeal to God
Himself for judgment (xxxi. 35), and to hold
fast to his righteousness.
24. A very obscure verse: among the
various renderings, many of them wholly
groundless, which have been proposed, that
of Ewald, adopted by Bertheau, Hahn, De-
litzsch, and Dillmann, seems on the whole
nearest to the letter, and best adapted to the
COntext: Howbeit Will n. Ot, a man in
his ruinous fall stretch out his hand?
In his ca.1a mity Will he not complain
there of 2 See Note below. In the next verse
Job appeals to his own conduct, when others
had thus stretched out their hands, and cried
out to himself for help.
26. looked for good] This may refer to
•his feelings when the first great affliction
came; prayer he then believed would bring
back good, i.e. prosperity and light. Cf.
Jer. viii. I 5 ; xiv. 19.
27—29. These verses describe the intense
agony of Job's supplications.
27. My bowels] Or, entrails; with the
Hebrews the seat of all deep inward yearn-
Ings.
prevented me] i.e. come upon me suddenly
and unexpectedly. Cf. Ps. xviii. 5.
28. without the sun] Or, I go about
blackened (but) not with the sun. The
blackness, of which Job speaks, is produced
by disease, not by the heat of the sun. This
is preferable to the interpretation of Delitzsch
and others. The reading Noſ", wrath, Vulg.
and Syr., is curious; still more so that of the
LXX. &vev quod.
in the congregation] i. e. in public. Cf.
Prov. xxvi. 26. This is the last proof how
utterly the noble nature was broken down:
at first, Job could speak words of resigna-
tion; then, at least, he could subdue all
expression of anguish; it was not until he
had sat in silence seven long days in the
presence of his would-be comforters that he
cried aloud before men.
29. dragons] Here, as elsewhere, the word
So rendered means jackals. Job compares
ostriches.
v. 30, 31.] JOB.
IO9
X X X.
3O My skin is black upon me,
and my bones are burned with
heat.
31 My harp also is turned to mourn–
ing, and my organ into the voice of
them that weep.
his mournings to the long melancholy cries of
the jackal and of the ostrich; described by
travellers in the east as inexpressibly mourn-
ful and piercing.
3O. upon me] Or, from me; lit. “from
upon me;” i. e. it falls from me in blackened
shreds: See above, v. 28, and note on ii. 7.
31. organ] Or, pipe: See note on xxi.
I 2.
This long and painful enumeration of Job's
miseries comes in the right place; after the
declaration which shews the unshaken firm-
ness of his convictions, and his deep sense of
the absolute, though unsearchable wisdom of
Him by Whom he was afflicted; and before
his last complete vindication of his integrity.
The Outer gloom goes on increasing to the
very end of his trial; the exposure to shame
and ignominy, inward terrors, loathsome
disease, unanswered prayer, certainty of near
death, the nervous system wholly prostrate,
all these in their combination give him not
a momentary repose, and draw from his heart
reluctant, but unrestrained complainings.
Satan has had his will, he has reached within
the skin (intus et in cute, see ch. ii. 4); and,
though forbidden to take the life, he has done
that which was sufficient to prove the result
of a mortal trial, he has made Job feel that
life was gone; but with all that he has not
advanced one step towards real success; the
deeper the sense of God's alienation the more
earnest are Job's pleadings for a hearing; he
holds fast his integrity, and, far from re-
nouncing God, only seeks His presence.
NOTES on CHAP. xxx. I I, 18, and 24.
11. Other critics follow the LXX., Vulg.
qapérpay adroſ, or render the word, “his
cord or bowstring.” The various interpreta-
tions proposed by critics present great diffi-
culties. If inn", the Cethib, be rendered his
“bowstring ” the word Fine can scarcely
apply to it. It never means quiver, which
would give a good sense. The second clause
is rendered in the Vulg., “et frenum posuit in
OS meum,” which is manifestly wrong. The
LXX. duočas yap papérpau adroń. Merx
alters the text, but in a very unsatisfactory
way.
18. ºrn" from ºn, seek, search, seems
to mean “makes itself sought for,” i.e. dis-
guises itself, is so changed in appearance as
not to be recognized; thus in I K. xx. 38.
24. The LXX. have el yèp 8@exov Svyatany
€uavröv Xelpajoraoréat, which supposes a dif-
ferent reading. The other Greek versions give
little help : see Field, Hex.,’ in loc. The
Vulg. verumtamen non ad consumptionem
eorum emittis manum tuam. Nevertheless
Thou (for He) does not put forth his hand
for their ruin. The Syr., Nevertheless He
will not stretch forth His hand against me,
and when I call upon Him He will save
me. The Arabic as usual follows. The sense
is good, but cannot be elicited from the
present text. The Targums have two render-
ings, which, though differing strangely, imply
that the text before them was in its present
State. The first clause may be rendered
as in the A. V. The second also, if nº
could be accounted for. Modern critics
are divided. Some would take ºil for
prayer; thus Rosen., “prayer avails nought,
He will stretch forth His hand.” But
this does not agree with the parallel clause.
There can be no doubt that H is the pre-
position, and “y either a verbal noun, “ruin "
or “destruction,” or “a ruinous heap;” the
former is preferable, corresponding, more nearly
to "p: if taken, the subject of Toº" must be
the sufferer. So that, with Ew., we have, Only
shall not a man in his ruin lift up the hand.
In the second clause, in 2, “to them,” fem.
Ew. renders it “deswegen, darum,” “for
those things,” on that account; a construc-
tion which is accepted by Hahn, Dillm., and
other critics; he refers to Ruth i. 13, where
the A.V. has “for them,” an incorrect ren-
dering, and Dan. ii. 6. This gives on the
whole the best sense:-
Only in destruction shall not one stretch forth
Air hand?
In his calamity shall he not complain thereof;
Still, as Dillmann admits, the passage remains
difficult, and he proposes to read yº! sº,
shall he not cry out. Jerome seems to have
read, y)?” in ºn Ds. Mr Warburton Sug-
gests a translation which suits the context,
and appears reconcileable with the Hebrew:
Surely not upon a ruin (like this frame of
mine) will He stretch forth His hand; when
one is in misfortune sent by Him then is
there (reason for) a cry. Merx regards the
verse as hopelessly corrupt.
I Io JOB. XXXI.
[v. 1—to.
CHAPTER XXXI. 6 * Let me be weighed in an even %º,
gº 2.
%6 maketh a solemn protestation of his integrity balance, that God may know mine zueigh me
272 se?!eral duties. integrity. #;"
MADE a covenant with mine
eyes; why then should I think
upon a maid?
2 For what portion of God is there
from above and what inheritance of
the Almighty from on high:
3 Is not destruction to the wick-
ed? and a strange punishment to the
workers of iniquity:
7 If my step hath turned out of
the way, and mine heart walked after
mine eyes, and if any blot hath cleav-
ed to mine hands;
8 Then let me sow, and let another
eat; yea, let my offspring be rooted
Out. -
9 If mine heart have been deceived
by a woman, or if I have laid wait at
a 2 Chron. 4 “Doth not he see my ways, and my neighbour's door;
i. 3, ... count all my steps? Io Then let my wife grind unto
Prov. 5. 21.
& 15. 3.
5 If I have walked with vanity, or
if my foot hath hasted to deceit;
another, and let others bow down
upon her.
CHAP. XXXI. Job concludes the whole
series of discourses with a solemn protesta-
tion of his integrity in all relative duties.
The points which he selects belong altoge-
ther to natural religion, or rather to religion
as it was understood and practised by the
Patriarchs, without a single reference or
allusion to the specific institutions of Israel.
He dwells in succession upon inward purity
and integrity (I–II); upon equity in deal-
ing with dependants (13–15); upon com-
passion to the poor and destitute (16–23);
upon freedom from covetousness, from the
pride of wealth (24–25), and from the ear-
liest form of false religion (26–28), upon
superiority to envious and malignant feel-
ings (29–30); upon liberality to neighbours
and to strangers (31–32); upon honesty in
confession of transgressions; and winds up
with a solemn call upon the Almighty to hear
his protestation and to iudge his cause, confi-
dent of a complete and triumphant vindica-
tion. A few words in conclusion, which may
perhaps have been transposed by copyists (See
note on v. 38), declare Job’s integrity in his
relations as a great landowner. Exceeding
interest attaches to this chapter as containing
a complete code of patriarchal morality.
There are several points of resemblance with
the 125th chapter of the Egyptian Ritual, or
Todtenbuch, in which the departed spirit
undergoes an examination before the 42 asses-
sors of Osiris.
1. why then] Or “how then,” how was
it possible that my thoughts should wander?
Instead of “with ” the original has “to,” i. e.
Job prescribed a law to his eyes. Of all the
senses Job singles out the finest, that through
which the approaches of sensuality are most
subtle and dangerous. The declaration stands
well nigh alone in the Old Testament, and
anticipates the saying of Our Lord, in Matt.
v. 28.
2. Instead of “is there” it would be clearer
to substitute “would be.” Job asks, for what
would be my portion in case of my giving
way to secret lust? This question confirms
the view taken of Job's discourse in ch. xxvii.;
See note on v. II, and compare v. I 3 in the
same chapter. The first clause thus gives
expression of absolute mastery over concupi-
scence, assured by a perfect conviction of
God's retributive justice and omniscience.
5. vanity] Inward falsehood, inconsis-
tency between practice and profession.
6. Let me be weighed, &c.] Or, Let Him
Weigh me in a balance of right e ou S-
ness: the reference is to the day of final
account, when all actions and thoughts will
be weighed and requited according to the
absolute law of righteousness. The Arabians
call it the “balance of works,” a phrase which
later Hebrew writers translate “balance of
righteousness.” In the Egyptian Ritual the
balance forms an essential part of the Judg-
ment of Osiris; see the Vignette to the 125th
chapter of the E. R. or Todtenbuch, Pl. 4.
that God may know] Rather, and God
will know my integrity. Job's one long-
ing is for full searching inquiry, which must
issue in his vindication.
7. The way] i.e. of God's law written
in the heart. “After mine eyes” refers to v. I.
8. let me sow] The phrase is proverbial;
cf. Lev. xxvi. I6; Deut. xxviii. 33; Amos v.
II; John iv. 37. In the second clause Ewald
and others render plants or “produce,” for
“offspring;” this is required by the context.
9. If mine heart] Render, If my heart
hath been befooled for a woman. For
the next clause cf. xxiv. I 5 ; Prov. vii. 7.
1O. grind unto another] Be reduced to
slavery: grinding is the work assigned in the
east to the lowest slaves, and more especially
v. II—25.] JOB. XXXI. I I I
II For this is an heinous crime; and I have guided "her from my mo- ſº.;
yea, it is an iniquity to be punished by ther's womb';) e the widow.
the judges. 19 If I have seen any perish for
12 For it is a fire that consumeth want of clothing, or any poor without
to destruction, and would root out all covering;
mine increase. 20 If his loins have not blessed
13 If I did despise the cause of me, and if he were not warmed with
my manservant or of my maidservant, the fleece of my sheep;
when they contended with me; 21 If I have lifted up my hand
14 What then shall I do when against the fatherless, when I saw my
God riseth up? and when he visiteth, help in the gate:
what shall I answer him : 22 Then let mine arm fall from
15 Did not he that made me in my shoulder blade, and mine arm be
i Or, the womb make him ; and " did not broken from "the bone. | Or,
#. one fashion us in the womb : 23 For destruction from God was flºanºk
zzz ozze
wozztő f
I6 If I have withheld the poor
from their desire, or have caused the
eyes of the widow to fail;
17 Or have eaten my morsel my-
self alone, and the fatherless hath not
eaten thereof;
a terror to me, and by reason of his
highness I could not endure.
24. If I have made gold my hope,
or have said to the fine gold, Thou art
my confidence;
25 If I rejoiced because my wealth
18 (For from my youth he was
brought up with me, as with a father,
was great, and because mine hand };
had 'gotten much;
27ttack.
to women. See Exod. xi. 5; Is. xlvii. 2: but
Job refers probably in both clauses of this
verse to the deeper degradation of the unhappy
captive, kai épěv \éxos dutiéoora.
12. destruction] Heb. Abaddon: i. e. to
hell: see xxvi. 6, xxviii. 22, and Prov. ii. 18,
vi. 27–35, ix. I 8.
13. despise the cause] . A very important
statement, which proves that slaves had legal
rights, which, though enforced with difficulty
against harsh and oppressive employers, were
recognised by men of integrity. Thus in the
Egyptian Ritual (c. 125, p. 252, Birch) calum-
niating a slave is connected with injuring the
gods; the just treatment of dependants holds
a foremost place in the encomium of Chnum-
hotep the governor of Sah, under the 12th
dynasty. See Bunsen’s “Egypt.’ 2 ed., Vol. v.
p. 728. 2.
14, when God riseth up. Sc. in judgment,
as Job doubted not that He would rise up,
though “the day” might be unknown. See
ch. xxiv. I, and compare xix. 25.
15. one fashion us] This is better than
the margin which follows the LXX. and Syr.
The Vulg. Targ. and modern critics generally
agree with the Authorised Version.
18, he was brought up) i. e. the fatherless.
The second clause refers to the poor widow,
v. 16: in the passage quoted on v. 13,
Chnumhotep, the functionary there spoken
of, dwells specially on kindness to the widow.
21, my help in the gate] Friends and Sup-
porters in the court of justice: see xxix. 7.
22. mine arm] As a strictly retributive
punishment for abuse of power and influence.
Job may refer to the peculiar sufferings, which,
though innocent, he was then undergoing:
See note on xxx. I 7.
from the bone] i.e. the channel-bone, as in
the marg.
23. was a terror.] The A.V. is probably
correct. Job means, I could not possibly
have committed this sin, for the destruction
of God (i.e. inflicted by God, see v. 3) is a
terror to me (i.e. dreaded by me as a just and
sure retribution), and before His Majesty I
could not hold out, i. e. I should be incapable
of committing sin. Thus Dillmann. Other
critics explain the verse somewhat differently,
“for terror would have come upon me, and
destruction from God justly, nor could I have
borne up against His highness.”
24, gold my hope Job thus anticipates
St Paul in representing the love of gold as
idolatry. This is not a crime which has been
laid to his charge by his friends; his consci-
ence, probably more enlightened than theirs,
warned him of a danger, which to them may
have seemed trifling. See note ch. ii. II, on
the name Eliphaz.
25. If I rejoiced. A very remarkable say-
ing, one which goes far beyond any recorded
of early saints.
T I 2
[v. 26–33.
JOB. XXXI.
* Heb. 26 If I beheld f the sun when it
the light. 1 . ; :- or f :
ifié" shined, or the moon walking in
* brightness;
27 And my heart hath been se-
Heb., cretly enticed, or f my mouth hath
arey ſtand * . . . .
** 28 This also were an iniquity to be
punished by the judge: for I should
have denied the God that is above.
29 If I rejoiced at the destruction
of him that hated me, or lifted up
myself when evil found him:
30 Neither have I suffered frny Heb.
mouth to sin by wishing a curse to ”alate.
his soul.
31 If the men of my tabernacle
said not, Oh that we had of his flesh
we cannot be satisfied.
32 The stranger did not lodge in
the street: but I opened my doors to ºw,
the traveller. -
3 If I covered my transgressions or,
as Adam, by hiding mine iniquity in ºn tº
mtazuzzer of
my bosom : men.
:*
26. the sun] Job notices no other form
of idolatry. Image worship, the adoration of
Baal, Astarte, or of Deities known in very
early times to the Israelites, may or may not
have been known to him, but it evidently did
not come in his way; none of his friends al-
lude to the possibility of his having been
guilty of it; the only thing, which he does
conceive as possible, is that he may have been
Secretly moved by the glory of the two great
lights to see in them Deities, or visible repre-
sentation of the Deity. Kissing the hand as
a token of admiration and worship was an
early and common practice in Syria. Ewald
supposes that we have here a reference to the
spread of the Zoroastrian worship, which may
have been known to the Israelites in the 7th
century A. C.; but that religion does not re-
cognize the Sun and Moon as objects of ado-
ration, while the cult of the stars, and more
especially of the two great lights, belongs to
the very oldest superstitions in the world. It
is anterior even to the very oldest of the Ve-
das, and common in Egypt from the earliest
times. On the Israelitish cult see note on
2. K. xvii. I6.
28. to be punished by the judge] From
this it is clear that, in the country and in the
age of Job, star-worship was legally punish-
able. This might be expected among the
descendants of Abraham and in the commu-
nity to which Job belonged, in which the
principle of monotheism was undoubtedly re-
tained.
denied] Such idolatry is practical atheism,
Job knew that God claims all the heart: the
sentence of the judge is thus confirmed by
COnSC1ence.
29. rejoiced at the destruction] Here again
we have a remarkable superiority of moral
character. To find an exact parallel we must
turn to the New Testament: for, though the
passage of Proverbs, xvii. 5, is in the same
strain, it does not mention enemies; and the
feeling was scarcely known to the Israelite; cf.
Ps. iii. 7, xviii. 4o. Job does not say, “of
him whom I hated,” but “ of him who hated
me,” as though hate could not find place in
his own heart; cf. Matt. v. 23.
3O. my mouth] Lit. palate, as organ of
speech; but with reference to discrimination,
as in ch. vi. 30.
Ay wishing a curse, &c.] Or, by demand-
ing his life with a curse, or imprecation.
31. The sense of this verse is somewhat
obscured. It may be rendered, If the men
of my tent could not say, “who can
point out one not satisfied With his
me at 7” i.e. shew us one person who has not
been liberally entertained by Job. He is not
here alluding to almsgiving, but to hospitable
reception of all neighbours on festive occa-
sions, when animals were sacrificed and eaten.
The reading is perhaps open to doubt: the
LXX. omit not (N 5).
32. I opened my doors to the traveller]
Instead of shutting himself up in an inacces-
sible fortress, like most eastern nobles in half-
settled districts, Job's house was on the way-
side (686 &ri oikia valov), and his gates always
open. It is a leading precept in the ‘Mishna,'
“Let thy house be open to the street.” ‘Pirke
Aboth,’ $ 5. : -
We should expect to find the last clauses,
viv. 38–40, introduced here; they are closely
connected with the passage, and follow natu-
rally in the train of thought. Job is review-
ing his duties as a great proprietor; he passes
from that of hospitality to that of strict jus-
tice, to neighbouring landowners. It appears
probable that an early copyist omitted these
verses in their proper place, and inserted them
afterwards. Merx comes to the same Con-
clusion.
The last point, (supposing the correctness
of the preceding observation,) with which
Job naturally, and most fittingly, concludes
this process of self-examination touches his
conduct, when, through weakness, inadvert-
ence, or natural sinfulness, he may have com-
mitted any transgression. The two verses
may be translated somewhat more accurately
(see note on v. 34):
v. 34–38.] JOB. xxxi.
II 3
34 Did I fear a great multitude,
or did the contempt of families ter-
rify me, that I kept silence, and went
not out of the door?
35 Oh that one would hear me !
º a "behold, my desire is, that the
Žºha Almighty would answer me, and
miſgºw that mine adversary had written a
292//azz-
SZºſé?’ 2%é. book.
36 Surely I would take it upon my
shoulder, and bind it as a crown to
IIl C.
37 I would declare unto him the
number of my steps; as a prince
would I go near unto him.
38. If my land cry against me, or
that the furrows likewise thereoff com- º
plain;
“If I had concealed my sin like Adam,
Hiding mine iniquity in my bosom,
Because I dreaded the great assembly,
Or (because) the contempt of the families
(of my tribe) intimidated me,
Then had I been silent, nor had I gone out
of my door.”
The first clauses contain an explicit admis-
sion that he was not free from sin, which; had
it been concealed, would have been iniquity;
but laid bare by honest confession lost that
character, and deserved pardon. The allusion
to Adam is questioned, and the phrase may
be rendered as in the margin, after the man-
ner of man. But there is no reason why
Job should not refer to the first great fact
which shews the nature and effect of sin
upon the conscience; it cannot be supposed
that the history of Adam was unknown to
the descendants of Abraham.
34. This verse is difficult; but the most
probable interpretation is that given in the
previous note. Job says that, had he been
conscious of sin unconfessed and unrepented,
he would have lived in constant dread of ex-
posure; he would not have ventured to meet
his countrymen in their public assemblies,
and would have expected to be condemned
by the families of his tribe, who would, of
course, be likely, sooner or later, to discover
any breach of law: those feelings would have
kept him silent, a prisoner in his tent, not as
now challenging inquiry, and deliberately pro-
claiming the justice of his cause. We have
thus a point of transition to the last solemn
protestation.
35, 36. The most probable rendering of
these two verses, of which the general sense
is clear, may be as follows: 0 that I had
one who would hear me ! Lo, here is
my signature May the Almighty an-
swer me ! O that I had the book Which
my adversary had written ; surely I
would take it on my shoulder, and
bind it as diadems up on me. It may
thus be paraphrased. Would that there were
one who would hearken to my pleading;
here is my own statement, fully drawn out,
and attested by my own formal signature;
surely the Almighty, the righteous Judge,
will not leave that statement unanswered.
VOL. IV. ~.
As for the writing which my adversary would
be bound to produce in court, my one wish
is that I had it; far from fearing shame,
from dreading conviction, I would take it and
lay it on my shoulders, as a badge of honour
(see Isa. ix. 6, xxii. 22), or bear it as a crown
upon my head.
Two documents would be required in a
full and formal investigation : the accuser's
statement, drawn out previously and read in
open court, and the answer of the accused
with his signature. In the well-known repre-
Sentation of the judgment before Osiris, “Tod-
tenbuch,” Pl. 4, Thoth, the accuser, or advo-
cate, stands before the throne with a scroll in
his left hand, and the recording pen in his
right: the person on trial stands behind hold-
ing up his hand, in attestation of innocence.
From this it might perhaps be conjectured
that the Hebrew word rendered “sign” may
refer to a gesture, rather than to a written
document. The usage, however, differed in
different lands. One point is important to be
noted: Egyptian monuments prove that the
presentation of written documents in courts
of justice belongs to earlier ages than that
ascribed to Job; see ‘Mél. Ég.” III. p. 3. On
the general use of writing see note on xix. 23.
37. unto him] Unto God.
the number of my steps] i.e. every act in the
course of my life.
as a prince] With the full consciousness of
inward and inalienable dignity, with kingly
bearing.
near unto him] That is the crown of all,
nearness to God. This appears, beyond all
doubt, to be the close of Job's speech; it
brings all that has been said to an absolute
conclusion—every possible charge has been
disposed of: Job's integrity stands clear, and
he presents himself before God for judgment.
38. These verses are evidently misplaced
(see last note and on v. 33); but they deal
with a very necessary point for Job's vindica-
tion, for he had been distinctly charged with
abuse of his power as owner of lands. If my
land cry out against me, that is, if it disown
me as rightful possessor, if a single furrow of
it has been acquired by injustice—a fine figure
not unknown to Hebrew or classical poetry,
and here standing just in its right place.
H
II.4.
[v. 39–2.
JOB. XXXI. XXXII.
39 If I have eaten the fruits there-
# F#Ieb. #e
£7'ezzgrº e *
%" of without money, or have t caused
... the owners thereof to lose their life:
sº the 4o Let thistles grow instead of
O'Zºy/Ze?"S | e
% to wheat, and "cockle instead of barley.
:::::: * The words of Job are ended.
#.
fö. CHAPTER XXXII.
:* I Z/i/Aze is angry with job and his three friends.
6 Because wisdom comeſ/, not from age, he
excuseth the boldness of his youth. II He re-
provetſ, them for not satisfying of job. 16 His
zeal to speak.
O these three men ceased to an- ; Heb.
swer Job, because he was right-º:
eous in his own eyes. 4.
2 Then was kindled the wrath of
Elihu the son of Barachel the Buzite,
of the kindred of Ram: against Job
39. without money] That is, without a
full right acquired by purchase.
to lose their life] Such a charge had been
insinuated both by Zophar, ch. xx, and Eli-
phaz, ch. xxii. Job may speak of the death
of the owners as a result of their expulsion,
but the words are probably to be taken lite-
rally; a ruthless oppressor, as he had been as-
sumed to be, would clear his lands by the
extermination of their former owners.
40. The words of job are ended] Job thus
ends his own part in the colloquy. He has
silenced all his opponents, and waits for an
answer from the Almighty.
XXXII.—XXXVII.
These chapters contain the discourse of
Elihu, a new interlocutor. The actual posi-
tion of the disputants was unsatisfactory. Job
had not only maintained his piety and inte-
grity, but had imputed to God unrighteousness
in His dealings; his opponents, on the other
hand, had first insinuated, and then openly
declared, that his calamities were a necessary
and just punishment for wickedness, which
they assumed, but were unable to prove.
They had broken the law of charity, Job had
trenched upon the reverence due to God. One
point was common both to Job and his ad-
versaries, they looked upon his afflictions as
indications and results of God’s wrath.
Their doctrinal system left no place for any
other conclusion, the only difference being
that they considered the case against Job
complete without any other proof whatever,
whereas Job represents the ways of the
Almighty as altogether incomprehensible. The
aspirations, and even hopes, which he enter-
tained of a future vindication, being without
objective grounds, and resting altogether on
inward convictions, had been disregarded by
them, and even Job himself omits all notice of
them in his final summary of the argument.
At this crisis Elihu comes in ; he has a differ-
ent theory to propose. The divine chastise-
ments have a loving purpose. They are in-
tended to awaken a man's conscience, and to
save him from destruction, they make him
feel the want of a mediator, and prepare him
for spiritual ministrations, which, if received
in humility, give him right views of God's
righteousness, bring him into a state of recon-
sº
ciliation, restore him his righteousness, and
save him “from the pit, to be enlightened with
the light of the living.” From this general
principle Elihu proceeds, in Ghap. xxxiv., to
prove that it is impossible, from the very na-
ture of things, that God the supreme Almighty
Ruler should be unjust, and that such impu-
tations as those which Job had advanced
involve very serious guilt: instead of humility
his afflictions had but taught him pride; hence
the silence of God; had Job prayed he would
have been heard, but he had spoken in vain,
and multiplied words without a true know-
ledge of God's purposes. Job's only right
course is to listen to God's teaching, and to
magnify His work, for His Being is unsearch-
able, and man's wisdom is but foolishness in
His sight.
The general structure of the discourse is
thus tolerably clear, but it is exceedingly
obscure in details; the arguments are for the
most part rather suggested than worked out,
the language is full of difficulties, and in nu-
merous passages interpreters are wholly at
fault. Partly for these reasons, and partly on
account of certain peculiarities of style, which
are held to indicate a different age from the
rest of this book, the whole Section containing
this discourse has been rejected as spurious by
a very considerable number of critics. The
question has been discussed in the Introduc-
tion, and various points bearing upon it will
be noticed in the following commentary.
Merx leaves this section untouched.
CHAP. XXXII. 2. Elihul The name
means “He is my God,” his father's name
Barachel, “God blesseth,” or “bless, O God:”
both names are significant, but not on that
account unhistorical; they prove that the
speaker belonged to a family which had re-
tained the knowledge of the God of heaven
and earth.
the Buzite] Buz and Uz were the two sons
of Nahor, Abraham's brother. The Buzites
are mentioned at a later period by Jeremiah
(xxv. 23) in conjunction with . Dedan and
Tema. The family of Ram, to which Elihu
belonged, is unknown save from this notice.
The name is probably connected with Aram,
The language of Elihu is more strongly mark-
ed by Aramaic forms than any part of the
V. 3— I 6.]
II 5
J O B. XXXII.
was his wrath kindled, because he
f Heb.
Áis sou! justified himself rather than God.
º 3 Also against his three friends
was his wrath kindled, because they
had found no answer, and yet had
condemned Job.
t Heb. 4. Now Elihu had waited till Job
% had spoken, because they were 'elder
tº than he.
efºor 5 When Elihu saw that there was
* no answer in the mouth of these three
men, then his wrath was kindled.
6 And Elihu the son of Barachel
the Buzite answered and said, I am
yº, 'young, and ye are very old 3. where-
days. fore I was afraid, and ‘durst not shew
Jº. you mine opinion.
7 I said, Days should speak, and
ach, 38.36 multitude of years should teach wisdom.
#.º.º. 8 But there is a spirit in man:
26 and “the inspiration of the Almighty
7, giveth them understanding.
Dan. I. I
& 2. 21.
9 Great men are not always wise:
neither do the aged understand judg-
ment.
Io Therefore I said, Hearken to
me; I also will shew mine opinion.
II Behold, I waited for your words;
I aVe ear to OUIT f reasons whilst f Heb.
g y X
zezza!ezº-
ye searched out ‘what to say. stazza'zºgs.
12 Yea, I attended unto you, and, ...
behold, there was none of you that
convinced Job, or that answered his
words: *
13 Lest ye should say, We have
found out wisdom: God thrusteth
him down, not man. -
I4. Now he hath not "directed his Or, ...
& & * ordered his
words against me: neither will I an- º
swer him with your speeches.
I5 They were amazed, they an- ; Heb.
swered no more: ' they left off speak-tº-
* 7/207/ed
II) Or speeches
S” * e 2” tº
16 When I had waited, (for they...”
book, a fact variously accounted for by com-
mentators, but which harmonizes with this
motice of his origin.
because he justifted, &c.] This judgment
is undoubtedly true, and probably expresses
the feeling of the writer of the book. Elihu
was not, indignant that Job had justified
himself, but that in vindicating his own in-
tegrity he had charged God with injustice:
thus in xl. 8, God Himself asks Job, Wilt
thou condemn Me that thou mayest be right-
eous?
3. and yet had condemned Job] The word
“yet" is inserted under the impression that
Elihu was angry because they had condemned
Job without being able to prove his guilt
(thus too Ew., Hirz.): but the passage more
probably means, they had found no answer,
and therefore had not convicted Job of
wrongful accusation of God. Elihu's own
object is to prove that God is righteous, and
that Job is guilty of great sin in opposing His
judgment.
4. ‘waited till Job had spoken] Or, awaited
Job with words, sc. which he had long
wished to utter, an indication rather of im-
patience, than of modesty; a different Hebrew
word is used in v. II. . .
6. Shew you mine opinion] Or, to utter
Wh at I know in your presence. The
tone of the original is at once less boastful,
and more confident than the A.V. Elihu
does not speak of his opinion, but of what he
knows, an inward conviction which it is his
duty to utter. Cf. chap. xxxiii. 3; Ps. xix.
2; where the same words are rendered “shew-
eth knowledge.”
8. The verse may be rendered Truly it is
the Spirit in man, and the breath of
God, which giveth him (i.e. man collec-
tively) understanding. Elihu doubts
not that the inward impulse, which moves
him to speak, comes direct from God. Bp.
Wordsworth compares Joseph, Gen. xl. 8, and
Daniel, ii. 20.
10. I also] Even I, young as I, am, and
but for that impulse unworthy to be heard.
11, 12. Elihu describes the gradual change
of his feelings while he listened; first, curi-
osity, then suppressed impatience while they
were hunting out arguments, then indigna-
tion at their failure. zº -
13. The connection of this verse with the
context is questioned: it may be, I assert this
to anticipate your answer, for you may say
we have found out wisdom, ascertained and
declared the truth, and though we have not
convinced Job, that was owing to his hard-
neSS, God will overthrow him and not man.
Or more probably, You must not then say we
have found wisdom, since we proved his guilt
by the simple fact that God punishes him. In
the latter case no change is required in the trans-
lation, which is supported by the Vulg., Syr.,
Arab. and Targ. The LXX is unintelligible,
14. against me] i.e. against my view.
Elihu gives two reasons why he should speak;
(a) the arguments of Job had not touched the
position which he intended to occupy ; and
(b) the arguments which he was about to use
had not occurred to the other speakers.
H 2.
II 6
[v. I7—7.
JOB. XXXII. XXXIII.
spake not, but stood still, and an-
swered no more;)
17 I said, I will answer also my
part, I also will shew mine opinion.
# Heb. 18 For I am full of matter, t the
#:... spirit within me constraineth me.
** 19 Behold, my belly is as wine
of 7/23/ & * &
#, which f hath no vent; it is ready to
... burst like new bottles.
ſº 20 I will speak, that I may be
#ºmay refreshed: I will open my lips and
&zeathe.
2IlSWCI". %
2I Let me not, I pray you, accept
any man’s person, neither let me give
flattering titles unto man.
22 For I know not to give flatter-
ing titles; in so doing my maker would
soon take me away.
CHAPTER XXXIII.
I Ælihu offereth himself instead of God, with
sincerity and meekness, to reason zwith %6.
8 Aze excuseth God from giving maze an ac-
count of his zvaſ's, by his greatness. I4 God
calletſ, man to reſentance by visions, 19 by
afflictions, 23 and by his ministry. 31 Aſe
inciteth job to attention.
HEREFORE, Job, I pray
thee, hear my speeches, and
hearken to all my words.
2 Behold, now I have opened my
mouth, my tongue hath spoken in Hº;
my mouth.
3 My words shall be of the upright-
ness of my heart: and my lips shall
utter knowledge clearly.
4. The Spirit of God hath made
me, and the breath of the Almighty
hath given me life.
5 If thou canst answer me, set
thy words in order before me, stand º
* 35 - Ö.
27, may
Aalate.
I 3-
UlD. - 2O.
- e f Heb.
6 * Behold, I am according to thy ºring
wish in God’s stead: I also am form- ...,
ed out of the clay. f Heb
7 Behold, my terror shall not make
18. I am full of matter] Or words: the
expression indicates genuine and irrepressible
convictions: cf. PS. xxxix. 3, 4.
19. belly] In Hebrew physiology the heart
is regarded as the seat of intelligence, the
entrails or bowels, of yearnings, the belly,
of spiritual emotions. The word means sim-
ply “the inward part.” See note on ch. xv. 2.
It is important to keep this in mind, as it is
difficult to divest ourselves of unpleasant as-
sociations, and do justice to the true feelings
of the speaker.
like new bottles] See Matth. ix. 17, a pas-
sage of which this is an excellent illustration;
the inward struggle of spiritual emotions has a
striking analogy in the process of fermenta-
tion. Compare also Acts ii. 13.
2O. may be refreshed] Or as in the margin,
breat he, he is well-nigh suffocated by the
struggle. In all this there is no real exaggera-
tion; the feeling must be known to all who
have listened to partial or false defences of
.doctrinal truth.
21. Continued silence would imply a de-
ference to mere human authority, a meanness
and subserviency which God would punish.
See xiii. 8. In the two clauses Elihu uses
different words for “man,” equivalent to “vir”
and “homo,” here, however, not as distinguish-
ing, but as including all. Cf. Gesen. s. v.
Adam, $ 3.
. So far we have a vigorous and lively, but
Surely not presumptuous introduction to the
discourses, which henceforth will be addressed
exclusively to Job.
CHAP. XXXIII. 2. opened my mouth]
The phrase so used always denotes careful,
deliberate utterances on Solemn occasions:
See Note on chap. iii. I.
in my mouth] Or palate; i.e. each word
is as it were tasted; carefully examined, and
approved before it is uttered by the tongue.
The palate represents to the Hebrew the
judgment of a Sound mind, which examines a
thought impartially and thoroughly before it
allows it to pass the tongue. See note vi. 30.
This is the first reason why Job should
hearken.
3. Two additional reasons, honesty of
intention, and simple straightforward earnest-
ness of language. The latter clause should be
rendered, my lips sha II speak out what
I know with sincerity.
4. The chief reason of all: because the
Spirit to Whose creative act all wisdom must
be ascribed, the breath of the Almighty,
Which made man a living soul, now quicken-
eth Elihu, i.e. gives such life and power to
his conviction that he is constrained to speak.
hath given me life] Or quickeneth me;
See last note.
6, 7. An allusion to Job's oft-repeated
wish, that God would lay aside. His terrors
and reason with him on equal terms. The
first verse may be more accurately rendered,
Behold I, 11ke thee, am God’s creature, I
also am moulded of clay. Thus Ros. The
Syriac renders the first clause, “I am as thou
art with God,” i.e. “I am in the same relation
to God as thou art.” Thus Hirz, and Dillm.
czef ozef off
the clay.
v. 8—19.] - JOB. XXXIII. II 7
f Heb.
in 2/277te
&Z2 S.
thee afraid, neither shall my hand be
heavy upon thee.
8 Surely thou hast spoken in mine
hearing, and I have heard the voice
of thy words, saying,
9 I am clean without transgres-
sion, I am innocent; neither is there
iniquity in me.
. Io Behold, he findeth occasions
against me, he counteth me for his
enemy,
11 He putteth my feet in the
stocks, he marketh all my paths.
12 Behold, in this thou art not
just: I will answer thee, that God
is greater than man.
13 Why dost thou strive against
him ; for the giveth not account of jº,
any of his matters. - ºver,
14. For God speaketh once, yea
twice, yet man perceiveth it not.
I5 In a dream, in a vision of the
night, when deep sleep falleth upon
men, in slumberings upon the bed;
16 Then the openeth the ears of ...,
men, and sealeth their instruction, eth, or, ºn-
17 That he may withdraw man from cozezeth.
his 'purpose, and hide pride from man. ...
18. He keepeth back his soul from
the pit, and his life from perishing ſº.
by the sword. 2ng &y, the
I9 He is chastened also with pain sword.
upon his bed, and the multitude of
his bones with strong pain: .
7, my hand] My burden shall not be
heavy upon thee. The word in Arabic means
a heavy load, and metaphorically “oppres-
sion.” Schult, Ges., &c. Cf. x. 2, xiii. 21,
22, &c. -
8. The expressions indicate great aston-
ishment: “I could scarcely believe my ears,
but there could be no mistake; thou saidst it
loudly, I heard it distinctly.”
words] The Hebrew is archaic and Ara-
maic; see v. I, note.
9–11. Elihu is justified in these state-
ments, see ix. 21, xii. 4, xvi. I 7, and nume-
rous other passages; but he does little justice
to Job's real inward conviction and frequent
declarations, that he is conscious of natural
sinfulness and many transgressions.
1O. enemy] Elihu sums up in one word
the substance of Job's reiterated complaints,
that God dealt with him as an enemy.
12. that God is greater than man] This
rendering is literal; it is supported by the
Vulg., Syr., Targ.; and is defended by Dill-
mann. Another explanation, however, seems
preferable: “I will answer thee, for God is
too great to be questioned by man.”
13. strive] i.e. propose to contend against
Him as an adversary in a court of justice.
See note xxxi. 35, and ch. xiii. 3, xvi. 21.
he giveth not &c.] The expression presents
some difficulties. The meaning appears to be,
Why dost thou complain against Him, because
He does not declare any of His purposes in
answer to you? Such a complaint is pre-
sumptuous; God is not bound to give any
account to man, and yet He gives clear inti-
mations to those who attend to them: See next
VerSe.
14. Elihu now states, for the first time,
what he really holds. God does not conde-
scend to answer irreverent appeals, but He
speaks distinctly, and, if necessary, repeatedly
by His judgments, though men fail to under-
stand their import.
15. The first process by which God makes
His will known. He wakens the conscience
by inward communications in the dead silence
of night, when man communes with his heart
alone with God.
16. Then God opens or uncovers their
ears, i.e. opens their minds to spiritual truth;
and sealeth their instruction, or chastise-
ment. “To Seal” in scriptural language means
to complete, or to appropriate, or to declare
an appropriation. Here it means that God
makes the man feel from Whom and for what
purpose chastisement is sent.
17. The real object is one of love, not of
wrath, as Job and his opponents had through-
out assumed. The chastisement is intended
to make a man give up some wrong purpose,
and to put away all pride.
purpose] Lit. work, often taken in a bad
sense, as facinus. Cf. I Sam. xx. 19; Ps.
xxviii. 4. Two words are used for man, as
in v. 2 I ; here, however, in the second clause
the word implies strength.
hide pride. The expression is peculiar: it
may mean to cover pride, so that it may not
tempt a man; thus Hirzel: Dillmann objects
to the construction, but it is supported by
XX111. I 7. -
18. The result is that God preserves man
from the destruction into which he must
otherwise have fallen. -
from perishing] Or “passing away by the
Sword.” This rendering is probably correct,
but many critics follow the Vulg. “that it pass
not on the sword.” Cf. xxxvi. 12.
19–22. Elihu takes a second case: that
of a man heavily afflicted, one suffering like
I I
|v. 20–24.
8 JOB. XXXIII.
* Ps. Io'7.
I8.
i Heb.
77/eaf of
desire .
2O *So that his life abhorreth
bread, and his soul dainty meat.
2 I His flesh is consumed away,
that it cannot be seen; and his bones
that were not seen stick out.
22 Yea, his soul draweth near
unto the grave, and his life to the
destroyers.
Job himself, and shews that here also the ob-
ject is a loving one.
19. and the multitude of his bones] Our
version adopts the reading of the Masoretic
revision; which is defended by some critics in
the Sense, while his bones are complete, full
of vigour. This seems somewhat harsh. The
old text gives a stronger meaning, “and with
Continuous struggles,” i.e. anguish, of his
bones. Thus Del., Dill. In this and in the
following verses Elihu refers to Job's own
description, xxx. 17.
21. that it cannot be seen] Or, “out of
sight:” a phrase which may mean so that none
can bear to look at it: as in Isaiah, liii. 2, 3.
See Note below. -
22. the destroyers] i.e. death and his at-
tendants and precursors, the pangs preceding
dissolution. Many commentators suppose
that Elihu speaks of the angels who inflict
death upon those who do not obey God's
premonitory warnings. This gives a forcible
sense, is justified by many Scriptural statements
(see 2 S. xxiv. 16, 17; Ps. lxxviii. 49), and
Suits the context.
23. The exact meaning of this passage, by
far the most important in Elihu's discourse, is
much disputed. The word “messenger” is
nearly always rendered “angel,” and even when
(as in Mal. iii. 1) our version has “messenger,”
it is in the sense of a divine Being, the Mes-
Senger of the Covenant. There is no reason
to Suppose that it has another sense in this
passage, where all the old versions have
“angel.” The office of the angels is to exe-
cute God's purposes, and they are sent forth
to minister to His people. So far Dillmann
and most later critics agree. Dillmann argues
“that this is not a human messenger, but an
angel, follows from his office, v. 24; from the
contrast with the destroyers, v. 22; and from
the words unto man, v. 23.” One angel, how-
ever, stands apart from all others in the Old
Testament; His office, rank, and apparently
His nature, are represented as peculiar, He
bears the Holy name; and whether Elihu or
other Patriarchs felt the full significance of
their own words or not, they use no expres–
Sions which are unsuitable to the true and
only Mediator. The objection that the ex-
pression is misplaced in the mouth of Elihu,
an Aramaean, has no weight. The angel of
23 If there be a messenger with
him, an interpreter, one among a
thousand, to shew unto man his up-
rightness:
24. Then he is gracious unto him,
and saith, Deliver him from going
down to the pit: I have found "a Or,
I 21ſlSOIſl.
azz atopte-
2/2e22#.
º
the Lord was known to the Patriarchs. See
note on Gen. xxii. I I, and on xxxii. 24. To
Suppose, with some commentators, whose ex-
cellent judgment was obscured by a doctrinal
bias, that Elihu speaks of some man, perhaps
even of himself, as entrusted with such an
office, seems groundless and unreasonable.
an interpreter] The word expresses the
office of the angel, in Gen. xlii. 23; it means
an interpreter in the literal sense, in other
passages an ambassador, (2 Chro. xxxii. 31)
or a teacher (Isai. xliii. 27), a prophet whose
duty it is to announce God's will; the
general and true notion is that expressed by
the word interpreter, a mediator, not, how-
ever, in the sense of daysman or arbitrator,
but of one who makes known the will of the
superior. The Jewish prayers shew that the
Interpreter was always identified in their
minds with the expected Redeemer of Israel;
thus, “Raise up for us the righteous Inter-
preter, say I have found a ransom.” The
whole passage is quoted at the Sacrifice offered
still in many.countries of Europe on the eve
of the great day of atonement. See Wünsche,
• Die Leiden des Messias,’ 1870, pp. 17—19.
one among a thousand] Not one among a thou-
Sand, but one who among a thousand (i.e. an .
indefinite number, the whole body of angels)
has no equal; cf. Song of S. v. Io. Holy
Scripture knows but one such divine Media-
tor. The LXX. take"one of a thousand” to
mean one angel favourable among a thousand
destroyers; thus too the Targ. which, however,
uses the word “paraclete.” There can be
little doubt that such interpretation is incor-
rect.
to shew unto man his uprightness] i.e. the
right way by which he may be delivered from
sin and death, the way of repentance and faith.
24. then he, God, is gracious, and he, Sc.
the angel, saith. The A.V. takes God to be
the subject of the second clause, but the words
are evidently those of the Mediator.
a ransom. The word so interpreted means
that which covers sin, and saves the sinner
from its penalty: hence a ransom or atone-
ment. See note on Ex. xxv. 17, Vol. I. p.
368. The messenger, who interposés be-
tween God and the object of chastisement, has
one object, to save him from destruction:
Elihu evidently speaks of a propitiatory offer-
ing; in whatever form that may be provided,
v. 25–33.] JOB. XXXIII, II 9
f Heb. . 25 His flesh shall be fresher f than 29 Lo, all these things worketh
%;" a child's: he shall return to the days God oftentimes with man, Heb
of his youth: - 30 To bring back his soul from ž." d
26 He shall pray unto God, and the pit, to be enlightened with the
he will be favourable unto him: and light of the living.
he shall see his face with joy: for he 31 Mark well, O Job, hearken
| Or, will render unto man his righteousness. unto me: hold thy peace, and I will
ź, 27 | He looketh upon men, and if speak. -
ºf any say, I have sinned, and perverted
say, I hazy e º *
sº that which was right, and it profited
T,
Aje hatſ, me not ;
ºf 28 He will deliver his soul from
&g, going into the pit, and his life shall
azed may º
diſe. see the light.
he is sure that when the great angel intervenes
the reconciliation must be effected. We have
a true, though it may be an undeveloped, an-
ticipation of the truth afterwards revealed.
25. His flesh shall be fresher] Cf. 2 K. v.
I4. Elihu speaks, of course, of the restora-
tion to perfect health, when the affliction,
under the influence of the mediator, has done
its work; but his words are singularly Sug-
gestive of the higher truths made known to
us by the true Mediator.
26. The prayer, of which Elihu now
speaks, is that which is offered by man after
his restoration to God's favour.
his righteousness] The expression is am-
biguous: here it may mean, when a man is
thus in a state of grace God will reward him
for his righteous conversation; or, more
probably, God will again regard and treat
him as a righteous man.
27. The marginal rendering is better than
that in the text, but does not give the exact
meaning. The two verses have this sense:
He (that is, the restored penitent) will sing
unto men, and say, I had sinned and
perverted that which was right, and
it was not requited to me: He redeemed
my soul from passing into the pit,
(cf. v.v. 18, 24), and my life beholdeth
the light with joy. See Note below.
32 If thou hast any thing to say,
answer me: speak, for I desire to
justify thee. -
33 If not, hearken unto me: hold
thy peace, and I shall teach thee
wisdom.
29–30. One object of divine dispensa-
tions is thus stated with equal truth and
beauty. It does not reach Job's case exactly;
for we know that his affliction was intended
to try once for all the question whether good-
ness can be perfectly disinterested; but Elihu
has done what he promised, suggesting a
train of thought at once quite distinct from
that of the other teachers, and full of comfort
and support to all in affliction.
29. oftentimes] Or in two, three visita-
tions: if the first warning is unheard there is
a second, or, if necessary, a third visitation:
cf. v. I4.
31–33. These words seem to indicate
the effect of the discourse on Job. He may
at first have shewn some desire to answer, yet
feeling that after all the argument was really
new, and brought with it some comfort, he
may have refrained. Elihu says, doubtless
with truth, that he desired, if it were possible,
to justify Job, and to free him from the
cruel imputations of those who without proof
had condemned him; but that now seems
quite out of the question, since Job will not
accede to his representation. In the next.
chapter he proceeds to shew that Job has
incurred real and very serious guilt by his
conduct under the loving chastisement.
NOTES On CHAP.
21. and his bones, &c.] The Hebrew is
not clear, but the older reading (the Cethib)
probably means, and his bones waste away
and disappear. The A.V. follows the Vulg.
Ossa quæ tecta fuerant nudabuntur. LXX.
kai droöetén rā dorrà aſſroi, kevä. If sº be
omitted this may express the meaning, “and
the bareness of his bones is seen:” i.e. his
bones are bared to the sight.
XXXIII. 2 I and 27.
27. The amendments are all but certain.
"º" from nity—nº, sing, especially a song, of
praise and thanksgiving. Ges., Dill. Tº Nº,
“and there was no equivalent,” Vulg. “utº
eram dignus non recepi:” thus LXX. Ges.,
&c. In v. 28, "nºn, Cethib, LXX. Jºvyºv
pov. 5 msn invariably means “to look with
joy on.”
I 20
[v. I—I4.
JOB. XXXIV.
CHAPTER XXXIV.
I Elihu accuseſ, job for charging God with in-
justice. Io God omnipotent cannot be unjust.
31 Mazz must humble himself unto God.
34 AE/ihae reproveth job.
URTHERMO RE Elihu an-
Swered and said,
2 Hear my words, O ye wise men;
and give ear unto me, ye that have
knowledge.
ach. 12.41. 3 “For the ear trieth words, as the
# Heb. mouth tasteth meat.
Aalate. 4. Let us choose to us judgment:
let us know among ourselves what is
good. &
5 For Job hath said, I am right-
eous: and God hath taken away my
judgment. *
6 Should I lie against my right?
+Heb. my wound is incurable without trans-
... * gression. -
7 What man is like Job, who
drinketh up scorning like water? .
8 Which goeth in company with
the workers of iniquity, and walketh
with wicked men.
9 For he hath said, It profiteth a
man nothing that he should delight
himself with God.
Io Therefore hearken unto me, ye
! men of understanding: * far be it Heb.
from God, that he should do wick-º'ſ
Åear?.
edness; and from the Almighty, that ºpen. 32,
he should commit iniquity. ch. 8, 3.
II “For the work of a man shall #.º.º.
he render unto him, and cause every ºf
man to find according to his ways. *::::::::
12 Yea, surely God will not do ɺ
wickedly, neither will the Almighty fat...gaz.
pervert judgment. ... ...
13 Who hath given him a charge ºf
over the earth? or who hath disposed “”
f the whole world f Heb.
14 *If he set his heart upon man, #2ſ.
if he gather, unto himself his spirit tº
eb.
and his breath;
zºom him.
CHAP. XXXIV. 2. O ye wise men]
Elihu addresses these words either to the by-
standers, or generally to men of Sound judg-
ment. If, as some suppose, they were addressed
to Job and his three friends, there would be
a touch of irony quite out of keeping with the
earnestness of the speaker. *
3. mouth] Literally as in the margin,
“palate ;” see note on xxxiii. I.
4. judgment] A Sound upright judgment:
cf. 1 Thess. v. 21, where “prove” exactly ex-
presses the force of the word “choose.”
5. See xiii. I 8, xxiii. Io, xxvii. 2. Elihu
represents Job's argument quite correctly.
6. Job had repeatedly declared that it
would be sheer hypocrisy and deceit to con-
fess that he had merited such punishment.
my wound] Lit. “arrow,” as in ch. vi. 4.
without transgression] i.e. although he had
committed no transgression. Upon the theory
of Elihu, not less than that of the three friends,
this position was at once untenable and offen-
sive. Whether the blow was inflicted in
wrath or in love it implied pride, or pervers-
ity in the sufferer; see ch. xxxiii. 17, and 27.
7. A strong assertion that Job had given
way to his feelings without restraint, that
instead of shrinking from the temptation, he
had greedily absorbed the bitter draught of
scorn. Cf. xv. 16. Elihu goes now, for the
first time, far beyond the truth. There was
bitterness, even fierceness in Job’s remon-
Strances, but the words were wrung from him
by agony and by the taunts of his unfriendly
counsellors; his scorn was altogether directed
against them, not, as Elihu Seems to assume,
against God.
8 goeth in company] i.e. adopts their prin-
ciples and arguments. Cf. Ps. i. I : the word
“wicked” is never used save of utterly god-
less men; Elihu does not apply it directly to
Job himself. ,
9. See ch. ix. 22, xxi. 7, xxiv. I, and other
passages, stating or implying the same thing.
Elihu, however, does scanty justice to Job,
who repeatedly asserts that such facts are
matters of perplexity, not that they really re-
present the principles of the divine govern-
ment; cf. xxiv. I, xxvii. II.
10–12. Elihu first lays down the simple
proposition that the Almighty is just in all
His dealings. He then proceeds to prove it.
13–15. The first proof is the absolute-
ness of God's government. “Who hath given
him a charge?” The inference to be drawn
is that God administers the government out
of His own free will; He is not, like the
subordinate deities of the heathen, merely in
possession of a delegated authority; He has
none to consult; when we reach Him we
reach the last, highest, absolute source of all
justice.
14. upon man] The word “man” is not
in the Hebrew, which gives, as in the margin,
upon him; and the most probable, though
not undisputed, meaning is, If God set His
heart upon Himself (i.e. regarded Himself
only, were not full of love to His creatures),
v. I5–24.]
I2 I
JOB. XXXIV.
‘Ecclesia. I5 * All flesh shall perish together,
čen. 3. 19 and man shall turn again unto dust.
I6 If now thou hast understanding,
hear this: hearken to the voice of my
words.
17 Shall even he that hateth right
'govern ? and wilt thou condemn him
that is most just?
18 Is it fit to say to a king, Thou
art wicked and to princes, Ye are
(pent IO. ungodly
2'Chron. 19 How much less to him that Vac-
Kºo. s. cepteth not the persons of princes,
§: "...º.º. nor regardeth the rich more than the
£º poor? for they all are the work of his
:::::::::: hands.
f Heb.
&zzza!?
if He should gather to Himself His spirit
and His breath, suspend the emanations of
His quickening love, then all would perish
at once; cf. Ps. civ. 29. Thus Dillmann,
Hahn, Bp. Wordsworth, and others. Our
version would give the opposite Sense: If
God set His heart upon man, that is, ac-
cording to the Hebrew idiom, regarded him
with enmity, then all would perish: thus
Vulg., Targ., Ros., 1)el. The argument is
evidently that, where absolute power coexists
with unselfish love, injustice is impossible.
16–30. The second proof is, that, as a
matter of fact, God deals with all men im-
partially; princes and people, rich and poor,
are alike in His sight; none of their works
escape Him; He overthrows the powerful
oppressor, hears the cry of the afflicted,
and overthrows the hypocrite. This passage
is exceedingly obscure, full of grammatical
difficulties, and the thoughts are somewhat
confused. In fact, Elihu's argument here is
not new; it has been partly anticipated by
Job's friends, and far more broadly and
strongly stated by Job himself: at the same
time, there is so much reverence, so deep a .
conviction that God's Almightiness and Om-
niscience are essentially one with Righteous-
ness, that the address is calculated to prepare
Job for the final manifestation of God Him-
self.
17. Shall even he that hateth right govern?]
Or, What I doth He hating right go-
vern? The question implies that the com-
bination of supreme power and injustice is
inconceivable. Renan, “un étre qui hairait la
justice pourrait-il gouverner le monde?” E-
lihu addresses himself to a sure, instinctive
conviction, which cannot mislead; in fact,
no one who believes in God's omnipotence
seriously questions His justice. See ch. viii.
3; Gen. xviii. 25 ; Rom. iii. 5, 6.
in their stead.
20 In a moment shall they die, and *
the people shall be troubled at mid-
night, and pass away: and 'the mightv f Heb.
.# te º sº without .# y %:
21 & For his eyes are upon the *:::::::::
ways of man, and he seeth all his #. 5, 2I.
goings. .*.*.
22. There is no darkness, nor sha-j.º.º.
dow of death, where the workers of
iniquity may hide themselves.
23 For he will not lay upon man
more than right; that he should
t enter into judgment with God. t Heb. go.
24. He shall break in pieces mighty, nº,
men without number, and set others without
Searching
otet.
most just] Or, the just, the mighty;
sc. in Whom might and justice are one.
18–20. The impartiality of God.
18. If a subject would be guilty of trea-
son (laesae majestatis) who accused his king,
or the king's representatives, of corruption
and injustice, what must be the guilt of thus
accusing the King of kings, Him by Whom
kings and princes themselves are regarded in
the same light as the poorest of His creatures?
Cf. Exod. xxii. 28.
20. shall they die] Or, they die. Elihu
refers to the general course of Divine govern-
ment, which subjects all God's creatures to
an impartial doom.
troubled] Overthrown, as by an earthquake,
Suddenly and unexpectedly.
at midnight] See Exod. xi. 4, xii. 29, 3o;
and compare ch. xxxvi. 20.
without hand] i.e. without human agency;
cf. Dan. ii. 34, 45, viii. 25 ; Lam. iv. 6.
21–23. The omniscience of God. The
inference is given in the third verse; since He
knows exactly all a man's works He will not
impose on any one more than is due to him,
so as to give him the right, which Job has
claimed, of contending with his Judge. The
23rd verse, however, may be rendered more
accurately thus: For He, God, will not re-
gard a man twice, in order to bring him
to judgment: lit. “again that he should
come before God for judgment.” The verse
is thus connected with the following clauses.
23—30. The completeness and sudden-
ness of God's judgments, their objects and
results. On 23, see preceding note.
24. He shall break...... without number]
Or, He breaketh the mighty without
searching; without any investigation, such
as Job had called for. The whole cause is
before Him, He decides without such a pro-
cess as is necessary in human judgments.
I 2.2 J O B. XXXIV. XXXV. [v. 25–2.
25 Therefore he knoweth their mind? he will recompense it, whe-
works, and he overturneth them in ther thou refuse, or whether thou
º, the night, so that they are 'destroyed, choose; and not I: therefore speak
/ted. * º -
C7'2&S/26 26 He striketh them as wicked what thou knowest.
+Heb, men in the open sight of others; 34 Let men of understanding tell Hºb.
zzz z/te 27 B they turned back ff. & of heart.
Ž..., , , 27 Because they turned back 'from me, and let a wise man hearken un-
#ºrs. him, and would not consider any of to me.
*ºn after his ways: . 35 Job hath spoken without know-
himz. 8 So that th h º * >
28 So that they cause the cry of ledge, and his words were without
the poor to come unto him, and he wisdom.
heareth the cry of the afflicted. 36 "My desire is that Job may be 9,
Myfather,
29 When he giveth quietness, who tried unto the end because of his an- #%
then can make trouble f and when he be tried.
hideth his face, who then can behold
him? whether it be done against a na-
tion, or against a man only :
30 That the hypocrite reign not,
lest the people be ensnared.
31 Surely it is meet to be said un-
to God, I have borne chastisement, I
will not offend any more :
32 That which I see not teach
tº thou me: if I have done iniquity, I
sº will do no more.
já% of 33 Should it be according to thy
26. as wicked men] i. e. as convicted
malefactors.
in the open sight of others] Literally, in the
place of beholders, i.e. publicly, where their
punishment is seen.
28. So that they cause] A very forcible
expression, as though it were the object, as it
is the effect, of their injustice, to call in the
intervention of God. Cf. James v. 4.
Ae heareth] Hence it follows that even those
terrible judgments, which are inflicted with-
out any process of inquiry, are a result of
God's love.
3O. The Hebrew is obscure; but our
version on the whole probably gives the true
meaning. - -
31–37. From these considerations Elihu
draws the conclusion that Job has no course
open but to bear his chastisement, promise
amendment, ask for instruction, and do no
more iniquity. He then claims the honour
of having really convicted Job, and winds up
this set of arguments with a wish that the
trial may continue until the issue is complete
33. Here again it is hard to ascertain the
exact connection of thought. It may pro-
bably be this: “Shall God recompense (i. e.
proceed in judgment) according to thy will?
(Job's expressions of dissatisfaction with God’s
judgments justify the question.) For thou
hast despised His judgment, but thou hast
to choose, not I;” i.e. the object of the whole
swers for wicked men.
37 For he addeth rebellion unto
his sin, he clappeth his hands among
us, and multiplieth his words against
God.
CHAPTER XXXV.
I Comparison is not to be made with God, because
our good or evil cannot extend zemżo him.
9 Many cry in their afflictions, but are not
Žeard for zwant of faith.
LIHU spake moreover, and
said, t
2 Thinkest thou this to be right,
trial is to bring Job to a right mind; it is
for him, not for a mere bystander, to answer
the question whether he will accept God's
judgment or abide by his own opinions:
“therefore speak what thou knowest,” sc.
what is the conclusion to which you delibe-
rately adhere?
34, 35. Elihu can get no answer from
Job; he pauses, and then adds, Men of
heart, and the wise man who hears
me, will say to me, Job doth not
speak with knowledge, and his words
are not in Wisd Om.
35. hath spoken, &c.] Elihu assumes that
he carries with him the conviction of all men
of understanding.
36. because of his answers for wicked
men] i.e. such as wicked men only would give.
36, 37. Since Job will not give way, Elihu
feels that he has no alternative but to wish
that the trial may go on until it has done its
work. Harsh as the words are, they are not
without some justification. Elihu, of course,
could not see into Job’s heart, and his offence
at the tone of Job's expostulations was na-
tural. His own conviction that all chastise-
ments proceed from love necessarily involved
the condemnation of one who could see in
them nothing but indications of enmity.
CHAP. XXXV. Elihu proceeds to deal
with the assertion that a life of righteousness
had brought Job no corresponding blessings;
v. 3–15.]
I 23
JOB. XXXV.
| Or,
by it 27tore
that thou saidst, My righteousness is
more than God’s
3 For thou saidst, What advan-
tage will it be unto thee and, What
profit shall I have, "if I be cleansed
Žºy from my sin :
#, 4. "I will answer thee, and thy
łº companions with thee.
thee words. 5 Look unto the heavens, and see;
and behold the clouds which are higher
than thou.
6 If thou sinnest, what doest thou
against him ; or if thy transgressions
be multiplied, what doest thou unto
him
†. 3. .. 7 *If thou be righteous, what givest
Rº: thou him or what receiveth he of
35. thine hand
8 Thy wickedness may hurt a man
as thou art; and thy righteousness
may profit the son of man.
gard it.
9 By reason of the multitude of
oppressions they make the oppressed
to cry: they cry out by reason of the
arm of the mighty.
Io But none saith, Where is God
my maker, who giveth songs in the
night;
I I Who teacheth us more than
the beasts of the earth, and maketh
us wiser than the fowls of heaven?
12 There they cry, but none giv-
eth answer, because of the pride of
evil men. -
13 *Surely God, will not hear;
vanity, neither will the Almighty re-
14. Although thou sayest thou shalt
not see him, yet judgment is before
him; therefore trust thou in him.
I5 But now, because it is not so,
he hath visited in his anger; yet
he argues that man's righteousness constitutes
no claim upon God, 1–8; and that when
God disregards appeals to His justice it is
because they are urged without humility and
faith, 9–13; hence the duty of submitting
to Him with full trust in His justice.
2. My righteousness is more than God's]
The A. V. represents Elihu as drawing a
strong and hardly fair inference from Job's
statements that his own righteousness had
not been recognized: thus also the Vulg.
The LXX., however, renders the clause, “I
am just before God:” a statement true in
itself, and a possible interpretation of the
Hebrew. Thus Dillm., who shews the con-
nection with the following verses: does that
righteousness consist in arguments like these?
3. The latter clause is rightly given in the
margin. What do I gain (from righteous-
ness) more than (I should have gained)
from sinning Thus Ew., Dillm., &c.
Cf. ix. 22 ; xxii. I5. -
4. thy companions] i. e. the three friends,
whose arguments Elihu has undertaken to
confute or amend: xxxii. 5—I'7.
6–8. The drift of this is that there is
no such relation between God and man as to
make happiness a reward due to righteous-
ness. When granted, it is a matter of favour
and grace; when withdrawn, complaints imply
a wrong conception of our position before
God.
9–12. Elihu touches the more difficult
question, why the cry of the oppressed is
often unanswered.
9. they make the oppressed to cry] Or,
Iſle Il gr Oa, 11.
10. The reason is given; it is because
men who suffer do not pray aright; God
giveth songs in the night; the truly pious
man, instead of groaning, sings hymns of praise
in his deep affliction: thus at midnight Paul
and Silas prayed and Sang praises to God in
the prison at Philippi, Acts xvi. 25. Cf.
Ps. xxii. 2, lxxvii. 6. se
11. more than] God's dealings teach man
higher lessons than can be received by
brutes, who express their natural and instinc-
tive feelings when they suffer. This may
refer to Job's reasoning in ch. vi. 5. Elihu
has, however, in mind the thought expressed
in such passages as PS. civ. 21 and cxlvii. 9,
where the lions are said to seek their meat
from God, and the young ravens to cry to
Him. The clause may perhaps be rendered,
“by means of the beasts...and fowls;” in
which case Elihu takes up Job's words, xii. 7.
12. There they cry] There, i.e. in that
state of mind, without piety and faith, so
that, although they really suffer wrong, their
cry is but vanity, and is therefore disregarded;
cf. James iv. 3. Elihu thus meets the re-
iterated complaints of Job that his cry is
unanswered.
14. A further answer to the complaint
that Job cannot see God; the cause is before
Him, and Job has only to wait for His sen-
tence. In the last words Elihu apparently
refers, not without bitterness, to Job's own
declaration, xiii. I5.
O
IS. I. I5.
Jer. II. II
| That is,
God.
I 24.
[v. 16–7.
JO B. XXXV. XXXVI.
That is, "he knoweth it not in great ex-
Şoč.
tremity:
16 Therefore doth Job open his
mouth in vain; he multiplieth words
without knowledge.
CHAPTER XXXVI.
afar, and will ascribe righteousness to
my Maker.
4. For truly my words shall not be
false: he that is perfect in knowledge
is with thee.
5 Behold, God is mighty, and de-
spiseth not any: he is mighty in
I Ælihu sheweth how God is just in his ways. strength and 'wisdom. ...;
16 Aozy Şob's sins hinder God’s blessings. 6 He preserveth not the life of the ſº
24 God’s works are to be magnified. | Or,
wicked; but giveth right to the "poor. ...}…
7 * He withdraweth not his eyes “Ps.34.15.
LIHU also proceeded, and said,
2 Suffer me a little, and I' will
from the righteous: but with kings
ºiler, shew thee that I have yet to speak are they on the throne; yea, he doth
.#2, on God’s behalf. establish them for ever, and they are
%;" 3 I will fetch my knowledge from exalted.
15, 16. This difficult passage may be
rendered somewhat differently: “And now,
because God hath not punished his (Job's)
° anger, and doth not regard his insolence
greatly, therefore doth Job, &c.” In other
words, Job's impious charges simply prove
that he has not yet suffered sufficiently. Or
the connection of thought may be, “And
now, because God hath not visited Job in
wrath, as he deserved, and hath not taken full
account of his insolence, his spirit is un-
broken, and he continues to speak rebelliously
against God.”
The word which the A.V. translates “ex-
tremity” occurs only in this passage. The
LXX. has trapártopa, Vulg. Scelus; either be-
cause they had a different reading, yº for
%), or, more probably, as Gesen. Suggests,
because they took it to be an abbreviated
form. It is, however, probable that the word,
like so many others in this book, belongs to
a cognate dialect; and in Arab. Lº (not,
as Dillm., ( &#) means Superbivit, gloriatus
fuit, pec. dere nullius pretii. Freyt. ‘Lex. Ar.’
S. V.
XXXVI.—XXXVII.
The last discourse of Elihu. After a short
preface stating his object, and asserting his
truthfulness (1–4), he proceeds to prove that
God is righteous, first, because Hedoes justice
to the afflicted, and raises the righteous to
dignity, and watches over them continually
(5–7); and secondly, because He makes their
afflictions work for their good, awakening
conscience, instructing their minds, and bring-
ing about their reformation (8–11). Elihu
thus takes an entirely different position from
the other speakers, since he treats Job as one
who had been substantially a righteous man,
and an object of God's favour both before
and in his suffering, though liable to punish-
ment for some unknown transgression, the
chastisement being a proof not of wrath but
of love. Thirdly, because the result of the
punishment is just; if men do not submit, they
perish, and prove that they were from the
beginning hypocrites; if they repent, they are
restored, Io–16. Job is warned that his
wrath may lead to his complete destruction,
and admonished to magnify the work of God
by confession and amendment for the good
of his fellow-men, 17–25. Then (ch. xxxvii.)
follows a description of the Almightiness of
God. Amidst the indications of a rising
storm, Elihu calls on Job to consider His
greatness, and recognize His excellence in
power, in judgment and infinite righteousness.
4. perfect in knowledge] By this Elihu
means that he speaks with a perfect conviction
of the truth of his arguments; perfectness
means honesty, integrity, and is a word often
applied to good men, to Job, for instance,
both by himself and by the Lord.
5. despiseth not any] This refers to Job's
reproaches of God for neglecting and despis-
ing his cause. No created being is too mean
to be regarded by Him. The same is used by
Bildad, viii. 20, where the A.V. has “cast
away.”
and wisdom] Or, He is mighty in strength
of heart, i.e. of understanding, XXxiv. I4.
6. He gives equal attention both to the
wicked and the poor, though He destroys
one and saves the other by the same visitation.
the poor] i.e. the poor in spirit, the meek
and humble.
7. The chief point in this and the two
following verses is, that God’s unceasing
watchfulness over the righteous is shewn
equally in their prosperity and in their ad-
versity. “With kings are they on the throne;”
this describes the ordinary, and in all cases the
final result of God's love to the righteous;
they are Kings and Priests to their God,
inheritors of His kingdom. Elihu's words
are even more true than he knows.
v. 8–17.]
I 25
JOB. XXXVI.
8 And if they be bound in fetters,
and be holden in cords of affliction;
9 Then he sheweth them their
work, and their transgressions that
they have exceeded.
IO He openeth also their ear to
discipline, and commandeth that they
return from iniquity.
II If they obey and serve him,
*ch, 21.13, they shall "spend their days in pros-
perity, and their years in pleasures.
f Heb. 12 But if they obey not, they
%. : shall perish by the sword, and they
... shall die without knowledge.
13 But the hypocrites in heart
heap up wrath: they cry not when
he bindeth them. *
... 14. They die in youth, and their ºwa
life is among the "unclean. #.
* g tº r,
I5 He delivereth the poor in his soºmites.
affliction, and openeth their ears in *
oppression.
16 Even so would he have re-
moved thee out of the strait into a .
broad place, where there is no strait-
ness; and that which should be set ºf
on thy table should be full of fatness. tº table.
17 But thou. hast fulfilled the judg- }*
ment of the wicked: "judgment and ºstice
de e shoze/a: Žež-
justice take hold on thee. Æold! §:
8. The words which , describe afflictions
which befal the righteous are purposely chosen
to indicate their direct object, viz. to arrest
and chastise them when they are going wrong.
Fetters and bonds are to be understood figu-
ratively, though the literal sense is defensible.
9. their work] i.e. the true character of
their acts: the evil that is in them.
that they have exceeded] Or, that they
have become overweening, great in their
own conceit. Elihu fixes on the first and
most natural temptation of a prosperous man:
cf. ch. xv. 25. He is, however, careful not
to follow the other speakers' example, and to
charge Job with oppression, dishonesty, or
cruelty.
11. in pleasures] The original word ex-
presses a finer and more inward sense of enjöy-
ment; but “pleasures” is frequently used in
our Version for the deepest and highest happi-
ness. Cf. Ps. xvi. 11. “Prosperity” is also
too outward a word. The original has “in
good,” which includes all sources of pure
enjoyment. w
12. by the sword] A sudden and judicial
infliction.
without knowledge] Because they would not
receive instruction, knew not the day of their
visitation: cf. iv. 21; Hos. iv. 6.
13. heap up wrath] Store, or set up
wrath, angry rebellious feelings against God.
The word, however, for wrath is not that
which in this book generally denotes the bitter
feelings of man, see v. 2, and vi. 2, but one
which for the most part is used for the wrath
of God; and it is taken in this sense by
Rosen., and some other critics. Thus Rom.
ii. 5, “treasurest up to thyself wrath.” See
also James v. 3.
they cry not Sc. in prayer, cf. xxxiii. 26.
14. They die in youth] Or,as in marg., their
soul dieth, i.e. they come to a premature end
like youths who have destroyed the spring of
life by licentiousness.
their life is among] Rather, and their life
passeth away among the unclean. For the
last word see note on Deut. xxiii. 17. The
literal meaning is consecrated, i.e. devoted
to the service of Astarte, an ancient form of
the most hideous of all superstitions. Cf.
Inter—cinaedos. “Juvenal,” II.
15. in his affiction] Or, by affliction.
Their affliction is the very means of their
deliverance; cf. xxxiii. I 5–28; Ps. cxix. 67,
71; Heb. xii. 11.
in oppression] By suffering.
16. Even so would he have, &c.] The
A.V. agrees substantially with the interpreta-
tion accepted by Schultens and some later
critics: but the construction is encumbered
with great difficulty, and the meaning attach-
ed to some words is very questionable. The
following rendering, proposed by Ewald, and
with some modifications adopted by Dill-
mann, is free from such objections, and is
probably correct: “And thou also hast been
seduced from (listening to) the voice of afflic-
tion (see v. 9) by thy boundless prosperity,
and by the ease of thy table which was full
of fatness.” So that Elihu assumes that Job
was overcome by the temptation, of which he
had feared the effect upon his children, i. 4, 5.
The meaning of the word here rendered
“ease” (so Ew.) is questioned. Hahn takes
it as our A.V. “What is laid upon thy
table.” Others, as Dr Lee and Bp. Words-
worth, “the laying down,” which is less
probable.
17. But thou hast, &c.] Or, “And thou
art full of the judgment of the wicked, judg-
ment and punishment hold fast of thee;” i.e.
the result of that hardness or insensibility to
previous warnings is, that at present Job is
undergoing such punishments as are reserved
for obstinate sinners, the punishment which is
inseparable from justice.
take hold on thee]. This is preferable to the
marg. The clause may, however, mean
I 26
[v. 18–26.
JOB. XXXVI.
18 Because there is wrath, beware
lest he take thee away with his
stroke: then a great ransom cannot
Yº, f deliver thee.
:* 19 Will he esteem thy riches
efforts of strength?’”
no, not gold, nor all the forces of
strength.
20 Desire not the night, when
people are cut off in their place.
2 I Take heed, regard not iniquity:
for this hast thou chosen rather than
affliction.
*
“judgment (i.e. punishment) and justice hold
fast together,” are inseparable.
18. The construction of this verse is ex-
tremely difficult: the most probable meaning
is, because there is wrath (Sc. in Job's
heart), let it not seduce thee in (thy)
affliction; (or, as Ewald renders the word,
“abundance;”) and let not the great
ransom (i.e. the riches which thou canst
offer in atonement) turn thee aside. The
“great ransom” may, however, mean the
great sufferings which were intended to bring
Job to a sense of his sin, which in that case
would have been accepted as a propitiatory
Sacrifice: see xxxiii. 24–28. This explana-
tion may be accepted, though not without
misgiving, as well adapted to the context and
the general Scope of Elihu's argument.
19. Will he esteem, &c.] The construction
of this verse is exceedingly difficult, and the
meaning of all the principal words is doubtful.
The A.V. is defensible, but the rendering
approved by some critics (Stick., Hahn, Del.)
seems on the whole preferable. “Will thy
outcry restore thee out of trouble, or all the
This reproof is at once
pointed and applicable to Job, who certainly
had given no indications of trust in wealth,
while he had repeatedly and earnestly expressed
a desire that his bitter outcry and struggles
might be available. (Dillmann, however, who
examines very carefully the interpretations of
preceding critics, proposes the following trans-
lation, “Will He (can He) bring thy cry into
order (i.e. cause thee to offer a humble and
acceptable prayer), without affliction, and
without the instrumentality of force?” This
is ingenious, but seems somewhat strained.
The rendering may be, “Will He regard out-
cry? not in affliction (i.e. not even in severe
affliction, so long as it proceeds from a rebel-
lious spirit); nor (will He regard) any efforts
of strength,” i.e. any desperate struggles. The
rendering “esteem" or “appreciate” for
Ty" is given, and well defended by Ges. The
interpretation of the other words is strictly
literal.
22 Behold, God exalteth by his
power: who teacheth like him
23 Who hath enjoined him his
way or who can say, Thou hast
wrought iniquity?
24. Remember that thou magnify
his work, which men behold.
25 Every man may see it; man
may behold it afar off.
26 Behold, God is great, and we
know him not, neither can the num-
ber of his years be searched out.
2O. Desire not the night] Alluding to
Job's repeated prayers to be cut off at once,
and hid in the grave. This is an outcry
which God cannot regard.
when people are cut off] Such a desire shews
little fear of God's judgments, which Job
had himself described; cf. xxvii. 19, 20, and
XXXIV. 25.
21. iniquity] The iniquity of disregarding
God’s will. .
than affliction] Or, “because of thy suffer-
ing;” the suffering has not done its proper
work. The A. V., however, gives a good
sense, and is probably correct. Job is accused
of adhering to iniquity instead of yielding to
affliction sent for his good.
22. who teacheth like him?] The key-note
of Elihu's whole discourse; cf. xxxiii. 14,
xxxv. II, xxxvi. 9. All the manifestations of
power and justice have for their primary and
direct object the instruction of man's heart.
This rendering, which is accepted by the gene-
rality of critics, and rests on good authority,
(Targ., Syr., Rosen., Schlott., Del. &c.), is
disputed, and that of the LXX., 8vvágrims,
is adopted by Ew., Hirz., Dillm. It involves
an unusual form, Thyp = Nºno, and gives a
feebler Sense.
23. Who hath enjoined him his way?] A
warning to Job, who seems to Elihu to have
dictated the course which the Almighty should
adopt; cf. xxxiv. I 3.
24. magnify his work] By Submission, by
confession, by letting His punishment do its
perfect work.
which men behold] i.e. all men see what
has befallen Job; it is his duty to prove by
his conduct that God visited him in righteous-
ness and love: but the last word probably
means “sing,” i.e. celebrate; which men cele-
brate. Thus Ew., Hahn. Vulg. de quo
cecinerunt viri. -
26–33. The wondrous power and pro-
vidence of God. The two ideas of power
and goodness are associated closely in Elihu's
mind; whereas the three friends dwell more
upon the combination of power and justice,
v. 27—6.] JOB. XXXVI. XXXVII. 127
27 For he maketh small the drops
of water: they pour down rain ac-
cording to the vapour thereof:
28 Which the clouds do drop and
distil upon man abundantly.
29 Also can any understand the
spreadings of the clouds, or the noise
of his tabernacle
30 Behold, he spreadeth his light
# Heb. upon it, and covereth the bottom of
the roots.
the sea.
3 I For by them judgeth he the
people; he giveth, meat in abun-
dance.
32 With clouds he covereth the
light; and commandeth it not to shine
by the cloud that cometh betwixt.
33 The noise thereof sheweth con-
# Heb. & © sº
ºniº, sºning it, the cattle also concerning
goº. the vapour.
CHAPTER XXXVII.
I God is to be feared because of his great works.
15 Aſis wisdom is unsearchable in themz.
T this also my heart trembleth,
and is moved out of his place.
2 Hear attentively the noise of Heb.
his voice, and the sound that goeth ź.
out of his mouth.
3 He directeth it under the whole
heaven, and his 'lightning unto the , º
f ends of the earth. #.
4. After it a voice roareth: he ſº.
thundereth with the voice of his ex-
cellency; and he will not stay them
when his voice is heard. ..º.º.
5 God thundereth marvellously #:.
with his voice; great things doeth º:
he, which we cannot comprehend. ...”
6 For * he saith to the snow, Be showers ºf
rain of his
thou on the earth; likewise to the sºft,
and Job upon that of power, and wisdom.
Goodness, righteousness, and wisdom, are one
in God; various aspects under which the
essential principle of love is manifested.
27, 28. Rain always presents itself first
to an Oriental mind as the greatest source of
all blessings. The words are graphic and
carefully chosen.
27. For he maketh small, &c.] The pro-
bable meaning of this verse is, “For He draw-
eth up drops of water; they flow down as
rain for His mist.” The last words may mean,
in place of the mist which is condensed; or,
more probably, for the purpose of watering
the earth: thus Gen. ii. 6, where the same
word is used.
29. From rain Elihu proceeds to thunder.
The whole passage contains a most vivid de-
Scription of a rising Storm, apparently one
which was then coming on, preparing the
minds of all present for the manifestation of
the Godhead in the whirlwind; see note on
ch. xxxviii. I.
the spreadings] The rapid expansion of
clouds, the gathering from all quarters, sure
indications of the coming storm.
the noise of his tabernacle] The first crash
of thunder, as it were, the crash of the Lord's
tent; the Great King moving from His place:
cf. Ps. xviii. II, I2.
3O. upon it] Or, “over Himself;” he sur-
rounds Himself with light; cf. Hab iii. 4.
and covereth the bottom of the sea) The
flashes of lightning cover the whole earth, as
with a mantle of glorious light, and they reach
even to the depths of the sea; thus Stahl., Del.
The roots of the sea is a singular expression
(see marg.), but it can scarcely bear any other
meaning than the lowest depths.
31. Two opposite effects, in correspond-
ence with the whole tenour of Elihu's argu-
ment; judgment upon the nations, abundance
of food to His people.
32, 33. These two verses are exceedingly
obscure, and the meaning of nearly every word
is disputed. The following interpretation, on
the whole, seems to adhere most closely to
the text, and to be best adapted to the context:
“He clotheth His hands with light (sc. light-
ning), and giveth it command whom it shall
reach; the sound thereof (the crash which
follows the lightning) announces concern-
ing Him, fierceness of wrath against un-
righteousness.” This rendering requires no
change in the letters, and but a slight change
in the punctuation: See Hahn and Dillmann
for a recension of interpretations.
CHAP. XXXVII. 1. There is no pause
here. Elihu describes the effects of the storm
upon man.
pº
2. Hear attentively] “Hear and hearken;”
the sound of the thunder is in their ears.
3. He directeth it] Or, “He sendeth it
forth.” The rendering “directeth” refers to
a Hebrew verb which has that meaning; the
word, however, is probably Aramaic; it has
the Sense here assigned to it in Syriac.
4. he will not stay them] i.e. He sends
flash after flash without intermission. The
rendering “stay them” follows the Targum,
and is probably correct; the word is probably
Aramaic. Thus Dillm. and most critics.
128
[v. 7—18.
JOB. XXXVII.
small rain, and to the great rain of
his strength. -
7 He sealeth up the hand of every
man; that all men may know his
work.
8. Then the beasts go into dens,
and remain in their places.
# Heb. 9 Out of the south cometh the
%" whirlwind; and cold out of the north.
º, Io By the breath of God frost is
winds. given: and the breadth of the waters
is straitened.
II Also by watering he wearieth
º., the thick cloud: he scattereth this
the cãozed'
of Æz's
22g22.É.
bright cloud: .
12 And it is turned round about
by his counsels: that they may do
whatsoever he commandeth them up-
on the face of the world in the earth.
13 He causeth it to come, whe-
ther for t correction, or for his land, º:
(Z 7'0&.
or for mercy. * -
14. Hearken unto this, O Job:
stand still, and consider the wondrous
works of God.
15 Dost thou know when God dis-
posed them, and caused the light of
his cloud to shine?
16 Dost thou know the balancings
of the clouds, the wondrous works
of him which is perfect in know-
ledge Ö
17 How thy garments are warm,
when he quieteth the earth by the
south wind?
18 Hast thou with him spread out
the sky, which is strong, and as a
molten looking glass
6—10. The thunder reminds Elihu of all
other manifestations of God's power, by
which it is attended or followed. The fall
of snow, always portentous to the mind of an
eastern; then, not the “small rain,” but “the
gush of rain,” “the great rain of His
strength,” the heavy downfall and rush of rain
(the densissimus imber of Virgil) which fol-
lows the thunder-crash. -
6. Be thou on the earth] Fa11 on the
earth. Thus nearly all modern critics. The
word is Aramaic.
7. He sealeth up] i.e. brings all human la-
bours to a stand-still. So that men may medi-
tate upon His work, or that men who are His
work may have a season for reflection. Elihu
here reverts to his fixed thought, whatever
God does has man's instruction for its object.
Homer has a similar expression in reference to
winter; ‘Il.’ x VII. 549, Ös fid Te épyaw divépaş-
Tovs divéravºrev ćiri X60Ví. See too Hesiod
quoted by Bp. Wordsworth.
8. The hush that follows the first burst:
the beast go to their dens (fugere ferae,
“Georg.” I. 330), the world is left to man
alone in the presence of God.
9. The whirlwind follows, a storm of
hail. “From the south,” rather, from the
“secret place,” the penetralia, the depository
:
3.
of God’s agencies.
cold out of the north] Or, Cold from His
cloud-scattering winds. Cf. Virg. “Georg.”
III. 196, Hyperboreis Aquilo—nubila differt.
Thus in the Koran, LI. I, and in Arabshah,
winds are called “the scatterers;” the same
word which is used here.
straitened] Cf. xxxviii. 30.
Also by watering, &c.] Or, Also
1O.
11.
? with vapours He loadeth the cloud,
the heavy clouds gathering again thickly after
the hail-storm. .
Ae scattereth, &c.] His light scattereth the
dense cloud; most modern critics render “He
spreadeth abroad the cloud of His light,” the
dense cloud pregnant with lightning: but the
burst of lightning shattering the clouds ap-
pears to be described.
12. it i.e. “the lightning,” it turneth
round and round, darts hither and thither in
all directions; but ever under His counsels or
guidance, for the fulfilment of His behests.
See note on xxxvi. 32; and compare the de-
Scription of the flaming sword, Gen. iii. 24,
where the same word is used.
13. Thus, as ever, Elihu fixes attention on
the everlasting purpose; whether for a scourge,
whether for the earth (to fertilize it), whether
for other purposes of mercy, He causeth it to
reach its object.
14–24. Final appeal to Job.
15, 16. Hence the duty of patience, not
knowing the how, the why, or the wherefore,
what can we do but wait?
17. The connection of thought is rather
obscure; probably Elihu means, Canst thou,
who feelest, without understanding, the very
slightest effects of God’s works in nature,
presume to judge His ways?
18. strong, and as, &c.] This does not
mean that the sky is solid, on the contrary,
the word rendered sky means a thin vaporous
expanse; the marvel is that being such it
should retain its form and beauty, its ever-
lasting brightness like a mirror of polished
metal, notwithstanding all the storms which
pass over it.
looking glass] Mirror, not of glass, but
metal, always used for that purpose by the
v. 19–1.]
I 29
JOB. XXXVII. XXXVIII.
f Heb.
Gold.
19 Teach us what we shall say
unto him; for we cannot order our
speech by reason of darkness.
2O Shall it be told him that I
speak? if a man speak, surely he
shall be swallowed up.
21 And now men see not the
bright light which is in the clouds:
but the wind passeth, and cleanseth
them. ---
22 Fair weather cometh out of
the north : with God is terrible ma—
jesty.
23 Touching the Almighty, we
cannot find him out: he is excellent
in power, and in judgment, and in
plenty of justice: he will not afflict.
24 Men do therefore fear him: he
respecteth not any that are wise of
heart.
CHAPTER XXXVIII.
I God challengeth job to answer. 4 God, by
/*is mighty works, convinceth job of ignorance,
31 and of imbecility. ſº
HEN the LORD answered Job
out of the whirlwind, and sajd,
ancients. See Exod. xxxviii. 8. Specimens
are found in Egyptian monuments of extreme
antiquity.
19. darkness] Mental and moral.
2O. that I speak] Allusion to Job's wish
to be heard, to speak in God's presence; see
the close of Job's last discourse. The second
clause should be rendered, Or hath a man
ever said that he would fain be de -
stroyed? i. e. Such a wish is unnatural and
unpardonable. Thus Dillm., Ew., &c.
21. And now, &c.] Or, And now men
ca, n not be hold the bright light in the
sky. The storm is gone, the sky cleared of
its clouds is full of light so glorious that
man cannot look upon it. Thus Dillm.,
Ros., Ew.
22. Fair weather] Or, as in the margin,
gold; Sc. a golden glow. The meaning is
uncertain; that adopted in the text suits the
context, and is defended by many commenta-
tors ancient and modern. It has parallels in
Arabic poetry, and appears in every way
preferable to any other which has been sug-
gested. A striking illustration has been point-
ed out by Mr Warburton. Cf. “Aurora,
initium diei, quo ačr ab igne Solis tam aureo
aurescit.” Varro.
23. An admirable summary of the whole
scope and bearing of Elihu's speech; all God's
attributes harmonize with each other, and
find their perfect manifestation in love.
Åe will not afflict. He will not afflict
greatly, or willingly; affliction is not an end
but a means. The construction, however,
is doubtful, and many critics prefer another
reading which gives the sense; “and He will
not answer,” i.e. will give no account of His
acts, which cannot but be righteous. Thus
LXX., Syr., Hirzel and Rosen.
, 24. Hence true, godly fear; “there is
mercy with Him, therefore shall He be feared.”
Elihu's last word is one of warning. Job's
danger, to his mind, was confidence in his
own wisdom, but God regards the character,
VOL. IV.
the will, and, until the inner man is corrected,
He will not hearken to any struggles or mur-
IIll].T.S. ->
CHAPS. XXXVIII. XXXIX. The four
following chapters contain the answer of the
Lord God. The mind of Job had been prepared
for the Theophany, or manifestation, first, by
the careful review of his past life, and of the
principles which lay at the foundation of his
religious creed; and then by the discourses
of Elihu, in which the loving purposes of
divine interpositions were for the first time
distinctly enunciated. All that he now needs
is a personal revelation, to be brought face to
face with Him Whom in the midst of his great
misery he had ventured to arraign. The Lord
God does not, strictly speaking, reason with
His creatures; that work He leaves to the
human mind, whose discursive faculties have
for their highest object the relations between
Himself and man: but He does more, He
reproves Job, and brings before his mind a
vast and most comprehensive picture of His
Providential administration of the universe.
The discourse contains the deepest and highest
view which the mind of a Patriarch, under
divine teaching, could conceive of the myste-
ries of existence. The great lesson of all
being the utter unsearchableness of the divine
will and ways.
The first discourse is arranged in seven
sections each complete in itself. First, The
creation of the earth, Sea and light (xxxviii.
1–15). The mysteries of creation, the depths
of ocean and of sheol, the sources of light and
darkness, of snow, hail, lightning, storm, of rain,
dew, ice and frost (16–30); the government
of the stars, of heaven and earth, of lightning
and cloud, and the wisdom thereto required
(31–38); the sustenance of animals, the lion
and raven (38–41). Their generation, the
gazelle and hind (xxxix. 1–4). The compari-
son of wild and tame animals, the wild ass, the
Oryx (5—12); the peculiar characteristics of
the ostrich, the war-horse, the hawk and the
eagle (13–30).
What is the object of this enumeration?
I
I3O JOB. XXXVIII. [v. 2–6.
2 Who is this that darkeneth coun— the foundations of the earth declare,
sel by words without knowledge : * if thou hast understanding. f Heb. ºf
thoze /ēnow-
Gird up now thy loins like a 5 Who hath laid the measures est under-
º, man; for I will demand of thee, and thereof, if thou knowest ? or who “”
27tañée ante
Æzzozy. ' answer thou me.
* Ps. Io.4. 5. w *
Prov... 4 * Where wast thou when I laid
hath stretched the line upon it?
... f Heb.
6 Whereupon are the foundations ...
Certainly not to display the learning and inge-
nuity of the writer, or to perplex the mind of
Job with curious and unanswerable questions.
The patriarch was better taught: he learned
thoroughly the lesson, which in his better
nature he had all along adopted as the living
principle of his faith, that although the special
object, which God may have in any one of
His works, may be wholly undiscoverable, if
not incomprehensible to man; yet that they
each and all display a manifold wisdom, an
all-pervading and all-controlling providence,
an adaptation of means to ends, which are
inseparably connected with absolute goodness,
and should teach man to submit, without a
question, without struggles or reluctance, to
whatever He, the Almighty Maker and King,
may ordain or permit.
CHAP. XXXVIII. 1. answered Job] Bp.
Wordsworth points out that the special men-
tion of Job implies that another speaker had
intervened. - *
out of the whirlwind] From this expression
it may be inferred that the voice of the Lord
was heard, though no form was seen. The
Lord, however, addresses Himself to the heart
and understanding, not to the senses, by His
word; the meaning may therefore be that the
, voice entered the heart, where it shaped itself
into the methodical, and, so to speak, artistic
form which pertains to the highest order of
Hebrew poetry; thus, even in this direct ad-
dress attributed to the Lord Himself, present-
ing a combination of the human and divine
elements. This appears more consonant with
the whole tone and character of this work
than the Supposition that the revelation, not
merely in substance and principle, but in its
expression, was altogether objective. As the
storm was passing away with a vehement wind,
clearing the heavens and presenting a lively
symbol of the terrible majesty of God, Job
feels the near presence of his Maker (cf. 1 K.
xix. II, 12); the Word rings through his
heart, it brings back all that he had ever
learned of His works, creation arises before
him to witness for its Maker, the Spirit of
God moulds his thoughts and completes his
knowledge, and leads him to the one con-
clusion, which, once accepted, leaves no place
for doubts, for murmurs, for struggles, for
aught but implicit submission to infinite wis-
dom and love. -
the whirlwind] The article refers to the
laſt part of Elihu's address. It is an attesta-
tion to the genuineness of that discourse:
nor has any satisfactory explanation been
suggested by those who reject it. Nothing
could be more abrupt than the transition from
Job's last words to this statement.
2. ‘words without knowledge] Job had partly
repudiated the wilder and more unseemly
words wrung from him by anguish, and
the taunts of his unfriendly counsellors; but
he “darkened counsel,” i.e. cast doubts upon
the wise and loving purposes of the divine
administration, and had concluded with a
challenge which shewed the need of humilia-
tion, before peace and pardon could come.
The false position must be abandoned, Job
was to go near unto God (xxxi. 37), not,
however, as a prince, but as a child of dust,
“in dust and ashes,” xlii. 6.
3. The arrangement of the following verses
is essentially poetical. Earth, sea and light are
presented in three clauses, each consisting of
eight members. The verses are measured by
the strictest laws of Hebrew parallelism.
answer thou me] Or, do thou inform Me.
4. Where wast thou] If, as appears most
probable, this question refers to the magnifi-
cent speculation of Job in ch. xxviii. it implies
that even in the highest and most reverential
movement of the human mind there is a some-
what bordering on presumption. Not that
those words contained any thing contrary to
the truth, but that they seemed to claim a
power of insight not given to man. It is to
be observed that Eliphaz had used arguments
singularly corresponding to this both in sub-
stance and form. God sets the seal on the
truth by whomsoever it may be spoken. The
spirit of Eliphaz was in fault, not his under-
standing.
laid the foundations] This expression is not
quite correct, it gives rather a false impression,
as though the earth were represented, accord-
ing to old heathen cosmical notions, as resting
on a basis out of itself. The original has
simply when I founded the earth, i.e.
created and established it. See Note on xxvi.
7. The A.V. follows the Vulg.: the LXX.
6epeñtoov, a good rendering.
5. measures...line] The absolute order of
creation is prominently recognized. It is a
reign of law.
6. Whereupon are the foundations thereof
fastened £1 Or sunk. The 'expressions here
are metaphorical; the earth is compared to a
building, the word “foundations” here is
v. 7–16.] JOB. XXXVIII. 13 I
º, thereof fastened? or who laid the cor- come, but no further: and here shall
gº" ner stone thereof; f thy proud waves be stayed; º
7 When the morning stars sang 12 Hast thou commanded the morn-º"
together, and all the sons of God ing since thy days; and caused the *
shouted for joy: dayspring to know his place;
•Ps. 104.9, 8 ° Or who shut up the sea with 13 That it might take hold of the
Or
doors, when it brake forth, as if it
had issued out of the womb
9 When I made the cloud the gar-
ment thereof, and thick darkness a
swaddlingband for it,
Io And 'brake up for it my de-
| Or,
º creed place, and set bars and doors,
zefore 2.É.
II And said, Hitherto shalt thou
fends of the earth, that the wicked Heb.
ºvzzlgs.
might be shaken out of it?
I4. It is turned as clay to the seal;
and they stand as a garment.
15 And from the wicked their
light is withholden, and the high arm
shall be broken.
I6 Hast thou entered into the
quite distinct from that in v. 4. It means
properly the bases of a column, here we are
to understand the lower strata on which the
earth's surface rests: the expression repre-
sents with singular accuracy facts but lately
disclosed by science. -
corner stone]. Cf Ps. cxviii. 22 ; Zech. iv. 7.
7. morning stars sang together] The stars
are therefore represented as in existence be-
fore the earth assumed its actual shape; an
important point in reference to Hebrew cos-
mogony. The expression “sang together”
is of course metaphorical, and would not
justify the supposition that the writer, like
the Platonists, believed the stars were living
Creatures; cf. Ps. xix. I—3, czlviii. 3. Shake-
speare's allusion is well-known: “Each in his
motion like an angel sings,” &c. ‘Merchant
of Venice,” v. I. See Note below.
sons of God] i.e. the angels (cf. i. 6), whose
pre-existence is thus distinctly affirmed. This
representation of creation is a poetical de-
velopment of the first chapter of Genesis,
full, however, of personifications and meta-
phors of which no trace is to be found in that
document. The singing and shouts are, so to
speak, an echo of the Creator's declaration,
“God saw that it was good.” This is a
protest against one of the oldest forms of
dualistic error. Bp. Wordsworth refers most
justly to Ezra iii. Io, and Luke ii. 9—13.
8–11. This refers to Gen. i. 9. It is a
magnificent realization of the mighty rush
of the waters when the mountains were up-
heaved. The words “gathered together” in
Genesis expresses a rapid simultaneous mo-
tion. The ocean is here personified as a new-
born giant, shut in, confined, wrapt and
Swaddled in the first outburst of its might.
10. Literally, and I brake over it my
decree. The figure seems to point to the
sharp abrupt outline of a rocky coast (thus
Ew., who compares finyp.tv); but it may refer
simply to the absoluteness of the restraining
law, once given it needs no repetition. The
word must be rendered brake, and cannot
mean circumdedi (Vulg.). See Note below.
12–15. The law of light.
12. since thy days, i.e. since thy days
began, on any one day of thy short life hast
thou called forth the morning, as God doth
daily see note on ch. iii. 4.
13. The very remarkable figures in this
verse and in the following one occur only in
this passage. They represent vividly two
effects of the light, the one moral, evil-doers
are discomfited by it, cf. xxiv. 17; the other
physical, earth assumes new form and beauty.
The earth is represented as a vast expanse,
the light seizes at one rush its extremities, and
causes, so to speak, a concussion, or shock, by
which the children of darkness are panic-
struck, and, as it were, shaken off its surface.
This has a special reference to Job's discourse
ch. xxiv. He there represented the evil-doers :
as working with impunity in darkness; here
he is told that the light, which they hate and
dread, has a direct mission to overthrow them.
14. It is turned as clay to the ſeal] Or,
It is changed as seal-clay: i.e. just as the
fine clay (used as wax by the ancients) is
changed, pressed into a distinct form by the
Seal, so the earth, which during the night lay
a shapeless mass, when the light falls upon it
Suddenly assumes colour, and with colour
distinct form: to use M. Renan's words:
“L'aurore fait sur la terre l'effet d'un sceau
Sur la terre Sigillée, en donnant de la forme,
et du relief, a la surface de l'univers, qui
pendant la nuit est comme un chaos indis-
tinct.”
and they stand] Or, “And all things stand
out as a garment:” radiant with distinct
hues, and rich embroidery.
15. their light] i.e. the darkness which
to them is as light, in which they do their
work; See the passage quoted above, xxiv.
I3—I 7.
16–21. The impossibility of knowing the
Origin, end, object or course of creation, is
I 2.
I 32
[v. 17–29.
JOB. xxxv III.
Or, at.
springs of the sea ; or hast thou
walked in the search of the depth
17 Have the gates of death been
opened unto thee : or hast thou seen
the doors of the shadow of death
18 Hast thou perceived the breadth
of the earth f declare if thou knowest
it all.
19 Where is the way where light
dwelleth and as for darkness, where
is the place thereof,
2O That thou shouldest take it "to
the bound thereof, and that thou
shouldest know the paths to the
house thereoff
2 I Knowest thou it, because thou
wast then born ? or because the num-
ber of thy days is great - -
22 Hast thou entered into the
treasures of the snow 2 or hast thou
seen the treasures of the hail,
23 Which I have reserved against
the time of trouble, against the day
of battle and war?
24. By what way is the light part-
ed, which scattereth the east wind
upon the earth 2
25 Who hath divided a water-
course for the overflowing of waters,
or a way for the lightning of thun-
der;
26 To cause it to rain on the earth,
where no man is; on the wilderness,
wherein there is no man; g
27 To satisfy the desolate and
waste ground; and to cause the bud
of the tender herb to spring forth 2
28 Hath the rain a father? or who
hath begotten the drops of dew
29 Out of whose womb came the
ice 2 and the hoary frost of heaven,
who hath gendered it?
shewn by reference to the depths of ocean,
to the unseen world, to the extent of earth,
and to the alternations of light and darkness.
Modern science continually extends the sphere
of knowledge, but leaves those limits un-
touched; in fact, the wider the sphere of our
vision, the vaster are the regions of the un-
known brought home to our consciousness.
16. Springs of the seal Lit. “weepings:”
but the word evidently in this passage means
sources, or as in Gen. vii. 11, “the foun-
tains of the great deep.” LXX. Tºyºv 6a-
Xáororms: the Vulg., ad profunda maris, proba-
bly expresses the true Sense of the passage.
in the search" of the depth] Or, in the
recess of the deep. The word rendered
“search " means here, as in viii. 8, that which
is an object of research, or which men vainly
attempt to fathom. In Ps. xcv.4, P.B.V. has
“corners;” it means remote districts.
17. the gates of death] The same connec-
tion of thoughts is found in ch. xxvi; cf. also
the note on xvii. I6.
doors] See Note below.
shadow of death] See note on x. 21.
18., perceived] Or comprehended: has
that intelligence of which man boasts, ex-
tended even to the breadth of the whole earth?
A question not even in this age to be an-
swered confidently. -
19. the way] The LXX. read “the
land,” which suifs the context.
2O. bound] Or boundary. Job is asked
whether he knows the source of light so as to
be able to direct it to its own boundary; in
other words, to determine the limits of light
and darkness. -
21. then born. The climax points to the
first word of Creation, “Let there be light.”
22–27. Natural phenomena, their causes,
uses, and effects, alike inscrutable. .
23. time of trouble] i.e. the time in which
God's judgments are accomplished by natural
agencies. There is no reason to Suppose a
special reference to such interventions as those
which marked the Exodus and the conquest
of Canaan; cf. Josh. x. 11; Ps. xviii.; Isai.
xxviii. 17—21. The principle of divine govern-
ment by secondary causes belongs to the fun- .
damentals of natural as well as revealed religion.
24. which scattereth, &c.] Or, Doth the
east wind scatter itself over the earth?
The word “which’” should be omitted, and
“by what way” repeated. Two distinct
questions are asked referring Severally to the
distribution of light and of wind. See Note
below.
25. Who hath divided, &c.] Or, Who
hath riven a channel for the torrent
of waters 2 i.e. for the heavy rains which
descend like a torrent through the riven at-
mosphere.
of thunder] Lit. “ of voices,” sc. of God:
cf. Exod. xix. 18, 19; Ps. lxxvii. 17.
26. The regions inhabited by man are not
the only objects of God's mysterious pro-
vidence: this bears upon the obscure problem
of utilitarian teleology. The only answer
given or suggested to speculative inquiry is
simply that His ways are inscrutable.
28–30. These questions refer not to the
analysis of phenomena or of natural laws, but
to the inner principles, of which Science now
professes to know nothing *
v. 30–37.] JOB. XXXVIII. I 33
# Heb.
is taken.
| Or,
Žhe segrezz
guezde
theirz.
30 The waters are hid as with a 34 Canst thou lift up thy voice to
stone, and the face of the deep f is the clouds, that abundance of waters
frozen. may cover thee?
31 Canst thou bind the sweet in- 35 Canst thou send lightnings, that
fluences of "t Pleiades, or loose the they may go, and say unto thee,
bands of f Orion ? f Here we are : # Heb.
e © Bekołaj ze??
36 ° Who hath put wisdom in the #j.
inward parts? or who hath given un- ɺle a
derstanding to the heart? 26.
37 Who can number the clouds in riºt,
wisdom 2 or ‘who can stay the bottles who caſt
32 Canst thou bring forth 'Maz-
zaroth in his season 2 or canst thou
'guide Arcturus with his sons?
33 Knowest thou the ordinances
of heaven 2 canst thou set the do-
minion thereof in the earth 2
cause to
die downt.
of heaven,
3O. are hid] Or, The waters are har-
dened like stone, and the surface of
the deep is held fast. The word rendered
“hid” in the A.V. is probably connected with
the root “to curdle,” Dillm.; hence “con-
dense,” “harden.” The word “frozen.” A.V.,
“taken” marg., is more correctly rendered ch.
xli. I5, “shut up together.”
31–33. The phenomena of the heavens.
sweet influences] The word probably means
“fastenings” (thus LXX., Targ., Rashi,
Kimchi, Dillm.); but our version gives the
general sense correctly; no created being can
either draw together the heavenly bodies, or
disturb their union. The word correctly ren-
dered Pleiades denotes a “heap" or “group”
(see ix. 9), and probably was intended merely
to describe the appearance of that beautiful
constellation, which, as well as Orion, in
Syria is far more brilliant, and remains longer
above the horizon, being at an altitude seven-
teen degrees higher than in our climate. Merx
renders the clause “the girdle of the Pleiades,”
and observes that Amrul-kais, 1. 25, compares
the Pleiads to a girdle.
Orion] Literally, “the fool,” “ or giant.”
See ix. 9. The early observers of the skies
may have seen in this constellation the figure
of powers which rebelled against God, but
the tradition is uncertain. The bands might
in that case mean the chains by which the
giant is fastened to the firmament; but the
general idea of a constellation fixed in its
place by divine power is at once clearer, more
natural, and more true: the intrusion of a
myth, however beautiful and significant, is
to be deprecated. The rendering “bands”
is questionable, the word probably means
“cords,” by which the constellation is, as it
were, drawn.
32. Mazzaroth] It is right to retain this
word, which is evidently the name of a con-
stellation (thus the LXX. placrovpd;6): but it
is doubtful , which constellation is meant.
Many critics follow the Targum which iden-
tifies it with the Zodiac; this would imply a
change of reading or interchange of letters,
(n)ºn for ninto), which, though possible,
ought not to be assumed without necessity;
and is open to the more serious objection, that
the Zodiac could scarcely be interposed be-
tween Orion and the Bear. The etymology
of the word, as Dillmann observes, points to
the root zahar (Arab. 20harah, glittering
star), and a constellation, or star of peculiar
brightness, is certainly meant; very probably
the planet Jupiter or Venus (Vulg. Lucifer),
shining with peculiar splendour at certain
Seasons; hence the question, Canst thou bring
out Mazzaroth at its season? Or the Sirius of
the Egyptians, whose “coming forth '' de-
termines the chronology of the seasons and
years. See Note below.
Arcturus] See notes on ix. 9.
34–38. Clouds, lightning and rain are
alike inscrutable as to their causes and effects.
34. thy voice] i.e. Canst thou, like God,
produce thunder followed by heavy rain?
35. Cf. Matt. viii. 9. There the centu-
rion recognizes in our Lord the same power
over nature which a military commander has
over his dependants.
36. From the context it would seem that
the wisdom here spoken of is the gift of
discerning the causes, or of regulating the
course, of the natural phenomena, which are
here described.
inward parts] Or “the kidneys,” which in
Hebrew physiology are regarded as the seat of
instinctive yearnings.
to the heart] The Hebrew word means
insight, the intuitive faculty, hence, it may be,
“the heart.” The gift of clear discernment
is thus represented as an addition to the
natural faculty. The LXX. have a rendering
which shews that their MS. was very corrupt
in this passage.
37. stay] The margin, “cause to lie
down,” is more accurate: but the sense ap-
pears to be, who can turn the clouds down,
so as to empty them like skins of water?
The clouds are called the “urns,” or water-
skins of heaven, in several passages of Arabian
poets quoted by Schultens: thus “adducit
Euronotus hydrias, quae repletae Sunt aquis;
I 34 JOB. XXXVIII. [v. 38–41.
| Or, 38 'When the dust fgroweth into
-I4//zen the
Žº,” hardness, and the clods cleave fast
Żzzzzzed in- together ? -
zo 77tzre.
Pºz , 3% *Wilt thou hunt the prey fo
fºr. the lion ? or fill the appetite of the
Ž%, young lions,
40 When they couch in their dens,
and abide in the covert to lie in wait?
41. “Who provideth for the raven ºg
his food 2, when his young ones cry
unto God, they wander for lack of
In eat.
easque insequitur uterimbrem profundens.” By
the utres, bladders or water-skins, are always
meant the more bulky clouds. \
38. into hardness] Or, when the dust
is molten into a mass. The words de-
scribe the effect of rain upon the loose dust
which it consolidates.
39. the lion] Rather, “the lioness,” in
search of prey for her whelps. The thought
of God providing for the beasts of prey,
for carrion-birds, hostile or loathsome to man,
forcibly illustrates the narrowness of utilitarian
speculation. Compare Luke xii. 24. The
psalms give many striking parallels (see espe-
cially Ps. civ.), showing how deeply the mind
of the Hebrews was penetrated by the mystery
and inscrutable wisdom of the Lord of Creation.
fill the appetite] Or satisfy the craving
Of the W help S.
4O. abide Or lurk, lit. “sit.”The attitude
of the lion in its lair, or covert, is described by
the same word in Ps. xvii. 12, where the A.V.
has “lurking.” Compare also Ps. x. 9, Io.
to lie in wait] Or “for ambush.” “They
lurk” as a soldier in ambush.
41, who provideth, &c.] Cf. Ps. cxlvii. 9;
and Luke xii. 24; also Matt. vi. 26.
The main thought which pervades this dis-
course is not so much the inability of man to
Search out God's ways, as the apparent op-
position between the conclusions of his under-
standing and the purposes which those ways
indicate so indistinctly.
NOTES On CHAP. XXXVIII.
7. The LXX. and Syr. have “when the
stars were created,” a prosaic reading, which
Merx adopts. The change of inn into Shin is
far more probable than the converse.
lo. The Targ. has pop, “broke off” or
“ended.”. LXX. 36épump 8' adró 6pta; hence
Merx nºx). The emendation is open to
the same objection as the preceding; it sub-
stitutes an easy and prosaic word for one
that is difficult but highly graphic. A striking
instance of this acute critic's inability to
appreciate such imagery as great poets, like
Dante and Shakespeare, delight in, is afforded
by his rejection of vºv. I4, 15, as hopelessly
corrupt.
11. The A.V. probably gives the true
meaning, but there is some difficulty in the
construction; with nº taken impersonally
the clause may mean “a stay is made against
thy swelling waves.” Thus the LXX. may
have had the true reading, Taº, orvytpuśńore-
Tat: the Syr. has 5A-2, “shall be stayed:”
probably, as Merx supposes, the true reading
WaS **** “shall be broken.”
17. The LXX. render the second clause
Trv\opoi 6' 38ov ióóvres ore étrm{av. Thus
the Coptic mimnont nte Ament: Sc. instead
of ºnyº they read "nynº, door-keepers, instead
of doors. This representation is entirely
Egyptian, and may have originated with the
Alexandrian translators. The door-keepers
of Ament, the Egyptian equivalent of Sheol,
are described as struck with terror, or falling
down in homage at the feet of a mighty
7, Io, I I, I 7, 24, and 32.
spirit on his entrance. Thus on the Sarco-
phagus of Seti I., “the occupants of this
portal humbly salute the Great Deity.” See
Bonomi, Pl. 2, l. 7.
24. For his, “light,” the LXX, and Coptic
have träxvn, hoar-frost, sc. TEP. This appears
a probable reading; the letters in the ancient
alphabet do not differ widely in form, and the
mention of frost between Snow, hail, and
east wind, is natural. Merx follows Ewald, and
substitutes n\h for YS, which has the disad-
vantage of being purely conjectural.
32. An entirely new derivation of the
word is suggested by Some curious remarks of
M. Romieu in the Egyptian ‘Zeitschrift,’ 1869,
p. 41. The milky way bore the name Masa-
rati: now it was an ancient opinion that this
way represented the course of the Sun at a
remote period; the traces, so to speak, of his
footsteps. That name, transcribed in Hiero-
glyphics, would be TE /\ o * Mas-ra-ti;
the course, or march of the Sun-God. This
corresponds very closely to the Hebrew Maz-
zaroth in form. The omission of all reference
to such a phenomenon would be remarkable.
M. Romieu makes no reference to the Hebrew
Mazzaroth, nor does he state in what ancient
language the word Masarati, for which he
refers to Stöffler, occurs. The passage is
found in Stöffler ‘de Sphaerā’ (1534), fol. 69, b,
“maîarati area quae movetur:” the word with
its explanation is drawn from Ptolemy: it is
probably Arabic, in which language al-majar-
rah means “milky way.”
att, 6.26.
v. I–II.]
I 35
JOB. XXXIX.
a.
9
CHAPTER XXXIX.
Of the wild goats and hinds. 5 Of the wild
ass., 9 7%e unicorn. 13 7%e peacocá, storó,
and ostrich. 19 7"he horse. 26 Zhe hawk.
27 7%e eagle.
NOWEST thou the time when
the wild goats of the rock bring
I
Psal. 29. forth or canst thou mark when * the
hinds do calve?
2 Canst thou number the months
that they fulfil? or knowest thou the
time when they bring forth 2
3 They bow themselves, they bring
forth their young ones, they cast out
their sorrows.
4. Their young ones are in good
liking, they grow up with corn; they
go forth, and return not unto them.
5 Who hath sent out the wild ass
free? or who hath loosed the bands of
the wild ass? .
6 Whose house I have made the
wilderness, and the barren land his f Heb,
| salt ſºlaces.
dwellings.
7 He scorneth the multitude of the
city, neither regardeth he the crying
f of the driver.
his pasture, and he searcheth after
every green thing.
9 Will the unicorn be willing to
serve thee, or abide by thy crib?
Io Canst thou bind the unicorn
with his band in the furrow 2 or will
he harrow the valleys after thee?
II Wilt thou trust him, because
CHAP. XXXIX. 1. Knowest thou] Bo-
chart observes with truth, “here there is no
guestion of idle and merely speculative know-
ledge, but of that knowledge which belongs to
God only, by which He not only knows all
things, but directs and governs them.” Thus
too Dillmann, “Observation of nature is a
special characteristic of Hebrew poetry and
thought.” It may be added also that “know-
ledge” includes here a perception of final
sº of which Science says little, and knows
€SS.
‘wild goats Literally, “rock-climbers,” a
generic term including the ibex. Cf. I Sam.
xxiv. 2.; and see Tristram, “Natural History
of the Bible,” p. 95, “It inhabits exclusively
the more desolate and rocky parts of the
country.”
calve] The Hebrew word describes the
sharp pangs of parturition. Cf. Ps. xxix. 9.
3. their sorrows]. That is, their young
brought forth in pain. Exactly the same
expression is used by Euripides (Étºral Gölva).
Infants and young children are called “pangs”
(JA-9 by Arab poets. Thus too, pro-
bably, AEschylus, ‘Agam.' 54, Távov ćpraxt-
y
Xou d\éoravres.
4. are in good liking] Or fatten, grow
up lusty and strong: such, however, is the
meaning of the A.V. Cf. Dan. i. Io.
with corn] Or, “in the wilderness,” far
from their dams, whom they forsake very
early.
5. wild ass] The feră or wild ass of
Arabia. The beast is well-known, and often
described by travellers: single-hoofed, with a
head like the gazelle, rough hair of a dingy
yellow, and white belly. Its speed is beyond
that of the fastest horse. Tristram. *
wild ass] The animal has here two names
in Hebrew, one denoting speed, the other
shyness, or untameableness, the second is used
in this clause. t
6. barren land] Or salt waste deserts
thickly incrusted with natron, or salt, which
the wild asses are known to lick with avidity.
7. of the driver] Or task-master; the
same word occurs Exod. v. 6, but not in i.
II; where see note.
8. The range] A good rendering for the
Hebrew “search.” A slight change of point-
ing would give “He ranges the mountains
as his pasture.”
9. the unicorn]. Or Rém. The ques-
tion whether any one-horned species of ante-
lope or gazelle exists, or ever did exist, in the
deserts of Asia and Africa, has not been
satisfactorily answered. Here, however, it
must be remarked that the Hebrew word
does not suggest the notion, it simply
names an animal “Rém,” which early trans-
lators identified with the legendary unicorn
(uovoképos), but which modern commenta-
tors take to mean the oryx, a well-known
species of gazelle. The Oryx is often repre-
sented on Egyptian monuments with a single
horn, but this is probably a mere defect
of drawing. It is a mistake to confound it
with the buffalo (which is tameable, and was
unknown in Western Asia until a compara-
tively modern period), or with the Rhinoceros.
The whole passage indicates a beast resembling
the ox, such as the oryx, or leucoryx, which
chew the cud, have cloven feet, and are bulkier
than any of their congeners. See note on
Num. xxiii. 22. Dr Tristram, whose autho-
rity is paramount, says, “beyond all doubt
the Reem is the Urus of Caesar, i.e. the Aue-
rochs.” See ‘Nat. Hist. of Bible," p. 149.
f Heb.
w g #
8 The range of the mountains is %.
136
[v. 12—19.
JOB. XXXIX.
| Or,
the ſea-
his strength is great 2 or wilt thou
leave thy labour to him?
12 Wilt thou believe him, that he
will bring home thy seed, and gather
it into thy barn ?
I 3 Gavest thou the goodly wings
unto the peacocks 2 or "wings and
Žºrže feathers unto the ostrich 2
stork azed
ostrzch.
14. Which leaveth her eggs in the
earth, and warmeth them in dust,
15 And forgetteth that the foot
may crush them, or that the wild
beast may break them.
16 She is hardened against her
young ones, as though they were not
hers: her labour is in vain without
fear;
17 Because God hath deprived her
of wisdom, neither hath he imparted
to her understanding.
18 What time she lifteth up her-
self on high, she scorneth the horse
and his rider.
19 Hast thou given the horse
strength 2 hast thou clothed his neck
with thunder 2
13. the peacocks] This is admitted to be a
mistranslation. The word so rendered, which
literally means a wild tremulous cry, denotes
the female ostrich. The verse should be trans-
lated, The pinion of the ostrich exult eth,
lout hath she the forld Wing and pluma, ge
of the stork 2 The meaning appears to be,
the ostrich has quivering, wings, pinions and
plumage like those of birds remarkable for
their care of their young, but has it the same
qualities 2 The affectionateness and fine in-
stinct of the stork are noted by ancient natu-
ralists, e.g. by Pliny, x. 23, and Aristotle,
‘H. A.’ Ix. 20. Each point in the description
is contested, but it might be assumed that the
writer is not likely to be ignorant of matters
belonging to desert life, with which he shews
himself so familiar, and most of the objec-
tions, as will be shewn, rest upon misappre-
hension. Merx holds that the word rendered
“plumage " means “claw;” (but see Ges.,
‘Thes.,’s. v. ºil). The sense would thus be “is
its pinion affectionate, and its claw '''
14. leaveto her eggs in toe earth] The
nest of the ostrich is always in the sand, deep
and round, with layers of eggs, about thirty.
The “leaving” does not mean “forsaking,”
but simply committing to the sand. Some
accounts state that the female ostrich leaves
her nest altogether at seasons to her mate;
but the fact seems to be that the female incu-
bates alone by day, and at night she is joined
by the male. .
15. forgetteth] This is questioned, but in
fact the outer layer of eggs is generally so
ill-covered, that they are destroyed in quan-
tities by jackals, wild cats, &c., and that the
natives carry them away, only taking care not
to leave the marks of their footsteps, since
when the ostrich finds that her nest is dis-
covered, she crushes the whole brood and
builds a nest elsewhere.
16. hardened] See the last note; to this it
may be added that thefenaleostrich forsakes her
nest at the least alarm, and runs Screaming after
her mate, who, according to native hunters,
brings her back, when both are often shot.
17. deprived her] The point here, as
throughout the discourse, is the inscrutable-
ness of God's ways: the mysteries of instinct
often perplex the teleologist. This state-
ment coincides with the observations of all
natives, “more stupid than an ostrich,” is
a common proverb, justified by the facts
which are stated in the preceding notes.
18. She scorneth] Hence another proverb,
“swifter than an ostrich.” It is remarked,
that when there is a breeze the ostrich rises
at once, and rapidly outstrips her pursuers,
but that when the air is still, she seeks to hide
herself behind hillocks, or in hollows, a vain
attempt, which may have been regarded as an
additional indication of want of “wisdom.”
The word rendered “lifteth up herself”
occurs in no other passage. It was probably
a special term used by the natives, and means
apparently “lashes the air.”
19. This passage, as a modern naturalist
(K. Löffler, “Geschichte des Pferdes,’ 1863.
quoted by Delitzsch) says, is at once the most
ancient and the most beautiful description of
the noblest of quadrupeds.
thunder] This translation is generally aban-
doned. The word, however, denotes convul-
sive trembling, not of fear, but rage: or, as a
secondary meaning, thunder. The point which
struck those who saw for the first time the
mighty war-horse in battle must have been
the terror of the neck with its quivering
muscles and tossing mane, and the word here
used denotes most probably that impression.
Clothed with terror, may be the best render-
ing, it includes the idea of a vehement and
terrific movement. Cf. Hom. “Il.’ VI. v. 5o,
Nóghov in Tuoxairmy Setvöv étrº drporárms kópw-
60s veðopra. But “thunder,” if understood
metaphorically, is an apter translation than
“mane,” a rendering which has no authority
in Hebrew, or any cognate dialect, and is dry
hard prose. Carlyle, with the instinct of
genius, Selects this as a special instance of the
truthfulness of the description in Job. “So
true every way; true eyesight and vision for
all things; material things not less than
v. 20—30.] JOB. XXXIX. I 37
272O247°.
2O Canst thou make him afraid as
a grasshopper ? the glory of his nos-
trils is f terrible.
2 I " He paweth in the valley, and
rejoiceth in his strength: he goeth on
to meet the armed men.
22 He mocketh at fear, and is not
affrighted; neither turneth he back
from the sword. t
23 The quiver rattleth against
him, the glittering spear and the
shield.
24. He swalloweth the ground with
fierceness and rage: neither believ-
eth he that it is the sound of the
trumpet.
25 He saith among the trumpets,
Ha, ha; and he smelleth the battle
afar off, the thunder of the captains,
and the shouting.
26 Doth the hawk fly by thy wis-
dom, and stretch her wings toward
the south 2
27 Doth the eagle mount up 'atº,
thy command, and make her nest on mouă.
high
28 She dwelleth and abideth on
the rock, upon the crag of the rock,
and the strong place.
29 From thence she seeketh the
prey, and her eyes behold afar off.
30 Her young ones also suck up , Maui,
blood: and "where the slain are, i.
& ke 17.
there is she. **
spiritual; the Horse—‘hast thou clothed his
neck with thunder 2’” “Lectures on Heroes,’
p. 78.
2O. make him afraid] Or, make him
spring, the word, however, does not describe
“leaping,” but the terrible rush at the mo-
ment of charging: the combination of the
utmost lightness with the greatest force.
the glory of his nostrils] Or, “the glory of
his snorting is terror.” Terror and admi-
ration are blended. Cf. Jer. viii. 16.
21. He paweth] He diggeth the plain,
lit. they dig. The word “dig" undoubtedly
describes the pawing of horses (cf. “cavat
tellurem,” “Georg.” III. 80), but the plural
“they’’ is perplexing. The ellipse “feet,” as
in marg., is quite improbable.
the valley] Literally, “a depressed or level
plain,” fit for an engagement of cavalry.
the armed men] The heavy-armed infantry,
which the Greeks trained so as to resist the
onset of horsemen: in this, however, they
were anticipated by the Israelites, who con-
quered Palestine as foot-men.
23. The quiver, &c.] i.e. the quiver, and
other arms of its rider, rattle against the side
of the war-horse in its on-rush.
24. savalloweth the ground] i.e. the space
between the armies which disappears as though
swallowed up. Cf. “AEn.’ v. 316, corripiunt
spatia. The metaphor is common in Arabian
poets.
neither believeth hel The sense is clear and
forcible. The steed waits impatiently for thesig-
nal of Onset, and when it sounds can scarcely
believe that its hope is realized. Cf. xxix. 24.
The meaning “stand still,” proposed doubtful-
ly by Gesenius, “fortasse,” and defended by
Hirz., Dillm., is scarcely borne out by He-
brew usage. Renan has “Il ne se possède plus
quand le clairon sonne.” It is to be remarked
that the only animal which in this discourse
is mentioned in connection with the uses of
man, is that which is represented as mixing
with the strongest warriors as their equal, or
Superior, an object of admiration, of awe and
terror. Other creatures are independent of
man, or useless to him, this tramples him
down, and mocketh at fear.
25. He faith among, &c.] Or, At every
bla, st of the trum pet, he crieth Aha,
The loud neighing answers the call. Renan,
for once with singular bad taste, has “il dit
Allons!”
26. the hawk] Even more striking is the
utter independence of migratory birds of
prey. On the hawk cf. Plin. x. 8.
toward the south] Moved by an instinct
wholly unconnected with human wants.
28. rock] Or cliff.
3O. Her young ones] Merx rejects this
clause, partly because it disturbs the metre, as
he arranges it, and partly because the young
of the eagle are, as he states, fed on carrion;
a futile objection, since the eagle bears living
prey to its brood. The line is remarkably
graphic in the Hebrew.
where the slain are] The only point of
contact between the eagle and man.
Thus throughout the discourse two points
are kept before Job, the infinite wisdom of
God, shewn in the impartation of instincts
infinitely varied and marvellously satisfied,
and the impossibility of discovering the regu-
lating or central principle. Man has his own
definite position, he is chief and head of crea-
tion, but when he attempts to explain God's
works by reference to his own wants he is
utterly foiled. The inference which Job
ought to draw is, that he knows nothing, and
can know nothing, save that God is unsearch-
able, and that man's one duty is unquestioning
submission.
138
X L. [v. I—I6.
JOB.
CHAPTER XL.
1 %ö humbleth himself to God. 6 God stirreth
/hi/z ºff to shew his righteousness, power, and
zwisdom. 15 Of the behemoth.
OREOVER the LORD an–
swered Job, and said,
2 Shall he that contendeth with the
Almighty instruct him? he that re-
proveth God, let him answer it.
3 * Then Job answered the LoRD,
and said,
4. Behold, I am vile; what shall I
answer thee ? I will lay mine hand
upon my mouth.
5 Once have I spoken; but I will
not answer: yea, twice; but I will
proceed no further.
6 * Then answered the LORD unto
Job out of the whirlwind, and said,
judgment wilt thou condemn me,
that thou mayest be righteous:
9 Hast thou an arm like God? or
canst thou thunder with a voice like
him
Io Deck thyself now with majesty c Ps. 104. I
and excellency; and array thyself with
glory and beauty.
II Cast abroad the rage of thy
wrath: and behold every one that is
proud, and abase him.
12 Look on every one that is proud,
and bring him low; and tread down
the wicked in their place.
13 Hide them in the dust together;
and bind their faces in secret.
I4. Then will I also confess unto
thee that thine own right hand can
save thee.
15 "I Behold now "behemoth, which ior,
a chap. 38. 7 “Gird up thy loins now like a Že el.
g e #/ze ele-
3. man: I will demand of thee, and de- I made with thee; he eateth grass as Ž.
* Psal. so. clare thou unto me. 2.Il OX. *...*
2I.
Rom. 3. 4.
8 * Wilt thou also disannul my
I6 Lo now, his strength is in his
CHAP. XL. 2. The great point is thus
determined: any reasoning, which implies a
right to remonstrate with the Almighty, or to
dictate the course which He ought to adopt,
is presumption. Job had fully recognized
the wisdom and Omnipotence of God, but
had questioned His righteousness: he had to
learn that God's ways are not man's ways,
nor within his competence to judge.
3—5. The first effects are humiliation and
submission: but silence and submission are
not enough. What is wanted is teachable-
ness, and perfect trust, of which this first
confession of Job does not give any clear in-
dication: hence the occasion for a second ad-
dress.
5. Once have I spoken] All the previous
speeches of Job were pervaded by two
thoughts, which he no longer defends; he will
no more assume that God's visitations imply
wrath, or that he can maintain his own
righteousness.
6. The second discourse follows; it has
three divisions of unequal length; the first
shews that in order to argue with God, man
must have attributes like Him; the next de-
scribes Behemoth ; the last, Leviathan.
out of the whirlwind] As before; see
xxxviii. I. The storm returns, and goes on
until the whole series of thoughts has passed
before the patriarch's mind.
7–14. The first impression is general.
He who presumes to argue with God must,
like Him, be arrayed with majesty, able, like
Him, to reduce all creatures to subjection.
The moral law of the divine government is
briefly intimated in II—13.
15–24. The description of Behemoth.
On the question whether the description in
this and the following chapters belong to the
original book, see Introduction.
15. behemoth] Bochart first indentified this
animal with the Hippopotamus, and shewed
the accuracy of the description. At present
the point is universally admitted by Scholars.
Dr Tristram says, “it is clear that the de-
Scription suits the hippopotamus exactly, and
it alone.” “Nat. History of Bible,” p. 52.
The word in Hebrew probably means the
great beast, or the beast of beasts, that which
combines in the highest degree the marvellous
powers and instincts of the graminivorous
animals. It has, however, been supposed by
Bochart and others, and with a priori proba-
bility, that the word may be Egyptian. See
Note below.
which I made with thee] i. e. together with
thee, or as well as thee; both are alike My
CreatureS. A *
he eateth grass as an ox] Or herbage.
The animal feeds on roots, and the rich vege-
tation of the land bordering on the Nile;
coming out of the river, by might generally,
but by day also in thinly populated districts.
16. his strength] The great characteristic
of the animal is its huge strength, so vast that
it can overthrow large boats.
v. 17–24.] JOB.
X. L.
I 39
him forth food, where all the beasts
of the field play.
21 He lieth under the shady trees,
in the covert of the reed, and fens.
22 The shady trees cover him with
their shadow; the willows of the brook ; Heb.
Compass him about. *ress.
º § tº et/t.
23 Behold, the drinketh up a river, iº
244 any
loins, and his force is in the navel of
his belly.
17 He moveth his tail like a
cedar: the sinews of his stones are
wrapped together.
18. His bones are as strong pieces
of brass; his bones are like bars of
iron.
Or, Æe
. Seáčeth left.
19 He is the chief of the ways of and hasteth not: he trusteth that he take him
God: he that made him can make his can draw up Jordan into his mouth. ...
Sword to approach unto him. 24 'He taketh it with his eyes: his º.
20 Surely the mountains bring nose pierceth through snares. a gaze £
navel of his belly] Or muscles of his
belly. This word, which occurs nowhere
else, marks a peculiarity of structure. The
muscles, like roots of large plants, are enor-
mously strong, supporting the huge paunch,
and probably developed by struggles against
the current. The elephant, on the contrary,
is most easily wounded in the belly.
17. like a cedar] The comparison applies
not to the size, the animal’s tail is short, but to
the strength or rigidity. He moveth, or erects
it; such is probably the meaning of the word,
as of the Arabic “khafada.”
the sinews, &c.] The clause should be ren-
dered the sinews of his thighs are knit
firmly. The A.V. follows the Targ. and
Vulg., but the meaning is clear from the
Arabic.
18. His bones, &c.] Or, his bones are
a s tubes of copper, his ribs are bars
of iron. In the Second clause a synonym
for bones is used, which probably means
“ribs,” as contrasted with the hollow bones
of the limbs.
19. chief of the ways] The masterpiece, so
to speak, of creation; an expression which
refers either to its bulk (it reaches seven feet
in height and thirteen in length, which exceeds
that of the elephant, Hirz.), or, more proba-
bly, to its unequalled strength, a point directly
bearing upon the argument touching the feeble-
ness of man.
Ae that made him]. The meaning of this
clause appears to be, the hide of the beast is
impenetrable by the Sword of man. The in-
terpretation is confirmed by an inscription in
the Museum of Boulak, which belongs to
the time of Tothmosis III., contemporary
with or earlier than Moses; (see ‘Essay on
Egyptian History’ in Vol. I. of this work).
It runs thus, “the tepi (i.e. hippopotamus),
the lord of terrors in the water, which man
cannot approach unto.” Brugsch, “Dict. H.’
pp. 1635, 6. The renderings of Ewald “Yet
his Maker blunts his sword,” and of Renan,
“His Maker hath given him his sword,” i.e.
the huge tusks, are strained and unsatisfac-
tory. Merx alters the text, following the
LXX. and renders the clause, “is he made to
play with ?”
20, the mountains] The meaning of this
verse is probably that the herbage of whole
mountains is required to supply his food, but
that he does not use his immense force to
drive away the cattle, who feed and even sport
when he is there. Thus Tristram, l.c. “he
Searches the rising ground near the river for
his sustenance, in company with the animals
Of the land.”
21. the shady trees] Or, the lotus-trees,
the lotus silvestris, or Cyrenaica, which grows
abundantly on the hot banks of the Upper
Nile; it is of moderate height, with thorny
branches and fruit like plums. See Note below.
23. Behold, &c.] Behold, if a river
ravageth, he trembleth not ; he is
Ste diſast, if the J or dan burst up on his
mouth. The word “ravageth” means lite-
rally “does injury" i.e. by overflowing its
banks. The ravages of the Nile when the
inundation is unusually high are terrible. In
I864 the whole country was submerged—the
cattle destroyed, and the villagers all but
ruined. The quiet confidence with which the
heavy brute bears the rush of the formidable
inundation may be contrasted with the terror
and flight of beasts of prey. The mention of
Jordan is unexpected; it would almost seem
to have been used as a common noun: whether
any writer but a Palestinian would have so
used it is uncertain; but it. may possibly
have been a generic term for a river with a
rapid current and subject to sudden increase.
If the Jordan be meant it is certainly out of
place (whether the writer were a Hebrew or
not) in a description, which in all other points
is singularly true to local colouring; and it
may therefore be no improbable conjecture
that Jor, the Egyptian word which signifies
the Nile, or one of its canals, stood originally
in the text, and was changed by a copyist
into the more familiar word Jordan.
24. The meaning is not quite certain,
Ew. renders the verse, “They take him before
I4O - JOB.
X. L.I. [v. 1–3.
his eyes, his nose is pierced with cords:” with
allusion to the ease of his capture out of the
water. Others, on the contrary, prefer,
“Can one take him before his eyes, can his
nose be pierced by cords " This seems to
suit the general context, which draws out the
inability of man to cope with the great works
of the Creator: but representations of the
capture both of the hippopotamus and the
crocodile are common on Egyptian monu-
ments of the remotest age; See Note on v. 15.
The trident of the hunter was hurled against
the nose of the hippopotamus. Cf. Eg. ‘Zeit-
schrift,” 1868, p. 18.
NOTES on CHAP. XL. I 5 and 21.
15. Jablonski (‘ Opp.”. I. p. 52, ed. Te
Water) observes, that Pehemou, or with a
final t, Pehemout, signifies properly “a water-
ox:” but this combination is open to grave,
and indeed insuperable objection. The final
“ tº is not admissible; the word is not found
in Coptic, and did it occur it would be mou-
ehe, not ehe-mou; nor does the Hippopotamus
appear to have been called a water-ox by the
ancient Egyptians, who, among other names,
gave it the more suitable designation, rert, i.e.
a beast that rolls in the mud, as Swine; See
Brugsch, “Dict. Hiëroglyphique,' p. 867. It
is very frequently represented on monuments
from the earliest times; for instance, in the
very remarkable tomb of Tei, an officer of
high rank under the 6th dynasty, and in a
good representation of a fishing party under the
17th or 18th dynasty (i.e. earlier than Moses),
in the 27th livraison of the great work by M.
Prisse d’Avennes. The name there given to it
§ J is transcribed “Cheb” by
Brugsch (“Dict. H. s.v.). Birch (“Dict.
Hier.’ p. 381) follows Champollion, who
reads “ Bechama,” and identifies the word
with Behemoth. (See ‘Notice descriptive,’ p.
315.) This is probably incorrect, since the
order preferred by Brugsch is borne out by
other inscriptions, and the last syllable is
doubtful: it may represent a sickle, which has
the form of the letter “m ” in Egyptian, re-
ferring, as Brugsch supposes, to the shape of
the beast, but more probably to its teeth,
with which it mows, so to speak, the herbage,
as with a sickle, àpirm, the word used by
Nicander and Nonnus. See also Wood, quoted
by Dr Tristram. The resemblance, whether
accidental or not, is curious and interesting.
The more common names of the beast in
Egyptian are Apet, tep, tepi, or rert. *,
21. The identification of the plant rests on
the Arabic Jºë, which seems questionable.
Freytag ‘Lex. Ar.’ s.v. renders it “arbor,
quae remota a fluminibus nonnisi pluvia riga-
tur, aliis lotus.” In old Egyptian, the word
zar or zal, which corresponds very closely
with the Hebrew, means branches, or foliage;
see Brugsch, “Dict. H.’ p. 1677. The Coptic
is X00002\G, vindemia. This appears a
probable derivation.
CHAPTER XLI.
Of God’s great power in the leviatham.
| That is, *
... ANST thou draw out "leviathan
gº with an hook? or his tongue
f Heb. with a cord ' which thou lettest
which thoze
arozzyzzes: 3 down P
2 Canst thou put an hook into his
nose f or bore his jaw through with a
thorn ?
3 Will he make many supplications
unto theef will he speak soft words
unto theef
CHAP. XLI. 1. leviathan] The word,
which properly means a large creature, lithe,
or folded, may apply either, as in iii. 8, to a
dragon, see note; or, as in PS. civ. 26, to a
whale; or, as in this chapter, to the crocodile;
a point upon which all commentators are now
agreed. This interpretation rests upon the
accuracy of the description, which, though
highly poetical, is neither legendary nor hy-
perbolical: see Tristram, ‘Nat. Hist, of Bible,'
p. 251. The name does not appear to be
of Egyptian origin, although the root may
be connected with rer or lel, to roll; but it is
a curious coincidence, that the very common
and well-known Egyptian name of the croco-
dile Meseh, or Emsah (Copticé Meseh, cor-
rupted by the Greeks into Chamse, and by
the Arabs into Temseh), is certainly derived
from a root which means “to draw out,” and
is used in the first verse of this description. It
is common to Hebrew and Egyptian.
The marg. rendering “a whale, or a whirl-
pool,” is curious; but by the latter word
the translators probably meant a large fish,
such as the cacholot or sperm-whale. See
Eastwood and Wright, ‘The Bible Word-
Book,” Zencke's ‘Select Glossary," p. 226.
The second clause should be rendered,
Or fast en est thou his tongue With . a.
cord 2 literally, “sinkest his tongue in a
noose?” The crocodile does not, like other
Saurians, thrust out its tongue, which adheres
closely to the jaw. &
2. The Egyptian process of fishing is
v. 4.—18.] J O B.
I4 I
XLI.
4. Wiii he make a covenant with
thee? wilt thou take him for a servant
for ever ?
5 Wilt thou play with him as with
a bird? or wilt thou bind him for thy
maidens f
6 Shall the companions make a
banquet of him shall they part him
among the merchants?
7 Canst thou fill his skin with
barbed irons 2 or his head with fish
spears 2
8. Lay thine hand upon him, re-
member the battle, do no more.
9 Behold, the hope of him is in
vain: shall not one be cast down even
at the sight of him ©
Io None is so fierce that dare stir
him up : who then is able to stand
before me?
II Who hath prevented me, that
I should repay him? “whatsoever is Psal.24:1.
5O. I2.
I Cor. Io.
under the whole heaven is mine.
12 I will not conceal his parts, *
nor his power, nor his comely pro-
portion.
13 Who can discover the face of
his garment? or who can come to him
"with his double bridle 2
I4 Who can open the doors of his
face? his teeth are terrible round
about.
| Or,
15 His ‘scales are his pride, shut .
strozzg.
ºf
º shields.
16 One is so near to another, that “
up together as with a close seal.
no air can come between them.
17 They are joined one to another,
they stick together, that they cannot
be sundered.
18 By his neesings a light doth
exactly described. These two verses evidently
imply that the huge crocodile was not, and
could not, be taken. Hence it may perhaps be
inferred (as by Ewald) that this passage must
have been written at a very early age, since
long before the time of Herodotus croco-
diles were captured by the natives. There
were, however, many species, five are now
counted by naturalists, and the hieroglyphic
notices indicate a still greater number. The
leviathan of this chapter describes the largest
and most formidable of all, probably one which
no one dreamed of attacking in Job's time.
4. a servant for ever?] Like domesticated
animals, the crocodile may be partially tamed,
but cannot, of course, be put to any use.
The phrase refers to Exod. xxi. 6; Deut. xv.
I7.
6. companions] Fishermen in Egypt formed
a caste, or guild, hence they are called fellows,
or companions.
make a banquet) Or “traffic.”
merchants] Lit. Canaanites, i.e. Phoenician
merchants; cf. Isai. xxiii. 8; Zech. xiv. 21;
Prov. XXXi. 24.
7. The process here described is now, and
has been for ages, commonly employed in
taking or destroying crocodiles; but see note
OIl “2). I.
9. the hope of him] Or “his hope.” The
hope of man that the animal may be caught.
Merx has a totally different, but very impro-
bable rendering of this passage.
10. This, and the two following verses,
point the application of this second discourse.
If God's creatures are so great, what must be
the terrors of His majesty?
11. prevented] i.e. made Me a debtor;
hence it follows that all God's dealings with
His creatures are of pure grace, proceeding
wholly and exclusively from His will. We
might expect this to be the conclusion of the
discourse, but the minute and detailed descrip-
tion which follows accords with the genius of
Hebrew poetry, which delights in close obser-
vation of God's works, and it was calculated
to deepen.and complete the impression already
made.
13, discover the face of his garment?] The
translation is literal, but the meaning might be
more distinctly brought out. Who can lift
up, as a veil, his outside c overing 2
i.e. who can detach its tough scaly covering?
or come within his double bridle 2 i. e.
the double row of teeth; cf. Homer's gpkos
6öövtov: and XaXwós used of a serpent's teeth
by Nicander, “Ther.’ 234. The two most
prominent characteristics are the scales and
the jaws, which are dwelt upon in the eight
verses following.
14. His teeth, &c.] Or, round about his
teeth is terror. The neck of the war-
horse is clothed with terror, so terror has its
permanent abode in the jaw of the crocodile.
Cf. Tristram, p. 26o.
15. scales] Or, “grand is the channeling of
his shield-like scales;” yet this does not give
the force of the original, which personifies the
impression, and for “grand ” has pride.
The Scales, fitting close together, and marked
by ridges like the rough banks of mountain-
torrents, may seem to realize the attributes of
pride and grandeur. Tristram observes, “a
rifle-ball glances off from them as from a
rock.”
within.
I42
JOB.
X LI. [v. 19—31.
f Heb.
shine, and his eyes are like the eye-
lids of the morning.
I9 Out of his mouth go burning
lamps, and sparks of fire leap out.
2O Out of his nostrils goeth smoke,
as out of a seething pot or caldron.
2 I His breath kindleth coals, and
a flame goeth out of his mouth.
22 In his neck remaineth strength,
and 'sorrow is turned into joy before
him.
23 tº ſhe flakes of his flesh are
joined together: they are firm in
themselves; they cannot be moved.
24. His heart is as firm as a stone;
yea, as hard as a piece of the nether
millstone.
25 When he raiseth up himself,
the mighty are afraid: by reason of
breakings they purify themselves.
26 The sword of him that layeth
at him cannot hold: the spear, the
dart, nor the "habergeon. %.
27 He esteemeth iron as straw, and Adate.
brass as rotten wood.
28 The arrow cannot make him
flee: slingstones are turned with him
into stubble.
29 Darts are counted as stubble: he
laugheth at the shaking of a spear.
30 "Sharp stones are under him: º,
he spreadeth sharp pointed things ºces, of
upon the mire. #.
31. He maketh the deep to boil
like a pot: he maketh the sea like a
pot of ointment.
18. neesings] Ancient naturalists speak of
the neesings of the crocodile, a natural effect
of the burning sun upon the animal as it lies
basking on the sand-banks: the play of the
Sun's rays upon the spray thrown from the
nostrils must have struck the close observer of
nature.
his eyes] The flashing eyes of the crocodile
as it lifts its head out of the water at sun-rise,
produced so strong an impression upon the
Egyptians, that they adopted them as the
symbol of morning. The following passage
from Horus, first quoted by Bochart, is the
best illustration: “To denote the rising of the
Sun, they draw two eyes of a crocodile, since
the eyes of the animal rising out of the deep
water appear before its whole body.” The
coincidence is remarkable, whether we suppose
or not that our writer may have noticed the
representation on Egyptian monuments.
19. This verse undoubtedly gives the im-
pression of a close observer, and though in a
poetical form it is without exaggeration.
Bochart sums up the descriptions of ancient
naturalists who observed the beast rising after
a long submergence in the water, “Then the
breath, long suppressed, rushes out with such
violence that it would seem to vomit out flames
from its mouth and nostrils.”
2O. smoke] Bartram gives a similar descrip-
tion of the American alligator: “a thick va-
pour streamed forth from its widely-opened
nostrils, with a noise which seemed to shake
the earth.”
22. This translation but imperfectly ex-
presses the magnificent personification of the
original, “On his neck dwelleth Strength:
before him leapeth Horror.” Horror, or
despair, is described with a terrible irony as
exulting in the presence of its lord. We are
reminded of the Arabic name for the Sphinx,
Abou 'l haul, “father of terror:” see also the .
passage quoted above, xl. 19.
23. The flakes of his flesh] Even the parts,
which in most animals are loose and flabby,
in this brute are compact and firm.
24. firm as a stone] This too is an exact
observation: the heart of hot-blooded animals
is liable to sudden contractions and expan-
Sions, producing rapid alternations of Sensa-
tions; not so the heart of the great Saurians,
with their cold sluggish circulation and imper-
fect physical development. Thus Bochart and
Older naturalists, whose observations are con-
firmed and explained by modern physiology.
25. When he, &c.] Or, Heroes tremble
at his grandeur, they are confounded
by breakings, i.e. lose their presence of
mind when he breaks and crushes all the
weapons which they use against him.
29. Darts] Or “a club.”
30. Sharp stones] Rather, Splinters of
potsherd (i.e. sharp scales) are under
him; he sprea, deth a threshing dredge
on the mire. This completes the descrip-
tion; even the belly, in other animals smooth
and unprotected, is covered with sharp-edged
Scales, and the impression left upon the mud-
banks where he basks is that of a heavy dredge.
31. Lastly comes the movement through the
water: the images are exact, the chief object
of Oriental descriptive poetry, which aims at
definiteness and life, regardless of conventional
notions of dignity: the immense size of the
beast, and the impetuosity of his movement,
throws the whole stream into violent com-
motion, it seethes and heaves like a caldron of
boiling oil. Such an image would have been
chosen by Dante.
v. 32–5.] JOB. XLI. XLII. I 43
32. He maketh a path to shine after 2 I know that thou canst do every
him; one would think the deep to be thing, and that "no thought can be loſſ,
no thought
hoary. withholden from thee. of #hizze
33 Upon earth there is not his like, 3 * Who is he that hideth counsel ...,
| Or, "who is made without fear. without knowledge? therefore have I “ch 38.2.
zº/ho be-
Ågethem- 34. He beholdeth all high things: he
Ž ſº tº e -
ºut is a king over all the children of pride.
fear. CHAPTER XLII.
I job submitteth himself unfo God. 7 God, pre-
ferring job’s cause, maketh his friends submit
themselves, and accepteth him. Io Ae magni-
fieff, and &lesseſ/, joð. 16 Job’s age and death.
HEN Job answered the LORD,
and said,
uttered that I understood not; things
too wonderful for me, which I knew
In Ot.
4. Hear, I beseech thee, and I will
speak: I will demand of thee, and
declare thou unto me.
5 I have heard of thee by the hear-
ing of the ear: but now mine eye
seeth thee.
the seal So the Nile was then, and is still,
commonly called by Orientals.
32. The last clause compares the water
covered with foam to gray hair. An apt and
dignified figure.
34, beholdeth] i.e. coldly, sternly, without
emotion.
children of pride] The same words which
in ch. xxviii. 8 are rendered “lion's whelps,”
Here they mean all mighty beasts of prey,
What impression was such a description
calculated to produce? We must remember
the profoundly religious and serious charac-
ter of the eastern patriarch. When images
were presented to his mind, which spoke of
tremendous power, and purposes utterly be-
yond his conception, he could have no thought
but of his own nothingness. It never entered
into his spirit to doubt of God's wisdom; but
when he reflected upon the marvellous care,
which God bestowed upon every part of an
animal so utterly useless to man, he must have
felt that the goodness which was to him but
another word for perfect wisdom, must be
something far different from that which in his
narrowness and presumption man is wont to
assume. It is not necessary to suppose that
words developing each of these details reached
his outward sense; a view which can scarcely
' be reconciled with a true conception of the
Deity, and involves very serious consequences in
its bearings upon the relations between science
and revelation. What the writer intended us to
feel is, that a mind, in which the facts fur-
nished by careful and lively observation are
interpreted by a spiritual process, by God's
words addressed to the inward sense, learns
at once the truths on which the deepest re-
ligious convictions, and the Soundest judg-
ment of the relations between God and man,
are based. Every minute detail becomes in-
teresting and affecting viewed thus as a
matter of human consciousness, quickened by
God's Spirit, and issuing in the highest prac-
tical results.
CHAP. XLII. 2. This verse recognizes two
attributes, omnipotence and omniscience, “no
thought is withholden from Thee,” a better ren-
dering than that in the margin. Job does not
learn a different truth from that which he held
previously, but he learns it in a different way;
he realizes it spiritually together with its conse.
quences, and therefore no longer presumes to
judge of the fitness or unfitness of any dispen-
sation which proceeds from the Infinite and
inconceivable Godhead.
3. The first clause of this verse refers to
the opening of the Lord's address. Job brings
it distinctly before his mind, and recognizes its
justice; clear and bright as his own reasoning
had seemed to be, it was but a darkening of
Counsel. The LXX. follow a somewhat dif.
ferent reading. “For who is there that
hideth counsel from Thee? Or sparing words
thinketh that he can be hidden from Thee?”
But the Hebrew yields a good and forcible
meaning.
therefore] i.e. because I see now that I
was, as that reproof intimated, without true
knowledge, I uttered, &c.
4–6. Thus again Job repeats and meditates
On the words. He confesses now that he had
not really heard God's word before, i.e. re-
ceived it in its full meaning; it was, so far as
regarded the special cause of his spiritual trial,
as though he knew it not; it was a mere hear-
ing with the ear of Sense, now he sees God
with the eye of the spirit, now he can see him-
Self in his true proportions, and submits with
utter humiliation of heart. --
Does this imply that he now surrenders
his righteousness, thus doing just that which
it was the object of all the temptations of
Satan, and of his misjudging friends, to in-
duce him to do? Yes, in one sense, inasmuch
as he no longer holds to it as a principle on
which he may trust in controversy with his
Maker; but not in the sense which was con-
templated by the author of those temptations,
for Job knows that his relative righteousness,
I 44 JOB. XLII.
[v, 6–14.
6 Wherefore I abhor myself, and
repent in dust and ashes.
7 || And it was so, that after the
LORD had spoken these words unto
Job, the LORD said to Eliphaz the
tivity of Job, when he prayed for his
friends: also the LORD gave Job Heb, ,
twice as much as he had before. #
II. Then came there unto him all
been to §ob
- tº º vento the
his brethren, and all his sisters, and all double,
Temanite, My wrath is kindled against
thee, and against thy two friends: for
ye have not spoken of me the thing
that is right, as my servant Job
hath.
8 Therefore take unto you now
seven bullocks and seven rams, and
go to my servant Job, and offer up
for yourselves a burnt offering; and
my servant Job shall pray for you:
they that had been of his acquaintance
before, and did eat bread with him in
his house: and they bemoaned him,
and comforted him over all the evil
that the LORD had brought upon him:
every man also gave him a piece of
money, and every one an earring
of gold.
12 So the LORD blessed the latter
end of Job more than his beginning:
%; for him will I accept: lest I deal for he had fourteen thousand sheep,
2:...” with you after your folly, in that ye and six thousand camels, and a thou-
have not spoken of me the thing sand yoke of oxen, and a thousand
which is right, like my servant Job. she asses.
So Eliphaz the Temanite and 13 He had also seven sons and
Bildad the Shuhite and Zophar the three daughters.
Naamathite went, and did according 14. And he called the name of the
as the LORD commanded them: the first, Jemima; and the name of the
!Ž. 2f LORD also accepted "Job. second, Kezia; and the name of the
gºes IO And the LORD turned the cap- third, Keren-happuch.
sincerity of intention and singleness of heart,
is recognized by God, and proved by His con-
descension in answering and satisfying his in-
ward craving. This is clear from the passag
which follows. -
7. thy two friends] Elihu is not men-
tioned, for reasons already assigned. The
rebuke does not apply to him.
right] The difference was in the principle
and intention. They spoke to defend a tenet,
Job spoke to declare what he believed to be
true; far as he was from reaching to the cen-
tral truth, he was still comparatively near. The
errors of the honest searcher after truth are
better than the partial successes of the preju-
diced maintainer of received opinion. Their
great fault however was the breach of charity.
8. pray for you] The highest function of
the priesthood thus devolves on Job: a true
type of the Mediator.
10 turned the captivity] A saying which
early became proverbial among the Israelites,
whose whole national history was a series of
deliverances: but it may well have been one
of very early origin, and familiar to other kin-
dred races.
when he prayed for his friends] As though
that act, the crown and consummation of
goodness, was the immediate cause of his re-
ward: it may be that while he prayed all
traces of his terrible malady disappeared, and
his frame was arrayed with the “purple light
of youth ;" his flesh becoming like that of a
little child, and his countenance beaming.
11. his brethren, and all his sisters] They
had forsaken him in his adversity, as he com-
plains with exceeding pathos in the 19th chap-
ter, 13–19 ; attributing their alienation to
God's displeasure.
a piece of money] The word here used
(kesitah) is far more ancient than shekel. It
occurs in Gen. xxxiii. 19, and in Joshua xxiv.
32; but in no later book.
an earring] Or nose-ring; see note on Gen.
XXIV. 47.
14. The names indicate great beauty and
grace both of person and character. Jemima
resembles the Arabic (yemama) dove, and
probably has that meaning; cf. Song of Sol.
i. 15, “Behold thou art fair, thou hast dove's
eyes.” It is, however, more generally derived
from yamim, days; pure and bright as the
day. Kezia, i.e. Cassia, Sweet and gracious
as the aromatic plant, best loved in the East;
cf. Ps. xlv. 8, and Song of Solomon. iv. I2—
I4.
Keren-happuch] i.e. a horn or vase of pig-
ment; used in the most ancient times for en-
hancing the beauty of the eyes. It is men-
tioned by Jeremiah, iv. 30. The group of
Semitic nomads in the well-known repre-
sentation at Beni-hassan bring vases of this
v. 15–17.]
I45
JOB. XLII.
I5 And in all the land were no wo–
men found so fair as the daughters of
Job: and their father gave them in-
heritance among their brethren.
16 After this lived Job an hundred
and forty years, and saw his sons,
and his sons’ sons, even four genera-
tions.
17 So Job died, being old and full
of days. gº
pigment as a tribute or offering to the governor
of the Egyptian province.
15. gave them inheritance, &c.] This would
have been contrary to Hebrew custom, which
allowed daughters to inherit land only when
there were no sons in the family: see Num.
xxvii. 8. Traces of the names of the three
daughters have been sought in Arabia, but the
ingenious conjectures of Mr Forster, “Geo-
graphy of Arabia,” rest on very insecure as-
Sumptions.
The length of days and unexampled prospe-
rity granted to Job should not be regarded
as a compensation for sufferings, but as the
outward and visible indications of divine fa-
vour, of which the future manifestation was as
yet a matter of hope rather than of sure belief
founded on revelation.
To the close of the book a passage is ap-
pended by the LXX., which is interesting for
various reasons. “It is written that he will
rise again with those whom the Lord raiseth.”
This shews the very natural impression made
by the concluding chapter. The statement
also that “This book is translated from the
Syriac,” has some value, and may rest on
ancient tradition. The genealogical notices
which follow are without value, save as the
earliest known indications of the legendary
accounts of Job and of his family, which are
found in Arabic commentaries on the Koran,
aº
Vol. IV.
Sur. xxi. 83, and xxxviii. 4o; on which see
Sale's notes, Vol. II. pp. 162 and 322. The
notices in the 21st Sura adhere pretty closely
to the Scriptural narrative, those in the 38th
have a fanciful interpolation, probably due to
Mahomet or his Jewish teacher: “Remem-
ber our servant Job, when he cried unto the
Lord, saying, Verily Satan hath afflicted me
with calamity and pain. And it was said unto
Aim, Strike the earth with thy foot: which
when it was done a fountain sprang up, and
it was said unto him, This is for thee to wash
in, to refresh thee, and to drink. And we
restored unto him his family, and many more
with them, through our mercy; and for an
admonition to those who are endued with un-
derstanding. And we said unto him, Take a
handful of rods (or of rushes, as a mere sym-
bol of punishment) and strike thy wife there-
with; and break not thine oath (Sc. which
he takes to punish her for her evil counsel).
Verily we found him a patient person; how
excellent a servant was hel for he was one
who frequently turned himself.” Sale. The
last words should be rendered “a sincere
penitent.” This passage is quoted both as
shewing the strength and permanence of the
impression made upon the oriental mind by
the history, and because the last word in
Arabic, “avvab,” is held by some critics to
be the true origin and meaning of the name
Job: See note on ch. i. I.
P S A. L. M. S.
INTRODUCTION.
- PAGE PAGE
§ I. Introductory remarks . 146 $ II. Psalms belonging to the last period
§ 2. Title . . . I48 of David's reign . . . . . I55
§ 3. Division . . . . . . . . I49 $ I2. Psalms attributed to other authors I56
§ 4. Authorship . . . . . . . . I 5 o § 13. Psalms which have been referred
§ 5. On the Inscriptions . . . . . . ib. to the Maccabean age . . I 57
§ 6. Characteristics of David's Psalms I 5 I Ś I4. Formation of the Psalter . I58
§ 7. Psalms of the first period of David's § 15. The Psalter, considered in its bear-
life . . . . . . . . . . ib. ings upon the development of
$ 8. Psalms of the second period, from doctrine in the Hebrew Church . I 59
his accession to the throne to his § 16. Ethical teaching . . . . . . . ib.
fall . . . . . . . . . . I53 $ 17. Notices of a future ſtate. . I 61
$ 9. Third period, from the fall of § 18. Messianic Psalms . e . I 63
David to his ſlight . . . . . I 54
§ Io. Psalms written probably at the APPENDIX.
time of his ſlight, or before his On the Metrical System of the
restoration . . . . . • I 5.5 Psalms . . . . . . . . I68
§ 1. Zntroductory Ademarks.
N O portion of the Hebrew Scriptures
+ N has transfused its spirit into the Chris-
tian Church more completely than the
book of Psalms". The first Christians
seem to have found in it an adequate
expression of their deepest feelings”.
Eliciting its spiritual meanings, and in-
terpreting its doctrinal teaching under the
light of a perfect revelation, they adopted
the Psalter as the foundation and the
model of their devotions, retaining its
most striking characteristics for many
centuries in their hymnody”. Thus too
* As an illustration it may be observed that
the total number of direct quotations from the
Old Testament in the New is 283 ; of these I 16
are from the psalter. A similar proportion is
found in citations by most of the early Fathers.
* Christian education in Syria began with the
psalms. Thus Assem. T. III. p. 7. 937, ‘‘Ti-
rones primum psalmos Davidicos legant; deinde
Novum Testamentum, mox Vetus.”
* A full account of the use of psalms and
hymns in the early Church is given by Bingham,
in the churches of the East and of the
West, from the time of their separation
to the present day, all lyrical expression
of religious thought and feeling seems,
so to speak, an echo or adaptation of
the strains of the “sweet Psalmist of
Israel.”
For this result there are obvious and
sufficient reasons. Of the book of Job
it has been observed that it differs re-
markably from all other productions of
the Hebrew mind: of the Psalter, on
the contrary, it is true that it exhibits
more fully and exactly than any book
the peculiar characteristics of the Israel-
ites. It represents a spiritual state,
which, with all its grave defects, was
Vol. Iv. p. 420–472. See also Rheinwald,
“Die Kirchliche Archäologie,’ $ 96. The earli-
est extant hymn of the Christian,Church is that
of Clement of Alexandria, ‘Paed.’ 5. I2, p. 31 I,
ed. Potter. Like the hymns noticed by Pliny,
dº. 97, it is an act of adoration to the Son of
Od.
INTRODUCTION TO THE BOOK OF PSALMS.
I47
*
singularly susceptible to religious im-
pressions, capable of receiving and re-
producing communications from a higher
sphere. Nor is there any book in
ancient literature, profane or sacred,
which shews so wide and perfect a sym-
pathy with man in his weakness, and
in his strength, in his joy, and in his
sufferings. Deep humility and oneness of
mind with the poor are traits, of which
scarcely a shadow is found in the lyrical
poetry of those Gentile nations, which
attained the highest degree of culture:
as expressed in this book they present
a direct contrast to the characteristics
of Hellenic genius. The Psalmists one
and all, but none so perfectly as David,
to whom the book owes its traditional
title, while opening their own heart with
all its depths of agony and earnestness
of aspiration, give full expression to the
yearnings of mankind. We find, how-
ever, throughout a combination of feel-
ings elsewhere unknown, or imperfectly
developed; a deep sense of inherent
sin and unworthiness, together with a
consciousness of integrity in purpose
and intent; a full recognition of a stand-
ard of morals and holiness, so perfect
as to involve the condemnation of the
sinner, yet withal a loving trust in the
mercy and grace of the lawgiver and
judge : in short a true preparation for
the special work of Christ.
And independently of these charac-
teristics, which attract the spiritual in-
stinct, the book is full of interest to
men of every form of intellectual cul-
ture. The scholar and the poet, the
philosopher and the historian, find in it
ample materials for thoughtful study.
Connected probably by one psalm (Ps.
xc) with the dawn of the national life,
its most important compositions be-
long to the period when that life was
fully developed ; when it rose by a sin-
gle bound to the summit of power and
real greatness, from which indeed it
speedily declined, but which left undy-
ing reminiscences in the national mind.
Upon that epoch, and on its productions,
David has set his royal seal. His cha-
racter, singularly gifted, stands out in
vivid portraiture, in its light and in its
dark shadows; forcing an interest by
turns of admiration and sympathy, of
anxiety and surprise. And second only
to the great national hero, men of ge-
nius, Solomon, Asaph and the Korahites,
record the feelings of the best portion
of the people through the varying phases
of their fortunes; the splendour of the
Solomonian age, the long years of
chequered vicissitudes which intervened
between that period and the Babylonian
Captivity, the deep depression and in-
tense yearnings of the exiled people,
and their mingled sorrows and gladness
after their partial restoration. At each
period questions of permanent interest
touching the destinies of man, and the
relative claims of morality and religion,
are discussed, if not finally settled: nor
has poetry of any age shewn a fuller
appreciation of nature in all its moods,
in its majesty and in its sweetness,
in its terrors and in its repose: thronged,
as it were, with multitudinous forms of
life, the atmosphere in which the He-
brew lyrist' moves is bright with one
all-pervading light, which gives a mean-
ing and an object to them all.
No book has been so fully com-
mented on: the literature of the psalms
makes up a library. Nearly all the
great Fathers of the Church have con-
tributed volumes of exposition. They
were chiefly concerned with the spiri-
tual and practical bearings, and laboured
for the most part under the disadvan-
tage of ignorance of the Hebrew, and
disregard both of the literal meaning
and historical connection, yet special
interest attaches to their labours: their
minds are in real inner sympathy with
the Psalmists; and with the quick appre-
hension of Greeks and Latins, developed
by careful training, such men as Origen,
Eusebius, Basil and Chrysostom, Hilary,
Ambrose and Augustine, readily seized
the clues to the sequence of thought and
feeling. Jerome, however, stands out
among them as the true father of exe-
getical and critical commentary. The
interpretation of the psalter owes more
to him than scholars are wont to recog-
nize: he combined a fair knowledge
of Hebrew with an acute judgment and
strong practical sense. Mediaeval Chris-
tianity did good service in its way; but,
following closely in the track of the
Fathers, it effected little for the exe-
i Compare Euripides, ‘Medea,' 826–830.
|K 2
I48
INTRODUCTION TO
gesis and criticism of the psalter. With
the reformation came a new epoch
of light and life. Mercer and Calvin,
entering at once with vigour upon the
study of Hebrew, took a place which
subsequent labours have not superseded:
in fact a literature so copious soon
sprang up that, continued and ampli-
fied by a succession of industrious critics,
among whom Rudinger, Venema and
Agellius hold the foremost place, it
threatened to become useless from its
very extent. We owe to Rosenmüller
a full and judicious presentation of the
most important results of previous la-
bours, including those of Rabbinical
writers, especially Kimchi, Aben-Ezra,
and Rashi, together with a well-Con-
sidered, and on the whole a satisfac-
tory, comment. Within the last few
years numbers of able critics have be-
stowed great and successful labour upon
the book. In Germany much has been
done for the historical exegesis, and
still more for the grammatical and phi-
lological elucidation of the psalms. The
work of Hengstenberg, though some-
what defective in judgment, well deserves
the high position which it holds in Eng-
land and Germany. Delitzsch, inferior
to no commentator in ability, and Su-
perior to most in oriental and general
learning, combines a warm and deep
sympathy with a keen appreciation of
the Psalmists' tone of thought. Ewald
brings his singular power of insight to
bear upon difficult questions of inter-
pretation; though his attempt to con-
struct an historical sequence on internal
evidence is generally and justly regarded
as a failure". The commentary of Hup-
1 The results of this attempt have been set
before the English public by four scholars, who
have divested it of much of its apparent harsh-
ness, and commended it by a graceful transla-
tion, and notes remarkable for conciseness and
point. See ‘The Psalms Chronologically Ar-
ranged, &c.,’ by Four Friends, 2nd ed. 1870.
But, as a matter of fact, it is certain that those
results are far from approving themselves to
Ewald’s countrymen, none differing from him
more widely in detail than those whose theo-
logical prepossessions come nearest to his own.
The calm dispassionate judgment of Köster is
that “Ewald’s attempt to arrange the psalms in
chronological order cannot lead to any positive
results, a fact sufficiently shewn by the astound-
ing divergences of hypotheses touching the age
of the psalms,” see ‘Die Psalmen, p. 7, note.
And again (p. 15), “the extraordinary discre-
feld would approach near to excellence,
were his historical and religious instincts
On a par with his acute discernment in
matters of philology and criticism. Hit-
zig holds a place of his own, deservedly
high ; but, though helpful to the scholar,
he is wholly unsafe as a guide to the
student. The brief commentary of
Röster is chiefly useful for the light it
throws on the structure of the psalms
(see Appendix): that of Moll in Lange's
“Bibelwerk’ is accurate, full of interest-
ing information, and written in a devout
and reverent spirit. In England the
commentary of Mr Perowne is valuable
both for its intrinsic merit, and as pre-
senting in a readable form the results of
German criticism, especially as developed
by Hupfeld; that of Dr Kay is remark-
able for independent research, and that
of Bishop Wordsworth for varied and
profound erudition. The late Dr Mill
bestowed great labour upon this book;
but the results have not been published.
Among other commentaries accessible
to English readers, those of Dr Phillips,
Dr Jebb, and Canon Hawkins may be
Consulted with advantage; and special
value must be attached to the ‘Intro-
duction to the Study and Use of the
Psalms’ by the late Rev. J. F. Thrupp.
§ 2. Title.
The general, Hebrew title of the
books is Tehillim, “praises,” or “songs
of praise;” or Sepher Tehillim, “book
of praises’.” This title, though open to
pancy between the historical interpretations of
the psalter is of itself a strong warning (War-
nungszeichen) not to mix up insecure hypotheses
with what can be, historically proved.”
2 bºnn, or "2nn, contracted to nºn or
pºn, transcribed by Philo and Jerome, and
commonly by early Christian writers, as tillim,
tillin, tilli. The Masora uses the plural Sepher
tehilloth, and the name Halléla, but only in re-
ference to one group of psalms, cxiii. to cxix.
The word Shir (T^2}), nearly equivalent to song,
whether sacred or profane, expressing generally
a festive or joyous feeling, occurs in the in-
scriptions of some psalms, but it is not used
in the plural, nor is it applied to the whole book.
At the close of Ps. lxxii. nº.2FF (tephilloth),
“prayers,” is used as the general designation of
the preceding psalms which are assigned to David.
This might naturally have had the preference as
describing the devotional character of the psalms.
In the singular it occurs as the inscription of the
xviith psalm (where see note), and in the later
books, as that of the lxxxvi, xc, cii, and cKlii:
as also of the Song of Hannah.
THE BOOK
OF PSALMS. I49
objection as not being universally ap-
plicable, yet correctly and fairly ex-
presses the great characteristic of the
book, of which the supreme object is
to declare the glory of God. The title
by which it is designated in the New
Testament, Luke xx. 42; Acts i. 20, and
in all Christian versions, viz. laxploi,
“Psalms,” or collectively, “Psalter,”
Jax Triptov, is derived, through the Latin
Vulgate, from the Alexandrian or Sep-
tuagint Version: the word corresponds
in meaning to a title prefixed to several
psalms (e.g. iii. iv. v. vi.), in Hebrew
migmor (ºpp). It refers rather to the
form, as a poem to be sung with a
musical accompaniment, than to the
spirit, or religious character of the Com-
positions; still it is a term which applies
equally to all, and it expresses the Con-
nection with liturgical services, while
any original deficiency in spiritual sig-
nificance has been supplied by its asso-
ciation with the devotions of the Church.
§ 3.
The psalter is divided into five books,
each of which is distinctly marked by
a doxology at the close; that at the end
of the fifth differing from the others
only in extent. This division is of great
antiquity, certainly older than the Alex-
andrian Version : the doxologies may
have been added when the collection
of the whole, or of a considerable por-
tion, sc. of the first two books, was
completed. The resemblance between
this division and that of the Pentateuch
has been long since remarked, as by
Hippolytus and Epiphanius (“De Mens.
et Pond.’ c. 6). Thus, too, in the He-
brew Midrash on Ps. i. 1 : “Moses gave
the five books of the law to the Israelites,
and, as a counterpart to them, David
gave the psalms consisting of five books.”
It is important as bearing independent
testimony to the antiquity of the corre-
sponding division of the Mosaic work.
Delitzsch supposes that it may point to
an internal harmony between the five-
fold enunciation of the law, and the
fivefold response of the national heart;
a suggestion which, though somewhat
fanciful, rests upon a just appreciation
of the characteristics of the Pentateuch
and the Psalter, which together complete
AJivision.
the representation of the principles and
feelings of the ancient Church.
Each of these five books has very dis-
tinct characteristics. The first contains
41 psalms: one of these is introductory,
and may have been prefixed together
with the second, when the original col-
lection was made, not improbably by
Solomon himself, or by one of the School
of Levites: two others, the I oth and
33rd, have no inscription ; the Ioth, as
it would seem, being a continuation of
the 9th psalm ; the 33rd, for some un-
known reason, it may be by an accident
in transcription: thirty-seven are assigned
to David; an assignment which, as will
be shewn in the following notes, is in
most cases sufficiently justified by in-
ternal evidence. The name Jehovah is
used constantly, though not exclusively,
throughout this book.
The second book has thirty-one
psalms, xlii—lxxii. The first seven are
attributed to the sons of Korah, or eight,
if we include the 43rd—which, however,
is a second part of the 42nd : one, the
5oth, to Asaph ; eighteen to David ;
two are anonymous, lxvi. xvii (see
notes); and one is ascribed to Solo-
mon. In this book the inscriptions are
remarkable for the general fulness of
the historical notices. The name Elohim
occurs so frequently as to be a marked
characteristic. The doxology at the close
of Ps. lxxii. Combines the two names,
Elohim and Jehovah, in a form which
may possibly have been intended to
point out the characteristics of both
books.
The third book, of much less extent,
contains but Seventeen psalms, lxxiii—
lxxxix. Eleven are attributed to Asaph;
four to the sons of Korah, interrupted,
however, by Ps. lxxxvi, which is entitled
“A prayer of David;” one of the four,
lxxxviii, bears also the name of Heman;
one, lxxxix, that of Ethan. The litur-
gical character of this book is marked
by musical terms in the inscriptions. As
will be shewn in the notes, the historical
references are weighty and numerous.
The divine names Jehovah and Elo-
him are used with nearly equal fre-
quency. -
The fourth book has seventeen psalms,
xc—cvi. One bears the name of Moses;
ten are anonymous; the last five are
I5O
INTRODUCTION TO
ascribed to David. The name Jehovah
is used throughout.
The fifth book is the largest in ex-
tent, containing forty-four psalms, Cvii
—cl: the first is anonymous, the three
following (cviii—cx) are attributed to
David; three are anonymous, and have
the word “Hallelujah” in place of an
inscription; six are without name. Or
inscription (cxiv.–Cxix); fifteen (cxx—
cxxxiv) are called Songs of Degrees, of
which one (cxxvii) is ascribed to Solo-
mon, two (cxxxi, Cxxxiii) to David; one,
cxxxv, is called “Hallelujah,” A Psalm
of Praise, and the two following are
anonymous; eight (cxxxviii—CXlv) bear
the name of David; the last four begin
each with the Hallelujah, and form a
complete doxology. The name Jehovah
predominates, but not to the exclusion of
Elohim; the proportion is fairly repre-
sented in the closing psalm, in which
Jehovah occurs twice, and Elohim once.
On the formation of the psalter,
See § 14.
§ 4. Authorship.
The first question which presents it-
self, and to which all others touching
the origin and form of this collection
are subordinate, touches the authorship
of the several psalms. From the pre-
ceding analysis it will be seen that the
old and canonical tradition of the He-
brews assigns more than two-thirds to
authors: seventy-three to David, two to
Solomon, twelve to Asaph, twelve to the
sons of Korah, one to Ethan, and One
to Moses. Forty-nine are anonymous.
If, therefore, the authority of the
inscriptions were admitted, the question
so far as regards one hundred and One
psalms would be settled; but serious
doubts have been raised, and are still
entertained, by Critics; and we have to
inquire, first, what grounds there are for
impugning or maintaining that autho-
rity; and secondly, what kind or de-
gree of evidence is supplied by an inde-
pendent examination of the psalms.
It is scarcely necessary to dwell upon
the much later, but very prevalent, tra-
dition which assigned the whole psalter
to David. It is true that the psalms
are quoted in the New Testament under
the name of David, but it is admitted
that this title merely bears witness to
the customary language of the Hebrews
in our Lord's time, and is justified by
the axiom, “a potiore fit nominatio.”
There are indications of such a usage
in the second Book of Chronicles (xxiii.
18), where the psalmody of the temple
is assigned in general terms to David,
either as the orderer, or, as the Hebrew”
probably signifies, the chief composer.
From a notice in the 2nd Maccabees
(ii. 13) it is evident that at that time
the psalter was known as the Book of
David (tò too Aavíð), and that the col-
lection, bearing this general title, was
believed to have been completed by
Nehemiah. Rabbinical writers gener-
ally”, and many Christian Fathers, ac-
cepted this title without hesitation or
inquiry. At present no theologians Con-
sider it as a tenable position: indeed
they could not do so without disregarding
plain statements, not only in the inscrip-
tions, but in numerous psalms.
§ 5. On the Inscriptions.
Before we consider the objections
raised against the inscriptions in gene-
ral, attention may be called to these
points. (I) It was to be expected a priori
that lyrical compositions would bear
Some inscription, designating the author.
Each of the psalms or metrical compo-
sitions in the Pentateuch has some dis-
tinct notice both of the author, and of
the circumstances under which it was
produced. See Gen. iv. 23, xlix. 1, 2 ;
Exod. xv. 1; Deut. xxxi. 30, xxxiii. I.
Thus too in Judges, the Song of Debo-
rah; in Samuel, the hymn of Hannah
(Judg. v. I ; I S. ii. 1); the lamentation
of David, 2 S. i. 17 ; his paean, &c.,
ch. xxii. 1, and his last words, Ch.
xxiii. I, have special and complete in-
scriptions.
The Song of Hezekiah again, although
it occurs in the middle of a book,
where the context sufficiently explains
the Occasion, has a formal inscription,
resembling those which are prefixed to
many of the psalms, viz. “the writing
of Hezekiah king of Judah, when he
had been sick and was recovered of his
sickness.” Isai. xxxviii. 9. Such, more-
1 Tº", * $y, lit. by the hands of David,
which may mean as appointed by David, or as
composed by him.
* Talmud, ‘Pesachim,” c. x.
THE BOOK OF PSALMS.
I5 I
over, was the all but invariable custom
of the prophets, not only as a general
heading of their predictions, but for de-
tached portions, especially those of a
lyrical character, which were intended
for separate recitation, as for instance,
Isai. ii. I, xiii. I ; Habakkuk iii. I. In
fact, it would be less difficult to account
for the presence of a distinct title, than
for the omission of one, in those psalms,
which on that account the Talmudists
call “orphans,” or fatherless.
(2) Again, there is no probability
that a title once given by the author,
or the first collector, would be inten-
tionally changed. It was not the cus-
tom of antiquity to invent, or materially
to alter, such designations. Errors of
transcription, Omissions or displacements
might occur; but all ancient nations, the
Hebrews more especially, had a religi-
ous reverence for traditions touching the
great names of their ancestors: what
they received they transmitted, to the
best of their power intact and unchanged,
to their children.
We must, however, bear in mind that,
useful and important as these inscrip-
tions may be, they are by no means in-
dispensable : the subject-matter of the
psalms, their doctrinal and practical
bearings, may be elicited without such
aid: and critics of very different schools
have admitted that the authenticity or
accuracy of each inscription may be
fearlessly discussed without impugning
the authority of Holy Writ. The varia-
tions of the inscriptions in the Septuagint
and other ancient versions sufficiently
prove that they were not regarded as
fixed portions of the Canon, and that
they were open to conjectural emenda-
tion: on the other hand, the fact that
they were to a great extent unintelligible
to the writers of the LXX. is a con-
clusive evidence of their antiquity.
The first suggestion of doubt appears.
to have been made by Theodorus of
Mopsuestia, a man of great ability,
whose latitudinarian tendencies were
shewn in far more important questions.
Since the publication of a treatise by
Vogel', the general tendency of German
criticism until very lately has been un-
* The work is quoted by Moll in Lange's
“Bibelwerk,’ ‘Inscriptiones psalmorum serius de-
mum additas videri,’ 1767.
favourable to the authority of the titles.
Some of the ablest critics disregard them
altogether. Hupfeld holds them to be
wholly worthless, for the most part mere
conjectures of uncritical collectors. On
the other hand, their general trustworthi-
ness and value are firmly maintained by
German critics certainly equal in learning
and honesty of purpose to their oppo-
nents, as for instance, Hengstenberg,
Tholuck, Keil, and Delitzsch, whose
work ‘Symbolae ad Psalmos illustrandos
isagogicae,’ 1846, has a standard value.
Critics again, who occupy a middle posi-
tion, while admitting the force of objec-
tions in the case of certain psalms, un-
hesitatingly reject the sweeping conclu-
sions of Hupfeld and his party. Thus
Bleek holds that in the case of many
inscriptions there is conclusive evidence
of very great antiquity, especially in refer-
ence to events which are either not re-
corded, or differently related, in the his-
torical books. Moll again, one of the
very latest (1869) and ablest commenta-
tors, asserts, that on the whole the result
of laborious research has issued in a far
more favourable estimate of the age and
character of these inscriptions.
At present we may confine our inquiry
to the authorship of those psalms, which
bear the names of the writers, more es-
pecially those which are ascribed to
David: proceeding in the first place to a
consideration of the internal character-
istics. -
§ 6. Characteristics of ZXavid’s Psa/ms.
A considerable number of the psalms
are recognized by critics, with very few
exceptions, as belonging severally to dis-
tinct periods in David's personal history.
They have peculiarities of thought and
style, which go far towards determining
both the authorship, and the date; they
abound in allusions to local or tempo-
rary circumstances; and they indicate pro-
gressive stages in the development of a
character, which stands alone in its com-
bination of vigour, dignity, and grace.
§ 7. A sa/ms of the first period of
AXavid's Zife.
The following may be ascribed, some
without hesitation, others with a high
degree of probability, both on the evi-
dence of the ancient inscriptions, and on
that of internal indications, to the period
I52
INTRODUCTION TO
of his youth, or early manhood, first at
the court of Saul, then during his exile,
whether in the wilderness, among the
Philistines, at Gath, or Ziklag, up to the
close of Saul’s reign.
vii. viii. (?) xi. xii. xiii.
xvi. (?) xvii. xxii. xxiii. (?)
xxxiv. xxxv. lii. liv.
lvi. lvii. lix.
The most striking characteristics re-
cognized for the most part by critics
in those psalms, which they severally
accept as belonging to this period, may
be classified under the following heads.
I. Consciousness of innocence. This
feeling is more strongly expressed in the
early psalms of David than in any He-
brew composition: it continues unbroken
up to his great fall; after that crisis it is
never found without some distinct limi-
tation, as a relative innocence, with re-
ference to accusations of his enemies, or
to the discharge of public duties. It oc-
curs in broad general terms in those
psalms which are admitted to be the
earliest of his extant poems; he describes
himself as “upright in heart,” vii. Io, xi. 2;
as righteous and loved by the “righteous
Lord,” xi. 7. This righteousness he spe-
cially dwells upon as thoroughly test-
ed, tried and approved by God, to Whom
he directly appeals as a witness of his
integrity, cf. vii. 3, 8, 9. He describes
himself as just to all, not only kind to
his friends, but actively beneficent to his
enemies, vii. 4, xxxv. 13, 14: and he at-
tributes his persecutions to malice un-
provoked by any fault or iniquity, vii.
3—5.
2. This feeling is connected with in-
tense devotion, shewn especially in ab-
solute trust. The first word in both
psalms, which critics regard as his earli-
est productions, is an expression of trust;
vii. 1, “O Lord my God, in Thee do
I put my trust;” xi. 1, “In the Lord
put I my trust.” Compare the psalms
which the inscriptions assign to this
period; at Gath, lvi. 4 and II; in the
cave, lvii. I ; and on the night before
his flight, lix. 9, Io, 17. This feeling
indeed is not peculiar to the early psalms,
but in them it is specially associated with
Consciousness of freedom from guilt.
3. A strong sense of personal dignity.
The first expression of this feeling oc-
curs in the seventh psalm: David already
speaks of his “honour,” v. 5; the word
is very strong in Hebrew, implying dig-
nity and weight; it occurs frequently in
his later psalms, when it refers generally
to his kingly rank : but the feeling of
personal nobleness is characteristic of
David : from his first entrance on public
life he knew himself to be a peculiar
object of divine favour, with a high and
special vocation, and he felt in himself
powers and gifts (which, however, he is
Careful to attribute to God’s love, see
xviii. 32–36), such as would enable him
to perform the work entrusted to him.
No similar feeling is shewn by any other
Psalmist, nor, to the same extent, by
other Hebrew writers. It is in fact the
consciousness of an election, which mark-
ed David from youth onward as a type of
the Messiah.
4. This feeling again is connected
with others, which appertain partly to
David’s earnest and impulsive tempera-
ment, partly to an early and imperfect
state in the development of ethical and
spiritual principles. The Hebrews gene-
rally felt and expressed bitter enmity
towards those by whom they were harshly
and unjustly treated; but by no other
writer is this feeling expressed with such
force and variety. He compares his per-
secutors to lions, to Savage beasts, xxxv.
I7 ; he describes their malice, their fero-
city, their Craft and treachery, vii. 14,
I5, xi. 2; their Calumnies, vii. 3, xii. 2,
xxxv. II, 20, lvi. 5, lvii. 4; their pride,
xii. 2, 3, lii. 1, 7, lix. I2; their sensuality
and insolence, xvii. Io, xxxv. 16; above
all, their utter ungodliness, xii, lii. 7.
We find anticipations of the utter ruin
of the persecutors, lix. 7; they are con-
tinually the objects of God’s wrath, vii.
II, Who will rain upon them snares, fire,
and brimstone, and a horrible tempest;
xi. 6. Such anticipations are character-
istic of psalms in the second book, which
the inscriptions assign to David's youth,
e.g. lv. I5, 19, 23 ; lvi. 7, 9; lvii. 6; lix.
II; compare the words of David, I S.
xxvi. 19. A careful examination of the
expressions used in the psalms now in
question will satisfy the reader that they
bear strong marks of individuality, and
of feelings, if not wholly peculiar, yet
specially appropriate, to the circumstances
and character of David in his youth.
Compare I S. xxvi. 19.
THE BOOK
OF PSALMS. I53
5. The imagery in these psalms, if
not peculiar to David, has yet character-
istics which bring his personality vividly
before our minds, and help us to realize
his position and feelings. They abound
in references to warfare; the Psalmist's
mind is constantly occupied by thoughts
of strife and battle, the onset, the despe-
rate struggle, the sudden defeat, the
shout of victory. In his earliest psalms
we have the wicked in ambush, bending
his bow; but detected and discomfited,
falling into his own pit, slain by his own
weapons: Ps. vii. 15, 16. To David God
is specially present as a God of battle,
wielding the spear and the Sword, taking
hold of shield and buckler (Ps. xxxv.
I—3); as Himself the Psalmist's Shield,
or more commonly his Rock, his Fortress,
his Stronghold, images specially con-
nected with the dangers and escapes of
David's exile. All these figures recur
Constantly in these psalms, but are com-
paratively rare in those which are attri-
buted to other composers. Other im-
ages belong rather to David's experience
as shepherd. The love of nature is not
as yet shewn in conscious reflections,
unless indeed we attribute the eighth and
the twenty-third psalms to David's youth:
but, as might be expected in one at once
so full of genius and so actively engaged,
it is manifested spontaneously and natu-
rally in vivid portraiture of all that passes
before him; forms of grace and beauty;
wild beasts tearing, rending, or Crouching,
and then rushing on their prey; storms
and tempests alternating with sudden
flashes of light, and with scenes of peace-
... ful loveliness. We have before us the
early stage in the formation of a mind
susceptible to impressions, which will find
fuller utterance in later years.
6. The characteristics of David’s
early style are so strongly marked, that
they are discernible even through the
veil of a translation. The English read-
er will not indeed recognize the archa-
isms of word and construction, which
chiefly attract the attention, and deter-
mine the judgment, of critics: it may
suffice here to state that, in the great
majority of these psalms, they are nume-
rous and unquestionable. But the Sud-
denness and abruptness of the transi-
tions, the complete predominance of
feeling over external form, the elasticity
of a spirit which feels every blow, and
recoils instinctively from pain, yet at
once recovers itself, putting forth new
powers and overcoming with little effort
all impediment and opposition, these and
similar indications of genius of the highest
order in an early process of develop-
ment force themselves upon every mind
Capable of appreciating and sympathiz-
ing with them. Attention may also be
called to the metrical structure, which,
as will be presently shewn, has some
marked peculiarities in those early psalms.
§ 8. Psalms of the second period, between
Ais accession to the throne and his great
sin.
On grounds partly stated in the Com-
mentary the following psalms may be
more or less confidently attributed to
this period.
viii. ix. x. xv. xvi. xvii. xviii.
xix. xx. xxi. xxiii. xxiv. xxvi.
xxix. xxxvi. lviii. lx. lxviii.
ci. cviii. CX.
With David’s accession to the throne
a noticeable change, not indeed of direc-
tion, but of progress and development,
comes over his spirit. -
We observe in the first place that
the spirit of devotion, ever increasing in
earnestness and warmth, and expressed
in terms of tender affection (see note on
xviii. 1), has now a kingly character.
The key-note is struck in the two psalms
(xv, xxiv) which were recited when the
ark was transferred to Jerusalem. David
proclaims Jehovah as King of glory,
and Lord of Hosts, attributing all past
triumphs to His might; His dominion
extends over the whole world, of which
He is at once the Creator and Lord; a
declaration of special importance, made
just at the time when a local and perma-
nent sanctuary was inaugurated. War-
fare has a religious significance ; but ac-
ceptance with Jehovah, and all access to
His Presence, are determined exclusively
by moral and spiritual qualifications. As
a subject David had protested against
deceit, slander, corruption and Oppres-
sion; as a king he proclaims the expul-
sion of the guilty from the Tabernacle
and the Holy Hill. In two other psalms,
which probably belong to the same
period, we have the same strain of
thought: in the twenty-sixth David ex-
I54.
INTRODUCTION TO
presses his own determination to keep
aloof from the sins thus specially desig-
nated; in the hundred-and-first he an-
nounces his resolve to suppress them in
his kingdom, to drive away the froward,
to cut off slanderers, to destroy the wick-
ed, and “cut off all wicked doers from the
city of the Lord.” The great outburst of
devotion comes in the eighteenth psalm,
which exhausts the experience of his
early manhood. The reader will note, as
characteristic of David, the accumulation
of appellatives at the beginning (1, 2);
his unshaken confidence in the midst of
dangers (3–6); his realization of the
might and majesty of God, Whose inter-
position is described as a Theophany, in
language full of vivid perception of the
grandeur of natural phenomena, and
of the living Power to which they owe
their true sublimity (7—15); the con-
stant reference of all deliverance to Je-
hovah (16–18) is combined with a dis-
tinct consciousness that it depends upon
a faithful discharge of all kingly duties
(20–24). In this psalm we find the
first intimation of consciousness of sin
(see note on v. 23): on the other hand, a
singularly full description of personal qua-
lities, speed, force, elasticity, and indomi-
table energies, which however he ascribes
entirely to the favour, and—a very re-
markable word—the gentleness of the
Lord (v. 35). As might be expected,
the sense of dignity finds fuller expres-
sion at this period; it takes a different
form, and rises into a higher sphere.
The king feels that he occupies the posi-
tion to which he had been called, and
for which his qualifications had been
tested and approved, and now for the
first time recognizes the fact that it in-
volves headship over the heathen (43),
and a vocation to be teacher of the
world; see note on z. 49, and compare
ix. 8—II. We find indeed the same
feeling of burning indignation which
Characterized his early psalms; it is
equally strong, but less personal ; it is
directed against the ungodly (4), against
traitors (18), oppressors (27), and foreign
enemies (37–45).
The style of this period differs to some
extent from that of David's youth. In
some psalms the construction is difficult,
owing chiefly to archaic forms; but, as a
general rule, the flow of language is fuller
and easier, the transitions less frequent
and less abrupt : the eighteenth psalm,
indeed, of which the authorship is not
open to question, has a certain diffuse-
ness, which may partly be accounted for
as suitable to a liturgical, and probably
a processional hymn, which would neces-
sarily occupy a considerable time in the
recitation ; but for which a still more
satisfactory reason may be assigned, if
we regard the gradually increasing length
of each successive portion, which gives a
peculiar character to the structure of this
grand Paean, as a fitting expression of
a heart overflowing with gratitude, and
stirred by the remembrance of countless
blessings.
§ 9. Zhird period, from the ſa/Z of David
to his ſlight.
v. vi. xxxii. xxxviii. xxxix.
xl. xli. li. lv. lx. lxiv,
In this series the change comes sud-
denly, even as the temptation of David
and his fall. One psalm, the fifty-first, sets
the king before us, and bares his heart in
the Crisis of his agony, in the depth of
an abasement unparalleled in the records
of God's servants. Yet in this psalm the
old characteristics of devout trust in God
(I, I4), of consciousness of a high voca-
tion (II, I.3), of generosity and unselfish
patriotism (see note on v. 18), of a spirit
at Once impressionable and elastic, feel-
ing to its inmost depths the wrath of God,
but sustained by an ineradicable sense of
union with Him, make us feel that we have
the same man, whose teaching (see v. 13)
will, like that of St Peter (cf. Luke xxii.
32), be henceforth more persuasive and
heart-converting, full of sympathy and
experimental knowledge, flowing from “a
broken spirit” and “contrite heart.” The
same strain pervades all the psalms of
this period: in no psalm to the end of
David's life do we find the early con-
sciousness of innocence : in none is
there an absence of the sustaining in-
fluence of God's free Spirit. We trace
the course of David's inner life, and
of the outward events by which his sin
was at once punished and corrected.
In the notes on these psalms it will
be shewn that some (xxxii) were pro-
bably written soon after his repent-
ance; Contrasting the bitterness of past .
THE BOOK OF PSALMS.
I55
struggles with the blessedness of restora-
tion. At a still later period we find
again indications of renewed suffering,
doubtless connected with the misery
caused by the guilt of his children; the
thirty-eighth psalm introduces a series,
extending to the end of the first book,
in which spiritual and physical prostra-
tion, outward calamities, successful ma-
chinations of conspirators headed and
guided by one arch-traitor, the confidant
and bosom friend of early years, are re-
presented in strains full of vivid imagery
and intense feeling. Such are the cha-
racteristics of other psalms probably
belonging to the same interval (V, IV,
lviii); yet even the fifty-fifth, which gives
a full portraiture of his inner sufferings,
and of the circumstances which en-
dangered and afflicted him most Sorely,
breathes a spirit of hopeful prayer, and
winds up with the key-note of his earliest
psalm, “but I will trust in Thee.”
§ 10. Psalms written probably at the time
of his ſlight, or before his restoration.
iii. iv. xxvii. xxviii. xxxi.
lxi. lxiii. lxix. lxx. Cxliii.
Of these the sixty-third is probably the
earliest, composed on the morning after
the flight from Jerusalem: it illustrates
most remarkably the characteristics, SO
often noted, of susceptibility to all im-
pressions, and elasticity; in none indeed
is the contrast more strongly marked ;
by a sudden rebound the king rises at
once to a joyous consciousness of God’s
continued help, and of his own Salvation.
Here too the indignation against traitors,
which in youth had been intensely per-
sonal, in middle age dignified and kingly,
assumes a prophetical character; see
notes on zv. 8, 9, The same feelings
breathe in the sixty-first, written probably
after crossing the Jordan; and in the
twenty-seventh, which appears to have
been composed shortly before the deci-
sive battle : the remembrance of past
guilt haunts David, v. 9; but all other
thoughts are swallowed up in the Cer-
tainty that he would be lifted up, offer
sacrifices of joy, and see again the good-
ness of the Lord in the land of the living.
The psalm winds up with the old strain,
adapted to his actual circumstances,
“Wait, I say, on the Lord.”
§ II. Psalms belonging to the last Aeriod
of David’s reign.
To this period may probably belong
those psalms in which the didactic cha-
racter predominates: in none is the iden-
tity of spirit with the productions of
youth and early manhood more conspi-
cuous than in the 139th ; in none is
there a more perfect development of the
noblest and most spiritual elements of
David's nature. An intense realization of
God’s immediate and all-pervading pre-
sence, issuing in a consciousness of his
own dependence and security; a feeling,
not, as in early youth, of natural inno-
cence, or, as in mid-life, of accepted
penitence, but of a heart cleansed and
renewed, and a life at last clear from
every wicked way (24); a spirit at once
humble - and Confident ; a lively appre-
ciation of the majesty and preciousness
of God’s purposes manifested in His
works and dealings with man: such are
the great thoughts in this psalm; and it
is to be noted that, while we have the
last, crowning form of the old ever-re-
curring strain of indignation and perfect
hatred of the wicked, it is here grounded
wholly on the sense of their antagonism
to God. See zv. 21, 22 and Compare
2 S. xxiii. 6, 7. The spirit of Ps. ciii.,
which is attributed to David, points to
the same period: chastened, pardoned,
healed and perfectly restored, the Psalm-
ist calls on all creatures of Jehovah,
all His works in all places of His do-
minion, to join in blessing Him.
As a general result it may be fairly
maintained, (I) that by far the larger num-
ber of the psalms, attributed to David in
the inscriptions, bear the characteristics
which are most prominent and most pe-
culiar in those, which critics, who accept
any psalms as Davidic, unhesitatingly and
unanimously ascribe to him. (2) Those
characteristics are pointed out by critics in
reference to psalms about which they dif-
fer most hopelessly, Psalms, which Ewald
rejects or assigns to very late periods, are
fixed upon by Hitzig, Köster, and others,
as bearing undoubted marks either of ex-
treme antiquity, or of the personal expe-
rience and character of David. (3) It is
quite possible that some which bear the
name of David underwent alterations,
probably in order to adapt them to the
I 56
INTRODUCTION TO
liturgical services of the temple, with ad-
ditions suggested by the circumstances
of the times; and that others may have
been compiled from different psalms.
The preposition (5) “to,” or “of” or
“for,” does not necessarily imply that
the psalm was actually written by the
person to whose name it is prefixed.
(4) The difference of style between
psalms attributed by the most advanced
critics to the youth or early manhood of
David, is a point of great importance in
this inquiry. It is admitted that while,
as a general rule, they are replete with
archaic forms, obsolete words, and diffi-
cult constructions, impetuous in move-
ment, and rapid in transitions, yet that
several of them are remarkable for easy
flow of thought and language. This ap-
plies not only to psalms written respec-
tively before or after his accession to the
throne, but to different psalms of each
period. It might be inferred that psalms
written towards the close of his long reign,
after the settlement of the political affairs,
both foreign and domestic, or under the
shadow of approaching death, would dif-
fer to a far greater extent from earlier
compositions. We might expect to find
a deeper tone of thoughtfulness, as in
Ps. cxxxix, a calmer and more sustained
air of majesty, as in Ps. Xxxvii; and a
special adaptation of his teaching to the
wants of his people and his own children:
hence perhaps the gnomic character of
such psalms as xxv. and Cxlv. It cannot
indeed be shewn that alphabetic psalms
bearing the name of David belong alto-
gether to this period; some of them (ix.
and x) have the characteristics of his
earliest style; yet it is a form which
would commend itself specially to an
aged teacher of the people, anxious that
each precept should be fixed upon their
memory, and writing with the facility
of long practice. Even in the latest
psalms brightness and splendour of ima-
gery, warmth and promptness of sym-
pathy, alternating with burning indigna-
tion, shew that the great Psalmist re-
tained his character and genius unclouded
to the end. -
§ 12.
The question as to the authenticity and
date of psalms, attributed to Moses, Solo-
mon, Asaph, the sons of Korah, Heman
A sa/ms attributed to other authors.
and Ethan, will be discussed in the com-
mentary briefly, yet with reference, to
modern criticisms. Here it may suffice to
state that the internal evidence is admit-
ted in many of these psalms to be proba-
ble, if not conclusive. Even in the nine-
tieth psalm, which presents most difficulty
(see the note on z. Io), Hupfeld and other
critics recognize a special fitness to the
character and circumstances of Moses.
The psalms of Asaph are indeed generally
regarded as the products of various times,
and some may have been written by a de-
scendant of this contemporary of David
and Solomon bearing the same name ;
but it is certainly possible, and in the
opinion of the writer very probable, that
psalms referred by some to the captivity,
by others to the period of Hezekiah,
were written either towards the close of
David's reign, as the seventy-eighth; or in
the beginning of Solomon's, for recita-
tion in the temple; or at the time of
the Egyptian invasion under Shishak,
as the seventy-fourth, seventy-ninth and
eighty-ninth. The psalms assigned to
the sons of Korah may extend over a
longer space; some belong apparently to
the time of Hezekiah (e.g. xlviii. and
lxxviii); but there are good, if not con-
clusive, reasons for connecting some with
the period of David’s exile, e.g. xliii. xliv,
and others apparently with events under
the early kings of judah.
A large proportion of psalms in the
last two books (Pss. xc—cl) undoubtedly
belong to the period during or following
the exile. It will, however, be shewn in
the notes on PSS. xc-c. that several of
these, to which critics have assigned this
or a later date, were more probably com-
posed before the overthrow of the first
temple. The psalms written during the
exile are not numerous, but deeply in-
teresting, e.g. Ps. cxxxvii: those written
later are partly gnomic, as Cxix, partly
liturgical; some, called Songs of Degrees
(cxx—cxxxiv), of singular beauty, pro-
bably in part adaptations of ancient
hymns (see notes on cxxiv. and iv,
cxxxvii, cxxxi, Cxxxiii), are supposed
by some critics to have been written
specially for the use of worshippers on
their way to the sanctuary at the annual
festivals". It is also possible that the
* See, however, the remarks in the introduc-
tion to Ps. cxx.
THE BOOK
OF PSALMS. 157
psalms attributed to David in the last
book may have been reconstructed, or
modified for recitation in the second
temple (compare Ps. xcvi. with I Chro.
xvi): some of these are remarkable for
grace and vigour (e.g. ciii, Cxxxviii), and
others bear internal evidence to the
correctness of the inscriptions.
§ 13. Psalms which have been referred
fo áže Maccabean age.
We have now to deal with the ques-
tion whether any, and, if any, which
psalms could have been written in the
age of the Maccabees. At various times
Critics and theologians of high character
have held that some undoubtedly belong
to that period, and were probably intro-
duced into the canon when the collec-
tion was made by Judas Maccabeus;
thus we read in 2 Maccabees ii. 14, “In
like manner also (Sc. in the same way as
Nehemiah had done), Judas gathered to-
gether all those things that were lost by
reason of the war we had, and they
remain with us.” This assumption in
itself should not be regarded as indica-
ting any tendency to scepticism; though
the Spirit in which it has been supported,
and the extent to which it has been car-
ried, are open to grave objection. Hit-
zig in the latest edition of his commen-
tary (1863–1865) assigns the whole of
the three last books (i.e. from lxxiii) to
the Maccabean period : while Olshausen
and Lengerke deny that any single psalm
is incontestibly David's, and assert that by.
far the largest portion of the book is
Maccabean. Still, limiting the assump-
tion to certain psalms which are sup-
posed to bear internal evidence of Mac-
cabean origin, it has been favoured by
Critics who fully believe in the inspira-
tion of Holy Scripture and in the au-
thenticity of the Davidic psalms. Thus
Calvin regarded three psalms, xliv, lxxiv,
lxxix, as possibly Maccabean ; Venema
(1672–1677) assigned thirty-four psalms
to that period; and he was followed by
Dathe and Mutinghe. Within the last
half century the question has been
sharply contested, and in some instances
on both sides with an entire absence of
doctrinal prepossession. Thus Delitzsch
accepts the theory within certain limits,
and among its strongest opponents are
such critics as Ewald, Gesenius and
Bleek”.
The following arguments appear on
the whole conclusive against the assump-
tion.
1. Even from the notice in the
book of Maccabees, it is clear that Judas
Maccabeus is stated simply to have
gathered together books which had been
lost; so far following the example of
Nehemiah, but not, like Nehemiah (see
zº. 13), adding writings of his own or of
his contemporaries. There is no reason
to doubt that the collection, substantially
in its present form, existed at that time.
Bleek holds that it cannot be proved on
any sufficient grounds that a single psalm
in our psalter is later than Nehemiah,
who lived 3oo years before the Mac-
Cabees. f
2. There are indications, held by
critics, e.g. Bleek and Hupfeld, to be all
but conclusive, that the doxologies at
the close of each of the five books of the
psalter existed when the book of Chro-
nicles was written; see I Chro. xvi. 36.
It is certain that that book was com-
pleted in the 4th century B. C., and that
it was received into the canon, at the
latest, when the collection was made by
Judas Maccabeus.
3. There are no intimations in the
books of Maccabees that any writers of
that time were regarded as inspired, nor
are there any traces of a national out-
burst of lyrical poetry; it was emphati-
cally an age of fierce action, such as
indeed has often produced poets, but
which, as often, absorbs all energies in
its desperate struggles. Had a poet at
that time given a voice to the national
feeling, or roused the national spirit by
utterances claiming prophetic inspiration,
1 Ewald has the following remark in his
Preface to the second part of his last edition
(1866) of the Psalter. “Nothing can be more
untrue and more perverse (verkehrter) than the
opinion that there are any Maccabean psalms
at all in the psalter, and now forsooth the greater
part of the psalms (are assigned to that period);
nay, some even to the last century before Christ,
as compositions of the utterly dissolute Hasmo-
nean king Jannaeus !” p. 9. This refers speci-
ally to Hitzig, who supposes that Alexander
Jannaeus composed several psalms, among them
the first, the second, and the hundred-and-fifti-
eth; and that he finally settled the order of the
psalms, the division into five books, and the re-
ception of the whole into the Canon.
I58
INTRODUCTION TO
it is scarcely probable that all traces of
his influence or of his very name should
have been obliterated from the remem-
brance of his people.
4. Among critical objections to the
hypothesis, the most convincing rests on
the style. The style of those psalms
which are most confidently asserted to
be Maccabean is pure, noble, dignified,
differing in no respect, either in lan-
guage, metrical structure, tone of thought,
or variety and beauty of imagery, from
the best age of Hebrew poetry. There
is indeed no extant document to shew
to what extent the language had been
modified at that age; but there can be
no doubt that it was already most seri-
ously affected by foreign influences and
those not exclusively Semitic; and that
it had undergone an internal process of
deterioration, or possibly of assimilation
to its original stock. The earliest extant
documents between the close of the
Canon and the time of our Lord indicate
the increasing influence of Aramean ; of
which there are unquestionable traces in
the later canonical books.
The complete refutation of this hypo-
thesis must of course depend upon the
true exegesis of the psalms themselves:
this has been kept in view in the com-
mentary upon those psalms which are
claimed, most confidently by its sup-
porters. It will be shewn that while a
highly probable date can be assigned to
the 44th, 74th, and 79th psalms, the in-
ternal evidence is conclusive against the
Maccabean theory.
§ 14. Formation of the Psalter.
The questions at what time and under
what circumstances the psalter was
brought into its present form, and by
what principle the arrangement of the
psalms in each portion was determined,
cannot be answered confidently. Some
points however stand out clearly, and
for others probable reasons may be
alleged.
It may be taken for granted that no
additions or material changes were made
after the collection by Judas Maccabeus.
It may be also regarded as all but certain
that Judas Maccabeus handed down
without alteration the documents which
he collected. There is every reason to
accept, no substantial reason to question,
the statement that the collection was ex-
tant, or at the utmost completed, in the
time of Nehemiah, when it is probable
that the liturgical psalms at the end
were affixed. ... •
We may admit that the last collector
finally settled the form of the psalter:
yet there is reason to believe that he
adhered on the whole to previous arrange-
ments, both of the books, and of the
psalms in each book. A regard for tra-
dition, a profound, not to say Supersti-
tious, reverence for antiquity, especially
in regard to works which were ever re-
garded as emanating from divinely in-
spired writers, are characteristics of the
Hebrew race.
Judging by internal indications we
may be justified in assuming that the
first book was arranged substantially
in its present form soon after the ac-
cession of Solomon. It is not likely
that Asaph and his colleagues, who then
presided over the liturgical services of
the temple, would have neglected the
transcription of David's psalms. The
second book may have been added to
it soon afterwards: but the peculiar Cha-
racter of the inscriptions (see p. 149), and
the use of the divine names, indicate a
different redaction. Both may be best ac-
counted for by assuming that the second
book was arranged with a special view
to recitation in the temple, under the
guidance of Solomon, or of the leaders
of the Levitical chorus". The arrange-
ment of the psalms in these two books
is certainly not chronological throughout.
Indications of a special purpose may be
pointed out. The introductory psalm
stands apart, and was perhaps written by
Solomon. It is not without a meaning
that this collection is set in between
two psalms of kingly consecration ;
whether, as Ewald supposes, the second
psalm was written by Solomon, or, as
seems more probable, by David; the
seventy-second psalm, beyond doubt,
refers to Solomon. Probable reasons
for the place of other psalms may be
1 The notice at the end of the seventy-second
psalm distinctly marks one epoch in the forma-
tion of the psalter. The words “The psalms
of David the son of Jesse are ended,” could not
possibly have been written by the reviser of the
last two books, for they contain several psalms
ascribed in the inscriptions to David.
THE BOOK OF PSALMS.
I 59
assigned on the assumption that they
were arranged with special reference to
the temple service. Thus the 3rd, 4th,
5th, and 6th are fitted severally for reci-
tation at morning and evening. Yet,
allowing for such transpositions, an order
of time may be discerned in the first
book: from the 8th to the 13th we have
psalms of David's youth; from the 14th to
the 21st of his early reign; while the later
psalms in the first book belong, with few
and doubtful exceptions, to the troublous
times preceding his flight from Absalom.
The psalms in the second book may
have been written within the same period.
The third book appears to have been
Collected in a later reign, not improbably
in that of Jehoshaphat. Strong reasons
are given by Mr Elliott, see pp. 507—
5 I2, shewing that the greater number of
psalms in the fourth book were probably
composed before the close of Hezekiah's
reign. It is expressly said that Heze-
kiah “commanded the Levites to sing
unto the Lord with the words of David
and of Asaph the seer:” 2 Chro. xxix.
O. -
The last book contains several psalms
of the age of Ezra or Nehemiah, but many
also which bear the name of David. It
is impossible to say from what sources the
latest collector drew these psalms, most
of which have characteristics which leave
little doubt of Davidic authorship, while
Some are of surpassing beauty. -
§ 15. Zhe Psalter, considered in its bearings
zºom the development of Z)octrine in the
AZeórezo, C///7ch.
In this place it may suffice to bring
together some general principles, which
will be illustrated by the following com-
mentary.
Three great points call for separate
consideration: (1) the ethical or spiritual
teaching of the psalter; (2) the aspect
under which it contemplates the doctrine
of retribution, a point which involves
the question of a future life; (3) the
direct prophecies, or typical foreshadow-
ings and anticipations of the Messiah.
§ 16. Fthical teaching.
I. Comparing the teaching of the
Psalter with that of the Pentateuch, and
the earlier historical books, we feel little
hesitation in asserting that it indicates
a considerable advance in the apprecia-
tion or exposition of ethical and spiritual
truth. It is indeed true that no new
principles of morals, strictly speaking,
are introduced ; but the development of
principles previously recognized, and
their application to a great variety of
characters and circumstances, prove that
the consciousness of spiritual men had
been more thoroughly penetrated, and
more completely moulded, by them.
This observation applies not only to the
, psalms recognized as Davidic, but, with
at least equal force, to those attributed
to Asaph, and to the Korahites, and to
those Psalmists who lived during or after
the Babylonish captivity.
Among these principles none is more
striking than the due adjustment of the
inward and the outward; the spiritual
work, and the devotional expression, of
religion. This adjustment is effected,
not by any restraint imposed upon
either, but by giving free play to both ;
the spirit is encouraged in its highest
flights of ecstatic rapture, and the devo-
tional feelings are most intimately con-
nected with the services of the sanctuary.
This combination comes out at once in
the earliest psalms of David ; we have
in his first words (whether we take the
I Ith psalm with Ewald, or the 7th, as
the first fruit of his genius) the expression
of unshaken trust, faith as the support of
spiritual life, evinced in uprightness of
heart (vii. Io, xi. 1, 2), associated with
mention of the sanctuary (xi. 4). Thus,
again, David takes the occasion of the
inauguration of the tabernacle on mount
Zion (an event which he celebrated with
an unprecedented multitude of sacrifices,
and all the formalities of ceremonial
observance) to inculcate the fundamental
principles of morality, above all purity of
heart, as the conditions of acceptance
(see notes on xv, xxiv). At the crisis
of his fall, in the agony of his repent-
ance, truth in the inward parts is recog-
nized as God’s great requirement; while
the sacrifices of righteousness are re-
served for the season of acceptance
(see notes on li. 19). Throughout
his psalms David expresses intense de-
light in all holy seasons, services, and
observances, fervent longing when sepa-
rated from the tabernacle for a season
(lxi, lxiii); he is never weary of extolling
I6O
INTRODUCTION TO
the grandeur, beauty, and heart-control-
ling influences of the sanctuary; but he
dwells with far higher rapture upon
the heavenly realities, of which these are
significant adumbrations; secure of God's
love, joying in God's presence, reposing
on His protection, whether in his flight
from Saul, or in conflict with foreign
enemies, or in the period of deepest
humiliation, of bodily and mental suffer-
ing. xxxi. 22, lxiv. This characteristic
above all marks the psalms of the Korah-
ites, and of the chiefs of the Levitical
Choirs, Ethan, Heman, and Asaph. In
these we remark on the one hand an
enthusiastic love of the temple, and a
burning thirst for the privileges of out-
ward Communion; see xlii. 1, 2, xliii. 3,
and lxxxiv. I, Io, a psalm which, above
all others, gives the portraiture of a
loving ministrant in the temple, like good
spirits in Dante (“Paradiso,” Canto III.
63–93), rejoicing in the lowest place:
but, on the other hand, these psalms
Contain the very strongest declaration to
be found in the Bible of the absolute
worthlessness of all ceremonial obser-
vances, of sacrifices and burnt-offerings,
though offered in obedience to the law,
and in perfect accordance with the de-
clared will of God, excepting so far as
they are expressions of a heart purified
by repentance, eschewing evil, and full
of gratitude for spiritual grace; to him
only “who orders his conversation
aright” will He “shew the salvation of
God.” See Ps. l. 7–12, 16, 23.
This fact calls for very special atten-
tion; it shews the groundlessness of the
assertion that there existed an antago-
nism between the priestly and prophetic
orders. David indeed may be regarded
as a representative of both, not as priest
or prophet in the strictly formal sense,
but as combining the spiritual character-
istics of both offices; but Asaph and the
Korahites belong by birth, and calling,
by taste, feelings, and habits, to the class
of ministrants.
The qualities which characterize David
have been already considered: though in
some respects peculiar to him, yet in
great part they belong to other Psalmists;
such, for instance, as intense zeal, calling
for the utmost severity of God's judg-
ments against the heathen, yet with a
view to the conversion of the world;
Pss. lxxxii. 8, lxxxiii. 18, lxxxvii. 4–6:
Compare notes on Ps. xviii. 43, 49; and
Ps. cxlv. 21. -
The ideal man, considered apart from
the realization in Christ, as portrayed
by the Psalmists, has these character-
istics: unshaken trust in God, entire
devotion to His service, submission to
His will, reliance on His love met by
a Corresponding affection, a more than
filial tenderness (xviii. 1); a longing for
His presence in the sanctuary, and for
fruition of that presence in heaven; a
thorough appreciation of the righteous-
ness of all His dispensations; a confident,
nay Certain, anticipation of a full mani-
festation of His righteousness. Faith,
hope, and love assume thus their true
relative position in the development of
the spiritual man.
On the other side we find single-
heartedness, transparent truthfulness,
utter absence of guile, purity of heart
as the Centre and mainspring of moral
life: justice, fortitude, self-control, recti-
tude in dealings between man and man:
generosity, PS. vii. 4, sympathy with all
forms of suffering, warm and tender to-
wards friends, but ever prompt and
earnest towards all men, even oppo-
nents, Ps. xxxv. 13: loyalty of subjects
to their king, unselfish self-sacrificing love
of princes to their people. Here too,
not for the first time, but in a higher
degree than ever, and with a singular
nearness to the Christian ideal, we re-
mark the grace of humility: the sense of
poverty and need : the first distinct inti-
mation that a broken heart and contrite
spirit are acceptable sacrifices to God,
Ps. li. 17, and that the meek and lowly
are especial objects of his favour and
grace, Ps. xviii. 27.
The ideal is not as yet perfect; not to
speak of its imperfect realization, it wants
some essential graces, graces however of
which no heathens felt the need, which
they neither desired nor appreciated.
Such are love of man extending to ene-
mies, entire abnegation of self-righteous-
ness, the permanent sense of unworthi-
ness, and above all unlimited forgive-
ness of injuries, the extirpation of the
bitter root of hatred and revenge. Yet
even for these greatest and most special
characteristics of the Saviour's teaching,
there is a preparation, a foreshadowing,
THE BOOK OF PSALMS.
I61
often interrupted, yet never wholly
broken off, which enables Christians to
use the psalter both in private and pub-
lic devotions without misgiving, and with
deep thankfulness for the help which
it supplies to the spiritual life.
§ 17. Motices of a future state.
2. Closely connected with these charac-
teristics are the feelings and hopes of the
Psalmists touching a future state. It is
clear on the one hand that no distinct
revelation of a future state of retribution
had as yet been vouchsafed to the Israel-
ites. It is indeed certain—our Lord's
authority makes it certain—that the truth
was implicitly contained in God's mani-
festation of Himself as the God of Abra-
ham and the fathers; and also that Patri-
archs of old looked upon life here but as
a pilgrimage (Heb. xi. 13, compare note
on Ps. xxxix. I2). Still we cannot rea-
sonably doubt that to the generality of the
people the grave, or the unknown Sheol
of which the grave was the entrance,
bounded the region of hope and fear:
whatever they might conjecture touching
the state after death, few indeed appear
to have distinctly realized it as a state
of consciousness, or one to be followed
by restoration. It has been shewn in
the introduction and notes to Job, that
the problem had exercised the spirit of
early thinkers; that a great stride had
been made towards its solution; that the
writer of that book at least felt that at-
tempts to vindicate the righteousness of
God would be futile, were it left unsolved;
and that in the agony of the death-
struggle, when all other hope was finally
abandoned, the conviction sprang up
that God would manifest Himself in some
unknown way as the Redeemer. But the
hope, as was there shewn, was after all
but vague and subjective ; little more than
a preparation of the soul which entertain-
ed it, for a future disclosure of the truth.
It will be admitted that in no other
book but Job earlier than the Psalms is
this question distinctly raised : if indeed
that book were relegated to the age of
Solomon, or a still later age, it had not
hitherto been raised at all. We have to
inquire what position with reference to
this doctrine is taken by the Psalter.
It would be easy to settle the question
were we to decide it by reference to the
Vol. IV.
very numerous passages, in which the
state of the departed is represented as
one of darkness, where there is no “re-
membrance of God,” where “He is not
praised,” neither loved nor dreaded. On
looking at those passages carefully, we
may indeed find reason to conclude that
they speak of the condition of those who
are the objects of divine punishment, or
that they express the fears of one, who
regards himself as having incurred the
divine displeasure: still it is true on the
whole that they leave an impression of a
final triumph of death, of the annihilation
of Consciousness. “Man returns to his
dust and all his thoughts perish:” such
apparently even towards the close of the
psalter is the deliberate judgment of the
latest reviser. Ps. cxv. 17, czlvi. 4.
But even in those psalms which con-
tain such declarations in the strongest
form we are struck by the expression of
feelings which are wholly incompatible
with the certainty of annihilation : in
none are there more lively, joyous ex-
pressions of trust and hope (see especi-
ally the last half of Ps. cxlvi; and xiii.
v. 3, contrasted with v. 5). Nor are those
expressions in many instances to be
explained as referring to the anticipation
of a temporary deliverance from death,
or to the postponement of a general and
inevitable doom. The Psalmists speak of
thanks to be offered to the Lord God for
ever (xxx. 12, lxi. 8, Cxlv. 1, and v. 21),
of an eternal portion in heaven (xxxiii. 6),
and of the end of the perfect and upright
as peace (xxxvii. 37). In the very depth
of humiliation and hopelessness so far as
this life is concerned, God is called upon
as helper, deliverer and redeemer, xl. 17,
as “the Lord my salvation,” xxxviii. 22;
cf. lxxxviii. 1. The general judgment is
regarded as a day when the wicked shall
not stand in the congregation of the
righteous (i. 5); as the morning of the
eternal day when the upright shall have
dominion over them (xlix. 14), when the
righteous shall see the light, while the
man who is “in honour and understand-
eth not is like the beasts that perish,” ib.
2O.
It is true that in most psalms such
passages, taken separately, can be de-
nuded of their meaning; and critics, who
have made up their minds on other
grounds that the doctrine of a future
L
I62
INTRODUCTION TO
state was unknown to the Hebrews, find
little difficulty in disposing of some texts
as exaggerated representations of tem-
poral hopes, and of others as figurative.
It would be unjust to impute sinister
motives, or even a deficiency of faith and
reverence, to those who consider that the
revelation of a future state was reserved
for a later stage in the disclosure of the
divine purposes, and that it was not
authoritatively given before the coming
of Him who brought life and immortality
to light. Still, taking such statements in
their combination and mutual bearings,
as explaining, developing, and illustrating
each other, it is strange that any should
fail to recognize throughout the psalms
a state of feelings and convictions which
speaks of a deep, though it may be but
half conscious, faith in the perpetuity of
the soul, the light, the glory (xvi. 9), the
spiritual principle of God’s rational crea-
tures. The soul will see “light in God’s
light,” xxxvi. 9; “God will be its portion
for ever,” lxxiii. 26.
It may indeed be conceded that no
objective revelation had as yet been
vouchsafed. What the Psalmists believed
or hoped for touching the future state in
or after Sheol was, so far as we can
judge, even to the last a subjective con-
viction. It may also be admitted that
inasmuch as the psalms were, with few
exceptions, intended for public recitation,
popular in their character, and giving ex-
pression to general convictions, even while
casting upon those convictions the light
and warmth of a spiritualized intelligence,
they are not likely to contain express
intimations of a truth, which, if known at
all as a truth resting on external commu-
nications, was known as such only to the
few. All that we have a right to affirm
touching the great bulk of the Davidic
psalms, indeed of the whole psalter, is
that there are throughout indications
more or less distinct, sometimes faint,
sometimes singularly bright and strong,
of an undercurrent of feeling in harmony
with the eternal truth, and with those
undying and irrepressible aspirations,
which (§od has implanted in souls bear-
ing His impress, and susceptible of union
with Him; a union which excludes the
possibility of annihilation'.
1 This thought is well expressed in a Sermon
'-on eternal life, by M. Eug. Bersier, p. 244, “Au
There are, however, some few psalms
in which the lights diffused throughout
the book are gathered up, and burn with
a strength which extorts a somewhat re-
luctant, yet unqualified recognition even
from the coldest of critics. Such espe-
cially are the sixteenth and seventeenth
psalms. To whatever period we may be
disposed to assign them, they bear witness
to a perfectly developed consciousness
of immortality in the writer. One of
the sharpest critics (Hitzig), resting wholly
on the internal evidence of language,
style and indications of circumstances,
assumes that they belong to the Davidic
age, and in all probability to the early
part of David's own life (see introd. to
Ps. xvi. and note at the end of Ps. xvii).
In that case they supply conclusive evi-
dence of the existence of a deep-rooted
belief at the time of the earliest collec-
tion. As we shall see presently, the
psalm is Messianic: a fact which suffi-
ciently accounts for the prominence
which it gives to the thought of im-
mortality. It is, moreover, evident that
the writer was familiar with the book of
Job, and that he especially refers to
passages in that book which deal with
the great problem of life. These are the
positive statements, which, whether the
Psalmist be speaking in the person of
Christ, or giving expression to his own
conviction, leave no room for doubt
as to the full development of the hope.
The Psalmist first speaks of his trust in
God, of his exclusive dependence on
Him, and declares that “Jehovah is the
portion of his inheritance and of his cup.”
reste j'avoue qu'à côté de ces élans, deces pres-
sentiments de l'éternité, il y a chez les Croyants
de l’ancien Testament des doutes, des anxiátés,
des incertitudes en présence de la mort. C'est
l’âge crépusculaire encore; lesombres se mélent
partout à la lumière. D'ailleurs, cette lumière
n’éclaire que les àmes d’élite qui Sont comme
les hautes cimes du monde spirituel.” In the
appendix to that sermon Bersier gives a con-
densed account of the views of German critics,
which bear for the most part a striking resem-
blance to that maintained by the writer: thus he
observes of Klostermann, “après un examen
approfondi des textes (sc. of Pss. xlix, lxxiii,
cxxxix), il conclut que l'espérance de la vie future,
qui y est si vivement exprimée, n'est fondée ni
sur une doctrine traditionelle, ni Sur une révé-
lation positive et directe de Dieu, mais qu’elle
jaillit toute entière du sentiment d'une relation
personelle du croyant avec, Dieu, relation qui
doit étre eternelle comme Dieu mème,” p. 268.
THE BOOK OF PSALMS.
I63
Hence it follows that he can never be
overthrown, that his heart and spirit are
full of joy; and that even his flesh will
rest in hope, for his soul will not be left
in Sheol, nor will God's holy one see
Corruption : fulness of joy and blessed-
ness for evermore will be his at the right
hand of God.
In the seventeenth psalm, which was
probably written when David was exiled
from the court of Saul (see introductory
note), we have a development of the
same thought, which proves that even in
early youth David had meditated deeply
on the subject. He sees clearly that the
course of the wicked in this life may be,
and often is, one of unbroken prosperity:
they have their portion, an abundant
One, Satisfying their greed; he takes up
the thought of Job (ch. xxi. 7–11) and car-
ries it a stage further; a joyous, careless,
insolent life, spent in the midst of a pros-
perous and festive family, is terminated
by a death, ofttimes sudden and pain-
less (Job xxi. 13, 23; cf. Ps. lxxiii. 4),
“and when they die they leave the rest
of their substance to their babes.” To
set against this the Psalmist has only one,
but that an all-sufficient support, “as for
me I will behold Thy face in righteous-
ness: I shall be satisfied, when I awake,
with Thy likeness.” See note on xvii. 15.
§ 18. Messianic Psalms.
3. The question as to the extent and
character of the Messianic intimations in
the psalms is in some respects similar to
that which we have just considered, but
in others it differs materially.
It may be shewn that scattered notices
and expressions occur in a great number
of psalms, which have more or less a
Messianic significance; which may in-
deed be explained without reference to
Our Saviour, yet find in such reference
the most satisfactory elucidation : and
again, that in some few psalms the Messi-
anic features are brought out so strongly,
that they are recognized by critics of
every school, not excluding those who
look on the hope as little more than
a pious hallucination.
On the other hand, it seems clear
that, whereas the hope of a future state
rested rather upon subjective grounds
than on objective revelation, the promise
of a Messiah had been distinctly given,
and that the doctrine formed an integral
portion of the faith of the Hebrews.
In dealing with this question, however,
we are beset by formidable difficulties.
While all critics concur in the general
recognition of Messianic hopes expressed
by the Psalmists, they differ exceedingly
as to the character and extent of this
element in the book: nor does this differ-
ence exist merely between critics of op-
posite schools, but between many of those
who are fully satisfied of the inspiration
of the Psalmists, and who believe with
St Peter (1 Pet. i. 11), and all Christian
teachers, that the Spirit of Christ was in
them and spoke by them (2 Pet. i. 21).
On turning to the ancient commen-
taries we find that the Fathers saw in
every psalm distinct utterances of that
Spirit. The Fathers did not indeed, as
is sometimes asserted, hold that the indi-
viduality of the Psalmist, of David espe-
cially, was altogether suppressed ; or that
the words uttered by him did not give
true expression to the movements of
his own spirit; but they believed that
they were overruled so as to become at
the same time true utterances of the
Spirit of Christ. That system did not
always interfere with a careful and anxi-
ous study of the literal meaning: no one
carries the system farther than Jerome
in his commentary on this book, no
modern critic has been more diligent in
bringing all exegetical means within his
reach to bear upon the interpretation;
so that not content with the Latin ver-
sion of the Septuagint he undertook a
new and independent translation from the
Hebrew, an attempt which drew upon him
the sharp animadversions of such a man
as Augustine. The system did however
materially interfere with the historical
interpretation, and tended to obliterate
the striking evidences of individuality in
the several Psalmists, and consequently
of the authenticity of the psalms. It
must be confessed, and ought not to be
noted as a fault, that the early teachers
of the Church, taking the psalms as helps
and guides to devotion, and informers
of the spiritual life in Christ, were too
generally regardless of their primary and
literal meaning. They lost comparative-
ly little, and gained much which in this
age it is hard to retain, in their intense
º
39
L 2
I64
INTRODUCTION TO
realization of that Presence, which, whe-
ther fully disclosed or dimly intimated,
is the source and centre of the Psalmists’
inspirations. With more or less of tena-
city, with more or less of spiritual dis-
cernment, that system was held by all the
great mediaeval writers, nor is it wholly
abandoned, or likely to be abandoned, by
those to whom critical, literary, or exe-
getical considerations are as nothing in
comparison with Christ. Were there in-
deed no alternative save that of rejecting
the Messianic interpretation altogether,
or of applying it throughout, few earnest
Christians would hesitate to cast in their
lot with those who accepted the latter :
it would bring them nearer to the mind
of the Spirit, and would in very many
passages involve less strain upon the
exegesis.
In fact this system, so far as its main
principles are concerned, rests upon
foundations which cannot be subverted
without danger to the entire fabric of
Christian doctrine; nor without disre-
garding some of the most obvious rules
for the interpretation of contested docu-
IIlentS.
It is well known that the Messianic
interpretation of each and every psalm,
which is claimed by the advocates of
the system as directly and exclusively
predictive of Christ, was received by
the Hebrews long before Our Lord's
coming, and without any misgiving, or any
trace of antagonistic opinion. The Rab-
bins, who are recognized as most faith-
ful to old traditions, carry this system to
quite as great an extent as the early
Christian writers. A belief in Messiah
founded upon the prophecies, and spe-
cially upon typical or direct predictions
in the psalms, was one of the funda-
mentals of faith'. This point is not
contested by any critics: they may treat
it as a superstition, as a mere delusion,
but the fact remains, and it is certain-
ly without a precedent or parallel in
the history of religions. We must also
bear in mind that the System was re-
tained for centuries after the Hebrew
teachers were fully aware of the difficulty
which it presented of Carrying on the
controversy with Christians. It drove
them to curious and instructive shifts to
i e.g. It is the twelfth article in the ‘Sepher
rosh amuna” of Isaac Abarbanel.
evade the application. Sometimes they
admit candidly that their only reason
for relinquishing the traditional, and as
they confess, the natural interpretation,
is the use which is made of it by Chris-
tians. (See introductory remarks on Ps.
ii.) Generally, however, they endeavour
to explain away the application to our
Lord by the theory of a double Messiah,
each with characteristics, which to their
mind are irreconcileable with the his-
tory of Jesus the Son of David; the one
Messiah being the visible incarnation of
majesty, beauty and might, the living
Son of the living God, the image and re-
flection of the divine glory; the other,
the descendant not of Judah, but of
Joseph', smitten by God’s wrath, re-
jected universally both by his country-
men and by the Gentiles, bearing as a
Scape-goat the sins and sufferings of
mankind. With this system, they are
able and willing to accept the twenty-
second and other psalms, which depict
the humiliation, anguish and death of
Messiah, while they retain those which
represent Him as King of Glory, and
identify the Son of David with the Son
of God, invested with the incommuni-
cable attributes of Jehovah. Even at
present the Jewish liturgies and cere-
monial observances bear witness to the
strength of the national faith in an
atonement by the vicarious sufferings
and sacrificial death of the Messiah”,
not less than in His glory and triumphs.
That faith has been relinquished only by
that portion of the nation, which com-
bines antagonism to Christianity with
utter rejection of the supernatural, and
therefore the prophetic, element in their
Scriptures.
As to the belief of the Jews of every
* The passages bearing on this subject may
be found at full length in the ‘Pugio Fidei" of
Raymond Martene, in Eisenmeyer, and in
Schoettgen's treatise ‘de Messia' at the end of
his “Horae Hebraicae et Talmudicae.’ Schoett-
gen has some good arguments (Tom. II. p.
365), which deserve more attention than they
appear to have received, leading to the conclu-
sion that the fiction of a second Messiah as the
son of Joseph was a perversion of the New
Testament account of His birth; it appears first
to have obtained currency at a period when the
Christian Church was fully settled.
* The latest, and in many respects most im-
portant, work on this subject is that of Wünsche,
* Die Leiden des Messias.”
THE BOOK
OF PSALMS. 165
class in our Lord’s time no doubt is
entertained. “Les Croyances Messian-
iques,” as a sceptical writer calls them,
possessed the national spirit. Prophecies
which appeared to be irreconcileable with
each other, which indeed previous to
their fulfilment could not be reconciled,
were in every mouth. The writers of
the New Testament quote them in re-
ference to the events of our Lord’s his-
tory without apology or explanation; nor
did the Scribes and leaders of the people
ever attempt to deny their bearing on the
Christ. The ablest of all modern as-
sailants of our faith holds indeed that
these convictions were so definite and
complete, that they produced an ideal
form, which moulded the spirit of the
early Christians, and issued in the repre-
sentation of a Christ passing through
suffering to glory.
If we put aside all consideration of
the authority of these quotations by
Apostles and Evangelists, we should still
have a fact of unquestionable weight,
proving that the interpretation was no
after-thought, no development of general
notions, but one which long preceded
the application to the individuality of
Jesus Christ.
But that authority, after all, is para-
mount and conclusive. It is the autho-
rity of Christ Himself. Christians, as
such, are utterly precluded from the
modern system of negative criticism.
We have, on the one hand, applications
of predictions in the psalms to His
deepest humiliation, His betrayal, agony,
and death; on the other, to His divine
birth, His triumph over death and hell,
His enthronement at the right hand
of His Father. Keeping this as a pri-
mary condition, we may freely examine
other questions, secondary in the highest
sense, but Qf importance in the exegesis;
(1) whether the psalms in general are to
be regarded as Messianic; (2) whether
again a considerable portion have a
primary reference to David and other
Psalmists, and a secondary one to Christ;
and (3) whether any, and, if any, which
psalms are directly and exclusively Mes-
sianic.
With regard to the first question, we
remark that throughout the psalms two
lines of thought are discernible: the
same lines which run like threads of
golden light through the texture of the
ancient Scriptures. On the one hand, we
have descriptions of the divine action,
which bring God ever nearer and nearer
to man, pointing ever more distinctly
to a crisis of personal manifestation,
by which the triumph of righteousness,
the extirpation of evil, and the deliver-
ance of the upright will be accomplished:
and we observe that passages, in which
this manifestation is most distinctly set
forth, are claimed by the writers of the
New Testament as directly connected
with the Person and triumph of Christ.
At least we have here a general and per-
vading tone of Messianic anticipation.
On the other hand, there is a correla-
tive elevation of humanity in the Person
of a Representative, bringing it nearer
and nearer to God. Passing through
intense suffering, subjected to scorn,
contumely and oppression, the ideal
Head of the Theocracy rises ever higher
and higher, reducing creation into sub-
jection, ruling over Israel in righteous-
ness, subduing and Converting the hea-
then, extending His dominion to the
world’s end, recognized and enthroned
as God's own Son on earth, and finally
seated for ever in the fulness of divine
glory on the right hand of God in hea-
Vén.
Wherever either of these two great
lines of thought are discerned, and they
run as a stream of light through the
book, we have essential characteristics
• of Messianic inspiration.
Still when we pass from these gene-
ral considerations to the examination of
the psalms in detail, we are irresistibly
led to admit that the characteristics
which strike us most forcibly are not
equally clear in all. In fact the differ-
ence in degree is so great that it approxi-
mates to a difference in kind.
We have, in the first place, a vast
number of psalms in which no rational
exegesis, that is at once candid and
reverent, can find traces of Messianic
prophecy: the principle may be there,
but it is, so to speak, latent, wholly
undeveloped. The writer is absorbed
in the events of his own time, in his
personal feelings; supported indeed by
reliance on the divine power and good-
ness, but wholly irrespective of anticipa-
tions of a future change.
I66
INTRODUCTION TO
All these psalms ought to be inter-
preted without any attempt at what is
called spiritual or mystic interpretation.
When the central thought of each is
brought out distinctly it will be found
in accordance with the higher prophetic
strain, but it must not be forced; much
less should the frequent indications of
natural passions be explained away :
they belong to a period when the heart
was in training for Christ, but did not
as yet know the full working of His
grace.
We have in the next place many psalms
quoted in the New Testament in con-
nection with Christ, and containing strong,
indeed unmistakeable, indications of a
recognition of fundamentally Messianic
ideas; and yet most evidently full also
of personal feelings, having all the cha-
racteristics of a strongly marked indi-
viduality.
Such for instance is the eighteenth
psalm ; such are others which express the
feelings of David in his highest estate.
The king is distinctly present to our
minds as a living real person ; and yet
in this, and in the other psalms referring
either to David or to Solomon in their
kingly power, characteristics are blended
which are wholly inapplicable to a human
sovereign.
In the exegesis of such psalms it is
clearly right in the first place to bring
out into full light every trace of the in-
dividual ; and then, perhaps in most in-
stances as a separate subject for medi-'
tation, the features which are evidently
ideal or typical. The more natural and
simple the interpretation is, the better it
will help us to do justice to the higher
spiritual bearings.
Even more important is this principle
when applied to the psalms written
in distress of spirit, in consciousness
of sin; such are, if not all, yet by far
the greater number of psalms which
were composed subsequently to David's
great fall. In these psalms there are in-
deed numerous, and remarkably affecting
passages, scarcely explicable save on the
principle that the Spirit of Jesus gave
depth and power to the innermost move-
ments of the Psalmist's consciousness.
We feel the Presence of the Atoner, the
sympathizer, of Him who bears and
makes His own the very agony of His
sinful creatures. Still on the other hand
the movements are undoubtedly David's
own : the innumerable sins which he de-
plores are his own sins; the shame, the
bitterness, the unspeakable anguish are
altogether his own ; at once the due and
inevitable punishment, and the only re-
medy, for his guilt.
In the interpretation of all these psalms
we hold fast to the literal interpretation;
not but that when we gaze on the Man
of Sorrows, bearing our sins, we recall the
strains by which under His controlling
influence David had given full expres-
sion to the storms of agony which passed
Over his soul. Nor can we doubt that
the Hebrews were guided by a sure
instinct, when they held that, even in this
period of his life, David bore sufferings
which were typical of those of the
Messiah. This impression is confirmed
when in most of those psalms we find
the expression of intensest suffering com-
bined with unshaken and unalterable
confidence in the love of God.
There are psalms however which go
much further, in which a near approxi-
mation is made to the portraiture of
One perfectly innocent, yet bearing chas-
tisement due only to sin, and in some
mysterious way incurring it as a merited
penalty; and on the other hand having
traits of majesty and spiritual dignity
not less mysterious. These psalms
would be recognized without hesitation
as Messianic, were it not for the equally
strong traces of personal feelings elicited,
and sufficiently explained, by temporary
circumstances. These are viewed diffe-
rently, according as the reader accepts
or rejects the general principle of ty-
pical and prophetical representations of
Christ in the psalter. It would be hard
to find any one who admits a super-
natural element, to whom that principle
is not a guiding light in the interpreta-
tion, though it ought not to supersede
a careful and unbiassed inquiry into the
literal meaning, and the circumstances
under which each psalm may have been
composed.
But we cannot rest within these limits.
The writers of this commentary retain
the position occupied formerly by all
Christian expositors, and, as we have
seen, by the ablest and most trustworthy
exponents of Hebrew tradition, and
THE BOOK
167
OF PSALMS.
maintain the direct and exclusive refer-
ence to Christ in certain psalms.
We may here briefly consider three
psalms, for the Messianic character of
which we have authoritative declarations
in the New Testament, in which also
there is the strongest internal evidence;
viz., the twenty-second, the forty-fifth,
and the hundred-and-tenth. The reader,
who is satisfied with regard to these,
will find himself in a position to discern
similar characteristics in other contested
psalms.
One point stands out clearly; if we
take these three psalms as Messianic,
we have a vivid illustration of the prin-
ciples previously laid down. We have
Christ set before us in the two opposite,
and, but for the light of revelation, irre-
concileable, aspects, the one of deepest
humiliation, the other of divine glory;
we have also the convergence of the two
currents, one bringing God ever nearer
to man, the other raising man in the per-
son of his Representative and Head to
the right hand of God.
The Messianic character of the twenty-
second psalm is vindicated by a re-
markable variety of evidences, which are
separately strong, and in their combina-
tion overwhelming.
We have in the first place positive
evidence: the use of the first words
by our Lord in His last agony. This
may of course be explained away either
as a simple reminiscence, or at the most
a recognition of the typical character of
the Psalmist's sufferings: but, considering
the solemnity of the occasion, we most
naturally regard this, like other words
and acts connected with the Crucifixion,
as a seal and attestation to prophecy.
This is confirmed by the direct and un-
qualified testimony of the apostle St
John, and by direct quotations and many
clear references in the other evangelical
accounts of the crucifixion ; see notes
on 27. I, 7, 8, 13, 16, 17, 18, 20, 22.
We have in the second place a corres-
pondence with all the details of the
sufferings of Christ so minute and exact
as to make it certain that, if those details
are truly narrated by the evangelists, they
were the fulfilment of prophecy. We
are arguing of course at present on the
assumption of the trustworthiness of the
narrators; but we may point put that the
correspondence is recognized by critics
who see in it a note of Conscious adap-
tation.
All this might be admitted, and yet it
might be maintained that, as in other
psalms, the primary subject was the living
Psalmist; and here we recognize a trait
common to all prophecy.—The imagery
throughout has a local character. As is
shewn in the commentary, the position,
enemies, and sufferings of the person are
described in language suggested by ex-
ternal circumstances, a point of great
importance in its bearing upon the ques-
tion of authorship. But at the same
time it is certain that the traits in their
combination are wholly inapplicable to
David. There is not only a total ab-
sence of consciousness of sin, which
might be partly accounted for, supposing
them to be a product of his early man-
hood; but, as is shewn in the commen-
tary, from first to last the feelings and
events are true of the Man of sorrows,
and, to a great extent, of Him alone.
The general truth of this exegesis may
perhaps be confirmed by subjecting it to
a practical test.
Read the psalm with the character
and position of David before the mind's
eye ; and see whether it is possible to
keep to the literal interpretation. Was
David at any time before his fall an
object of general scorn, or even after
his fall without a helper P. was he ever
brought to the dust of death P were his
hands and feet ever pierced' P his bones
denuded ? his garments taken from him
and allotted to his executioners ? Was
he in the power of his enemies?
Read it with Christ present to your
mind, and all difficulty disappears.
The forty-fifth psalm has the same
kind of evidence.
First, the direct attestation of Scrip-
ture in the epistle to the Hebrews, ch. i.
8, 9 : allusions in the book of Revelation,
i. I6 and vi. 2 : and a general Corres-
pondence with the mystical or spiritual
representation of our Lord's union with
His Church, and His triumph over all
enemies, in the New Testament : the
figures of the Bridegroom and the Bride;
the weapons sharp and irresistible, yet
identified with the attributes of truth,
1 See critical note at the end of Ps. xxii.
I68
INTRODUCTION TO
meekness and righteousness; and the
sceptre of universal dominion founded
on righteousness.
Secondly, the futility of attempts to
identify the person of this royal bride-
groom with any historical personage in
the Old Testament. The King in this
psalm is fairer than the children of men,
His throne is for ever and ever, He is
addressed directly as God, and He is the
object of worship to the Bride.
We have Christ triumphant, the Son
of Man in his exaltation, identified by
the Psalmist with God.
This psalm is the witness of the He-
brew Church in the interval between
David and the decline of the kingdom.
As the crowning declaration comes
the II oth psalm . Our Lord's authority
decides two points, that the psalm was
written by David, and that David is not
the person addressed; Matt. xxii. 43—
45. The application to Christ is made
by the writer of the Epistle to the
Hebrews; see ch. i. 13, v. 6, vi. 20, and
vii. throughout.
It sets Christ, before us distinctly,
Combining, as no sovereign of Judah
ever dreamt of combining, the priest-
hood with royalty; ruling out of Zion,
as the beginning of His dominion, and
mystically its permanent centre ; ruling
in the midst of enemies, yet having the
willing obedience of His people, and
seated as Adonai on the right hand of
Jehovah. In the last verses we accept
* See the introductory note to this psalm.
the old interpretation which reads in
them an intimation of the severe trials
which preceded and made the way for
His final exaltation.
Such, in broad outline, appears to be
the Christology of the Psalter; bearing
throughout a reference to the ultimate
purpose of God, for which both the suf-
ferings and preservation of His faithful
servants were preparatory; in a con-
siderable portion bringing into light the
characteristics of the Saviour both in
His humiliation and triumph, and at
least in three psalms, probably in others
of similar import, setting forth all the
graces of His human nature in combina-
tion with the attributes of God.
The Psalter emptied of Christ would
still be a collection of lyric poems of
admirable beauty, breathing a pure and
lofty devotion, representing in vivid
colours the events and persons of the
most remarkable people in the world's
history. It would retain its position
among the noblest and most interesting
products of human genius. But to the
Christian, as such, it would have no
voice, no meaning; losing its highest
and most distinctive characteristic it
would forfeit its claims upon his reve-
rence and love. May this work give
some help to those who would fain be
satisfied as to the critical and exegetical
evidence which, in the minds of the
writers, supports fully the old and im-
perishable convictions of the Christian
Church.
A P P E N ID IX.
On the Metrical System of the Psalms.
THE general inquiry into the metrical sys-
tem of Hebrew poetry belongs properly to the
Introduction to the Old Testament”, but in-
asmuch as that poetry attained its highest
development in the Book of Psalms, some
leading points may properly be taken here into
consideration. This is the more necessary
* The question is dealt with by Bleek, Keil,
§ Io8, De Wette, &c.
since the metrical structure of the psalms has
important bearings upon the exegesis, and
especially upon questions touching their date
and origin; and although it cannot be regard-
ed as definitely settled in many cases, yet
enough can be ascertained to suggest valuable
results. This indeed can be effected to a far
greater extent than in translations from lan-
guages, in which the metres depend wholly
upon the quantity and number of syllables,
and the strophes are absolutely regular or
THE BOOK OF PSALMS.
I69
exactly corresponding to each other; as in the
Epinician Odes of Pindar and the chorus of
the Greek dramatists.
In fact, the first peculiarity which strikes
the attentive reader of the psalms, as contrasted
with the lyrical productions of other nations,
is the subordination of the outer form to the
inner sense. In the separate verses, and in the
strophes, there are indications of law influ-
encing the form; but that law, at once vigor-
ous and flexible, adapts itself readily to the
movements of the spirit. In no ancient or
modern language do we find the same combi-
nation of law and liberty. We may regard
this, with some critics, as a stage in the
development of form, or with others, more
justly, as a result of the deeper consciousness
of the special and loftiest aim of poetry,
bringing the spirit into contact with the di-
vine: but it certainly constitutes the most im-
portant and the most distinctly marked cha-
racteristic of Hebrew psalmody.
We have to consider, first the structure of
the separate verses, and secondly, the structure
of the groups of verses, for which the name
strophe, though but partially applicable, is
now generally adopted. ,”
One point may be regarded as settled.
Ancient Hebrew poetry has no metres regu-
lated by the numbers or quantity of syllables,
though even in this respect an approximation
to regularity is discernible, as a natural result
of other principles".
It has however a very complete metrical
system regulated by the grouping of thoughts.
This applies both to the structure of verses,
and of the so-called strophes.
The law of parallelism was first distinctly
brought out by Lowth, “De Sacra Poesi
Hebræorum,” whose work is recognized by
foreign critics as the most important as well
as the earliest on the subject. Lowth, how-
ever, confined his researches to the examina-
tion of the members of sentences. Köster
first extended the law to the construction of
strophes.
The simplest and the commonest form of
the rhythmical structure of separate verses is
the distich; each verse consisting of two equally
balanced clauses.
(a) These clauses sometimes express the
same thought under different forms; generally
however with some slight extension or modifi-
cation of meaning:
His delight is in the law of the Lord,
And in His law will he exercise himself
day and night.
* Rhyme first, and then metre, were intro-
duced into Hebrew poetry in the seventh cen-
tury after our aera; see Delitzsch in Herzog's
“Real-Encyclopädie,” s. v. Psalmen, p. 281.
Rhyme is found occasionally, yet evidently with-
out a system, in psalms expressing mental emo-
tion, e.g. cwi. 4–7; cf. Jer. iii. 21–25.
(b) Or the second clause is antithetical:
The Lord knoweth the way of the right-
eous,
But the way of the ungodly shall perish.
(c) Or the second carries on the thought,
draws out its consequences or results:
Good and upright is the Lord:
Therefore will He teach sinners in the
way.
This is, in fact, the earliest known form of
metre. It exists in extremely ancient speci-
mens of Egyptian poetry”, and occurs fre-
quently in the Pentateuch and in poems which
belong to the age between Moses and David.
The length of the clauses in these distichs
varies, but upon an average a verse of two
clauses contains from six to eight words: in
the song of Moses, Deut. xxxii, the structure
is very regular, most verses consisting of two
clauses, each with three words; a rhythm
which cannot be well represented in English,
though it makes itself felt.
Hear O heavens and I will speak,
(haazinu has shamayim vaadabberah)
and hear, O earth, the words of my mouth.
Had this uniformity been maintained the
result would have been a near approximation
to the metrical system of the Aryan races,
either iambic or trochaic as in Sanscrit, or
dactylic as in Greek. But the Hebrew poet,
while fully conscious of the charm of rhythmi-
cal cadence, preferred liberty to uniformity,
and departed from the general rule in various
directions.
I. In the verses of two clauses, which are
the basis of the system, the composer some-
times uses only four words, two in each
clause, as
hear kings, hear princes;
but more frequenthy he increases the number
to seven or even eight; still the divisions are
always clearly recognized; and in Hebrew
they are marked by a distinctive accent, ath-
nach, i.e. rest, or pause.
2. Instead of couplets, verses of one clause
only are frequently introduced, with consi-
* This fact has been pointed out by Lefébvre,
‘Traduction comparée des Hymnes au Soleil,’
p. 15, 1868 ; , and by Brugsch, “Grammaire
hiéroglyphique,' p. 94, 1872; where in a single
quotation four instances of synthetic and one of
antithetic parallelism are given, singularly re-
sembling Hebrew poetry: “For God prefers
purity to millions of riches, and to hundreds of
thousands of gold; He feeds on the truth which
satisfies Him, His heart is above all sin,” or
“watches over sin,” i.e. His face is against them
that do evil. The hymn to the Nile translated
by M. Maspero has a special value; it dates from
the Ramessian epoch, and is remarkably com-
plete (Sallier 2, p. 11, 6–14, 9); each clause
is marked by a red point in the papyrus, and
each strophe has the first word in red letter.
17o
INTRODUCTION TO
derable effect; they are used either at the
beginning (xviii, xxxii, lxvi.), more rarely at
the end, and sometimes in the middle between
two strophes, marking very impressively the
tone of thought.
3. Most common is the elongation of
either or of both divisions of a verse, so that
the whole may consist of three, four, five, and
at the utmost six clauses. Still even then the
general law of division into two portions is
recognized; in no case is the Hebrew accent
which marks such division repeated, but the
subordinate clauses are marked by another
accent 1.
As a general rule, the tristich has in one
division two clauses balancing one clause in
the other.
Exceptions: the three clauses are sometimes
parallel, and of equal length; yet even here
there is for the most part a closer connection
between two, marked by the accent:
Let the enemy persecute my soul, and take it;
Yea let him tread down my life on the
earth, (athnach)
And lay my honour in the dust.
Tetrastichs are common, but generally con-
sist of two closely connected distichs (either
synonymous, or antithetic, or synthetic);
Sometimes of a tristich and monostich. The
pentastich consists generally of two distichs
and a monostich—e.g. xxxix. I2.
It may be questioned whether the modern
System of printing each clause as a distinct
line is necessary, or advantageous; it separates
clauses which are closely connected; and the
ear readily detects the rhythm: a system of
accents, taken as marks of intonation, might
be preferable.
It is not necessary to dwell at any length
upon this part of the subject: the laws of
parallelism have been long recognized, nor has
any considerable light been thrown upon them
by late investigations. }
We touch, however, upon a question far
more difficult, and as yet but partially set-
tled, when we inquire, first, whether Hebrew
poetry has strophes in the proper sense of the
word; and, Secondly, assuming them to exist,
* Generally ole vejored, or rebia, which indicate
a semi-pause, or pausal intonation. Thus,
The kings of the earth set themselves, (rebia)
And the rulers take counsel together;
(athnach)
Against the Lord and against His anointed.
Both accents are sometimes used, as in this
VerSe :
“And he shall be like a tree planted by rivers
of water, (ole zejored, secondary accent)
That bringeth forth his fruit in his season;
(rebia)
And his leaf shall not wither; (athmach)
And whatsoever he doeth shall prosper.”
under what forms or rules they may be classi-
fied 2.
The process first adopted and worked out
with great skill by Köster rests on clear and
Satisfactory principles.
It is evident that in every poem there are
certain points of rest or transition distinctly
marked; there are often absolute breaks about
which no question can be raised. In Hebrew
they are generally marked, either by a change
of persons, or by ejaculations, or by certain
forms of expression which introduce or close
a subject.
These principal divisions are, moreover,
commonly subdivided into subordinate para-
graphs, in which the pauses and transitions
are more or less clearly indicated by the con-
struction or by turns of thought.
As a matter of experience it is found in a
very large proportion of the psalms, that, if
the reader marks off, first, the principal di-
visions, then the subordinate paragraphs, the
result is a striking and unmistakeable uni-
formity. Each psalm falls naturally into
groups equally balanced, each group consist-
ing of similar subdivisions. It is, however,
evident that the result may be seriously affect-
ed by prejudice either adverse or favourable to
the system. The divisions should therefore
be determined in the first place exclusively by
reference to the sense.
In some psalms the divisions are absolutely
determined by the recurrence of ejaculatory
refrains.
In many the word ‘Selah' affords valuable
help, though it cannot always be depended
upon”.
* It may, perhaps, be attributed to the in-
fluence of a new study that I am disposed to
attach weight to the fact that Egyptian papyri,
containing compositions earlier in date than any
in the Book of Psalms, some earlier than the
Pentateuch, recognize the regular division of
poems into strophes. Each strophe in the Hymn
to the Nile has the first word written with red
ink (see note I, p. 33); thus too the Hymn to
Amon Ra in a papyrus of Bulaq, and the litanies
to the sun in the 15th chapter of the Egyptian
Ritual. It is not necessary to assume that the
Hebrew poets consciously followed the Egyp-
tian models, though far from improbable in the
case of Moses; it suffices to prove that the
division comes naturally; we may attribute its
elaboration to the systematic character of the
Hebrew mind.
* It is noticeable that the word Selah does not
occur in the last two books of psalms, excepting
in the 140th and 143rd psalms, both of which
are ascribed to David. It may be inferred that
it was not used as a musical note, perhaps it was
not understood, at a late period; probably disap-
pearing with the cessation of the temple-services
during the captivity: it occurs for the last time
in Habakkuk.
The meaning “pause” is most natural, but
the etymology is wholly uncertain. It may be
remarked that the Egyptian used the word kerſ.
THE BOOK OF PSALMS.
171
In twenty-eight psalms Selah marks either
all the divisions, or the most important divi-
sions.
Thus Ps. iii. is divided into four strophes,
of which the first, second and fourth close
with Selah; the third is distinctly marked by
the following ejaculation, “Arise, O Lord,
save me, O my God” (iii, vii, ix, xxi., xxiv,
XXXii, XXXix, &c.).
In some the Selah appears to have been
accidentally misplaced, unless indeed, as is
more probable, it served to call special atten-
tion to Some important thought, not closing a
paragraph, as iv. 4, lv. 19.
Although it may not always determine a
division, yet it strongly confirms it when
Otherwise suggested.
A considerable number of the psalms fall
at once into equal groups, which are now
commonly designated strophes. They cor-
respond to stanzas, or verses, in our metrical
psalms.
We may pass by those psalms in which
each line forms a complete verse, a system
which scarcely justifies the use of the name
strophe; they occur frequently in the later
psalms, and belong to the period when the
old metrical system appears to have become
practically obsolete, e.g. xciii, cKXX, cKxxiii,
CXXXIV.
We have, however, at least nine psalms in
which the strophes consist each of two
verses. This is the form most easily dis-
tinguished, and its existence is not questioned
by critics. So iii, iv, xii, xxiv, xxxii.
Not less common are strophes each of three
verses, of which the first psalm is an obvious
specimen; it consists of two such strophes,
of which the division is distinctly marked by
change of subject.
When the strophes contain more than three
verses, they are in fact only combinations
of Smaller strophes; thus Ps. lx. consists of
three strophes each of four verses, or double
distichs.
But these equal strophes are sometimes in-
terrupted by verses which stand apart from
the general system. This is most distinctly
Seen where the intercalated verse forms a
(or Áe/h) IA } ~d, often the 2–ſ] alone for
“s-> /\ t-r-,
the group, to denote a pause, the close of a
paragraph, or the transition to a different sub-
ject. The meaning of this word is “pause,”
“rest,” or “termination.” See Brugsch, “Dict.
Hier.’ p. 1518; and ‘Gram.’ p. 96. In Pap.
Sall. I, 4–5, 5–4, &c., it introduces a differ-
ent subject. This may possibly be the origin
of the Hebrew word: the transcription of the
Second and third letters is exact, and I\, AE or g;
is sometimes softened into s; the guttural-into
the sibilant. This is a law in Aryan; see Bopp,
§ 58: “The s in Zend is substituted both for the
Soft and hard g of Sanscrit, for the gutturals
readily degenerate into sibilants.”
refrain, as in Ps. xlvi, where the first strophe
is marked by Selah, but the second and third
have the refrain “the Lord of Hosts is with
us.” In such cases the Separation from the
general system fixes attention upon a great
thought.
The most common use, however, of such
verses is to mark the prelude, or close, or
both prelude and close, of a psalm. Instances
of these are pointed out in the brief notices
of the structure, which the reader will find
at the end of introductory remarks on the
psalms. These may be taken as examples,
(I) at the beginning, x, xi, xiii, lii, c.
(2) at the close, vii, xiv, xv.
(3) at beginning and close, iv, xv, xxxix.
So far there is a general agreement among
critics. But a vast number of psalms remain
which do not come under this classification;
in which the groups of verses determined by
the logical coherence are of unequal length.
Köster first shewed that in most of these
psalms there are clear indications of a law,
too obvious not to have been observed with
full consciousness on the part of the Psalmist.
His application indeed of the law is often
questioned, and different divisions are pro-
posed by other commentators: but although
the uncertainty, which still attaches to his,
and indeed to any other, arrangement in very
many psalms, may justify us for the present in
presenting the traditional form untouched—
thus leaving the decision to the unfettered
judgment of the reader—the principle may be
regarded as settled; and critics agree gene-
rally to the classification which Köster has
proposed for psalms consisting of unequal
strophes".
I. We have psalms in which strophes of
unequal length are arranged symmetrically, in
parallel groups. These groups succeed each
other (e.g. in this order, 2, 2, 3, 3); or they
alternate with each other regularly (as 2, 3,
2, 3); or they occur in reverse order, present-
ing an antistrophic arrangement, differing
from the Greek lyrical poems in the great
variety and liberty of forms, yet correspond-
ing to them in grace and harmonious inter-
dependence. See Pss. vi. xlv, xlvii, xlviii.
Some of the most interesting and artistic
combinations occur in the Korahite psalms,
especially in those attributed to Asaph; they
belong apparently to the period in which the
art of psalmody attained its full development.
The arrangement of the groups may have been
determined to some extent by the position or
movements of the Levitical choirs and of their
leaders; in many cases the words spoken either
by the high-priest or the chief musician are
marked very distinctly, in others, the anti-
phonal responses are unmistakeable; and it is
possible that a long and careful observation,
corrected by sharp criticism, will bring out
* See Keil, ‘Einleitung,’ $ Io8, 2, 15.
172 INTRODUCTION TO THE BOOK OF PSALMS.
these characteristics into fuller light. It must,
however, be observed that in psalms attributed
to David, and in some which are recognized
as belonging to his earliest life, the preceding
forms are found, evidently elaborated with full
consciousness of their character. See remarks
on Ps. xxxv.
2. There are, however, other psalms in
which the indications of systematic arrangement
are unmistakeable; but in which the strophes
are neither equal, nor symmetrically respond-
ing to each other. They increase or decrease
in length as the psalm proceeds. The increase
or decrease in every case is determined by an
inner law, traces of which are easily recog-
nized: either by the abundance of subject-
matter, or by the overflowing feeling of the
Psalmist, as in Ps. xviii; see also xliv. The
recognition of this arrangement is of con-
siderable importance: it affects some of the
psalms which are most perfect in tone of
thought, in sublimity and beauty of imagery,
and in artistic construction.
3. Lastly, there are undoubtedly psalms,
like the dithyrambic poems of Greece, in
which the outer form is wholly irregular; the
division of the strophes being determined by
Some inner principle, or it may be by outward
circumstances, of which no satisfactory ac-
count can be given. Among these psalms
some few belong to the best age of Hebrew
poetry: as for instance the twenty-first,
which is a dithyrambic paean. The gene-
rality, however, appear to be products of a
later age; they are found, with exceedingly
few exceptions, in the last part of the psalter.
The only psalms in which the thoughts of
the poet occur without any progressive move—
ment, and with little if any internal connec-
tion, are those which are called alphabetic.
They are generally of a didactic character;
Some are, so to speak, florilegia, or collections
of gnomes.
In these, each verse, sometimes each clause
of a verse, begins with a letter of the Hebrew
alphabet in regular order:
(a) each clause, Pss. cxi, cKii.
(b) each verse, xxv, xxxiv, cxlv; each
couplet, or strophe of two verses, xxxvii.
(c) every verse in strophes of eight verses,
each strophe with its own letter in order,
CXIX.
Some of the alphabetic psalms have striking
irregularities. Thus in Ps. ix and x, forming
parts of one composition, there is a very
imperfect approach to alphabetic order; some
letters are omitted altogether, others occur at
irregular intervals. It would seem as though
David in composing this psalm was first
struck by the help which such an arrange-
ment would afford to the memory, and that
afterwards he worked it out more fully,
though not even then completely, in the 25th
and 34th psalms.
Keil observes that the simplest form, in
which each letter in the alphabet begins a
verse, or couplet (distich or tetrastich), is
found only in Davidic psalms.
The irregularities in these psalms have given
much trouble to critics. In a few instances
it is possible that they may be owing to an
oversight on the part of the transcribers: see
notes on Pss. xxv, xxxiv. It has also been
Suggested that some deviations point to a
different order of the ancient alphabet (see
Keil, § Io8, note 18), an unnecessary assump-
tion, not borne out by those psalms (ix, x)
which bear clear marks of archaic origin.
Köster however observes that “when one
considers all those irregularities as a whole,
it is beyond doubt that they proceed from
the writers themselves, who availed themselves
of the alphabetic form only as a light bond,
but never followed it servilely.” This has been
already pointed out as characteristic of He-
brew poetry in its best age. The observation
is confirmed by a comparison of those psalms,
which are attributed to David, with those
which in style and tone of thought have the
characteristics of a later age, according to
their place in the psalter. The same critic
remarks with equal truth that, taken by itself,
this alphabetic order is no proof of a later
age. *
&
* Prov. 4.
I4.
| Or,
zvācāed.
THE BOOK OF PSALMS,
PSALM I.
I The happiness of the godly. 4. The unhappi-
mess of the zengodly.
LESSED “is the man that walk-
eth not in the counsel of the
"ungodly, nor standeth in the way
of sinners, nor sitteth in the seat of
the scornful.
2. But his delight is in the law of
the LoRD ; *and in his law doth he Jºjº
S. IIQ I.
meditate day and night.
3 And he shall be like a tree
PSALM I.
This forms a concise introduction to the
psalter, shewing the general objects and prin-
ciples of the writers. It was thus regarded
in very early times; thus Jerome, “some say
it is, so to speak, the preface of the Holy
Spirit.” In some MSS. it is not presented
as a distinct psalm, but simply as a preface;
in others it is combined with the second.
In the New Testament (Acts xiii. 33, ac-
cording to some MSS.), and by many
Fathers, the second psalm is quoted as the
first. The date and authorship are uncertain;
it has no inscription, nor is there any in-
ternal evidence which would justify us in
assigning it positively to an individual; though
some peculiarities of language, and the general
tone of thought, point to Solomon. Some
words seem to belong to a later period than
David's, but the critical evidence is not con-
clusive; and a comparison of v. 3 (where
see note), with Jer. xvii. 8, may almost prove
that it must have been written before the
prophet's time. The style is clear, simple
and graceful; neither bare nor overcharged
with ornament; while the images and general
characteristics of manners indicate a time
when justice was duly administered, and
comparatively few instances seem to have
occurred of triumphant iniquity. There is
little against and much in favour of the
supposition that it was written before the
disruption of Israel, or at least before the
decadence of the kingdom of Judah.
The psalm is divided into two portions,
each of three verses. In the first (1–3), the
character and condition of the righteous are
described—the character, as consisting, first
negatively, in abstinence from all kinds of
evil, and then positively, in the inner prin-
ciple of loving allegiance to God's law: the
condition, under the image of a tree planted
by rivers of water. The second portion
(4–6) predicts the destruction of the wicked
in the day of judgment, when the final sepa-
ration will be made between them and the
righteous.
1. walketh, &c.] Three kinds of wicked-
ness are described ; active participation in
evil counsels, quiet acquiescence in sin, asso-
ciation with scoffers. Whether a gradation
is intended seems doubtful. The last stage
in the development of enmity to God may
be reckless and bitter scorn (see Prov. xxi.
24, and Ewald's striking remarks in the
Introduction to Prov. p. 11); but the other
words are so emphatic, implying either re-
bellious guilt or pollution of spirit, that it
seems more probable the whole race of
sinners passed before the Psalmist's mind,
exhibiting various developments of the same
malignant principle. Abstinence from all
forms of sin constitutes the negative charac-
teristic of the godly man.
the ungodly] The Hebrew word (rasha) is
generally rendered wicked, as in marg. It is
a word applied only to utterly ungodly men,
never to frail, or even sinful believers: cf.
Job xxi. 16, and see also note on Ps. xxxii. 5.
scornful] Prov. i. 22, iii. 34, xiii. I. See
also Jer. xv. 17. The word appears to be
Solomonian: it does not occur elsewhere in
the psalter.
2. his delight] The positive characteristic
is thus set forth primarily with reference to
the inner principle. The heart does not merely
submit to God's law, but delights in it. That
law includes all revelations of God's will,
whether outward as in the Sinaitic code, or
inward as written on the heart. Cf. Rom.
vii. 22 ; PS. xix. 8, Io, czix. 35.
meditate] The word is used sometimes of
utterance, but more generally of inward medi-
tation; the thought of God is, as it were, the
very breath of the spiritual man: hence its
continuity; consciously or unconsciously the
movements of the inner man are under the
influence of God's will. Compare the in-
junction to Joshua, i. 8, and see Ps. lxiii. 6,
lxxvii. 12, cxix. 97.
3. like a tree] Dean Stanley, who follows
Ritter, suggests that the oleander, a beautiful
evergreen, with bright red blossoms and dark
green leaves, found now only in the valley of
I74 PSA LMS. I. II.
6 For the LoRD knoweth the way
of the righteous: but the way of the
ungodly shall perish.
PSALM II.
1 The Åingdom of Christ.
[v. 4–I.
•Jer, 17.8. “planted by the rivers of water, that
bringeth forth his fruit in his season;
his leaf also shall not wither; and
whatsoever he doeth shall prosper.
4. The ungodly are not so; but
* Ps. 35.5, are * like the chaff which the wind
f Heb.
Jade.
ro Áings are exhorted
Isai. I7. 13. driveth away. to accept it. fº
5 Therefore the ungodly shall not HY “do the heathen 'rage, ºftº:
f : sº 2 ly assezyz-
and the people imagine a #e.
c # Heb
vain thing :
stand in the judgment, nor sinners in
the congregation of the righteous. mediate.
the Jordan, may be alluded to in this passage.
‘S. and P.’ p. 146. But the oleander, an in-
digenous shrub, needs no cultivation; it
grows, but is not “planted” (see the next
note); its leaves do not indeed wither, but
they are unwholesome, or poisonous, and, as
such, are unlikely to be taken to illustrate a
good man's character: and, what is conclusive,
it bears no edible fruit, a point which it seems
strange neither Dean Stanley nor Dr Tristram
(‘Nat. Hist. B.’ p. 417) should have noticed
when they quote the words “that bringeth
forth his fruit in his season.” One evergreen,
the palm-tree, carefully tended, still found in
the gardens of Jerusalem, of old growing, as
the dean shews (pp. 144–146), on Olivet,
giving probably its name to Bethany, “the
house of dates,” and supplying branches for
the Feast of Tabernacles (see Neh. viii. 15),
and for our Lord's entrance into Jerusalem
(John xii. 13), satisfies all the conditions of
our text. It is conspicuous for its beauty; it
indicates the presence of water; it bears
precious fruit, and is a redognized emblem
of the righteous man: See Ps. Xeii. 12, 13,
and compare Tristram, p. 384.
planted] The word is used properly of
the scion of a tree severed from its parent
trunk, and planted in a spot where it may
be carefully tended. (Aquila has “trans-
planted;” but see Gesen. ‘Thes.’ s. v.). Cf.
Jer. xvii. 5–8, where the simile is elabo-
rately drawn out, as also the contrast with
the state of the ungodly, “like the heath
in the desert,” “v. 6. See also Num. xxiv. 6
(the first passage in which the simile occurs),
and Job xiv. 9, xxix. I9.
rivers of water] Rather streams of
water, water running in channels for irri-
gation. Cf. Rev. xxii. 2. LXX. and Sym-
machus have Tås Švejóðovs. The allusion
to watered gardens is supposed by some to
point to the north of Palestine, where trees
growing by running streams are familiar
objects, see Ezek. xvii. 5, 8; but the expression
appears more specially applicable to royal
gardens carefully irrigated and planted with
choice trees; cf. Eccles. ii. 5, 6.
wither] See Ezek. xlvii. 12, a passage of
‘great importance in its bearings upon this
simile. -
he doeth] This clause appears to revert
from the simile to the godly man; but the
word in Hebrew applies equally to the pro-
duction of fruit; “whatsoever it produces;”
and such is probably its meaning here, as in
Jer. xvii. 8, where A.V. has “ yielding” fruit.
shall prosper] Or, He shall make it prosper;
as in Gen. xxxix. 23: to which there may
possibly be here a reference.
4. like the chaff] Job xxi. 18; Ps. xxxv. 5.
5. shall not stand] Or, “rise up.” They
will be cast down, unable to stand in the
presence of their Judge. Cf. Mal. iii. 2; see
also Ps. v. 5, lxxvi. 7, and above all, Luke
xxi. 36. The LXX. and the Vulg. render
the word “rise again,” alluding to the re-
surrection of the dead. The Hebrew word
Sometimes has this meaning, as in Job xiv. I2;
Ps. lxxxviii. Io; Isai. xxvi. 14, 19 (see Roedi-
ger, Ges. ‘Th.’ p. 1204, § g), but it is not
applicable here, since the wicked will rise for
judgment; cf. John v. 29. The Targum gives
what is probably the true meaning, “shall not
be justified in the great day.” Thus Rashi,
“in the day of judgment.”
in the congregation] The word is used
repeatedly of the congregation of Israel in
the Pentateuch. This passage is supposed
by some commentators to mean simply that
sinners will not be permitted to remain par-
takers of the privileges of the National Church;
but the preceding clause, and the whole tenour
of the context, point to the day of judgment,
when the righteous will be completely and
finally separated from, evil-doers. Köster con-
siders that this and the Second psalm are
placed at the head of the psalter because
they present at once the two fundamental
doctrines of the Hebrew Church, the judg-
ment of God, and His Messiah.
6. Knoweth] God's knowledge implies
approval and love of those who strive to
obey Him. Cf. Ps. xxxvii. 18.
the ungodly] Or, wicked. The recurrence
of the word, used to denote evil men in the
first verse of this psalm, should be observed.
PSALM II.
The Psalmist (viv. 1, 2) in a far-reaching
vision sees Jehovah on His throne, and Mes-
*~
S.,
v. 2.]
f
2 The kings of the earth set them-
selves, and the rulers take counsel
PSALMS. II.
together, against the LORD, and a-
gainst his anointed, saying,
siah entering upon His universal dominion.
The enemies of both on earth rise up against
them with frantic tumult, and vainly strive
to cast off the fetters of their rule. Jehovah
(v. 4), Seated in the highest heaven, laughs
them to scorn, and proclaims a decree of
Messiah's dominion; in v. 7 Messiah Him-
Self speaks, and tells of the Empire committed
to Him, and of the fate which awaits all who
oppose Him. In v. Io the Psalmist addresses
the refractory kings, and counsels wisdom,
seeing the invincible might arrayed against
them.
The ancient Jewish commentators describe
the Messianic interpretation of this psalm as
a common one. Kimchi says, “Some interpret
this psalm of Gog and Magog, and the anointed
is King Messiah: but it is more natural to
Suppose that David spake it concerning him-
self.” Rashi makes a similar statement, but
adds with singular candour: “In order to
keep to the literal sense and answer the heretics
(i. e. Christians), it is better to explain it of
David himself.” The Talmud, treatise ‘Succah,’
has a passage in which these words occur;
“It is a tradition of the Rabbis that in v. 8,
Messiah, the Son of David, said to him, ‘Ask
of me anything, and I will give it thee,’ &c.”
Aben Ezra allows the application of the psalm
to Messiah to be the best : “If the words of
it,” he says, “be applied to Messiah, the
matter is clearer.” The Jew in Justin Martyr
(“Dial. with Trypho,” pp. 333, 401, edit.
Thirl.) also refers the psalm to Messiah, but
doubts its applicability to the suffering Mes-
siah. Modern Jewish commentators deny the
former application, and interpret the psalm of
David exclusively. In the New Testament the
psalm is referred to repeatedly as Messianic: in
Acts iv. 25, the commencing verses are quoted
as referring to the rising up against Christ of
Pontius Pilate and the Jews: in Acts xiii. 33,
v. 7 is referred to as accomplished in the
resurrection; and again, in Hebrews i. 5, as
intimating Christ's proper divinity. In Matt.
xxvi. 63, the High Priest, in allusion to the
same verse of the psalm, asks our Lord if He
be Christ the Son of God; and Nathanael,
John i. 49, apparently with the same refer-
ence, addresses Him with the words, “Thou
art the Son of God, Thou art the King of
Israel.” See also John vi. 69. So that no
doubt can remain that in early days, before
the Christian era, the psalm was regarded as
Messianic.
Any attempt to explain it in reference to
I)avid, Solomon, Zerubbabel, or the Maccabees,
is unsatisfactory. The words of the psalm
are too great, its tone is too lofty, for any
such application. The reply of Messiah, verse
7, when He takes up the word of Jehovah,
could not be uttered by any man without an
impious impropriety. The circumstances por-
trayed do not suit any known circumstances
of the lives of any of the above-named princes.
Messiah (v. 8) is Lord of the whole earth;
His enemies (v. 3) are rebels: He is the Son
of God (v. 7), in a peculiar mysterious sense;
those who trust in Him (v. 12) are blessed
(cf. Ps. cxlvi. 3, 5), and His anger (v. 12) is
fatal, as that of God.
The words of the early Christians (Acts iv.
25) ascribe the psalm to David. Its place in
the collection, its similarity to Ps. cx., its
vigour, sublimity and insight, fall in with this
teaching of Scripture and tradition. It should
be noticed that critics of authority attribute
the psalm to Solomon (Ewald, Paul., Bleek,
&c.); to Hezekiah (Maur.); to Isaiah, or his
times (Delitzsch); but, as it would seem, on
slight grounds. A decree, in Some sort ad-
umbrating the decree in v. 7, is given in 2 S.
vii. I4.
The application of the psalm is generally
to Christ's triumph over His enemies, and the
establishment of His universal Empire. In
a vision such as this of the everlasting dominion
of Messiah, it need not surprise us if all the
circumstances which led to it—His humilia-
tion, death, and suffering, ascension, sending
down of the Spirit, &c.—are not embraced.
Notices of His humble appearance, and of its
attendant circumstances, seem to have been
revealed to psalmists and prophets in one form
or other (Ps. xvi., etc.; Isai. liii., etc.), but
would be out of place—may we say so, in
this revelation of Christ triumphant.
1. and the people] Rather, “peoples,” i. e.
of many lands. &
imagine] The marg. reads “meditate,”
which seems better; LXX. Špe)\érmorav; Vulg.
“meditati Sunt.” Aq. p9éyéétat keväs, re-
cognizing the prophetic import: See PS. i. 2,
note. This word, as well as that employed
before rage, describes not action, but pur-
OSé.
p a vain thing] i. e. a purpose which is
nought, and will come to nought. The
Psalmist, whose eyes are opened to the sight
of Jehovah and Messiah, and to the com-
prehension of Their might, knows that all
attempts against Them are vain.
2. set themselves] i. e. in posture of
defiance, as Goliath did against the army of
God, I S. xvii. 16—against the Lok D, and
against his anointed. The word “Messiah,”
rendered here “anointed,” is commonly used
of the theocratic King, I S. ii. Io, xii. 3, 5,
xvi. 6, xxiv. 6, Io; 2 S. i. 14, 16, xix. 21,
I 75
176 PSA LMS. II. [v. 3–9.
7 I will declare 'the decree: the ſº, de-
LoRD hath said unto me, “Thou art crge.
my Son; this day have I begotten s * I3.
3 Let us break their bands asun-
der, and cast away their cords from
UlS,
Ž&SS.
my holy hill of Zion.
* Prov. .. 4 * He that sitteth in the heavens thee. Hebr. 1. 5.
26. shall laugh: the Lord shall have them 8 & Ask of me, and I. shall give & Ps 72.8.
fl Or in derision. thee the heathen for thine inheritance,
rºle. 5 Then shall he speak unto them and the uttermost parts of the earth
..., in his wrath, and vex them in his for thy possession. e
jº, sore displeasure, 9 * Thou shalt break them with a gº.
- ź 6 Yet have I set my king 'upon rod of iron; thou shalt dash them in
pieces like a potter's vessel.
&c.; of Cyrus, Isai. xlv. I. The context
shews that it is used here in an absolute spe-
cial sense.
3. Let us, &c.] The words of the re-
bellious 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. I 3: transferred to prisoners in captivity,
Ps. cwii. 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 unap-
proachable 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 vain-
glorious boasting, and as they advance to the
assault (Deut. xxix. 19, 20), He speaks and
acts; speaks to them in His wrath, and con-
founds 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. I2; and I K. viii. I. 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
question can scarcely apply to him, even in
the first instance. The LXX. and Vulg. in-
terpret as if they were spoken by Messiah,
“I have been set by Him as king upon Zion,
His holy mountain.”
7. I will declare the decree, &c.] Messiah,
without preface, takes up 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 domi-
nion.” 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 trans-
lated 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 bring-
ing 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 in-
communicable 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. II.
Some commentators (De Wette, Hupf., Ro-
senm., &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
v. 10–2.] PSALMS. II, III.
12 Kiss the Son, lest he be angry,
and ye perish from the way, whénº". *
his wrath is kindled but a little. º
VBlessed are all they that put their so. 7. 7.
Rom.9.33.
& * & Io. II.
trust in him. I Pet. 2.6.
177
Io Be wise now therefore, O ye
kings: be instructed, ye judges of the
earth.
II Serve the LoRD with fear, and
rejoice with trembling.
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 wise 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. I ; I K. xix. I 8) 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 un-
usual 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 A. V., and with it agree some
Jewish commentators, as Aben Ezra and Mai-
monides. 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 propitia-
tion of Jehovah in v. II 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 in-
troduce, in viv. II, 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 in-
stant, 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 viv. 9, Io, &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, Io,
II: “If His wrath be kindled, and suddenly
blaze forth, then blessed are they who trust
in Him, and are safe.”
NOTES on PSALM II. 9, 12.
9. Bynººthou shalt break'from Vyn; in-
stead of which the LXX., perhaps with refer-
ence to Micah vii. 14, read Dynº from TVT.
12. LXX. 8páčagée Taibetas; Vulg.
“apprehendite disciplinam,” as if nº meant
“discipline;” Targum, “receive instruction.”
Aquila, karaqpi\jorate ék\ekrós; Sym., Tpoo-
kvvſjorare kaðapós; Jer. “adorate pure,” as if
ºil were adv.: but in his Comm. “adorate
filium.”
PSALM III.
The security of God’s protection.
*2 Sam.15. A Psalm of David, “when he fled from Ab-
I5.
Salom his son.
PSALM III.
This is the first psalm which is ascribed in
the title to David, and the only one in this
book which is expressly assigned to the period
of his flight from Absalom. It describes in
vivid colours the perils of the king, and the
Vol. IV.
ORD, how are they increased
| , that trouble me! many are they
that rise up against me.
2 Many there be which say of my
exultation of his enemies; but the expressions
of confidence and triumph towards the end
shew that it was composed shortly before his
restoration.
Hitzig refers it to an earlier period, chiefly
because there is no allusion to an unnatural
son; Ewald disposés of the objection on the
M
178
PSA LMS. III. [v. 3
8.
6 *I will not be afraid of ten thou– º Ps. 27.3.
soul, There is no help for him in God.
a Ps. 4. 8.
Selah.
3 But thou, O LoRD, art a shield
"for me; my glory, and the lifter up
of mine head.
4. I cried unto the LORD with my
voice, and he heard Ine out of his
holy hill. Selah.
5 * I laid me down and slept ; I
awaked; for the LORD sustained me.
sands of people, that have set them-
selves against me round about.
7 Arise, O LORD ; save me, O my
God : for thou hast smitten all mine
enemies upon the cheek bone; thou
hast broken the teeth of the ungodly.
8 * Salvation belongeth unto the Isai. 43.
LORD : thy blessing is upon thy peo- ifºs is 4.
ple. Selah.
ground stated in the introduction to the fol-
lowing 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 com-
posed 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 si-
milar passages. David clave to the Lord with
his soul; his soul is the object against which at-
tacksareaimed, and which feels the bitterness of
the reproach, knowing that his own sin had
given occasion to the calamity. Cf. Ps. lxxi. Io.
Aelp] Salvation better expresses the He-
brew, which includes deliverance from all
evils, spiritual or temporal. LXX. orormpta,
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.
3. a shield for me] Or, a shield about
me, as in the margin. Cf. Gen. xv. 1, a pas-
sage to which frequent reference is found in
the psalms: see also Job i. Io. Ewald re-
marks the appropriateness of this metaphor
in the mouth of David. “The hero ac-
customed to battle and victory lives and
breathes in warlike thoughts and associa-
tions.” Cf. ºv. 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. I, cxlii. I.
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] Sustain eth: the change of
tense marks the sense of an abiding support.
6. ten thousands] Or, “myriads.” David
was surrounded on all sides by revolted sub-
jects.
set themselves] Or, “arrayed themselves:”
a military term, as in Isai. xxii. 7. This pas-
Sage 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 refer-
ences in the Davidic psalms; e. g. vii. 6,
ix. 19, X. I2, xvii. 13, lxviii. I.
thou hast smitten] At once a grateful re-
membrance 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. I, and I 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
v. 1–5.]
I 79
PSA LMS. IV.
PSALM IV.
1 David prayeth for audience. 2 He reprozieth
and exhorted/, /tis enemies. 6 Man’s happiness
is in God’s ſazour.
H Or, To the "chief Musician on Neginoth, A Psalm
02/e7"See?”. of David.
EAR me when I call, O God
of my righteousness: thou hast
enlarged me when I was in distress;
}%. "have mercy upon me, and hear my
...” prayer.
2 O ye sons of men, how long will
ye turn my glory into shame how
long will ye love vanity, and seek after
leasing 2 Selah.
3 But know that the LORD hath
set apart him that is godly for him-
self: the LORD will hear when I call
unto him.
4 Stand in awe, and sin not: com-
mune with your own heart upon your
bed, and be still. Selah.
5 Offer “the sacrifices of righte-
which has the force of a prayer. The kingly
heart of David cannot separate his personal
deliverance from that of his people. His
love is not quenched by their revolt: though
misled, they are to him still God's people:
compare the close of Ps. xxviii.
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 (vºv. 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 fol-
lowers, such as they specially needed at that
time of trial.
Köster observes the close resemblance be-
tween this and the preceding psalm in struc-
ture, 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 accom-
paniment 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. Iiv. 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
room for me,” as in Gen. xxvi. 22; see also
note on Ps. xviii. 36. A common salutation in
Arabic is “space (the same word) and ease
to thee.” In former deliverances from great
straits, David here, as in the preceding psalm,
recognizes a pledge of present help.
2. sons of men] The Hebrew idiom is
equivalent to “sirs,” and implies that the
persons so addressed had certain claims to
distinction; there may be a touch of irony,
men of birth and station, but men after all,
men of the world in mind and feeling. As
Dr Kay observes, the admonition was needed
hardly less by Joab, Abishai, and others of
David's own party, than by Absalom's fol-
lowers. Cf. 2 S. xix. 5–7.
my glory into shame] This may apply to
either period to which the psalm is assigned,
but has a peculiar fitness in the mouth of the
dishonoured king. The construction, how-
ever, is elliptical, and a different reading was
followed by the LXX., How long will ye be
heavy, i.e. stubborn in heart? See Note below.
leasing] Or, “falsehood;” the characteristic
of the conspirators; see 2 S. xv. I—9.
3. hath set apart] The rendering is literal,
but the original implies peculiar and marvel-
lous favour shewn in the election of the godly
man. Critics generally follow the LXX.,
rendering the clause “He hath done mar-
wellously 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.
4. Stand in awej Or, “tremble.” This
appears to be the meaning of the word; but
the translation of the LXX. and Vulg. (6pyt-
Čeorge, “irascimini,” thus too Aq. and Symm.),
“be ye angry,” is defended by Dr Kay, and
appears to be accepted by St Paul, Eph. iv.
26. In either case it may be taken as an
exhortation to the followers of David, who
needed greatly the warning against presump-
tion and fierceness.
commune] See Ps. lxxvii. 6. Note the anti-
thesis, “speak in your heart, but be silent.”
* Ps. 50.14.
& 51. 19.
M 2.
18O
[v, 6–3.
PS A LMS. IV. V.
ousness, and put your trust in the
LORD.
6 There be many that say, Who
will shew us any good 2 LORD, lift
thou up the light of thy countenance
upon us.
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 s.
peace, and sleep: for thou, LORD,
only makest me dwell in safety.
upon your bed] This is the first indication
of the hour, at eventide.
5. sacrifices of righteousness] Possibly al-
luding to the Sacrifices offered in unrighteous-
ness, as by Absalom, 2 S. xv. 7–9 ; but the
expression appears rather to apply to religious
Services in general; see Ps. I. I.4, li. 19.;
Deut. xxxiii. 19. David's followers could
not offer the legal sacrifices in exile.
6. many that jay] 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. I6, and the re-
frain of Ps. lxxx., 3, 7, 19.
7. their corn and their wine] Note the
clear reference in this and the next verse to
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
me. Cf. Job xi. 18, 19.
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. Io. The
Syriac connects the word “alone” with
David.
NOTE On PSALM IV. 2.
The LXX. Šos Tröre 8apvrápôtot; ivati K.T.A.
nº nº -ins no-ny. This requires the Sup-
pression of ), very common in the MSS., and
the change of one letter, nº for 5%. The
reading clears the construction of both clauses.
“How long will ye be hard of heart? Why
will ye love vanity?” The Syr. had a different
reading for nºsº; “will ye hide?"
PSALM V.
I Zazid prayeth, and professeth his study in
fºrayer. 4 God fazloureth zeof the zwicked.
7 /2azia, professzzºg Žis faith, Żrayeth uzzto
God to guide him, 1o to destroy his enemies,
II and to £reserve the god/v.
To the chief Musician upon Nehiloth,
A Psalm of David.
IVE ear to my words, O Lord,
consider my meditation.
2 Hearken unto the voice of my
cry, my King, and my God: for
unto thee will I pray.
3 * My voice_shalt thou hear in a Ps. 130.6.
the morning, O LORD ; in the morn-
PSALM V.
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 trea-
Cherous chief, v. 6. Like Ps. iii. it is a morn-
ing song, v. 3. The style is thoroughly
Davidic, concise, vigorous, with rapid transi–
tions 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
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 Nehiloth] Rather, “to Nehiloth:” a
word which probably means an accompani-
ment of flutes.
1. meditation] The word occurs but twice,
here and Ps. xxxix. 3. It signifies gentle,
half-inward utterance, a thought inwardly
v. 4.—II.]
I8I.
PSA LMS. V.
ing will I direct my prayer unto thee,
and will look up.
4. For thou art not a God that
hath pleasure in wickedness: neither
shall evil dwell with thee.
5 The foolish shall not stand fin
thy sight: thou hatest all workers of
iniquity.
6 Thou shalt destroy them that
speak leasing: the LORD will abhor
the bloody and deceitful man.
7 But as for me, I will come into
ł Heb.
before
thizue eyes.
f Heb.
the 27tart of
ôlood's and
†. thy house in the multitude of thy
tiºnale mercy: and in thy fear will I wor-
%iºs. ship toward 'thy holy temple.
8 Lead me, O LORD, in thy right- Heb.
& tº Ž -
COUIS1162.SS because of f mine enemies; %.
make thy way straight before my face. :: *.
9 For there is no faithfulness 'in sºast.
their mouth ; their inward part is fºb i.
f very wickedness; ” their throat is ºft
an open sepulchre; they flatter with §. ſº
their tongue. %.
Io "Destroy thou them, O God; ...
let them fall by their own counsels; ; ; 3
cast them out in the multitude of 13, " "
their transgressions; for they have ºft.
rebelled against thee. %.
II But let all those that put theirf
Or,
e © e from their
trust in thee rejoice: let them everºomsºs.
clothed in words, and softly uttered; Jerome
has “murmur.”
2. my King] The expression has a special
suitableness in the mouth of the earthly repre-
sentative of the King of kings. Cf. Ps. lxxxiv.
3. It is used specifically of God as the King
of the Theocracy; cf. Ps. x. 16.
3. in the morning] The word, twice re-
peated, is emphatic; not merely every morn-
ing, but in the morning, as a special hour
for sacred acts, for the offering of the daily
Sacrifice, see Job i. 5, and public prayer.
will I direct] Or, will I set in order.
The Hebrew word is used specially of laying
the wood, or the limbs of victims, on the altar.
Prayer is thus represented as a spiritual sacri-
fice, to be offered with careful preparation. It
is a function of the spiritual priesthood in-
herent in God's people, Ex. xix. 6; I Pet. ii.
9; Rev. i. 6. On prayer as incense, see Ps.
cxli. 2.
will look up. Or, look out, as a watchman,
or sentinel. It represents the Psalmist as
watching in spirit the ascent of the prayer, an
acceptable sacrifice, and expecting the answer.
Cf. Mic. vii. 7, where “unto the LoRD’’ com-
pletes the meaning.
5. foolish] Or, “boasters.” The word
includes the meaning of empty boasting. Cf.
Ps. lxxiii. 3.
workers of iniquity] Men who make evil
their business or trade; an expression which
occurs frequently in Job and the Prophets.
Cf. PS. vi. 8, xiv. 4, &c.
6. bloody and deceitful man] Or, a man
of blood and guile. The expression points
to an individual, probably to Ahithophel.
“Blood,” lit. bloods, as elsewhere in the
sense of murder. Cf. PS. xxvi. 9, lv. 23, where
it is connected, as here, with guile.
7. thy house] The tabernacle is called the
house of the Lord in Josh. vi. 24 and 2 S. xii.
20. The word rendered “temple,” in the
next clause, is also applied to the taberna-
cle in I S. i. 9 (where see note), and iii. 3.
At a later period it is used specially of the
Priests' court in the Temple, and very fre-
quently of the Temple itself. It means
properly a Palace; in this and similar pas-
sages it denotes the abode of the great King,
an expression equally applicable to the taber-
nacle, whether, as at Shiloh, surrounded by
a wall, or, as in the time of David, standing
as a tent on the Holy Mount. Cf. Ps. xi. 4,
xviii. 6; in Ps. xxvii., verse 4 compared with 6.
shews that tabernacle and temple were con-
vertible terms. Kay, Perowne, Delitzsch; see
also Ges. ‘Thes.’ p. 376.
9. faithfulness] Or, “trustworthiness; ”
firm principle on which one can rely. In Ps.
li. Io, the word is applied to the spirit, “a
right spirit;” in lyii. 7, to the heart, “my
heart is fixed.”
wickedness] The Hebrew word means a
yawning abyss, hence, destruction, or, as a
characteristic of an evil man, malice: beneath
the fair show of duty there is a fathomless
depth of malice. See note on Job vi. 30. The
word (havivoth) occurs only in Job, Prov. and
Psalms. In Arabic it is used specially of hell.
they flatter with their tongue] Or, they
make their tongue smooth. The image
appears to be taken from a serpent. Its prey
slips over the smooth tongue. Cf. Prov.
xxviii. 23. Or “tongue” is taken simply for
words, as in Prov. ii. 16, “she maketh her
words smooth;” cf. Ps. lv. 21.
10. Destroy thou them] Lit. Declare
them guilty. Punishment follows of course,
but is not expressed. Thus Hupfeld; and Kay,
“declare their guilt,” which is less forcible.
LXX. kpivov attois. -
By their own counsels] As a direct result of
their own machinations. The marginal ren-
dering “from,” or “out of,” their own
counsels, i.e. let their counsels be frustrated,
is preferred by some commentators, and has
I82
[v. 12–6.
PSA LMS. V. V.I.
| Heb. shout for joy, because thou defend-
zhoze cover-
... est them : let them also that love thy
%.” name be joyful in thee.
12 For thou, LORD, wilt bless the
theb. righteous; with favour wilt thout com-
C7'07072 º - -
Žiºn. pass him as with a shield.
- PSALM VI.
I David’s complaint in his sickness. 8 By faith
Æe Zriumphetſ, over his enemies.
1 Or, To the chief Musician on Neginoth "upon
ºfte Sheminith, A Psalm of David.
As • * * *-
a Ps, 38. 1. O * LORD, rebuke me not in
thine anger, neither chasten
me in thy hot displeasure.
2 Have mercy upon me, O LORD;
for I am weak: O LORD, heal me;
for my bones are vexed.
3 My soul is also sore vexed: but
thou, O LORD, how long :
4. Return, O LORD, deliver my
soul: oh save me for thy mercies' sake.
5 * For in death there is no re- a Ps, so o
membrance of thee: in the grave . .';.
who shall give thee thanks :
6 I am weary with my groaning;
"all the night make I my bed to 9;
Swim; I water my couch with my º,
tearS.
the authority of the AncientVersions, LXX.,
Vulg., Syr. For the fulfilment see 2 S. xvii.
2. 3. - -
for they, &c.] David thus assigns the true
motive and justification for imprecations di-
rected against the open enemies of the King,
Whom he represents; see note, v. 2.
11. because thou defendest them] Or, and
do thou shelter them. The shelter may
refer to a tent, or overhanging wings.
12. compass him] i.e. surround, as with
the large shield which covered the whole body.
PSALM VI.
This is the first of the penitential psalms.
It was composed in a season of extreme de-
pression, probably when the Psalmist was dan-
gerously sick, and receiving accounts which
made him anticipate an open outbreak of re-
bellion. Such an illness is not mentioned in
the historical books, but there are plain and
very numerous allusions to it in the psalms, as
for instance: Pss. xviii. 5, xxii. I4, xxv. 18,
XXX. 2, 7–9, xxxi. 9, Io, XXXviii. 7, xli, and
xlii. It harmonizes also with the transactions
preceding the revolt of Absalom, whose machi-
nations could scarcely have gone on so openly
had not David been for a season unable to
discharge his kingly duties; see 2 S. xv. 1–6.
The sickness is undoubtedly regarded by the
Psalmist as part of the chastisement due to
the great crime, which brought disgrace and
misery upon his latter years.
There are three divisions clearly marked;
the first, 1–3, and the last, 8—Io, have each
three lines; the middle, 4–7, has four.
Neginoth] See above on Ps. iv.
Sheminith] See I Chro. xv. 21. It oc-
curs again in the title of a penitential psalm,
xii. Upon the eighth (see marg.) or “octave.”
probably means with a bass voice, or accom-
paniment.
1. O Lord] David uses the name Jehovah
exclusively in this psalm. He has no hope
but in the grace of which that name is a
pledge. Rebuke, anger, chasten, displeasure—
each word involves an acknowledgment of
deep guilt. David feels that his sin has found
him out. Cf. Ps. xxxviii. 1. Jeremiah adopts
the expressions; see ch. x. 24, xxx. II, xlvi.
28. Our blessed Lord uses them as our re-
presentative, bearing the burden and penalty
of our sins, see note on v. 3.
2. heal me] Cf. Ps. xxx. 2, xli. 4; Jer.
xvii. I4, and xxx. 17.
I am weak] The word implies exhaustion,
a drooping as of a blighted plant.—Kay.
my bones] As in Job, this denotes a disease
penetrating the whole frame, and causing
excruciating anguish. Cf. Job iv. 14, XXX.
I 7, 30, xxxiii. 19–21. -
3. My soul] The soul, conscious of guilt,
suffers exceedingly, far more than the tortured
body. “Vexed,” in this and in the preceding
verse, scarcely expresses the force of the He-
brew, which implies extreme terror and dismay.
See Ps. xxx. 7. The LXX. use the word ára-
páx6m, adopted by Our Lord, Joh. xii. 27,
“now is my soul troubled.”
4. Return] Cf. Ps. xc. 13, where both clauses
are represented: “Return, O Lord, how long?”
See also Ps. lxxiv. 9, Io, where “how long "
is the key-note.
5. no remembrance] David speaks of those
who die, not being delivered and saved ; See
v. 4. For such there is no opportunity to
celebrate the mercy of God, or to give Him
thanks. But under the old dispensation a veil
hung over the intermediate state of the de-
parted... David knew that life was the Season
for serving God, and that knowledge sufficed
for practical purposes until the life and im-
mortality, dimly anticipated by the Patriarchs,
were brought to light by Christ. The cessa-
tion of active service, even of remembrance
or devotion, does not affect the question of a
future restoration. Even the Saviour Saith,
“The night cometh when no man can work.”
On the proofs that the Psalmist looked for
v. 7—2.] PS ALMS. VI. VII.
PSALM VII.
1 David Arayeth against the malice of his ene-
mies, professing /is innocency. 1 o By faith
he seeth his defence, and the destruction of his
enemies.
Shiggaion of David, which he sang unto the
LoRD, concerning the "words of Cush the Or,
I83
7 Mine eye is consumed because
of grief; it waxeth old because of all
IIll Ile CIle1111CS.
Matth. 7, 8 ° Depart from me, all ye work-
§ºs. 4. ers of iniquity; for the LóRD hath
.** heard the voice of my weeping.
7. -
Öusiness.
9 The LORD hath heard my sup-
plication; the LORD will receive my
prayer.
Io Let all mine enemies be asham-
ed and sore vexed: let them return
and be ashamed suddenly.
Benjamite.
O LORD my God, in thee do I
put my trust: save me from
all them that persecute me, and de-
liver me:
2 Lest he tear my soul like a lion,
such restoration, see Introduction, § 18, and
notes on Ps. xvi. Compare this verse with
PS. xxx. 9, and Isai. xxxviii. 18.
in the grave] in Sheol, Hades, the unseen
world. See note on Job x. 21.
6. , make I my bed to swim] The transla-
tion is literal, and expresses the true sense of
the Hebrew. Compare Homer, Od.’ xv.11.
Io2, 3, Xéčop at eis eduńv # plot orovéeorola ré-
Tvktat, aiei Šákovo’ euoſot Tredwouévm.
water] gº dº $vpplévm
7. consumed Wastes away, as a garment
fretted by moths. Ps. xxxi. 9; cf. Job xvii. 7.
grief] The word is used frequently in Job
(see notes on ch. v. 2, vi. 2), and means pro-
perly the grief caused by severe or unjust
treatment: the next clause explains the specific
cause ; that which made his prolonged confine-
ment so hard to bear was that his enemies were
Seducing his people, and maturing their plots.
waxeth old] Thus Theocritus, “they
who are longing grow old in a day:” of 83
Toffewvres év juart ynpáorkovort. ‘Id.' XII. 2.
8. Depart, &c.] The sudden change of
tone is characteristic of David. There is no
interval between the struggle and its result.
No sooner does he feel that his prayer has
reached the Lord than he is assured of its
efficacy.
9. The LoRD, hath heard] This word,
twice repeated, gives the fact, the next clause,
“will receive,” i.e. accept and grant, states
the effect, of the prayer, which is represented
as an accepted Sacrifice. Cf. Ps. v. 3. Thus
Hupfeld.
10. Let all] Or, All mine enemies shall
be ashamed—shall turn back. Here, as
in the preceding psalm, our version, following
the LXX. and Jerome, substitutes a prayer
for an assertion: David simply states his cer-
tainty of the result.
sore vexed] The same word which David
used to describe his own misery, v. 3.
The close is firm, compact, with a ring as
of clashing swords.
PSALM VII.
This psalm is generally admitted to belong
to the early life of David, when at the court
of Saul he was calumniated by the courtiers
of the king, whose jealousy and malice were
becoming manifest. His chief enemy is repre-
sented as a person of great influence, and his
own position is evidently one that exposed him
to envy. There are indications that the per-
secution had continued some time, and was
likely to continue. The psalm is remarkable
for vivacity, rapid and vigorous transitions,
and vivid imagery — points recognized by
Ewald and other critics as marking a genuine
production of David's youth. Dr Kay, how-
ever, refers it, chiefly on the ground of con-
nection with other psalms, to the period of the
king's flight, with special reference to the
curses of Shimei; thus too Mr Thrupp.
The structure of this psalm is disputed.
The first part of five verses closes with Selah.
Ewald divides the remainder (at v. II) into
two parts, each of six verses; but the last
verse stands probably alone, as an ejaculation;
thus Köster.
Shiggaion] A musical term, which pro-
bably denotes a lyrical composition expressing
mental excitement. The Arabic word for lyric
poems appears to be connected with it; but
the etymology is uncertain.
Cush] The name does not occur in the
book of Samuel, a fact which points to the
independence, and probably also, as Ewald
observes, to the antiquity of this inscription.
It designates some partizan of Saul's own
tribe, one who shared the suspicion and envy
of the king. It has been supposed to de-
signate the king himself, but it seems to be
a proper name. Its meaning, “Ethiopian,”
may possibly refer to some personal charac-
teristic, darkness of soul, or of complexion;
cf. Jer. xiii. 23; Amos ix. 7.
2. Lest hel The same sudden change from
the plural to the singular has been noticed in
PS. v. 6; see also xvii. II, 12. Among David's
enemies one took the lead. This may refer
to Saul, of whom it might most naturally be
184 PSA LMS. VII.
to the judgment that thou hast com-
manded.
7 So shall the congregation of the
people compass thee about: for their
sakes therefore return thou on high.
8. The LORD shall judge the peo- º
ple: judge me, O LoRD, “according:#;"
to my righteousness, and according to :%;
mine integrity that is in me. is .
9. Oh let the wickedness of the j.º.
wicked come to an end; but establish & 7. 2.
the just: "for the righteous God trieth jià."
the hearts and reins. % iº.
Io ‘My defence is of God, which £3.
saveth the upright in heart. God is a
7-ighteous
[v. 3—II.
rending it in pieces, while there is
* none to deliver. -
O LORD my God, if I have
done this; if there be iniquity in my
hands; º
4. If I have rewarded evil unto
him that was at peace with me ;
(yea, I have delivered him that with-
out cause is mine enemy :)
5 Let the enemy persecute my
soul, and take it; yea, let him tread
down my life upon the earth, and lay
mine honour in the dust. Selah.
6 Arise, O LORD, in thine anger,
lift up thyself because of the rage
* Heb.
zot a deli-
ºſe???,
OIle
of mine enemies: and awake for me
II " God judgeth the righteous, ſº
said that he was like a lion, from whom there
could be no man to deliver. It could scarcely
apply to Shimei, whose weapons were simply
railings. Compare Job x. 16. The expres—
sions recall David's early experience, I S. xvii.
34–37.
3. this] David alludes first to the charge
in general, this thing of which I am accused,
then specifies it more distinctly as a criminal
act (idiomatically evil, or iniquity, in the hand,
as the instrument of crime; cf. I S. xxiv. 12, 13),
then as one of base ingratitude and treachery.
Such accusations accord with his position at
Saul’s court, and with the well-known sus-
picions of the king, but can scarcely be ex-
plained with reference to David's flight from
Absalom. -
4. I have delivered] This interpretation
has been questioned, but is defended by able
critics; and whether or not it may refer to
the transactions related in I S. xxiv. 4, 7, and
xxvi. 9, when David twice spared Saul’s life,
it truly expresses his generous character. Dr
Kay renders the word “displaced;” but the
meaning, “delivered,” belongs properly to
the Hebrew verb, and is accepted by Ewald
and Hupfeld (who regard it as the only sense
justified by Hebrew usage), after Aben Ezra,
Kimchi, and several modern critics, as Calvin,
Mich., Ros., Thol., Köster.
5. mine honour] Or, “glory,” as in Ps. iv. 2.
Either word may be accepted, but one only
should be used. This passage supports the
Masoretic text in that psalm. The sense of
personal dignity at so early a period in Da-
vid's life is remarkable, the word (cabod) oc-
curs frequently in psalms composed by the
king. See Introd.
6. awake for me] The A. V. follows the
old versions, but the construction, though not
free from doubt, seems rather to be “awake
for me, Thou hast ordained judgment.” Thus
Hupfeld and others, Cf. Job viii. 6.
7. compass] Our version is literal, and
gives probably the true sense, viz. In that
case the whole body of the people will come
around Thee, recognizing Thee as the righte-
ous Judge.
for their sakes] Or, above it, i.e. over
the congregation. God is represented as pro-
nouncing this sentence from His throne over
the assembly, and then returning on high. Cf.
Ps. lxviii. 18. Every triumph of right is re-
garded by David as the result of a personal
intervention of the righteous Judge.
8. judge me, &c.] Cf. Ps. xviii. 20, xxvi. 1,
XXXV. 24, where the Psalmist has “according
to Thy righteousness.”
integrity] i.e. freedom from guilt with re-
ference to the special charge.
in me] Or, upon me, as a robe. Cf.
Job xxix. I4 : “I put on righteousness, and
it clothed me; my judgment was as a robe
and a diadem.” This construction is quite in
accordance with Hebrew usage (Hupf.), and
seems preferable to another which has been
proposed, “let it be done to me.” The con-
sciousness of integrity is frequently asserted
by David, and more especially with reference
to early accusations; such assertion is justified
by St Paul's declaration that touching the
righteousness, which is by the law, he was
blameless. Phil. iii. 6.
9. trieth] In the specific sense of testing,
assaying ; cf. Ps. xi. 5; Job xxiii. Io.
the hearts and reins] “The heart,” as the
seat of the understanding and the will, “the
reins,” of natural impulses and affections, both
in contrast to mere outward appearances. Cf.
PS. xxvi. 2, and see I S. xvi. 7.
10. My defence is of God] Or, My shield.
is up on God; an expression which may
denote that his shield or defence depends
upon God, that he trusts to God to hold
His shield over him, or that he commits his
v. 12—I.]
PSA LMS.
185
VII. VIII.
and God is angry with the wicked
every day.
12 If he turn not, he will whet
his sword; he hath bent his bow,
and made it ready.
13 He hath also prepared for him
the instruments of death; he ordain-
eth his arrows against the persecutors.
º I5. I4 °Behold, he travaileth with ini-
jº." quity, and hath conceived mischief,
Heb and brought forth falsehood. e ©
He hath I5 He made a pit, and digged it,
gºe * and is fallen into the ditch which he
& Io. 2.
Prov. 5. 22.
* Ps. 9. 15, made. -
16 His mischief shall return upon
his own head, and his violent dealing
shall come down upon his own pate.
17 I will praise the LORD accord-
ing to his righteousness : and will
sing praise to the name of the LORD
most high.
PSALM VIII.
God’s glory is magnified by his works, and by
/*is love to mazz.
To the chief Musician upon Gittith,
A Psalm of David.
LORD our Lord, how excel-
lent is thy name in all the
earth ! who hast set thy glory above
the heavens.
defence to God, taking “upon” in the not
uncommon sense of “incumbent upon.”
11. The meaning ef the verse, as in marg.,
appears to be, God is a righteous judge (hence
the confidence of the righteous man), and as
such He is wrathful every day. The word
rendered “angry” means not merely that God
feels, but that He manifests, wrath, not by oc-
casional outbursts, but by continuous indica-
tions of His intent to punish those who con-
tinually provoke Him.
12. made it ready] Lit. set it upright,
or fixed it. When the bow is bent and strung
the warrior places it in the proper position.
The resemblance of this passage to Deut.
XXXii. 41, 42 is very striking; it has the same
metaphor, and in the same order. God exe-
cuting His work of judgment is there repre-
sented as a warrior, who first whets his glit-
tering Sword, and then satiates his arrows
with blood.
13. for him] i.e. for the sinner.
he ordaineth...persecutors] This translation
is defensible, and follows some ancientVersions.
The Hebrew word occurs frequently in the
Sense “pursuer;” see Gen. xxxi. 36; I S. xvii.
53; PS. x. 2. A more striking image is how-
ever presented by an exact rendering, He
maketh His arrows fiery ones. This
is adopted generally by modern commenta-
tors, and is supposed to allude to the old
custom of covering arrow-heads with tow
dipped in naphtha, which caught fire in pass-
ing through the air; cf. Ephes. vi. 16. They
were used specially in attacking strongholds,
as shells in bombardments, setting buildings
on fire. It is to be observed that God is here
represented not as actually striking, but as
preparing to strike. The sinner, who disre-
gards general warnings, may be alarmed by
indications of imminent destruction.
14. he travaileth] The sinner, against
whom God directs His arrows, is represented
in the very act of perpetrating crime, pre-
viously conceived, and issuing afterwards in
a lie. The Hebrew word for lie includes the
meaning of emptiness and failure.
15. He made a pit, and digged it] Or, H.
dug a pit, and sco oped it out. -
16. The metaphor seems to be continued:
while the sinner is in the pit, which he is dig-
ging, the mass of evil which he had thrown
up falls in and crushes him.
come down] i.e. fall in; see note on Job
xvii. I6.
PSALM VIII.
A psalm in praise of Jehovah, Whose glory
is seen in the heaven above and the earth be-
neath, and in His care for the least of His crea-
tures, v. 1. The sight of the starry skies suggests
at the first glance the thought of God’s un-
approachable majesty and man's insignificance;
but a deeper meditation confirms the assurance
that God cares for man as for His chiefest
work, vºv. 3, 4, having crowned him with
glory, and set all things under him, and made
him. His vicegerent. This idea is the point of
the psalm, which is, So to Say, a poetical
meditation upon the description, in Gen. i., of
man's creation and original estate with God.
The hypothesis, founded on v. 3 (in which
the moon and stars only are mentioned), that
David wrote this psalm at night, as he fed his
flocks at Bethlehem (1 S. xvii. 15), is impro-
bable, cf. Job xxv. 5, and needless. The
thought suggested by the sight of the heavens,
of God's majesty and man's littleness, is
inevitable; and must have occurred to David
not only in his earliest days, but often in his
chequered life. -
The words of the psalm have a magical
charm. Though few and simple they carry us
far beyond the images expressed, and suggest
a world of thoughts and sentiments not ex-
pressed, which seem indeed only to be fully
explained and realized by a reference to Christ
the Son of Man, and Son of God, and man's
Ideal in humiliation and glory. - +
186
[v. 2–6.
PS ALMS. VIII.
: Mºh. 2 * Out of the mouth of babes
fié. . and sucklings hast thou f ordained
Jozended.
strength because of thine enemies,
that thou mightest still the enemy
and the avenger.
When I consider thy heavens,
the work of thy fingers, the moon and
the stars, which thou hast ordained ;
*What is man, that thou art & Job 7. 17.
mindful of him and the son of man, fº.
that thou visitest him 2
5 For thou hast made him a little
lower than the angels, and hast crown-
ed him with glory and honour.
6 Thou madest him to have do-
minion over the works of thy hands;
It is uncertain what instrument is intended,
or what strain of music, by Gittith; it seems
to have been employed on joyful stirring oc-
casions of praise and thanksgiving (Pss. lxxxi.,
lxxxiv.). The Greeks had a Dorian lyre and
also a Dorian melody; and Gittith may be
a lyre or melody of Gath. See I S. xxvii.
2, 3, 4.
The Psalmist sings (v. 1) the praises of
Jehovah in his own name, and in that of all
instructed beholders of His works.
1. thy name] The meaning is not simply,
“How excellent art Thou in Thine essential
attributes of holiness, goodness, and majesty,”
but, “How excellent in name and fame; how
excellent in Thine adorable attributes, exhibited
and made known, as they are, in Thine out-
ward works!” Wv. 1, 2 express concisely
and abruptly, after the manner of Hebrew
poetry, the idea of God's majesty and won-
drous condescension, which is repeated in full
terms, vºw. 3, 4, &c.
above the heavens] Or, perhaps, upon the
heavens. “Thou hast set Thy glory, that is,
hast stamped the image of Thine infinite ma-
jesty, upon the heavens, and yet dost con-
descend to reveal Thyself to man by near and,
to Some, less significant tokens.” This inter-
pretation suits the import of the psalm, and
of v. 3, which follows. One word (see Note
at end) of the Hebrew text is obscure, and
no explanation of it, or derivation, satisfac-
tory.
2. babes and sucklings] The two words
SO rendered are distinguished in I S. xv. 3 and
xxii. 19. The first means (Jer. vi. 11, ix. 21,)
a young child above the age of infancy that
plays in the streets, and asks for bread (Lam.
iv. 4); the second (see 2 Macc. vii. 27) a
young infant, not yet weaned, that lisps and
mutters scarcely articulate sounds.
ordained strength] Or, “founded strength"
(as in the margin), i.e. the opinion of strength
or glory. Glory is imaged as a palace or
tower, which God has founded, Jer. xvi. 19;
and the lips of young children and infants lay
its first stone. Children and infants that cry
to God with scarcely articulate mutterings,
and obtain from Him directly, through the
arrangements of His providence, or else
through the hands of parents, needful sup-
port, declare His glory as conspicuously as
the starry pole. According to this interpre-
tation the voice or cry of young infants and
children, by its singularity and marvellousness
(for voice is a miracle of God's providence),
proclaims the infinite glory of God. But
perhaps, the voice or cry of young children
and infants is not intended to be specially noted
as indicating God's providence; but generally
the psalm describes their helplessness and want
of all things which God relieves, miraculously,
through the instrumentality of parents or
friends.
because of thine enemies] To refute Thine
enemies (Ps. xiv. 1), who deny Thy power,
or care not to see it, and to satisfy Thy friends.
that thou mightest still, &c.] “That Thou
mightest, by the wonderful works of Thy
power and goodness, still or silence the lips of
the enemy and avenger.” The word “avenger”
means “an averger of himself, who waits not
for God to avenge,” or, “one who thirsts for
and breathes revenge;” hence, a “violent, ar-
rogant one.”
the enemy and the avenger] See Ps. xliv. 16.
A well-known Hebraism for “the vengeful
enemy.”
3. When I consider, &c.] The meaning is
“for as often as I consider,” &c. The terms
employed have the force of the present, with
the idea added of “iteration.”
the work of thy ſingers, &c.] In EX. viii. 19,
the finger of God works miracles; in xxxi. 18,
it writes the Tables of the Law.
4. What is man, &c.] “What is frail
man that Thou rememberest (Gen. viii. 1)
him, or the son of man that Thou visitest
(Gen. xxi. 1, 1. 24; Ps. lxv. 9) him?” The
phrase is varied in Ps. cxliv. 3–9.
5. a little lower than the angels] Lit, “a
little lower than God,” or “the divine nature;”
with a plain reference to Gen. i. 26, where man
is described as made in the image of God,
and to v. 28, as exercising dominion on earth
and Sea as God. The meaning is, that man's
nature, as originally framed, was divine, or
a little lower than divine. A somewhat dif-
ferent import is conveyed by the rendering of
the LXX., from which, and from Jewish
expositors, the Authorized Version comes.
The word Elohim, besides the divine name
or the divine essence, is used in Ps, Xcvii. 7,
and perhaps Ps. lxxxii. 1, 6, for “powers dei-
fied by the heathen,” and in I S. xxviii. 13,
3-
6.
v. 7–9.] PSA LMS. VIII.
187
:: Cor. 3. ‘ thou hast put all things under his
27. feet:
%º; a , 7 'All sheep and oxen, yea, and
£º the beasts of the field;
* 8. The fowl of the air, and the fish
of the sea, and whatsoever passeth
through the paths of the seas.
9 O LORD our Lord, how ex-
cellent is thy name in all the
earth !
for “the mighty spirits of the unseen world,”
but does not appear anywhere to mean dis-
tinctly “angels.”
7. All sheep and oxen, &c.] As in the
margin, “Flocks and oxen all of them,” &c.
Flocks, of sheep and the smaller animals,
oxen and wild beasts of the field, all bow to
man's dominion. The reference is still to
man's original estate. But in his fallen estate
he rules, by art and violence, the creation, of
which, originally, he was constituted the
rightful lord.
8. The ſowl of the air, &c.; Heb. “Fowl
of the air and fishes of the sea, travelling (sin-
gular) through the paths of the seas.” The
singular “travelling ” cannot refer to fishes
(plural), mentioned just before. The phrase,
“paths of the seas,” suggests the idea of a
mariner traversing them: the surface of ocean
being often, in the classics (‘Il.’ I. 312) at least,
described as the paths of the sea, but the in-
terior of the great deep never so described.
The mention of man is wholly out of place,
and the meaning is probably that which the
Authorized Version conveys: “Fowl of the
air and fishes of the sea, and every creature
everywhere traversing the secret paths of
ocean, is subject to man.” The language of
the last verses, 7, 8, of the psalm is poetical;
and the ellipsis implied seems expressive in
such a strain.
9. O Lord our Lord, &c.] A repetition of
the exclamation with which the psalm com-
menced, after an enumeration of God's mira–
cles in heaven, earth, and Sea, and His mercies
to man. So we learn that the last topic is
the purport of the psalm; which descends from
heaven to earth, the more plainly to evidence
His glory, manifested in the earth by gifts to
man. Vºv. 6, 7 are quoted in the Epistle to the
Hebrews ii. 6, 7, 8, from the LXX.; and
are applied, v. 6, to Christ's humiliation, and,
v. 7, to His exaltation to glory. But the
author of the Epistle, says Calvin, does not
expound the psalm, but apply it; does not ex-
plain its purport, but applies in a natural way
Some expressions in it. The general purpose
of it is to describe the dignity of man as a
little lower than the angels, and yet crowned
with glory: so Christ was made a little lower
than the angels and crowned with unparallel-
ed glory. The writer illustrates the psalm
from the life of man's ideal and representative
rather than explains it as it came from David.
A similar remark applies to the quotation
of v. 6 in I Cor. xv. 27. The words of the
psalm are quoted not as if, in their place, they
referred directly to Christ's eventual reign,
but as admitting a natural, unforced, applica-
tion to it, and as properly to be used in illustra-
tion of it. Christ, the Ideal of man's nature
and true Representative, is really described
(but not of necessity originally intended to
be described by David) in His future infinite
sovereignty over the spiritual world, by the
words, which, on the face of them, describe
man, or rather, the first man, placed by God
at the front of creation. The psalm affords
the first example of a psalm written originally,
it may be, without any direct reference to
Christ and His day, but admitting such an
easy and natural application to them, and illus-
trating the circumstances of them even to the
unknown future so pointedly, that it is scarcely
possible to suppose that the divine Spirit, Who
spake by the lips of David (2 S. xxiii. 2), did
not intend such application, and adapt the
portraiture of man to its future divine reali-
zation.
In Matt. xxi. I6 the words of ºv. 2 are
quoted by our Lord Himself not as indicating
the Messianic character of the psalm, but for
the purpose of noticing their truth in a con-
spicuous example. Children, by their Ho-
sannas to the Son of David, shamed the
Scribes and Pharisees who witnessed His
miracles unmoved; as the enemies of God in
David's time saw unmoved His wonders, in
heaven, earth, and the wide sea.
NOTE On PSALM VIII. I.
By the Editor.
Fijn, the general sense is tolerably clear, but
the construction is hopelessly embarrassed. If
the reading be correct the verb is in the im-
perative. Dr Kay accepts this, and renders
the passage, “Who mightest have set Thy
glory upon the heavens.” But no instance
can be found of the combination of the rela-
tive pronoun with the imperative, nor does it
seem to be grammatically possible. Most com-
mentators suspect a flaw, which they supply
variously, none however accepting another's
conjecture. Hupfeld would read Îinnj, “Thou
hast set,” which removes all the difficulty, and
is confirmed by the rendering of the Targ, and
188
PSA LMS. IX. [v. 1–5.
Syriac; but it is improbable that so common
and easy a word would be displaced by the
obscure min. Delitzsch suggests n}I), i.e.
“extends,” which, as a rare word, might
be easily misunderstood and written with
other vowels by transcribers. Some old ver-
sions had probably a passive or neuter verb,
whether the niph. of inj, or, probably, some
less common verb; LXX. Širºpón, Vulg. “ele-
vata est.” Thus too the Æth. and Arab.
It is clear that the LXX. had a finite verb,
with Thini, as subject, in their MS. The word
which most nearly corresponds to étrºpón is
Finl; see LXX.; Jer. xiii. 5. It is specially
applicable to the height of heaven, as God's
abode; cf. Job xi. 8, xxii. 12; Ps. ciii. 11;
Isai. v. 16, lii. 13, lv. 9. The letters, which
are unlike in the late form, do not differ
widely in the ancient alphabet, i.e. 2A A^ = Thi,
2\}X = Tijn; see Vogüé, “Mél. arch.” pp. 11,
135, and M. F. Lenormant, ‘Essai sur la pro-
pagation de l'alphabet phénicien,” Pl. 1, 1872,
where the resemblance is even more striking.
This was probably the reading before them;
whether the true one may be questioned, but
it completely satisfies the conditions of sense
and construction. In Such cases, however,
it may be best to admit the probability of an
error, and the improbability of a correction
which will command general assent.
PSALM IX.
I David praiseth God for executing of judgment.
11 He inciteth others to praise him. 13 He
prayeth that he may have cause to £raise
Aime. -
To the chief Musician upon Muth-labben,
A Psalm of David.
WILL praise thee, O LORD, with
I my whole heart; I will shew forth
all thy marvellous works. *
2 I will be glad and rejoice in thee:
PSALM IX.
This is a psalm of thanksgiving after the
defeat of foreign enemies; See vºv. 5, I5, and
17; at a time, however, when the writer was
still beset by adversaries. The date is uncer-
tain, but it was probably composed on David's
return from an expedition against the Syrians
or Philistines. Both this and the following
psalm (see introd. to Ps. x.)are arranged, though
loosely and incompletely, in alphabetic order,
either to facilitate their recitation in the temple-
service, or, more probably, to aid the memory;
this being, like most other alphabetical psalms,
of a didactic character; see PSS. XXV. xxxiv.
cxi. cxix. cxlv., three of which are ascribed in
the titles to David. Psalms thus arranged
are referred by some critics to a later period;
but it is admitted that no dependence can be
placed upon this criterion (see Köster, p.
xxiii.), and that both of these psalms are ar-
chaic in style, and have marked characteristics
of Davidic composition. There appears also
to be a close connection between this and the
two preceding psalms; compare the first verse
with the close of the seventh and the whole
tone of the eighth; thus Bp. Wordsworth.
The structure is regular, ten equal strophes
of four verses each, the close of two being
marked by Higgaion and Selah.
Muth-labben] An obscure term, probably
the name of some well-known melody. The
meaning may be, “die for the son;” but there
are no grounds for probable conjecture.
I will sing praise to thy name, O thou
most High.
3 When mine enemies are turned
back, they shall fall and perish at thy
presence.
4. For thou hast maintained my Heb.
right and my cause; thou satest in :::::::
the throne judging fright. 7zedgmeezzº.
f Heb.
5 Thou hast rebuked the heathen, in righte-
thou hast destroyed the wicked, thou “”
1, 2. These two verses, remarkable for
variety and force of expression, consist of
four clauses, each in Hebrew beginning with
the letter A, Aleph.
1. Shew forth] Or, recount; the same
word which in xix. I is rendered “declare.”
It is frequently combined with “marvellous
works,” an expression which refers specially
to acts by which God saves and protects His
people. Ex. iii. 2 o, XXxiv. Io; Josh. iii. 5.
Kay.
3. This verse states the cause of thanks-
giving, but the connection of thought is some-
what obscured in our version. It should run
thus, Because my enemies are turned
back, because they stumble and perish
before Thy countenance. David attri-
butes his victory wholly to the manifestation
of God's righteous anger. The victory may
have been the result of a sudden panic. God
looking down from the throne, on which He
sat as judge of the conflict (cf. PS. vii. 7),
threw them into confusion. See Ex. xiv. 24.
4. thou hast maintained] Lit. as in marg.
made, i. e. executed my judgment. The
reason of that manifestation is stated. It was
to vindicate the just cause.
5. There appears to be a reference to Deut.
xxv. 19. A war of extermination, provoked by
great crimes of the heathen, would seem to be
described, such as David waged against the
Ammonites; see 2 S. xii. 31. Compare also
Deut. ix. I4. - - ... * *
v. 6–13]
189
PS AL MS. IX.
hast put out their name for ever and
CVCI.
% 6 "O thou enemy, destructions are
jºins come to a perpetual end: and thou
...:” hast destroyed cities; their memorial
2rty are * g * >
come to a, is perished with them.
ferºetzeal
%: ..., 7 But the LORD shall endure for
...; ever: he hath prepared his throne
gºtroyed, for judgment.
8 And * he shall judge the world
in righteousness, he shall minister
º judgment to the people in upright-
#... ness. e
higº. 9 °The LORD also will be a re-
fuge for the oppressed, a refuge in
times of trouble. -
Io And they that know thy name
will put their trust in thee: for thou,
LORD, hast not forsaken them that
seek thee.
II Sing praises to the LORD, which
dwelleth in Zion: declare among the
people his doings.
12 ° When he maketh inquisition c Gen. 9.5.
for blood, he remembereth them : he
forgetteth not the cry of the "humble. %a
13 Have mercy upon me, O Lord ; “”
consider my trouble which I suffer of
g Ps 96.13.
& 98. 9.
6. O thou enemy] The construction is
difficult, see Note at end of psalm, but the
most probable rendering seems to be, The
enemy are extinct, in ruins for ever,
and the cities Thou hast destroyed,
their very memory has perished. Cf.
Ex. xv. 4–6; Deut. xxxii. 26; Isai. xiv. 20;
Job xviii. 17.
7. ſhall endure] Rather, is seated, i.e. on
the throne of judgment. The serene majesty
of the eternal Judge is contrasted with the
struggles and overthrow of evil men. Cf.
PSS. xxix. Io, cii. 12, 26.
prepared] Or, “established.”
8. the world] The special putting forth of
power is thus made a pledge of the universal
reign of justice, all things pointing to one
end, the perfect manifestation of righteous-
ness by a personal manifestation of God: an
anticipation, of which the realization, whether
it was present or not to David's mind, began
with the first, and will be completed by the
Second, coming of Our Lord.
9. The Lord also will, &c.] This render-
ing is probably correct, though some prefer
“and may the LoRD be,” or “so that the
LORD may be.” The result of righteous
judgment will be security for the injured.
a refuge] Properly, as in the margin, a
high place, a fort on the summit of an inac-
cessible rock (like Bitsche in the late war),
such as often afforded a refuge to David in
early days of exile. Cf. 2 S. xxii. 3; Ps. xci. 2.
oppressed] Or, the afflicted, lit. crush-
ed. The Hebrew word occurs rarely. Ps.
X. I8, lxxiv. 21.
10. Ánow thy name] i.e. know and realize
what Thy name involves, viz. the attributes
of God manifested by acts of righteousness
and love. PS. xci. I4.
11. in Zion] This proves that the psalm
was composed after the transfer of the ark to
Jerusalem. If, therefore, the date assigned
to the preceding psalm be correct, this does not
belong to the same group.
g
people] Peoples; an important change,
since it shews David's sense of the extent of
his mission, a foreshadowing of the work ful-
filled in Christ. The verse is important as
marking a stage in the development of religious
thought. David has two fixed principles—
one that the Presence of the Lord is specially
manifested in Zion as Head of the Theocracy,
the other that His mighty acts are to be de-
clared to all nations. See note on xviii. 49;
and Introd. § 8.
12. When he maketh inquisition for blood]
Rather, For when He requireth blood,
He remembereth them. “Requireth’’ ex-
presses the Hebrew, which includes the ideas
searching into and exacting retribution. The
same word is used in Gen. ix. 5, “Your blood
of your lives will I require.” Cf. Ps. X. 13.
Blood, in the Hebrew “bloods,” has the
special sense of “bloodshed ” (see note on
Ps. v. 6), and includes all crimes, against life.
God is the goel (i.e. avenger of blood) of all
humanity. The word “them " is understood
by most to refer to the oppressed in the fol-
lowing clause (Hupf.), or to the seekers in v.
Io (Kay). It is more natural to refer it to
the “peoples” in the preceding clause, with
which this is intimately connected.
13. Have mercy upon me] The change of
tone is remarkable : the more usual course of
the Psalmist's thought is from complaint to
prayer, followed immediately by the sense of
deliverance; but there is a profound meaning
in this, for while the thought of God's search-
ing judgments gives confidence to the afflicted,
it brings hidden sins to remembrance: and
though David probably wrote this psalm
before his conscience was burdened with
deadly crime (to which there is no reference in
this or the following psalm), his early life had
been passed in scenes of violence; he felt the
need of mercy, and he was surrounded by
domestic enemies. Nothing can be more true
or tender than this revulsion of feeling, which
is at once followed by the remembrance of the
I 90
[v. 14—20.
PSA LMS. IX.
a Ps. 7. 16.
them that hate me, thou that liftest
me up from the gates of death:
14. That I may shew forth all thy
praise in the gates of the daughter of
Zion: I will rejoice in thy salvation.
I5 *The heathen are sunk down
in the pit that they made: in the net
which they hid is their own foot taken.
I6 The LORD is known by the
judgment which he executeth: the
wicked is snared in the work of his
own hands. Higgaion. Selah.
17 The wicked shall be turned
into hell, and all the nations that for-
get God. -
18 For the needy shall not alway
be forgotten: the expectation of the
poor shall not perish for ever.
19 Arise, O LORD ; let not man
prevail: let the heathen be judged in
thy sight.
2O Put them in fear, O LORD : that
the nations may know themselves to
be but men. Selah.
goodness which was ever “lifting him up
from the gates of death.” It is needless, and
somewhat harsh, to assume that David in this
verse is simply recalling the prayer, which he
had offered before the expedition, of which he
is now celebrating the success.
14, in the gates] As generally in the east,
the city-gates were the places of public as-
sembly. It differs from the dyopa of the
Greeks and the forum of the Romans, being
the place where the elders and the king had
their seat, where the prophets taught, and all
great public announcements of weal or woe
were made, where public mourning and pub-
lic thanksgivings were proclaimed. See e.g.
I S. iv. 18, ix. 18; 2 S. xviii. 4; Jer. xvii.
19 f., xxxviii. 7 ; Job xxix. 7 ff.
daughter of Zion] The personification of
a people as a female, whether mother, virgin,
or daughter, is common in the Hebrew and in
other languages. Here it means the people of
Jerusalem, regarded in their filial relationship
to the “eternal congregation” (Hupf.), of
which Zion is the representative or abode.
I will rejoice] Or, “That I may rejoice.”
Cf. xiii. 5.
15, 16. David reverts to judgment already
executed. From the expressions here used it
may, perhaps, be inferred that the stratagems
of his foes had been the immediate occasion of
their Overthrow.
16. The verse should be rendered, “Je-
hovah hath made Himself known (thus
Dr Kay, who refers to Ezek. xx. 9, where the
A. V. has “made myself known,” Ewald and
Moll), He hath executed judgment,
sn a ring the wicked in his own handi-
work.”
Higgaion] Probably an interlude, giving
musical expression to the feelings suggested by
God's judgment, followed by Selah, or a
sweep of harp-strings.
17. turned] Lit., returned, or turned
'back into She ol. The state so designated
is that of the departed; it neither declares nor
excludes the doctrine of retribution im-
mediately following the separation of soul
and body. The expression turned back,
not merely “turned,” is variously understood;
it implies a fitness in the punishment, which,
although it may not necessarily involve, yet
certainly suggests, the foreboding of a terrible
and irreversible doom. Compare Acts i. 25.
19. prevail] Lit. “be strong.” There is
an antithesis between the word “man” (in
Hebrew, enosh, viii. 4), which means weak,
and his act, which implies strength : hence
the point in the prayer of the following verse,
let the peoples know that they are “man,” or
“weak,” and therefore that their violence is
irrational as it is futile. s
in thy sight] Or, “before Thy face” (see
v. 3), in Thy presence, as Judge of the Earth.
20. Put them in fear] Or, “Set terror
over them,” i.e. let terror be arrayed against
them, encountering and overthrowing them.
This is generally accepted as the most pro-
bable meaning; it is given by Aquila and
Theodotion; but the Hebrew word requires
the change of a letter (8 for n, which is
found in some MSS.; see De Rossi); as it
stands in the text. rec. it means “a teacher,”
and is rendered “a lawgiver” by the LXX.,
Vulg., Syr., Arab., and Æth. (Symm. a
“law”); the rendering of the clause would
thus be “give them a teacher,” or “a lesson”
(see Judg. viii. 16); a sense which appears
well suited to the context, and in accordance
with David's principles; see his prayer for
Solomon in Ps. lxxii. 8–11. -
NOTE. On PSALM IX. 6.
The rendering in the foot-note follows Hup-
feld. He takes H*NIT as a collective noun,
followed by a plural verb. Thus in Jer, iii.
I 7, iv. I, v. 8, and in many similar passages,
even where the verb follows instead of pre-
ceding the subject. Yon, in the sense “brought
to an end,” is thus combined with “enemy,”
not with “ruins,” as in most of the ancient
versions. Tº is the not improbable conjec-
ture of a friend. -
v. I–4.] PSALMS. X. I9 I
taken in the devices that they have Heb.
PSALM X. imagined y º,
I David complaineff, to God of the outrage of the e g e r, Z/té
wicked. 12 Aſe prayeth for yºmedy.” I6 Aſe 3 For the wicked boasteth of his ;
Arofesseſ/, /eir conſidence. f heart’s desire, and "blesseth the co- º
f Heb. * *
Y. HY standest thou afar off, O vetous, whom the LoRD abhorreth. º.
%. y LoRD? why hidest thou thy- 4. The wicked, through the pride ºx
*... self in times of trouble of his countenance, will not seek tº
Aerseczeźe. * tº & * > | * sº ... are, There
ºf... º. 2 The wicked in his pride doth after God: "God is not in all his *:::::::
#. persecute the poor: “let them be "thoughts. ...”
PSALM X.
This psalm is closely connected with the
preceding. The alphabetic arrangement in
the Hebrew, though incomplete, appears to be
continued, and there are marked coincidences
of style and language, which in some instances
are peculiar to these two psalms. These facts,
together with the omission of any superScrip-
tion (which in the first book of psalms occurs
elsewhere only in the 1st and 33rd psalms), have
satisfied most critics that this forms the second
part of one composition; thus in the LXX.
it is combined with the 9th, an arrangement
which affects the numbering of all the follow-
ing psalms. There is, indeed, a very striking
difference between the tone of thought and
feeling, the preceding psalm being generally
triumphant and exulting, this, on the contrary,
menacing and mournful; but this may be
accounted for, if we suppose, as seems pro-
bable (see note on v. 1), that, after celebrating
the defeat of foreign enemies, the Psalmist
turns his mind to the internal state of Israel.
Throughout the reign of David and under
most of his successors, Palestine was infested
by brigands, and disturbed by a factious no-
bility. The traits of character most promi-
nent in the psalm are described vividly in the
first chapters of the book of Proverbs, and in
psalms which belong to the age of David.
The structure of the psalm is the same as
that of the ninth.
1. afar off The preceding psalm ends with
an appeal to Jehovah, as the righteous Judge,
against foreign enemies; the Psalmist now
turns his thoughts to his own country, in
which he sees a prevalence of crimes, which
indicates a suspension of judgment, and calls
for divine interposition.
hidest thou thyself] Or, “hidest Thou,”
Sc. either “eyes,” so as not to see, Lev. xx. 4;
Yr “ears,” not to hear, Lam. iii. 56.
in times of trouble] Referring to ix. 9,
where the same phrase, a very peculiar one in
Hebrew (best explained by Hupfeld), is used.
2. The first clause may be rendered “In
the arrogance of the wicked the poor is on
fire.” Thus the LXX., Copt., Vulg., Aquila,
Sym., and most of the later commentators.
Hitzig agrees with the marginal rendering.
The rendering of the second clause has the
authority of some ancient versions (generally
Rabbinical, Targ., Kimchi, with Aq. and
Sym.), but the true rendering seems rather
to be, They, the poor, are ensnared in
the devices, which they, the ſwicked,
have imagined.
3. the wicked boasteth] Or, exults, lit.
“sings,” as it were, a hymn of praise in
honour of his own greed.
and blesseth the covetous I This rendering
(which follows the Targ., Aben Ezra, and
Kimchi) is approved by some of the ablest
critics (Hupf, Perowne, Moll); it gives a
forcible and scriptural sense. The wicked
not only commits the crime himself, but
pronounces others happy in proportion to
their successful villainy; in St Paul's words,
“not only do the same, but have pleasure
(ovve věokojov) in them that do them,” Rom.
i. 32; a passage in which the feeling is di-
rectly connected, as in this, with contempt
of God’s judgments. Cf. Ps. xlix. 18.
whom the LoRD abhorreth] Rather, as
nearly all critics agree, he despiseth Je-
hovah. The antithesis is complete, “blesseth.”
and “despiseth” having for objects severally the
covetous man and Jehovah, thus confirming
the exposition here given of both clauses.
Other critics, as Ew., Ges., take “the covet-
ous” man as the subject, and the verb (bairek)
in the sense “renounce;” see note on Job
i. 5; the covetous man renounces, he con-
temns Jehovah. The sense in itself is good,
but less suited to the context. Dr Kay
takes the verb in the sense “gives thanks,” Sc.
to himself. For this he has the authority of
Jerome, “avarus applaudens Sibi,” and Aq.,
TAeovékrms eij)\oymoras; thus too our marg. :
but the verb is transitive, and is followed by
an object in all other passages where it occurs.
4. This verse draws out the full meaning
of the preceding clause. It should be ren-
dered, The wicked in the height of his
scorn. “As for the wicked in the height of
his scorn, “God will not require’—‘there
is no God!’—(such are) all his thoughts.” The
word “wicked” is thrice repeated with
special emphasis. The Hebrew word ren-
dered “through the pride of his countenance”
means literally in the height, lifting up, of his
nostrils, corresponding to the Latin “maso
I92
[v. 5–14.
PSA L. M. S. X.
5 His ways are always grievous;
thy judgments are far above out of
his sight: as for all his enemies, he
puffeth at them.
6. He hath said in his heart, I shall
+Heb. not be moved : for I shall f never be
... in adversity.
genera- 7 * His mouth is full of cursing
£zozz. f º i.e.
* Rom. 3 and f deceit and fraud: under his
I4. e hi f d | ge
f Heb. tongue ZS II). ISCI) 16:I 2.1]. vanity.
deceſſfs.
r 8. He sitteth in the lurking places
iniguity of the villages: in the secret places
doth he murder the innocent: his
f Heb.
hide them- f tº de e
#ent eyes are privily set against the
º: OOI".
e Ž s * e e
... 9. He lieth in wait 'secretly as a
lion in his den: he lieth in wait to
catch the poor: he doth catch the
poor, when he draweth him into his
Inet.
Io He croucheth, and humbleth Hºb.
e àreak-
himself, that the poor may fall by cºin.
his strong ones. ić
II. He hath said in his heart, God %.#one
hath forgotten: * he hideth his face; *Ps. 94.7.
he will never see it.
I2 Arise, O LORD ; O God, lift up
thine hand: forget not the "humble.
13 Wherefore doth the wicke
contemn God? he hath said in his
heart, Thou wilt not require it.
14. Thou hast seen it ; for thou
r, 27tto
I Or, d
afflicted.
d
suspendit adunco,” or the German Hochnā-
sigkeit. “He will not require” refers to v. 13,
where the same Hebrew word is used.
all his thoughts] David does not speak of
the words, but of the innermost thoughts, of
the wicked; their practical, it may be half-
conscious atheism. &
5. grievous] Rather “firm,” stedfast and
consistent; the wicked, as such, has 11o
fear of man or God. Thus Hupf. and others.
Ges. “durable,” as in Job xx. 21. Ew.
takes the word in the Sense “victorious.”
far above out of his sight] The latter
words qualify and explain the preceding.
God's justice is not suspended, but it is above
and beyond the wicked man's sphere of vision.
6. for I shall never be in adversity] Or
rather, I shall never be moved, unt o
generation and generation (of my de-
scendants), which will be exempt from
calamity. The wicked looks forward to a
future of unbroken prosperity, not only for
himself, but for his descendants. This appears
to be the true meaning, nor would the de-
scription of the bad man's feelings be com-
plete without it; cf. PSS. xvii. I4, xlix. II, and
Job xxi. 8.
7–10. A graphic description of disorders
which in the Psalmist's time made life bitter
in Palestine. The traits might seem to belong
to prowling Bedouin, but probably describe
the wild, half-savage nobles, who retained
habits formed or developed in the troubled
period which preceded the establishment of
the kingdom. This passage is therefore to
be regarded as one among many indications of
an early date.
7. under his tongue]. A definite image,
suggesting a store of venom: cf. Job xx.
I2, I 3.
8. villages] The Hebrew word is spe-
cially used of inclosed and fortified villages,
in which the agricultural population dwelt
together for protection against such assaults.
The robber watches them in ambush. Cf. Ps.
xvii. II, 12.
the poor] The Hebrew word occurs only
in this psalm here and at v. 14: the ety-
mology is doubtful, but the sense is clearly
determined by the context.
9. He lieth, &c.] Correctly and well rendered
by Dr Kay: he lurks in the covert as a
lion in his lair: not den as in A.V.: , the
lion lies wait, not in his den, but in the thick
brushwood of the jungle.
the poor] The word, frequently so ren-
dered, does not here imply poverty, which
would have no attraction for the robber, but
“gentleness:” it is the normal term for those
who do not inflict injury, and are unable to
resist it.
catch]. The metaphor changes; the man-
hunter, more crafty than the lion, catches his
prey by drawing him into his net. Cf. PS. ix.
I 5.
lo. The rendering is questioned (see Note
below), but the first clause refers probably to
the poor—“And crushed he sinks down, and
falls by his strong ones, helpless.”
11. The central thought recurs, the key-
note of the bad man's refrain; see v. 4.
12. the humble.] The same word which
in v. 9 (where see note) is rendered “poor.”
13. Wherefore] i. e. Why is it permitted
that the wicked should.despise God? the
same word as “abhorreth” in v. 3. Thus
too in the next clause, “Thou wilt not re-
quire” corresponds exactly to ix. 12, “when
He maketh inquisition for blood.” . In the
A.V. the change of words obscures the con-
nection of thought.
14. Thou hast seen it] With emphatic
reference to the bad man's thought, “He
will never See,” v. II.
v. 15—I.] PSA L.M.S. X. XI. I93
# Heb.
Jeazleth.
beholdest mischief and spite, to re-
quite it with thy hand : the poor
* committeth himself unto thee; thou
art the helper of the fatherless.
I5 Break thou the arm of the
gº wicked and the evil man : seek out
†: 16, his wickedness till thou find none.
ČI". IO. IO.
fam.º. 16 “The LORD is King for ever
and ever: the heathen are perished
out of his land.
17 LoRD, thou hast heard the desire
of the humble: thou wilt "prepare their
heart, thou wilt cause thine ear to hear:
18 To judge the fatherless and
the oppressed, that the man of the or
earth may no more "oppress. terrãº,
iſ Or
5.
establish.
spite] Rather, “grief;” the word is used
specially of impatience, or fretting under
wrongful suffering; see note on Job vi. 2.
God sees on the one side the crime, on the
other the disturbance of moral feeling, with
the intent “to requite it,” or more exactly,
to take the whole matter into His hand, as in
the Prayer-book version: so Hupfeld. The
meaning “requite” is secondary, and does
not express the entire or true sense of the
Hebrew.
the poor] The poor man leaveth all to
Thee. See note on v. 8, where the same
word is used.
the fatherless] As in v. 18, the type of all
who are desolate; cf. Job vi. 27.
15. seek out A word specially character-
istic of the psalm, in the sense “require,” and
“punish.” Thou shalt search out and
punish his wickedness, until Thou shalt
not find (cf. xxxvii. 36; Isai. i. I2) aught
to punish, until all vestige of his existence
is annihilated. This appears to be the simplest
explanation; it is literal, agrees with the old
VV., LXX., Vulg., Targ., Sym., Theod., and
is accepted by many critics. Other interpreta-
tions, such as that proposed by Hupf., are
less satisfactory.
16. The close of the psalm is confident
and triumphant. Sure that God Sees, the
Psalmist is sure that He will punish and
exterminate wickedness. This transition of
feeling, common in the Davidic psalms, has
its preparation in the last clause of the pre-
ceding verse; it is indeed a recurrence to the
commencing strain of the 9th psalm.
the heathen] A special point of connection
between the two psalms, see ix. 19, 20. What
the Psalmist there prayed for he regards here
as accomplished. Ewald (“Gram.’ p. 264)
takes the last words as an imprecation, a rare
instance of an idiom common in Arabic: but
the A.V. has the old V.V. and most critics in
its favour. The phrase is normal; cf. Deut.
iv. 26, viii. 2 of Josh. xxiii. I 3, 16.
17. thou wilt prepare] Or, as in marg.,
“establish,” in the sense of strengthen and
comfort: God strengthens the heart, con-
firming faith by the fulfilment of prayer.
18, the man of the earth] The same word
(enosh), frail mortal man, which is used twice
in the last verses of the preceding psalm. David
there prays that the heathen may fail, and
know that they are mere mortals; here, that
being weak, of the earth, earthy, they may be
no more terrible. The play of words in the
Hebrew is striking, as though in Latin it were
rendered “ne terreat homo e terra,” or in
English loosely “no more on earth let the
vile use violence.” It is, however, correctly
urged by Mr Erle, in an admirable letter on
the revision of our translation, that such play
upon words does not accord with the genius
of our language, and ought not to be adopted
in a version intended for popular use.
wº
NOTE. On PSALM x. Io.
Each word presents some difficulty. The
first clause is referred to the captor by our
A.V. following the old V.V., the Rabbins, and
by some modern commentators. TST) is
in fact di. X., but there is little doubt that
ITST = NPT, i.e. Aq. 6\aoréets. In the second
clause Hºsºn, also di. X., is admitted to mean
poor or wretched, but as subject it does not
accord with 2E). It may be taken, as in the
foot-note, to be an epithet added to complete
the picture. "pºsyn, lit. “his strong ones,”
is variously rendered; “his strong jaws,” seine
Krallen, Ew., or “young lions,” Ros., or as
A. V. “his men of might;" and this is sim-
plest and most probable. Thus Sym. perá
rów ioxvpów attoo: see Field, “Hexapla,’ in
loc. The general meaning is clear; but the
whole verse is a remarkable instance of ob-
scure and rugged construction, regarded even
by Hitzig as a proof of early date. •g
PSALM XI.
I ZXavid encourageth himself in God against
Žis enemies. 4 Zhe providence azed justice of
God.
VOL. IV.
To the chief Musician, A Psalm of David.
IN the LORD put I my trust: how
say ye to my soul, Flee as a bird
to your mountain
N.
I94.
[v. 2–6.
PSA L.M.S. XI.
2 For, lo, the wicked bend their
bow, they make ready their arrow
upon the string, that they may pri-
ł Heb.
iſºarº- vily shoot at the upright in heart.
Żë.S.S, &
3 If the foundations be destroyed,
what can the righteous do?
*Hab, 2.20. 4. a The LORD is in his holy ten-
ple, the LORD's throne is in heaven:
his eyes behold, his eyelids try, the
children of men.
5 The LORD trieth the righteous:
but the wicked and him that loveth
violence his soul hateth.
6 Upon the wicked he shall rain
PSALM XI.
This psalm resembles the preceding in tone,
but refers apparently to different circum-
stances. We read of menaces and insults
offered to David, and of a general overthrow
of authority; but the spirit of the Psalmist
is tranquil, conscious of uprightness (3, 4),
and confident of God’s righteousness (7).
These facts point clearly (Ew. says “indis-
putably”) to the position of David at Saul's
court, when first seriously endangered by ca- .
lumniators. The style is animated, somewhat
obscure in the original, with rapid transitions,
characteristic of the earlier Davidic psalms.
The structure shews a master-hand. The first
line and the last verse are ejaculatory, and
express the permanent conviction of the Psalm-
ist. The three verses after the exclamation
refer to the counsels of timid friends (1–3):
the three following declare the judgment of
Jehovah (4–6).
1. Flee] Lit. Flee ye to your moun-
tain, o birds. The plural verb is best
accounted for as a proverbial expression.
David's friends, probably in all sincerity like
Jonathan, I S. xix. 2, urged him to take
flight, as children jestingly might cry out to
birds, “off to the mountains.” In other pas-
Sages fugitives are compared to birds; thus
David himself, I S. xxvi. 20, “as one doth
hunt a partridge on the mountains.” Cf. Ps.
cii. 6, 7. Bird is a collective noun, not to be
explained by an ellipse, “like a bird” (see
however critical note below) or “as a bird,”
a construction which would leave the plural
applied to David's own soul. It is evident
that such advice would not have been ten-
dered, either by friends or covert foes, to
the king when he became aware of the con-
spiracy of Absalom; the occasion on which
some critics hold that this psalm was com-
posed. Delitzsch.
2. This with the following verse states
the grounds for such counsels; in the passage
just quoted we read, Saul spake to Jonathan
his son, and to all his servants, that they
should kill David, I S. xix. I.
privily] in darkness. Saul intended the
murder to be done at night, both for the
sake of Secrecy and Surprise; hence Jona-
than's advice, l.c. “hide thyself until the
morning." See also v. II of the same
chapter.
3. the foundations] sc. of justice and right.
The Hebrew word occurs only here and Isai.
xix. Io, where see marg. It there means
“men of rank;” but the figure may apply
to all the institutions and principles on which
public order and safety rest. Sym. has of
6eopot: Jerome, “quia leges dissipatae Sunt.”
what can the righteous do?] Lit. “the
righteous, what doeth he?” but probably in
the sense of our version: the timid friend
might suggest, What will righteousness avail
thee, when the very foundation of justice is
overthrown? when the king who should ad-
minister justice is your foe?
4. The answer of David. The king may
reign here, but Jehovah, the only true King,
is in the sanctuary of His palace, His throne
is in heaven.
temple] Or, “palace:” on the use of the
word see note on Ps. v. 7. It is undoubtedly
applied to the abode of God in heaven, pro-
bably also to the holy tabernacle: here the
former application seems preferable.
try] See note on vii. 9. It is interesting to
observe how early and how strongly this
thought took possession of David's heart.
6. snares] This is the literal rendering of
the Hebrew, adopted by the LXX., Vulg.,
Jerome, Syr., and many critics. The meta-
phor, though somewhat harsh, may be de-
fended, not however as a confusion of images,
but as comparing the flashes of lightning, falling
Suddenly, and surprising the criminal, to fiery
cords thrown over the prey. Some commen-
tators follow Symmachus (see Field, ‘Hex.’),
who takes the word in the sense of coals
(āvépakas), or brands, but without authority
(Hupf.). Cf. ortepotfis & Atkes, “Prom. V.'
Io83; Auðs puágrić, ‘Il.' XII. 37: different,
but somewhat similar figures.
fire and brimstone] The reference to Gen.
xix. 24 is clear, and generally recognized. In
the destruction of Sodom and Gomorrha
Prophets and Psalmist saw the great exam-
ple...and type of divine judgments; cf. Job
XV111. I5.
horrible tempest] The Hebrew word, which
is rare and obscure, probably means “a fiery
blast.” Ew., Hitz. The word occurs else-
where only in Ps. cxix. 53, where it is ren-
dered “horror,” and in Lam. v. Io, where it
is connected with famine: “a blast of horror.”
v. 7–6.] PSA L.M.S.
195
XI. XII.
I Or,
a buzz, ing
demºesz.
* Or,
zºon the
eighth.
| Or,
Saze.
snares, fire and brimstone, and "an
horrible tempest: this shall be the por-
tion of their cup.
tº
7 For the righteous LORD loveth
righteousness; his countenance doth
behold the upright.
may be preferable even to that proposed
above. LXX. Tveipa karatytêos.
portion of their cup. This idiom, very com-
mon in Scripture, and adopted by our Lord,
occurs here probably for the first time. See,
however, Job xxi. 20. David speaks of his
own cup in a psalm of thanksgiving, xxiii. 5.
7. his countenance doth behold the upright]
Rather, the upright will behold His
countenance; thus the Targ. and late com-
mentators, Ew., Hupf., Hitz., Per., Kay.
Both English versions follow the LXX. and
Vulg. “To behold the face of God” ex-
presses the highest state of blessedness; see
PS. xvii. I5, and, more especially, I Joh.
111. 2.
NOTE On PSALM XI. I.
The LXX. have étri Tà 8pm dis otpovětov:
this may suggest a different reading, instead
of DDTH “your mountain,” 5 Dºnn, i. e.
mountains, as a bird. Jerome has “in
montem.”
PSALM XII.
1 /Jazid, destitute of human comfort, crazeff,
help of God. 3 Aſe comforted/, /timself with
God’s judgments on the wicked, and contſ:-
dence in God’s tried promises.
To the chief Musician "upon Sheminith,
A Psalm of David.
| ELP, LoRD ; for the godly
man ceaseth ; for the faith-
ful fail from among the children of
II].CI1, - t
2 They speak vanity every one
with his neighbour: with flattering
| Heb.am, lips and with a double heart do they
Æeart azed
azz /teaz-f.
speak.
3 The LORD shall cut off all flat-
tering lips, and the tongue that speak-
eth "proud things: } Heb.
4. Who have said, With our tongue %.
will we prevail; our lips fare our Heb.
own : who is lord over us? yº with
5 For the oppression of the poor,
for the sighing of the needy, now will
I arise, saith the LORD ; I will set
him in safety from him that puffeth
at him.
6 The words of the LoRD are ºn
pure words: “as silver tried in a fur- ºs. 8.30.
nace of earth, purified seven times. ...
PSALM XII.
This psalm resembles those which precede
it in the description of prevalent hypocrisy
and ungodliness, and it is probably connected
with them, being, as Dr Kay points out, a
promise that the four times repeated prayer,
“Arise, O Lord’’ (iii. 7, vii. 6, ix. 19, x. 12),
shall be answered.
The psalm is divided, at end of v. 4, into
two equal parts, each of four verses; the
former part has the prayer, the second the
2IISWer.
Sheminith] The eighth, or octave, the
bass; see Ps. vi.
1. godly...faithful] The former word de-
notes piety, the second, stedfastness in faith.
2. The construction would seem to be,
“smoothness of lips with double hearts dot
they utter.” They speak flattering words with
treacherous intent.
with a double heart] I Chro. xii. 33; Prov.
xx. Io. Lit. “with a heart and heart;”
compare Homer, ‘Il.’ IX. 312, 313, "Os
X' repov uév keijóet évi ºf peoiv, &AAo 8é 8ášet.
| Or,
zvozzla, ezz-
szzazze Pizzzz.
Prov. 30. 5.
3. proud things] Though less literal than
the marg. this expresses better the sense of
the Hebrew; see Dam. vii. 8, 20; Rev. xiii. 5.
4. This verse describes the special form
of the prevalent guilt, the abuse of the tongue,
probably with a special reference to courts
of law, the triumph of the āötkos Xóyos
(Aristoph. “Nubes’).
our lips are our own] More correctly, as in
marg., are with us, we depend on them
for success. Isai. xxviii. 15. The next clause
refers to X. 4, 5, 12, &c.
5. puffeth at him] The Hebrew is ob-
scure, but may probably be rendered, “I will
put in Safety him against whom man puffeth,”
or, “I will put him in that safety for which
he pants.” Cf. Hab. ii. 3, which should be
rendered “panteth,” i.e. hasteneth to its end.
Hitz., Kay. Cf. x. 5.
6. The words] All words, or utterances
of the Lord, and those in particular which
the Psalmist heard in his heart and has just
recorded. Cf. Ps. xviii. 3o, czix. I4o.
in a furnace of earth] Or, “in the earth:”
N 2.
I96
[v. 7–1.
PSA L.M.S. XII. XIII. XIV.
*
7 Thou shalt keep them, O LORD,
Heb., thou shalt preserve them from this
hiz72, that e
is, ºy generation for ever.
%.º 8 The wicked walk on every side,
*Heb. . when f the vilest men are exalted.
ºftest
Z.
*m. PSALM XIII.
are exalt-
ea. I Dazid complaineth of delay in help. 3 He
frayeth for £rezending grace. 5 A/e boaste//,
of dizzine mercy.
| Or, To the "chief Musician, A Psalm of David.
Oz/e7"See?”. H OW long wilt thou forget me,
\ O LORD? for ever ? how long
wilt thou hide thy face from me?
2 How long shall I take counsel
in my soul, having sorrow in my
heart daily 2 how long shall mine
enemy be exalted over me?
3 Consider and hear me, O LORD
my God : lighten mine eyes, lest I
sleep the sleep of death;
4. Lest mine enemy say, I have
prevailed against him; and those that
trouble me rejoice when I am moved.
5 But I have trusted in thy mercy;
my heart shall rejoice in thy salvation.
6 I will sing unto the LORD, be-
cause he hath dealt bountifully with
IIlC. -
PSALM XIV.
I ZXavid describeth the corruption of a natural
man. 4 He convinceth the wicked by the light
of their conscience. 7 Aſe glorieſ/. 272 the sa/-
wation of God.
To the chief Musician, A Psalm of David.
HE * fool hath said in his heart, º: IO. 4.
e • I e
There is no God. They are
the furnace, or crucible, was probably fixed
in the earth: see Schiller's ‘Song of the Bell,'
v. I. Hitzig takes erets, “earth,” to have the
meaning of rats, “a bar,” as in Ps. lxviii. 3o,
Heb., and renders, “melted into bars.” The
reading is ingenious, but unnecessary; and it
loses the point. God’s word is tried, its purity
and efficacy are tested, by contact with the
earth, and the earthy nature of man.
7. them] The poor and needy, v. 5.
this generation] An expression often used,
as here, in a bad sense; thus lxxviii. 8; Deut.
xxxii. 5, 20; and in the New Testament,
17 yewed airm. *
8. ‘walk] Or, wicked men prowl
about.
when the vilest] when villainy exalts
itself a mong the children of men.
Thus Ewald, and Kay, who compares the
description of the profligate son, Deut. xxi.
20, where the same word occurs. Hupfeld,
followed by Perowne, renders the word “rab-
ble;” but there are no indications of demo-
cratic movements in the time of David.
PSALM XIII.
This was written in a time of severe
trial and exhaustion, v. 2, not improbably,
like the two preceding, when David was pur-
sued by Saul. It is remarkable for the contrast
between the Psalmist's trouble and affliction,
and the deep inwardness of his faith, hope
and gratitude to the Lord, v. 6.
1. How long] Lit. How long, O Lord, wilt
Thou forget me, for ever? The double
question in a single clause, of which there are
other examples (lxxix. 5, lxxxix. 46), ex-
presses naturally and forcibly the tumult of
the Psalmist's thoughts; fully drawn out it
would stand, “how long 2 surely not for ever ?”
hide thy face] PS.
lxxxix. 46.
2. take counsel Or, settle counsels.
David represents himself as meditating plan
after plan. From the following clause, “by
day,” it may be inferred that he speaks here
of night: cf. Ps. iv. 4.
daily] Or, by day; the night is passed in
harassing thoughts, the day in bitter sorrow.
be exalted over me] This appears to refer
to the last verse of the preceding psalm, and
probably to an individual, such as Doeg, or
Cush. See Ps. vii.
3. lighten mine eyes] The eyes bedimmed
by weariness or sorrow are lightened by the
revival of strength, or hope. Cf. I S. xiv.
27, 29; Ezra ix. 8. In this passage David
speaks, like Ezra, of the manifestation of
God's favour.
lest I sleep the sleep of death] Or, more
forcibly, as in the Hebrew, “lest I sleep the
death.” Cf. Jer. li. 39, “sleep an eternal sleep.”
, 4. those that trouble me] my foes. The
A.V. follows the LXX. and Vulg., but the word
means simply, my adversaries, or persecutors.
I am moved] Ps. X. 6.
5. But I have trusted] The I is emphatic:
but a S for me I have trusted in Thy
grace. The past tense is used to shew
that throughout the trial the trust has been
unshaken. It is the abiding habit of the
Psalmist's soul.
my heart shall rejoice] Or, “let my heart
rejoice.” David speaks of the result when his
trust shall be rewarded by the deliverance,
which he knows is at hand.
PSALM XIV.
The psalm, with few but not unimportant
variations, occurs twice; see liii. In this, Jeho-
Cf. Job xiii. 24;
v. 2–5.] *- PSA LMS. XIV. I97
* Rom. 3.
IO.
corrupt, they have done abominable
works, there is none that doeth good.
2 The LORD looked down from
heaven upon the children of men, to
see if there were any that did under-
stand, and seek God.
3 *They are all gone aside, they
are all together become ‘filthy: there Heb.
is none that doeth good, no, not one. stin/ºing.
4 Have all the workers of iniquity
no knowledge? who eat up my pec-
ple as they eat bread, and call not
upon the LORD. f Heb.
º they fear-
5 There were they in great fear: 22%%ar.
vah, but in the 53rd, God, Elohim, is used con-
stantly. Both psalms are attributed to David,
nor, with the exception of the last verse (see
note), is there any internal indication of a later
origin. It describes in general terms a state of
profligacy connected with a practical atheism,
in that respect not substantially differing from
preceding psalms, to which there appear to be
some references. Thus Dr Kay observes:
“Like xiii., this psalm ends with longing desire
for God's salvation.” In v. 6 we have the up-
shot of the deliberations alluded to in xiii. 2,
and in v. 5 we have the “righteous genera-
tion,” in contrast to xii. 7.
The structure resembles that of David's
earliest psalm, xi.; two parts, three verses each,
I—3, 4–6, with an ejaculatory close.
1. The fool] The Hebrew is singularly
rich in words expressing folly, with the in-
separable notion of wickedness. Here the
word chosen by David, nabal, means im-
becile, a vapid, worn-out fool, one whose heart
and understanding are degraded, incapable of
seeing truth. It is a word never used of mere
natural obtuseness, but of spiritual corruption.
Hupfeld, whose commentary is specially va-
luable for discrimination in explaining Such
epithets, gives Several instances, among them
Isaiah xxxii. 6, “The vile person (nabal as
in this passage) will speak villany (nebalah),
and his heart will work iniquity.” See also
note on Job ii. Io.
Aath said in his heart] In his innermost
Consciousness, the Seat of thought and con-
viction. A conclusion thus formed is no
mere result of confusion or perplexity of the
discursive faculty, but a settled conviction.
Whether the fool speaks it out or not, he is an
atheist, “God is not, such is all his thought:”
see x. 4: to which there is here a reference, the
thought being now more distinctly brought
out.
corrupt The same word as in Gen. vi.
II, 12: “all flesh had corrupted his way;”
here “they have corrupted, have made abomi-
nable, their action.” We have in this verse
the outward proofs of the inward godlessness
of the fool. gº
none that doeth good] This phrase in the
Hebrew corresponds exactly to the clause
“there is no God.” That expresses the con-
viction of the fool, this declares the truth as
regards himself and his class. Hupfeld con-
siders this as an argument against the reference
to Gen. vi., since one family was then good;
but the Psalmist speaks of unbelievers as such.
2. The LoRD, &c.] The fool looks into
his heart and finds there no God; Jehovah
looks upon the sons of Adam (the natural
man), and finds none who have understanding
and seek God; cf. Ps. x. 4. It is evident that
David speaks only of the practical atheist; in
v. 5 he says expressly, “God is in the gene-
ration of the righteous:” but the expressions
denote a general, all but universal, corruption ;
such, however, as is implied in passages ad-
mitted to refer to David's earlier life; cf. Ps.
xi. 4, where the same thought occurs.
3. all gone aside] This explains and
limits the meaning; the word (sar) is used
properly of apostates, those who have known
God and forsaken Him.
filthy] Lit. rancid : used properly of
milk or wine, here of the corruption of a
nature originally good. Cf. Job xv. 16.
St Paul turns this psalm with terrible force
against his unbelieving countrymen, Rom. iii.
Some editions of the LXX. insert the other
verses which St Paul adds, Io—13, collected
from different psalms; but probably in order
to make the text agree with the quotation.
Thus too our Prayer-book version, derived
from the Vulg., which follows the LXX.
4. my people] This proves that God's
people, “the righteous generation,” v. 5, are
distinguished from the evil-doers. The ex-
pression “my people” is peculiarly suitable to
a king.
who eat up my people as they eat bread] The
figure of eating a people, consuming and de-
stroying as conquerors, is common in Hebrew
and other languages; cf. Num. xiv. 9 ; Prov.
xxx. 14; Lam. ii. 16: but the construction of
the second clause is doubtful: it may mean,
eating my people they eat bread, nourish them-
selves by preying upon them : cf. §mpoſłópos
6aortNews, Hom. “Il.’ I. 231 (Kay); or, eating
my people, they live on, calmly enjoying their
easy and luxurious life; thus Hupfeld, who
compares Ps. xxii. 26 and 29. This seems
more forcible than the common explanation,
and may be the meaning of the rendering
8pºoret äprov, LXX.
5. There] There, that is, where God sur-
prises them, making His presence felt. He is,
in fact, among those whom they are devouring,
the righteous generation. Like wild beasts
1 98 PSA LMS. XIV. XV.
[v. 6–2.
for God is in the generation of the
righteous.
6 Ye have shamed the counsel of
the poor, because the LORD is his
PSALM XV.
AXavid describeſ/, a citizen of Zion.
A Psalm of David.
refuge. - | ORD, a who shall abide in thy: 24.
f Heb. . 7 Oh that the salvation of Is- tabernacle? who shall dwell in #.
*:::::: rael were come out of Zion! when the thy holy hill? sozozerºz.
2 * He that walketh uprightly, and sai. 33.
LORD bringeth back the captivity of
his people, Jacob shall rejoice, and
Israel shall be glad.
& 5.
worketh righteousness, and speaketh
the truth in his heart.
startled by a sudden attack they are struck by
a panic; for such is the true force of the words
rendered “they were in great fear,” lit. they
feared a fear; the Hebrew word is used al-
ways of sudden terror; Ps. liii. 5 adds “where
no fear was,” i.e. no outward cause for alarm.
in the generation of the righteous The ex-
pression is emphatic: He dwells in them as
Lord, Saviour, and source of life and strength.
“He who touches you touches the apple of
Mine eye.” Thus again, “Saul, Saul, why
persecutest thou Me?”
6. Ye have shamed Rather, You may
shame (i.e. strive to baffle) the counsel
of the humble, for Jehovah is his re-
fuge. The expression is elliptical : you may
strive to overthrow the counsel of the meek, the
special objeet of God's love, but in vain, for
he has a sure refuge. The word counsel points
to x. 2. This verse would well befit David's
position on such occasions as we find fully
described I S. xxiii. 7–14.
7. This verse presents some difficulty; it
implies the special presence of Jehovah in
Zion, and therefore a period later than the
setting up of the tabernacle; and the other
clauses, though capable of another interpreta-
tion, are more naturally understood.in reference
to the Babylonish captivity. It may, without
any serious objection, be regarded as a late
addition to the psalm, adapting it to the cir-
cumstances of Israel in exile; but that the
whole was composed at that time is an hypo-
thesis scarcely reconcileable with the descrip-
tion of the people, not heathens, but apostates,
in the first part, or with the expression in the
second part “out of Zion,” when the Sanc-
tuary was destroyed.
On the other side, Dr Kay considers that
the words “out of Zion” suit the feelings of
David in his flight, when he had left the ark
in Zion. The expression “bring back the
captivity” is used generally of deliverance from
affliction, as in Job xlii. Io. In the Song of
Deborah, Judg. v. 12, it is used in the literal
sense. The structure of the psalm, See above,
is favourable to the supposition of its integrity.
PSALM XIV.
This psalm is supposed by many critics,
both ancient and modern, to have been com-
posed by David for the great festival when
he brought the ark into the tabernacle at Zion;
see 2 S. vi. 12—19. There are sufficient
grounds for accepting this date as probable,
if not certain. The psalm bears a striking
resemblance to the 24th, which celebrates the
solemn entrance of the ark into the gates of
Zion; this may have been recited before the
tabernacle when the ark was placed in it. It
was specially an occasion on which the moral
and spiritual conditions of permanent accept-
ance should be openly proclaimed. All critics
bear witness to the dignity and power of the
style, characteristics of David's psalms (thus
Hitzig, Ew., Moll; See also the observations
on ‘Psalms chronologically arranged,” p. 18,
ed. 1870). Some critics (e.g. Delitzsch and
Kay) hold that it was written by David in
banishment, and point to the connection of
thoughts between this and the preceding psalm,
which they assign to that period.
1. abide. Or, as in marg., sojourn, as a
favoured Settler (trapoukjaret, LXX.: quis cliens
diversabitur? Venema). There is a fine dis-
tinction in the terms, the believer is admitted
as a settler, and then takes up his permanent
abode (A. V. dwell, karaokmvºgel, LXX.)
in his Father's dwelling.
tabernacle] The expression refers to the tent
which David pitched on Mount Zion to re-
ceive the ark; see 2 S. vi. 17.
holy hill] The hill of Zion became holy by
the establishment of the ark, the symbol and
pledge of the Divine Presence. The epithet
was properly applied to it at once by David
on this occasion; thus Moses calls Horeb
“the mountain of God,” Ex. iii. I, in refer-
ence to the first manifestation of Jehovah.
2. 'walketh uprightly] Lit. perfect. There
is an evident reference to the condition of
Abraham's acceptance, “Walk before me, and
be thou perfect,” Gen. xvii. 1. The word is
constantly used to denote a consistent and
thoroughly conscientious life; see note on
Job i. 1. Compare Ps: ci., a psalm which
bears a close resemblance to this, and was
probably composed at the same date; thus
Ewald.
worketh righteousness] Contrasted with
“workers of iniquity,” Ps. xiv. 4. Jerome
v. 3–5.]
I99
PSA L.M.S. XV.
3 He that backbiteth not with his
tongue, nor doeth evil to his neigh-
# Or, | se º
..., bour, nor "taketh up a reproach a
º, gainst his neighbour. -
££242 & Z Aze tº ſº
*Exod, 22. 4 In whose eyes a vile person is
25.
Lev. 25.36.
Deut. 23.
I9.
Ezek. I8.
8
& 22. I2.
contemned; but he honoureth them
that fear the LORD. He that swear-
eth to his own hurt, and changeth not.
5 * He that putteth not out his
*.
observes, “Justitia sola magna virtus est, et
mater omnium.” In the next clause, “speak-
eth the truth in his heart” recalls “with a
double heart do they speak,” Ps. xii. 2.
3. with his tongue] Lit. on his tongue; a
forcible idiom, representing the slanderous lie
as a store of venom; see Ps. x. 7: there it is
said to be under the tongue, ready for use,
here “on the tongue,” ready to be dis-
(who
charged. Cf. ci. 5.
doeth evil] Cf. Prov. iii. 29.
Ais neighbour] A different word from that
used in the preceding clause. That denotes
intimacy, this mere vicinity.
taketh up] Better than the marg. The
calumniator takes up the lie, and circulates it.
4. In whose eyes, &c.] The A. V. follows
the LXX, and Vulg., and is supported by
many commentators (Ew., Moll, Hupf.),
but the 'old Jewish interpretation (Targ.) is
generally accepted, and gives a more forcible
meaning, “he is despised in his own eyes,
and worthless, and fearers of the Lord he
honoureth.” Thus Hitzig, Delitzsch, Kay
refers to 2 S. vi. 22), and the
Psalter, “he that setteth not by himself,
but is lowly in his own eyes.” David thus
makes the extremest humility (poorness of
spirit, Matt. v. 3) a chief characteristic of
God’s people; see Ps. xxii. 6, where this ex-
pression is applied to Him who was “despised
and rejected of men,” Isai. liii. 3.
to his own hurt. If a man made an un-
guarded oath he was bound to keep it if it
injured himself only, but if it involved doing
evil to others, the Law provided a trespass-
offering; see Lev. v. 4, 5, 6. In the former case
he was not allowed to alter it; see Lev. xxvii.
Io, where the same word is used. Thus
Hitz., Moll, Kay. Instead of “to his own
hurt” the LXX. has “to his neighbour,”
Tô TAffortov attoo: See also Vulg. and Sym.
ap. Field. Our Psalter, as Perowne observes,
combines the two renderings.
changeth not] Or, “alters it not;” see last
InCte.
5. usury] The prohibition (see marg. reff.)
is admitted to apply to dealings between
Israelites, but the principle undoubtedly in-
cludes all abuse of usury, to which the ruin
money to usury, nor taketh reward
against the innocent. He that doeth
these things shall never be moved.
PSALM XVI.
I ZXazid, in distrust of merits, and hatred of
idolatry, ſleeth to God for £7:eservation. 5 A/e
sheveth the hope of his calling, of the resur- Or,
zection, and life everlasting.
"Michtam of David.
of agriculture in Italy was attributed by
Roman poets, orators, and statesmen.
taketh reward] See Ex. xxiii. 8; Deut.
xvi. 19 ; and compare the charge of Jehosha-
phat to his judges, 2 Chro. xix. 6, 7. This
warning, ever needed and constantly repeat-
ed, fitly closes the king's enumeration of the
conditions of citizenship in the true Israel.
be moved] See x. 6, xiii. 4 (to which
there may be a reference), and xvi. 8.
PSALM XVI.
This psalm is remarkable for its evangelical
spirit; in none is the faith stronger, the hope,
indeed the certainty, of immortal life, more
fully developed. It is ascribed to David by
St Peter on two most Solemn occasions; see
Acts i. 25, xiii. 35 ; but the date is question-
ed, and some critics (as Ewald, who fully
recognizes its exceeding beauty) hold it to
belong to the period of captivity. It is, how-
ever, full of the spirit of David; it is con-
nected with the psalms which precede and
follow it by Several thoughts and expressions;
and the style is recognized by critics, usually
captious in the question of Davidic author-
ship, as “belonging unquestionably to high
antiquity” (Hitzig), and bearing clear traces
of transactions in David's reign. The fresh-
ness and vivid colouring, the warmth and
brilliancy of imagery, may point to the early
portion of David's reign ere yet the dark
cloud had fallen on his spirit; not improbably
Soon after his peaceful settlement, “when the
king sat in his house, and the LORD had given
him rest round about from all his enemies,”
2 S. vii. I. .
Hitzig assigns the psalm to a still earlie
period, and finds in viv. 2, 3 a reference to
the spoils which David sent from Ziklag to
his friends among the elders of Judah, I S.
XXX. 26. He also points out the temptations
to “ hasten after another god,” to which
David Says expressly that he was exposed in
exile, I S. xxvi. 19. This consideration
has much weight; both remarks shew the
impression of one of the acutest of German
critics as to the Davidic character of this
great psalm. That it is typical and Messianic
will not be questioned by those who recog-
nize the authority of the New Testament.
2OO PSA L.M.S. XVI. [v. I—7.
RESERVE me, O God: for in not offer, nor take up their names in-
thee do I put my trust. to my lips. *
2 O my soul, thou hast said unto 5 * The LoRD is the portion f of Deut. 3.
Jºº.” the LORD, Thou art my Lord : “my mine inheritance and of my cup: fan, 3.24.
jº.ſo goodness extendeth not to thee; thou maintainest my lot. º:
3 But to the saints that are in the 6 The lines are fallen unto me in Pará.
earth, and to the excellent, in whom pleasant places ; yea, I have a goodly
is all my delight. heritage.
Their sorrows shall be multi- 7 I will bless the LORD, who hath
9r. ... plied that "hasten after another god: given me counsel: my reins also in-
gzzle gifts º * e * tº e
Žiž. their drink offerings of blood will I struct me in the night seasons.
The structure is nearly regular, three parts,
the first and second each with four verses, the
third with three only.
Michtam] The interpretation in the marg.,
“a golden psalm,” rests on Rabbinical autho-
rity; it is adopted by the Fathers generally,
and seems not unsuitable to the five psalms,
lvi.-lx., where it occurs; it is especially
adapted to this psalm, so remarkable for rich-
ness in spiritual thoughts and imagery. A
meaning nearly allied to this, viz. jewel or
treasure, is accepted by other modern critics;
thus Hitzig, after Grotius and Simonis.
2. O my soul] Instead of supplying these
words modern commentators follow the
ancient versions, which have, “I said to Je-
hovah, Thou art my Lord,” Heb. Adonai.
Cf. Isai. xxxviii. Io, I I.
my goodness extendeth not to thee]. There is
no doubt that this rendering is incorrect; the
Hebrew may mean, “My well-being is not
above Thee,” or “beyond Thee;” i.e. is as
nought compared with Thee; or “is not apart
from Thee,” Sc. “depends wholly upon Thee.”
Thus Dante, “come dicesse a Dio: d'altro
non calme,” “Purg.’ VIII. I2. On the con-
struction and the connection with the follow-
ing verse see Note at end of, psalm.
3. But to the saints] The connection is
much disputed; it would seem to be this: My
well-being, which is wholly from Thee, is for
(i.e. is granted for the benefit of) saints, those
who are in the land (sc. all true Israelites),
and for the noble (sc. noble in spirit), in
whom is all my delight. The word “saints,”
as in the New Testament, includes all the
people of the covenant: see Lev. xix. 2, and
elsewhere in the Pentateuch.
4. Their sorrows shall be multiplied] This
rendering is probably correct; it follows
LXX., Syr. and Vulg., and is preferred gene-
rally by late critics. The word “Sorrows”
may, however, refer to idols, thus Targ.,
Jerome, Symm.
that hasten after another god] Or, “who
woo another god.” The Hebrew word
rendered “hasten " occurs in the same form
only in Ex. xxii. 16, where the A.V. has
* endow her to be his wife,” i. e. pay a dowry
º
for her. Modern commentators generally
prefer this rendering: but the sense “hasten.”
is found in all the old versions, and is de-
fended by Ges. ‘Thes.’ p. 772, who observes,
that the word never occurs with the sense
of wooing in reference to idolatrous offerings.
The relation of the worshipper to his idol is
generally represented as that of an adulteress,
not of a suitor; see, however, Hos. viii. 9;
Ezek. xvi. 33, 34.
of blood This is generally understood to
mean hateful, as though mingled with blood,
or, “as though offered by murderers;” cf. Isai.
lxvi. 3. Bloody libations are not recorded to
have been offered by heathens; but the term
may possibly be applied to wine mingled with
blood, of which there is frequent mention.
It may, however, be noticed that on Egyptian
monuments the priest is represented as piercing
the head of a kneeling figure, whose blood
Spurts out as a libation.
their names] sc. of the false gods; cf. Ex.
XXIII. I.3.
5. David exhausts the copious list of He-
brew synonyms to describe the completeness
of the happiness which he has in the Lord,
thus drawing out the meaning involved in
v. 2. Each tribe, each family had its own
inheritance; but to Aaron and his seed the
Lord had said, “I am thy part, and thine
inheritance among the children of Israel,”
Num. xviii. 20, where see reff. David claims
that inheritance for himself as head of the
Theocracy, and type of Him who is anoint-
ed Priest, and King, and Lord of all.
6. The lines] The lines which marked the
boundaries of a property; cf. Josh. xvii. 5,
where A.V. has “portions.” The words na-
turally imply a new grant, and accord with
the view that this psalm was composed when
David took up his abode in Jerusalem.
in pleasant places] The A. V. renders the
same word “pleasures” in Job. xxxvi. II.
I have a goodly heritage] Or, “my heritage
is beautiful to me,” goodly in itself, and in
my appreciation.
7. who hath given me counsel. This may
refer to a special intimation of God's will
touching his settlement; cf. I S. xxiii. 9–12
v. 8—I I.] PSA L. M. S. XVI.
2O I
• Acts22s. 8 °I have set the LORD always be-
fore me: because he is at my right
hand, I shall not be moved.
9 Therefore my heart is glad, and
...}... my glory rejoiceth : my flesh also
dwell cont-
£ºy, shall rest in hope. *
Acts2.31. a! tº
& 13. 35. Io & For thou wilt not leave my
soul in hell; neither wilt thou suffer
thine Holy One to see corrup-
tlCn.
II Thou wilt shew me the path
of life: in thy presence is fulness of
joy; at thy right hand there are plea-
and 2 S. v. 19. On such an occasion the king
would not fail to seek counsel of the Lord.
my reins] The reins (lit. kidneys) are to the
Hebrews the seat of feeling and emotions;
see Job xix. 27; and this verse implies that
the happy settlement had been preceded by
anxious meditations at night, ever associated
in David's mind with self-examination, and the
Searching of man's spirit by God; see Ps. iv. 4,
xvii. 3, and compare Job xxxiii. I4— I 6, 19.
8–10. This passage is quoted by St Peter
(see marg. reff) as directly, or in its highest
Sense, applicable to the Messiah. It contains
one of the very clearest and strongest declara-
tions of belief in a blessed futurity which can
be adduced from the Old Testament. As such
it is recognized by ancient and modern inter-
preters, none speaking" out more clearly than
Ewald, p. 249 : “It goes beyond other words
of David, nor is anything corresponding to
it found in later Hebrew writers.” There is
but one adequate explanation of such a fact,
viz. that the Spirit of Christ, which was in
David as a prophet (see I Pet. i. II and Acts
ii. 30), moved and controlled his utterances,
so that, while they expressed fully his own
yearnings, they signified beforehand the glory
that should follow in the resurrection of
Christ. Moll, p. IoI, draws out this view
with his usual ability and insight.
8. have set...always] Both words express
most forcibly the continuous realization of
the divine Presence.
shall not be moved] Cf. Ps. x 6.
9. my glory] i.e. my Soul, or spirit; man's
Spiritual nature, which is his true glory, in
which is found the image and likeness to God.
The expression first occurs in Gen. xlix. 6,
where it is used by Jacob as synonymous
with “soul;” see note in loc. We have thus
in this passage the threefold division of man's
nature: the heart, as the seat of the under-
standing; the soul, as the abode of spiritual
instincts; and the flesh, or body. Each has
its own blessing; even the lowest is secure of .
endurance; for though the words “shall rest
in hope” mean primarily “will dwell in secu-
rity,” or “confidence,” that confidence in-
volves the thought of permanence or restora-
tion. David speaking as a prophet (Acts il.
3o) uses words which point to another life.
The last words “shall rest in hope” corre-
sures for evermore.
spond to xv. 1, “shall dwell in Thy holy
hill,” where the same verb is used in the
Hebrew.
10. in hell] “To Sheol,” here, as always,
the abode of the departed. God will not
leave the Soul in that intermediate state into
which it passes at death.
thine Holy One] This is a true rendering;
the word means one who is the object or
bearer of divine grace (Ps. lxxxix. 19, 1.5, where
A.V. has “saints"), or even the bestower of
grace; in which sense, though rarely, it is
applied to God Himself, as in Ps. cxlv. 17;
Jer. iii. 12, where A. V. has “merciful.”
It must be referred to Christ on the authority
of St Peter, who in both passages cited in
the marg. assumes this application as a fact
universally admitted by those whom he ad-
dresses. The reading of the Hebrew is con-
tested whether “holy ones,” or “holy one,”
but the latter has the support of all ancient
versions, of the greater number of MSS.,
especially of the best and most ancient, of
the New Testament, and of able critics.
corruption] This rendering should be
retained; it follows the LXX. (6taq,6opáv,
Vulg. corruptionem, Syr, id.; the Chaldee is
doubtful, see Buxtorf, ‘Lex. Ch.’ p. 2374; but
as the text stands the meaning “corrup-
tion ” is the more probable); thus Dr Kay,
Klauss, and Moll, who fully justifies it by
reference to other passages (as Job xvii. 14;
PS. xlix. 9, lv. 23, where it is distinguished
from the pit, and rendered A.V. “destruction;”
better, as here, “corruption”). Some com-
mentators (Ew., Hupf., Perowne) render the
word “pit,” i.e. “grave;” a translation to
which there is the very serious objection that
it makes God promise that His Holy One shall
not be buried, and that it contradicts St
Peter and St Paul (Acts ii. 31, xiii. 35–37);
thus being in fact equally opposed to common
sense and to Holy Writ. The meaning was
so clear to the Jewish Rabbins, that, unable as
they were to reconcile it with David's history,
they invented the fable that his body was
preserved from corruption. Moll. -
11. the path of life] From the context it
may be inferred that the Psalmist speaks of
the way to eternal life in contrast to corrup-
tion and the abode in Sheol. That life is the
life in God, of which the holy become par-
takers when admitted into His Presence, where
2O2
[v. 1, 2.
PSA LMS. XVII.
Christ seated at His right hand dispenses
pleasures (the same word as in v. 6, Kay)
for evermore.
The psalm is Messianic in the highest sense;
and were it not capable of a twofold applica-
tion, to David and to Christ, the latter alone
would satisfy the demands of a sound exege-
sis. It adheres at once closely to the literal
interpretation, and accords with the revealed
mind of the Spirit.
NOTES on PSALM xvi. 2, 3.
2. It is agreed that tobathi means phy-
sical good, prosperity or happiness, or, nearer
still, “well-being,” as above. The meaning of
Tºy is contested: lit. upon thee. (1) A mean-
ing grammatically possible is “a debt or duty
incumbent upon Thee;” thus Böhl and Isaki
(quoted by Moll), and Dr Kay, who render,
“my prosperity has no claims upon Thee,”
i.e. is a free gift of Thy bounty. (2) Over
and above, beyond; or, exists not save in
Thee; has no other source. Thus Symm., oùk
ãorray &vev orov. The Chald., “is not given
save by Thee.” Syr., “is of Thee.” In
Arabic the preposition J- has the Secondary
and somewhat rare meaning “praeter;” cf.
Ewald, ‘Gram. Arab.” $ 591, Šºla, te
neglecto, te posthabito; but no clear in-
stances of such usage are found in Hebrew.
Böttcher seems to accept this view; he com-
pares for the sense in Ps. lxxiii. 25. (3) “Over
Thee” is the most obvious and natural con-
struction, and, if accepted, must be understood
to mean, “more esteemed or loved than Thou:”
a litotes which affirms the opposite, “I love
Thee far above all that belong to my well-
being.” (4) . Hupf. Suggests that ºn may
mean “only,” which would give “my hap-
piness is in Thee alone;” but no instance of
such a meaning can be adduced. (5) Perowne
would read ºn for ºn. Two MSS., one of
Kennicott, one of De Rossi, have pin, but the
emendation is scarcely admissible as an eva-
sion of a difficulty. The general sense, My
happiness is of Thee only, in some form or
other is generally accepted.
3. LXX. Tois dyious rols év tº y; airoij,
e6avpdorraoore Távra Tà 6exijuata aúroö év
aúrois. Vulg. “in terra ejus, mirificavit omnes
voluntates meas in eis.” Syr. follows the text
rec, omitting Tom. The Masoretic text appears
to be corrupt; it is not only obscure, but
seems to introduce an alien thought. The
LXX. may have read, Ton ºnsin nºs pºpº
Da Ysen 55 nºis", “For the saints who are
in the land, He hath magnified all His de-
light in them.” Taking the Hebrew text as
it stands the construction least open to ob-
jection is that which connects this verse with
the preceding, as in the foot-note.
PSALM XVII.
I Oazid, in conſidence of his integrity, crazet/.
defence of God against his enemies. Io ſie
EAR the right, O LORD, at- }:
tend unto my cry, give ear ſº
unto my prayer, that goeth " not out ...º
3/iewet/, /heir £7-ide, craft, and eagerness. 13 He e & without
Arayeth against them in conſidence of his hope. Of feigned lips. %.á
A Prayer of David.
2 Let my sentence come forth
PSALM XVII.
This psalm is attributed to David in the
inscription, and is generally admitted to have
the marked characteristics of his early style.
In some points it resembles the preceding psalm,
but it was evidently written under different
circumstances: some peculiar expressions are
found in both, in both there is the declaration
of entire faith in a future life (which may
probably account for their juxtaposition in
the Psalter); but in this there is a deeper tone
of indignation, the current of thought and
language is more vehement and abrupt, the
writer is sorely tried inwardly (3–5), and
outwardly oppressed and persecuted. The
feelings, which must have possessed David
when Saul “pursued after him in the wilder-
ness of Maon,” I S. xxiii. 26, could not be
expressed more vividly; and Hitzig, whom
Moll follows, is probably right in assigning
the psalm to that period of David's life.
The psalm is called a prayer (Tephillah); it
may be as the ancient and generic name for
these compositions, which afterwards bore
different designations with reference to their
liturgical use, or musical accompaniment;
but more probably because David himself
calls it a prayer (v. 1), and devout supplica-
tion is its special characteristic. Four other
psalms (lxxxvi., Xc., cii., cylii.) bear the same
title: See also the subscription of Ps. lxxii., 20.
The structure is regular, with clauses of three
lines each ; but the divisions are not strongly
marked, except at the end of v. 12.
1. the right] i. e. Hear and vindicate the
righteous cause. David identifies his cause
with that of righteousness, which was assailed
in him, and speaks in him.
v. 3–9.]
PSA LMS. XVII. 2O3
6 I have called upon thee, for
thou wilt hear me, O God: incline
thine ear unto me, and hear my speech.
7 Shew thy marvellous lovingkind-
ness, O thou that savest by thy ...?
right hand them which put their ſº,
trust in thee from those that rise up £ºn.
against them. those that
8 Keep me as the apple of the %.
eye, hide me under the shadow of thy gº
f Heb.
from thy presence; let thine eyes be-
hold the things that are equal.
3 Thou hast proved mine heart;
thou hast visited me in the night;
thou hast tried me, and shalt find
nothing; I am purposed that my
mouth shall not transgress.
4. Concerning the works of men,
by the word of thy lips I have kept
me from the paths of the destroyer.
| Or, that
º; 5 Hold up my goings in thy paths, wings, #/*a* was:
noved that my footsteps fslip not. 9 From the wicked tthat oppress ... “
my cry] This Hebrew word, which gene-
rally means a joyful shout, here expresses
the loudness and earnestness of the entreaty;
“prayer,” in the next clause, the devoutness
of the feeling to which it gave utterance.
Both words are thus combined in Ps. lxi. 1,
Jer. vii. 16.
that goeth, &c.] Or, “from lips without
guile.”
2. my sentence] Or, “my judgment;”
the word implies a declaration of the right-
eousness of his cause.
the things that are equal] Or, upright-
ness; Sc. the uprightness of the supplicant
for justice.
3. This verse expresses the consciousness
not of sinlessness, but of sincerity; the Psalm-
ist needs, and invites, the fiery process of test-
ing and refining, but with a certainty that
it will result in a recognition of his integrity.
in the night] See note on xvi. 7.
thou hast tried me] Assayed me, as gold
or silver by fire. See xii. 6, xxvi. 2; Job
xxiii. Io; Zech. xiii. 9; and I Pet. i. 7.
and shalt find nothing] Lit., Thou wilt not
find, Sc. any dross, Sc. any guilty remem-
brance or purpose.
I am purposed] See last note. This ren-
dering (if retained as by Dr Kay, who com-
pares Jer. iv. 28) implies deliberate purpose
under Strong provočation. -
that my mouth shall not transgress] Or,
“my mouth transgresseth not.” David asserts
that the result of the trial will be that he is
declared innocent in thought and in word.
This rendering seems on the whole preferable,
Since the object of his prayer is to obtain
a recognition of his right, v. I.
4. Concerning the works of men] Or, man,
lit. Adam; the natural man. David con-
tinues his defence. His intent is pure, his
words innocent, and, as to his course of life,
his acts as a natural man, he has been guided
by God's word, and kept himself from the
ways of the violent. David may possibly
refer to a special temptation to do a violent
and cruel act, such for instance as when
“some bade him kill Saul, and his eye spared
him, being the Lord's anointed” (I S.
xxiv. Io). The construction of these clauses
presents some difficulties, but the general
meaning appears to be correctly expressed
by the A. V.
5. Hold up, &c.] Rather, “holding fast to
Thy tracks in my goings my footsteps have
not been moved.” The construction is some-
what difficult, but the general meaning is clear,
that David keeping steadily in tracks marked
for him by God is preserved from overthrow.
David states a fact and accounts for it, thus
completing his defence. The word “moved”
is characteristic of David's style (see x. 6,
xv. 5); it implies a violent shock.
6. I have called] The I is emphatic.
“I have called, I, such as I feel myself to be.”
It marks the transition; his “apologia pro vita
Sua” is completed, he turns to prayer.
7. The marginal rendering of this verse,
which agrees with the Prayer-book, is pro-
bably correct, but the A. V. gives a good
sense, and is defended by able critics. The
question whether the preposition before “right
hand” should be rendered “by” or “against”
is open ; both constructions are tenable; the
latter has in its favour Ps. xxvii. 12; Mic.
vii. 6; LXX., Vulg. Hupfeld, however, says
without doubt it means “by Thy right hand;”
thus too Dr Kay.
8. apple of the eye) The Hebrew expres-
sion is even more full of tenderness; “the
pupil, daughter of the eye.” Both figures in
this verse are found in most touching passages
of the O. T.: the earliest in Deut. xxxii.
Io, II; a book ever present to the mind of
the Psalmist. The ancient Egyptians had the
term “child of the eye” for darling; see
Vol. 1. ‘Essay on Egyptian History,’ note 20.
Compare kopéortov and “pupilla.”
under the shadow, &c.] Cf. Ruth ii. 12;
Matt. xxiii. 37.
9. that oppress me] Or, “who destroy
me,” or, “waste me,” as the A. V. renders
this word, Isai. xv. I.
2O4.
iv. Io-I5.
PSALMS. XVII.
* Heb, me, from 'my deadly enemies, who
2724/ 6'2262-
º Compass me about.
%. Io They are inclosed in their own
fat: with their mouth they speak
†eº, proudly.
The 22AEe-
zess of II They have now compassed us
ſº, in our steps: they have set their eyes
ºſ., bowing down to the earth;
£hezyz) is as
a liozz that
12 Like as a lion that is greedy
desireth to
of his prey, and as it were a young
... lion 'lurking in secret places.
* I3 Arise, O LORD, disappoint
2 ºz/e72 º e º
Žº him, cast him down : deliver my
soul from the wicked, "which is thy or,
sword : - by thy
I4 || From men which are thy Or,
hand, O LORD, from men of the tºº.
world, which have their portion in *.
this life, and whose belly thou fillest
with thy hid treasure : "they are full 9...,
of children, and leave the rest of their area are
substance to their babes. Jull.
15 As for me, I will behold thy
face in righteousness : I shall be sa-
tisfied, when I awake, with thy like-
IleSS. *
sword.
deadly enemies] The Hebrew has “enemies
in Soul,” i.e. in fierce intent, lusting for my
destruction. The marg. “ against my soul,”
i. e. against my life, is defensible (see Kimchi,
ap. Hupf.), but less probable.
10. They are inclosed in their own fat] Lit.
“they have closed their fat,” sc. their heart,
which from self-indulgence is become a mere
feelingless lump of fat. See Ps. cxix. 70. They
are no more capable of kindly emotions, or
they exclude them altogether. There is truth
both physiological and moral in this repre-
sentation. The heart in “fatty degeneracy”
becomes sluggish, and loses its susceptibility.
Hupfeld shews that in Arabic the word here
rendered “fat” means the pericardium, or
simply the heart; and traces the Hebrew word
for heart to the same meaning, lêb, heart, pro-
perly “a fatty lump.” Thus too Schnur., Ros.,
Ges. On the general connection between the
physical and moral symptoms, see Deut.
XXXii. I5 ; Ps. lxxiii. 7; and Job xv. 27.
11. compassed] Thus “Saul and his men
compassed David and his men round about to
take them,” I S. xxiii. 26.
bowing down to the earth] Or, “to cast
me down to the earth.” The figure refers to
the lion which fixes his eye on the prey, so
that it falls paralysed by terror. The Hebrew
may be rendered “they set their eyes that
their prey may fall on the earth.”
12. Like as a lion, &c.] His likeness is
as a lion eager to rend. In both clauses
the lion is represented, as in the preceding
verse, crouching with its eye fixed on the
prey, eager to spring and rend it. Cf. Ps.
x. 7–9. One person is clearly designated,
doubtless Saul, whose image in David's mind
was associated with that of a lion, both for
evil and for good ; see 2. S. i. 23.
13. disappoint) Or, “prevent,” “come
before his face;” the lion has its face towards
the prey, in act to spring, the LORD is en-
treated to stand suddenly in front of it, and
arrest its leap. Cf. Ps. xviii. 4, 5. It would be
well to retain the word “prevent” here as in
all similar passages. Thus the A. V. in
Job XXX. 27.
cast him down] Or, “fasten him down;”
the Hebrew graphically describes the act of
pressing down the crouching beast, keeping
him in the base, treacherous position he has
assumed. The same word is used xviii. 39,
lxxviii. 31.
which is thy sword] Rather, “by Thy
Sword:” although this scarcely expresses the
force of the original; lit. “do Thou, Thy
Sword, deliver my soul, &c.,” Thy sword
being thus in apposition with “Thou.” The
A. V. represents the wicked as instruments
in God's hand; a true thought in itself (see
Isai. x. 5), but not adapted to the context, in
which David's enemies are acting against
God.
14. From men, &c.] As in the marg.
From men by Thy hand, O Lord.
of the world] The “world” here means
temporal existence, the world of time and
Sense, corresponding to aid;w in the N. T.,
“the children of this world,” Luke xvi. 8.
“Of the world” does not express, as our
idiom might do, men who live in the world,
but who are of it, deriving from it their
motives and objects. The meaning comes
out even more distinctly in the next clause,
whose whole portion is in this life, who have
here all that is due to them, all that they care
to receive; see Luke xvi. 25.
Aid treasure] Or, simply “stores,” Sc. food
stored by God's providence for all His crea-
tures, used to satiety by those “who have
lived in pleasure upon the earth,” Jas. v. 5.
leave the rest, &c.] This is a very impor-
tant statement, shewing how entirely the
Psalmist and Job (xxi. 17) agree as to the
course of God’s providence; both repudiating
the doctrine of retribution in this life, exactly
corresponding to man's deserts.
15. The meaning of this verse, the most
important in the psalm, is much disputed.
Happily there is no doubt as to the literal
SCI1Se.
v. 1.]
205
PSALMS. xvi II.
The language is quite free from obscurity.
I, Says David as before (v. 6) emphatically,
l, such as I am, poor, persecuted but innocent,
and God's friend, shall behold Thy counte-
nance in righteousness. So far there is no
substantial difference between commentators.
David set against the prosperity of his enemies
the single fact that he is sure of a vindication
of his righteousness in God's own presence.
But the next clause goes much farther. “When
I awake,” what can that mean Not from
sleep, David had no thought of sleeping; not
from the present danger, that had no connec-
tion with repose; what could it be but from
death His enemies are satisfied in this life
with the hid treasures of Providence; when
David awakes out of the sleep, which will be
the end of all happiness to them, he will be
satisfied with God's likeness. The word
likeness does not mean the “likeness and
image” of Genesis i., but the Form of God
Himself, called in the N. T. pop pſ, and eiðos,
of which all we know is that it is inconceiv-
able, but of which we believe that it will be
beheld and realized in the Person of the Son.
David believed, if we may trust these words,
that when life was gone, and the sleep of death
terminated, all his longings would be satisfied
by the manifestation of that Form.
The process of some German critics in
dealing with this text is instructive. Most
of them are satisfied that the psalm must
belong to the time of David, and since they
hold that no indications of a future life are
to be found at that period, they attempt to
explain away the words: the sense however
is too obvious for a man of real insight into
language to reject, and therefore, in spite of
the conclusion to which nearly all other argu-
ments lead, Some able but unscrupulous com-
mentators repudiate the Davidic authorship,
and assign this composition to the time when,
as they assume, the Jews had learned the
doctrine of immortality from their Persian
conquerors. Very few points in biblical
exegesis are more certain than that David
wrote the psalm, and that this text declares,
what is elsewhere clearly intimated, a firm
belief in a futurity of blessedness reserved for
the true children of God.
NOTE on PSALM xvii. 3. .
Some critics (Hupf., Ew., Moll,) render the
first word in the second clause (“I am pur-
posed,” A.V.) “guilty thought in me.” This
completes the sentence, is grammatically tenable
(Hupf. takes it as the infin. with suffix), and
has the authority of LXX., d8tkta, Vulg.,
“iniquitas,” Targ., Sn"nº", “corruption”
(with an alternative, however, “cogitari ma-
lum"); Syr. “evil.” This is probably the
true reading and rendering.
PSALM XVIII.
Aavid praiseth God for his manifold and mar-
ze/lous blessings.
To the chief Musician, A Psa/m2 of David, the
servant of the LORD, who spake unto the
LORD the words of *this song in the day that * 2 Sam.
the LORD delivered him from the hand of all 22.
his enemies, and from the hand of Saul: And
he said,
WILL love thee, O LORD, my
strength.
PSALM XVIII.
This psalm is the longest, and in some
points one of the mostimportant, of those which
are attributed to David in the inscriptions. It
was composed after the complete subjugation
of David's foreign enemies, when all traces
of opposition from Saul's family had passed
away, and, as critics generally agree (see Ew.,
Hitz.), for the express purpose of a public
thanksgiving, and celebration of a series of
victories. So much we gather from the in-
scription, which is repeated nearly verbatim
in 2 S. xxii., and was probably taken from
a contemporary chronicle. On the other
hand, it appears to have been written before the
great sin was committed which threw a dark
shadow over the spirit of the king and the
state of his kingdom. There is no allusion
to domestic enemies, no indication of remorse
for special guilt; all foes are subdued, and the
Psalmist, confident in God's Salvation, looks
forward to a peaceful and glorious future for
himself and his seed. These and other notices
make it highly probable that it belongs to
the period described in 2 S. vii.-ix, special
references to which will be pointed out in the
notes. The style of the psalm is such as
befits the maturity of David's genius; it is at
once remarkable for vigour and grace, full of
archaic grandeur, and yet free from abrupt
transitions and thoughts labouring for utter-
ance, forcing, as it were, language into strange
forms, which make some of the earlier psalms
difficult to understand. (See some fine gene-
ral remarks by Ewald, ‘G. I.’ III. p. 78.)
The internal indications of authorship, and
the external evidence, are so convincing, that
with two exceptions (Lengerke and Olshausen,
See Introd.) critics of all schools, none more
earnestly than Ewald and Hitzig, accept it as
the production of David; the one, indeed, by
2O6 PSA L.M.S. XVIII.
is worthy to be praised: so shall I be
saved from mine enemies.
4 * The sorrows of death compass- “Ps. 1163.
f # Heb.
ed me, and the floods of "ungodly º
men made me afraid.
- | Or,
5 The 'sorrows of hell compassed º.
[v. 2–5.
2 The LORD is my rock, and my
fortress, and my deliverer; my God,
* my strength, in whom I will trust;
my buckler, and the horn of my sal-
vation, and my high tower.
3 I will call upon the LORD, who
ł Heb.
my rock.
same formula is used in Deut. xxxi. 30.
which the authenticity of other psalms may be
tested. The whole spirit of the king, as head
of the Theocracy, pervades the composition.
The psalm is not directly Messianic, apply-
ing as it does unquestionably to the person,
acts and feelings of David, but typical bear-
ings throughout are distinct. All events are
idealized. The personal manifestation of
God, the king's righteousness, his mission to
the heathen, as their head, v. 43, and teacher,
49, point to God's anointed Son, in Whom
the promises to David and his seed have an
absolute fulfilment. Two meanings are not
to be looked for, but the true and literal mean-
ing, applicable to the type, is even more
entirely applicable to the antitype.
The metrical system is peculiar. First five
strophes, each of three verses, ending with the
division at v. 15: then five strophes, each in-
creasing in length; an arrangement probably
determined by special circumstances, this being
a processional hymn, but serving admirably to
express the overflowing thankfulness of the
great Psalmist's heart.
the servant of the LoRD] This designation
is often given to David, both in the psalms,
(xix. II, I 3, xxxvi., as here, in the inscription,
lxxxix, 3, 20,) and in the historical books;
See 2 S. iii. 18, vii. 5, and vii. 19–29, where
David uses it no less than eight times in one
prayer. It marks an office, and is applied to
prophets, and specially to persons, such as
Moses, Joshua, and David, who severally
were entrusted with God's work in critical
epochs. The references given above shew that
David would not hesitate to use it of himself,
as expressing his consciousness of a special
calling, and inward devotedness; in both
respects it corresponds to the title constantly
assumed by the apostles; see Rom. i. 1 ;
Tit. i. 1 ; James i. 1; 2 Pet. i. 1; Jude i. 1;
Apoc. i. I.
spake...the words of this song] Exactly the
The
reference is evidently intended to mark the
peculiarly solemn character of the song. The
Hebrew word denotes a hymn adapted for
recitation, or singing with the accompani-
ment of the lyre. Compare Ex. xv. 1; Num.
XX1. I7.
from the hand of Saul] The last and the
chiefest of David's personal enemies; as such
he is fitly mentioned in the inscription of a
psalm of general thanksgiving, whether the
inscription was written by David, or, as seems
more probable, by the compiler of this portion
of the psalter.
1. I will love thee] The Hebrew word de-
notes tender affection, and is elsewhere used of
God’s love to man, not of man's to God. It
marks a high development of the spiritual
instinct. This verse is omitted in 2 S. xxii.
2. my rock] The climax should be noted:
the rock, or cliff, comes first as the place of
refuge, then the fortress or fastness, as a
place carefully fortified, then the personal de-
liverer, without whose intervention escape
would have been impossible. The second
half of the verse varies the expressions; “my
strength " or rock (a different word from
cliff), used of Horeb, Ex. xvii. 6, and of Je-
hovah, “the rock of salvation,” in the Song
of Moses, Deut. xxxii. 4, 15, 18, 30, 31 (See
also note on I S. ii. 2), doubtless not with-
out reference to the covenant ever present to
the mind of “the servant of the LoRD :” “my
shield,” first used in reference to Abram,
Gen. xv. 1; see note on Ps. iii. 3: “the horn of
my salvation,” or “my horn of salvation,”
whether as symbol of strength, so most
commentators ancient and modern——or of
height and dignity, the idea, as Dr Kay Shews,
more generally associated with the word in
the psalms; see cxii. 9, and I S. ii. Io, and
cf. Luke i. 69: lastly, “my high tower,” or
mountain castle, a figure which combines the
ideas of perfect security and dignity. It is
remarked (Del.) that we have in this verse
seven appellations of Jehovah, the mystic
number which in sacred things symbolizes
perfection. Other epithets are added in 2 S.
xxii., “my refuge, my saviour,” apparently as
explaining the meaning of the preceding figures,
but regarded by Ewald as part of the original
text. The words “in Whom I will trust” are
the keynotestruck by David in Pss. vii. and xi.,
probably the earliest of his psalms. -
3. I will call] Or, “I call.” David speaks of
a general result of prayer, accompanied by a
recognition of divine goodness, the object of
devout praise.
4. The sorrows of death compassed me] Or,
the C or ds of dea, t h surrounded me.
The A. V. follows the LXX. and Vulg.
(68tues, dolores, thus, too, the Targ.); See also
Acts ii. 24: and the Hebrew word occurs
frequently in that sense; see Ges. s. v. But
from the following verse it is clear that Death
is here represented as a hunter: he surrounds
v. 6—II.]
2O7
PSA L.M.S. XVIII.
3 Heb.
by his.
me about : the snares of death pre-
vented me.
6 In my distress I called upon the
LORD, and cried unto my God: he
heard my voice out of his temple, and
my cry came before him, even into
his ears. -
7 Then the earth shook and trem-
bled; the foundations also of the hills
moved and were shaken, because he
was wroth.
8. There went up a smoke out of
his nostrils, and fire out of his mouth
devoured: coals were kindled by it.
9 He bowed the heavens also, and
came down: and darkness was under
his feet.
Io And he rode upon a cherub,
and did fly: yea, he did fly upon the
wings of the wind.
II He made darkness his secret
place; his pavilion round about him
were dark waters and thick clouds of
the skies.
the field in which he seeks his prey with a
hunting net. Aquila orxotvia. The reading
in 2 S. xxii. 5 is different (“waves” A.V.
or “breakers”), and is preferred by Ewald, as
Keeping to the same metaphor throughout the
two clauses of the verse. So too the passage
seems to have been read by Jonah, ii. 5, who
undoubtedly had this and the two following
verses in his mind.
floods of ungodly men] floods of Belial,
the abstraction or personification of destruc-
tive wickedness. David sees himself, so to
speak, in a plain surrounded by the hunter's
lines, while all chance of escape is cut off by
rushing torrents. The reader may compare
Dante's fine description of “the headlong
Sweep’ of a flood following a storm raised
suddenly by the Evil One; “Purg.’ v. 112—
I 29. See Rev. xii. 15.
5. This verse is not a repetition of the
preceding. The cords which then surrounded
the field are now drawn close (different verbs
are used in the Hebrew), then Death stands
in front in the act of casting the net. The
same word “prevented,” or “came in front of
me,” is used Ps. xvii. 13 ; where see note:
6. distress] strait.
out of his temple] This passage is con-
clusive as to the use of the word previous to
the erection of Solomon's temple: a point of
great importance in its bearings upon other
psalms; see note on Ps. v. 7 and on xi. 4.
7–15. This passage, unsurpassed in sub-
limity and grandeur, describes a Theophany,
or personal manifestation of the Lord.
Natural phenomena Supply the imagery, and
are described with the minute and graphic
accuracy characteristic of Hebrew poetry:
earthquake followed by dense smoke, an out-
burst of flame, and showers of burning coals:
then heavy clouds, thick darkness, a sound
as of chariot-wheels sped by rushing winds;
black thunderclouds rifted by sudden flashes,
then the crash of thunder, Jehovah's voice;
hailstones intermingled with frequent light-
nings. In the brief account of David's
victories, 2 S. viii., no mention is made of
natural convulsions, but it is hard to resist the
impression that the Psalmist describes a storm
which he saw, and in which he realized the
outward manifestation of God's Presence.
It has been often remarked how many great
battles have been fought amidst the strife of
the elements, and that not merely in sacred
history, as in Josh. X. Io, II, at Beth-horon.
7. shook and trembled] Dr Kay expresses
the paronomasia (gaash, raash) of the Hebrew
by “quailed and quaked:” but the A.V. is
accurate and true to nature, first the shock,
then the trembling ; thus Jerome, “commota
est et contremuit.” Our translators intention-
ally avoided such assonances as are common
in most ancient languages. See note on x. 18.
8. out of his nostrils] Or, “in His anger;”
cf. Deut. xxxii. 22: in irá ejus. Compare, how-
ever, v. I 5.
9. He bowed the heavens] So in the storm
the clouds lower, descending close down upon
the earth, resting on the hill-tops: see Ps.
cxliv, 5.
1O. a cherub] A collective noun meaning
cherubim. The cherubim are represented as
bearing the throne of God (cf. Ezek. i. 4.— .
28, and note on Gen. iii. 24), it may be
as symbolizing the agencies of nature. The
rising storm speaks to the Seer of the approach
of chariot-wheels (Ezek. i. 16, &c.) rolling over
the vault of cloud. Mr Perowne says truly
the word “cherub” is a “crux interpretum.”
It has no Semitic etymology: but the word
(in Coptic Xereb, or Hereb) is of Egyptian
origin, probably from “karabu’ to shape, or
hammer, Sc. a figure, XaAkij)\aros.
did ſy] The Hebrew word in the second
clause is different from that rendered “ did
fly” in the first. It is very rare, used in Deut.
xxviii. 49 of the Swoop of an eagle. In 2 S.
xxii. II, the change of a letter (r for d) gives
“He was seen,” probably an error of tran-
scription. The variation of reading was older
than the version of the LXX.; in Samuel,
they have &pón, but here &reráorón.
11. darkness] The Lord is represented as
taking His temporary abode, pavilioned, so to
2O8
[v. 12–22.
PSA L.M.S. XV III.
12 At the brightness that was be-
fore him his thick clouds passed, hail
stones and coals of fire.
I 3 The LORD also thundered in
the heavens, and the Highest gave
his voice; hail stones and coals of fire.
I4 Yea, he sent out his arrows,
and scattered them; and he shot out
lightnings, and discomfited them.
I 5 Then the channels of waters
were seen, and the foundations of the
world were discovered at thy rebuke,
O LORD, at the blast of the breath of
thy nostrils.
16 He sent from above, he took
'Or, great me, he drew me out of "many waters.
17 He delivered me from my
strong enemy, and from them which
hated me: for they were too strong
for me. -
18 They prevented me in the day
of my calamity: but the LORD was
my stay.
19 He brought me forth also into
a large place; he delivered me, be-
cause he delighted in me.
2O The LORD rewarded me ac-
cording to my righteousness; accord-
ing to the cleanness of my hands hath
he recompensed me.
21 For I have kept the ways of the
LORD, and have not wickedly depart-
ed from my God.
22 For all his judgments were be-
fore me, and I did not put away his
statutes from me.
speak, amidst accumulated masses of cloud.
There He sits unseen, but near, over the battle-
field. Compare Deut. iv. II: Ps. xcvii. 2.
12. At the brightness, &c.] The lightning
breaks the clouds, they are rifted, dispersed in
scattered masses, down rushes the hail (stored
up in God's armoury against the day of battle,
Job xxxviii. 22, 23), mingled with fiery flakes;
cf. Ex. ix. 23. Another rendering expresses the
sense more accurately, “Out of the brightness
before Him there passed through His clouds
hailstones,” &c. Hupf.
13. The thunder follows, God's voice pro-
nouncing judgment. The last clause is omit-
ted in 2 S. and here by a few MSS. and the
LXX.: but it is retained generally by critics,
as describing the immediate recurrence, or un-
interrupted continuance, of the storm.
Hail is rare in Palestine, but, when it falls,
causes terrible destruction; see note on
Josh. X. II.
14. The effect of the storm. The enemy,
too, recognize the indications of wrath: a
Sudden panic seizes them, and they are at once
discomfited; see Ex. xiv. 24, where the same
word is used.
15. channels of waters] The Hebrew
properly denotes the beds of torrents flow-
ing through a rocky district; cf. Job vi. I5,
and note on Ps. xlii. I. We may understand
this passage to mean that the rocks were cleft,
and the waters instantaneously Swallowed up;
such indeed appears to be a necessary inference
from the parallel clause. The words used
throughout this description recall Ex. xiv. and
xv., a passage certainly present to David's
mind. For this reason Ewald prefers the read-
ing 2 S., which instead of “waters” has
** Sea.”
16–19. David now relates in plain terms
the results of the divine judgment, referring,
however, to the figures previously employed.
16. The reference to the deliverance of
Moses, the “servant of God,” is clear. The
word rendered “He drew me” occurs nowhere
but in Ex. ii. Io; where it is used to explain
the meaning of the name Moses. The note
on that passage shews that it is Egyptian, the
word naturally used by the princess, who sent
and took the child. The many waters points
back to v. 4.
17. my strong enemy] David probably
goes back to the first deliverance from Saul,
but the expression is generally taken collec-
tively.
18. prevented me] See v. 5.
19. a large place] Sc. into open ground,
not compassed by floods or nets, viv. 5, 6.
See too note on iv. I.
delighted in me] See note on xxii. 8, and cf.
2. S. xv. 26. The expression is thoroughly
Davidic.
2O-–24. The moral cause of the inter-
position, which proves and rewards innocence.
Although this passage might have been written
after David's fall and recovery, it is far more
appropriate to his previous condition. The
assertions of righteousness, cleanness of hands
(cf. xxiv. 4), &c., are condemned by some
critics (see Bleek, “Einl.’ p. 625) as indicat-
ing pride and Self-reliance, but see note on
vii. 8.
21. ‘wickedly departed from my God] David
uses many other words in the penitential
psalms to describe his own guilt, but never
uses this, which implies wilful and persistent
wickedness. The construction “from my
God” is questioned; but it rests on good
authority, LXX., and many late critics.
v. 23–33.] PSA L. M. S. XVIII. - 209
..º. 23 I was also upright before him, 28 For thou wilt light my "candle: ,*
" and I kept myself from mine ini- the LoRD my God will enlighten my “”
quity. darkness.
24. Therefore hath the LORD re- 29 For by thee I have "run through %.
compensed me according to my right- a troop; and by my God have I leap- 7 OAZ62%.
eousness, according to the cleanness ed over a wall.
jºb. ... of my hands in his eyesight. 30 As for God, his way is perfect:
before his e - * o & 3. e * &
eyes. 25 With the merciful thou wilt "the word of the LORD is tried : he gº.
shew thyself merciful; with an up- is a buckler to all those that trust Fº 5-
right man thou wilt shew thyself up- in him. º %.
right; 31 °For who is God save the LoRD? P. “
26 With the pure thou wilt shew or who is a rock save our God? ***
thyself pure; and with the froward
thou wilt "shew thyself froward.
27 For thou wilt save the afflicted
people ; but wilt bring down high
looks.
32 It is God that girdeth me with #.”. 5-
strength, and maketh my way perfect.
33 He maketh my feet like hinds’
feet, and setteth me upon my high
places.
23. upright] As Abram, Gen. xvii. I.
before him] Rather as the marg., “with
Him,” in my relations to Him.
from mine iniquity] A very important state-
ment in its bearing upon the religious con-
Sciousness of David. It recognizes an inward
tendency to sin, nay, an inherent sinfulness,
but he kept himself in guard against it. The
rendering is strictly literal, and the sense thus
elicited is preferable to that suggested by
Delitzsch, “I kept myself from sin, that it
might not be my sin,” or by Hupf., “from a sin
that I might have committed.” Cf. Ps. li. 5,
“I was shapen in iniquity.” The reference to
a special temptation, suggested by Dr Kay,
as e.g. 2 S. xxiv. 3, is possible, but rather
weakens the argument.
24. A repetition of ºv. 20, an emphatic
declaration of integrity, concluding with an
appeal to Him who seeth the inner man.
25–30. A general view of God's dealings
with the just and the unjust.
25. merciful] Or, “gracious.”
26. froward] Or, with the perverse thou
she west thyself froward. It is strange that
our translators should have used the same
word twice, when different words are given
in the Hebrew. In dealing with the good,
God shews. His approval by manifesting at-
tributes similar or identical in essence: in
dealing with the wicked He exhibits attributes
which are correlative, in just proportion to
their acts (see Rom. i. 24–28): He suffers them
to be ruined by their own perverseness. The
rendering “shew thyself froward” but im-
perfectly expresses the Hebrew, derived from
a root meaning “to twist;” “shew thyself
tortuous” comes nearer; nor is the reference
to “wrestling” to be rejected; it is a meaning
which certainly belongs to the verb, in another
and nearly allied form. The Lord so deals
VOL. IV.
with the perverse as to bring them into in-
extricable perplexity and to overthrow them.
Dr Kay refers to Lev. xxvi. 23, 24, where,
however, a different word is used.
28. my candle] Or, lamp. The word
is specially used of the golden candlestick in
the tabernacle; but generally also as a symbol
of life and prosperity; see Job xviii. 6, and
xxix. 3; a passage which resembles this very
closely, and may have been in the Psalmist's
mind. David himself is called the light (ner,
as in this passage) of Israel, 2 S. xxi. 17; cf.
I K. xi. 36, xv. 4, and PS cxxxii. I7.
29. run through] This rendering is pro-
bably correct (thus Syr., Hupf, Hitz.); the
marg. is accepted by Ew., Perowne, Kay,
and either is grammatically possible; but
David seems rather to refer to the speed of
his pursuit and Onslaught. Aq. and Sym.
ôpapotpat.
a troop. Specially used of light-armed troops
sent to plunder an invaded country; e.g.
thrice of the Amalekites who burnt Ziklag ;
See I S. xxx. 8, I 5. *
a wall] David may refer to the storming
of Zion, an important epoch in his life, and
a fitting climax in this passage; See 2 S. v.
6–9, and compare Joel ii. 7. The Hebrew
word for “leaped ” is used specially of the
swift bounding of the hind, Song Sol. ii. 8 ;
Isai. xxxv. 6.
3O. tried Or “refined;” see note on xii.
6; the figure occurs frequently.
31. a rock] The reference to Deut. xxxii.
4 (see note on v. 2) is here unmistakeable.
32. maketh my way perfect. With refer-
ence to v. 30, as His way is perfect. Cf.
Matt. v. 48.
33. hinds’ feet] See note on v. 20. Cf.
Hab. iii. 19, which is evidently taken from
this. Hitz. Ewald (“G. I.’ III. p. 79) calls
O
2 IO
XV III. [v. 34–44.
PSA LMS.
| Or,
zwith thy
oneekness
34. He teacheth my hands to war,
so that a bow of steel is broken by
IIl Iſle 2.III].S.
35 Thou hast also given me the
shield of thy salvation: and thy right
hand hath holden me up, and ºthy
gentleness hath made me great.
###, 36 Thou hast enlarged my steps
772.62.
f Heb.
mirze
arecles.
under me, that my feet did not slip.
37 I have pursued mine enemies,
and overtaken them : neither did I
turn again till they were consumed.
38 I have wounded them that they
were not able to rise: they are fallen
under my feet.
39 For thou hast girded me with
strength unto the battle: thou hast
f subdued under me those that rose ..., #6
- C622&St"
up against me. bozu.
40 Thou hast also given me the
necks of mine enemies; that I might
destroy them that hate me.
41 They cried, but there was none
to save them: even unto the LORD,
but he answered them not.
42 Then did I beat them small as
the dust before the wind : I did cast
them out as the dirt in the streets.
43 Thou hast delivered me from
the strivings of the people; and thou
hast made me the head of the hea-
then : a people whom I have not tree.
known shall serve me. A # the
hearing of
44 " As soon as they hear of me, #2:
—r-
attention to the qualifications of David, as a
born, ruler over men: first of all endued with
a sinewy frame, a point in those times of
primary importance, created, so to speak, for
warfare, capable of immense efforts and un-
exhausted by prolonged exertions: he notes
also the point in which David differed from
the heroes of classic antiquity, his ascription
of this natural endowment to the special
favour of Jehovah. See, however, ‘II.’ I. 178.
my high places] My dominions with their
fortresses, rocks and mountains. The “my"
is emphatic; David waged a war of defence,
not of invasion; but cf. Deut. xxxii. 13. The
words, however, refer primarily to the hind,
remarkable alike for speed and “surefooted-
ness;” Tristram, ‘N. H. B.’ p. Ioo. Cf. Song
Sol. ii. 17.
34. so that, &c.] Or, so that my arms
-bend a bow of bronze:” bronze, highly
tempered and elastic, rºot steel, or brass, was
used for bows by the Egyptians and Israelites.
The rendering “steel” follows a Rabbinical
tradition, Kimchi; but “prior aeris erat quam
ferri cognitus usus.” Lucretius, v. 1285. The
force and skill required to bend a hero's bow
are spoken of by poets from Homer down-
wards. The rendering “bend” or “stretch"
is well defended by Hupfeld, but the Hebrew
form presents some difficulty.
35. Thou hast also given me the shield;
This clause is omitted in 2 S. Thus Ajax
holds his shield over the head of Teucer,
while he kneels with bended bow.
thy gentleness] Or, condescension; lit. hu-
mility, the correlative quality in man: the
term is not used elsewhere of God; but cf.
Isai. lxiii. 9, and note on v. I of this psalm.
The LXX., Syr., Sym., Theod. and Vulg.,
take the Hebrew word to mean “Thy chas-
tisement;” but the A.V. has the support of
nearly all modern critics. Thus too Aq.,
Chald. and Hebrew interpreters.
36. Thou hast enlarged] Or, made wide
room for my steps, clearing away all hin-
drances: see Ps. xxxi. 8; Prov. iv. 12: for
the converse see note on Job xviii. 7.
that my feet] and my ancies do not
slip: the word denotes unsteadiness, a giving
way owing to physical weakness.
39. subdued bowed down; the same
word is used Ps. xvii. 13, where see note.
40. Thou hast also given me the necks]
i.e. caused them to turn back before me.
Lit. “Thou hast given mine enemies to me
(by their) neck:” the same phrase is used in
Exod. xxiii. 27, where it is more correctly
rendered “I will make all thine enemies turn
their backs unto thee.”
41. This verse seems to refer to a victory
over domestic enemies, not over the heathem,
who would not call on the Lord: unless
indeed it be assumed that a partial knowledge
and dread of the Lord had penetrated the
peoples bordering on Israel, and speaking
cognate dialects. So far as knowledge is con-
cerned, the fact that the name of Jehovah was
familiar to the Moabites is proved by its
occurrence on the now famous inscription of
Mesha: after the final defeat of Moab that
knowledge may have issued in fear of Him,
Whose superiority to Chemosh was proved by
their own test of might. Cf. Judg. xi. 24.
43. the head of the heathem] Or, “head of
nations.” David saw in his foreign conquests
a pledge of the fulfilment of Messianic pro-
phecies; see especially Ps. ii. 8.
44. As soon as they hear, &c.] The answer
of an eastern to his sovereign's command,
“to hear is to obey.” Kay refers to 2 S.
viii. 9, Io; Ps. xxii. 27; Isai. lv. 5.
v. 45—50.] PSA L.M.S. XVIII. 2 I I
º, they shall obey me: ' the strangers thou hast delivered me from the 'vio- jºb,
the somes || || # - maze of
of the shall "f submit themselves unto me. lent man. zyzołezzce.
tº, 45. The strangers shall fade away, 49 Therefore will I give thanks Rom is
º:... and be afraid out of their close unto thee, O LORD, among the hea- for,
f Heb, Zie, places. then, and sing praises unto thy name. *
ºw 46 The LoRD liveth; and blessed 50 Great deliverance giveth he to
be my rock; and let the God of my his king; and sheweth mercy to his
salvation be exalted. anointed, to David, and to his seed
º 7 It is God that 'avengeth me, for evermore.
gzzle
azenge-
ments for
destroyeth.
and "subdueth the people under me.
48 He delivereth me from mine
enemies : yea, thou liftest me up
above those that rise up against me:
PSALM XIX.
I 7%e creatures shezv God’s glory. 7 7%e word
/his grace. 12 /Xavid £rayet/ for grace.
To the chief Musician, A Psalm of David.
submit] Or, flatter me, lit. lie to me,
i.e. as in marg. yield feigned obedience, the
obedience of fear; cf. Deut. xxxiii. 29; Ps.
lxvi. 3., lxxxi. I5. Thus Ros., Hupf, Kay,
&c. In the corresponding passage of 2 S. a
word is used, slightly differing in form, but
with the same meaning. -
45. be afraid] The Hebrew word occurs
Only in this passage. It probably means,
“will flee trembling.” Ros., Ew., Hupf., &c.
Cf. Mic. vii. 17.
46–50. The triumphant close of the
hymn at once presents the leading thoughts
of gratitude for deliverance, and firm trust
in Jehovah, and predicts the fulfilment of all
His promises.
46. The LoRD liveth] Cf. Ps. xlii. 2,
“ the living God,” and v. 8, “the God of
my life.” Ewald takes it as an archaism equi-
valent to “Blessed be God.”
47. avengeth me] Or, “who giveth a-
vengements to me,” or “awardeth retribu-
tions to me:” cf. 2 S. iv. 9, Io; an important
passage as bearing upon David's charac-
ter, and his repudiation of private acts of
vengeance. The reference to 2 S. x. 4,
touching the provocation to the war of which
this hymn celebrates the results, is of some
value, but the statement is general; in all
successes David saw retributive justice.
subdueth] The Hebrew word occurs twice
only (see Ps. xlvii. 3) in this sense; but the
rendering rests on good authority, and is ac-
cepted by critics. It has the special meaning
of keeping in subjection, as a flock to the
shepherd. Cf. Ps. ii. 9.
48. the violent man] The expression may
be general; see note on v. 17; but, considering
that the psalm specially commemorates de-
liverance from all enemies, there is no reason
why this distinctive and accurate designation
should not point to Saul, the chief of David's
persecutors, and, as such, expressly named in
the very ancient, if not contemporary, inscrip-
tion.
49. St Paul, Rom. xv. 9, applies this to
our Lord. David evidently speaks with a
consciousness that his mission, as head of the
Theocracy, and, as such, forerunner and type
of Christ, was not confined to Israel: it in-
volved the proclamation of God's might and
goodness to the heathen, undoubtedly with a
view to the fulfilment of the original promise
to Abram, Gen. xii. 2, 3, and the extension of
God’s mercies to all nations. Cf. Ps. lxvi.
4, lxxii. II. -
50. The close of the hymn refers, as
critics generally admit (Hitz., &c.), to the
Solemn declaration communicated through
Nathan, 2 S. vii.; see especially viv. I2—16,
26–29.
David] This is the only passage in which
David mames himself; it may be with reference
to the special promise through Nathan “to
thy servant David,” or because the psalm was
intended for public recitation, reminding the
whole nation of the grounds on which their
allegiance to the house of David rested.
The question whether the text of the psalm
is more ancient or more accurate in the book
of Samuel or here has been much discussed.
Both texts have internal proofs of independ-
ence and originality: in fact it is now ad-
mitted that neither could have been taken
from the other: nor are the deviations gene-
rally such as could be accounted for by inac-
curate transcription. The most natural and
probable explanation is, that David towards
the close of his reign prepared a revision for
public recitation.
PSALM XIX.
This psalm, universally regarded as one
of the profoundest and most affecting of
David's compositions, is especially remark- .
able for the vivid contrast, and at the same
time the inner harmony, which it recog-
nizes between the results of natural and re-
vealed religion. The heavens, as Bacon Ob-
serves, declare the glory, but not the will of
God: that is known only by His law, re-
O 2
2 I 2
PSA L. M. S. XIX. [v. I —4.
& Gen. I. 6. HE *heavens declare the glory of
. God; and the firmament shew-
eth his handywork.
2 Day unto day uttereth speech,
and night unto night sheweth know-
ledge. r
f
3 There is no speech nor language, or, with.
e wº e & th
where their voice is not heard. %:.
& || t º o is heard.
4 "Their line is gone out through fºr
all the earth, and their words to the ºut
end of the world. In them hath he #.”
set a tabernacle for the sun, ºom-
I CŞ.
| Or, Their rule, or, direction.
, vealed to man as the perfect expression of
that will, for his conversion, instruction and
guidance. w
It would appear to belong to the same
period of David's life as the preceding psalm,
with which it has an intimate connection. At
the close of that psalm (see v.v. 43, 49) the
king declares his mission to the heathen; in
this he dwells first upon the preparation for
Such work by natural agencies, then upon
the instruments by which it could be effected;
in both speaking in accordance with our Lord
and His Apostles (cf. Matt. v. 45, vi. 26–
33; Acts xiv. 15–17, and xvii. 24–31);
David, it may be for this reason, calls him-
Self a servant of God, viv. II, 13. The psalm
has other indications of belonging to the king's
Sunny and hopeful manhood. As in other.
early psalms (see note on xviii. 23), he has
the consciousness of inherent and secret sin-
fulness, v. I2, and of the danger of falling
into wilful sin, but it is clear that he has
not committed the great transgression, from
which he prays to be preserved.
There is a marked difference between the
style of the two portions of the psalm. The
former has fuller and more varied cadences,
the latter is more pointed and compact; but
there is, notwithstanding, a pervading har-
mony, recognized by severe critics. In both
the language is at once forcible and sweet,
with frequent archaisms and vivid imagery;
and it has been noted that in both there is
a fundamental identity of structure, each
consisting of fourteen clauses, arranged in six
or eight strophes of nearly equal length. The
former portion, as might be expected, is richer
in imagery, the naturalistic element of poetry;
the latter, in deep and holy feelings, move—
ments of a heart stirred to its depths by God's
law.
1. declare] Or, “recount.”
God] Hebrew, “El;” a name which de-
notes the majesty and power of God. It is
the only name which occurs in the first part
of this psalm, and here once only, in studied
antithesis to the name Jehovah, which is used,
exclusively, seven times in the second part.
David celebrates the glory of El, the God 9f
nature, the law of Jehovah, the God of the
Covenant. Ex. vi. 3. º
sheweth] Or, proclaimeth.
2. uttereth speech] Lit. “poureth forth
speech.” Each day overflows with utterances
\-Z
full of meaning, which it transmits to its suc-
cessor. The word is used specially of reli-
gious and prophetic utterances, as in Ps.
lxxviii. 2; Prov. i. 23, where A.V. has “pour.
out.”
sheweth knowledge] The Hebrew word
occurs elsewhere only in the book of Job,
xv. 17, xxxvi. 2. It means properly “quick-
eneth,” “keepeth alive;” that is, gives a living
quickening knowledge, as though contempla–
tion of the starry firmament awakened deeper,
more spiritual thoughts than the brightness
of day. Thus, too, in the first clause,
“speech” denotes an outward communica-
tion; “knowledge,” in the second clause, the
inward apprehension. Bishop Horne remarks
of day and night thus occupied, they are
“like two parts of a choir, chanting forth
alternately the praises of God.”
3. There is no speech, &c.] This translation
gives a clear sense, well adapted to the con-
text; it is supported by the ancient versions,
and some critics (Vaihinger), and is gramma-
tically defensible. Other renderings are pro-
posed, of which the two most generally
accepted are, (1) “That is no speech, no
words, whose sound is not heard,” i.e. the
speech and words which tell of God's glory
are heard by all (thus Vitringa, Hitz., Moll).
2) “There is no speech, there are no words,
all inaudible is their voice;” thus our Psalter,
Hupf, Ew., Perowne, Kay. The rendering
is literal and grammatical, but it introduces
a thought which is scarcely in accordance with
the preceding and following verses.
4. Their line] The translation is exact, but
the meaning is disputed. The word “line” has
in Hebrew the special sense of a boundary
line marking the extent of dominion; it is thus
understood in this passage by Hupfeld and
some other critics, and apparently by our
translators. The more general, and the oldest,
interpretation is “sound,” specially sound
produced by harp-strings, or, as Dr Kay holds,
“the regulative string.” The sense thus eli-
cited suits the context, but it is not supported
by Hebrew usage. In all other passages line
(kav) means either a measuring line, or a rule
(Sc. of conduct), a precept or decree; nor
would the last sense be unsuitable; the decree
of the heavens goes forth, proclaiming the
glory of God, and the duty of worshipping
Him. See Note below.
v. 5–9.]
2 I 3
PSA LMS. XIX.
| Or,
doctrinze.
Or
5 Which is as a bridegroom com-
ing out of his chamber, and re-
joiceth as a strong man to run a
I2CC.
6 His going forth is from the end
of the heaven, and his circuit unto
the ends of it: and there is nothing
hid from the heat thereof.
7 The law of the LORD is per-
restoring fect, "converting the soul: the testi-
mony of the LORD is sure, making
wise the simple.
8. The statutes of the LORD are
right, rejoicing the heart: the com—
mandment of the LORD is pure, en-
lightening the eyes.
9 The fear of the LORD is clean,
enduring for ever: the judgments of
the LORD are true and righteous al- Hºº.
truth.
together.
their words] The Hebrew again recalls the
book of Job, in which the word here used
occurs frequently (see Ges. ‘Th.’ s. v.); a fact
of Some moment, as bearing upon the anti-
quity of this psalm, and of that book; and as
indicating the influence of Job upon David's
mind, an influence perhaps making itself spe-
cially felt in dealing with the question of
natural religion.
5. bridegroom] The symbol of youthful
vigour and happiness, or of the beginning of
a new life; adopted by our Lord, though
with special reference to the bride.
out of his chamber] Joel ii. 16.
as a strong man] The epithet is applied to
the Sun in Judg. v. 31. Elsewhere to God,
El, of Whom the sun is a type; Isai. ix. 6, El
Gibbor, “the mighty God.”
6. going forth] Cf. Mic. v. 2. The ima-
gery of this verse should not be pressed as
presenting a theory of the earth's form. The
poet describes simply what he observes.
nothing hid] The heat of the sun, which
is the condition of physical life, reaches as
far as the teaching of the heavens; they in-
struct all, he quickens all. Hence the fitness
of the symbol, and of the application to the
Lord Christ and His apostles, Rom. X. I8.
The connection between the two parts of
this psalm is questioned, but the analogy be-
tween the order and light of the universe and
God's moral law lies very deep. It is recog-
nized by Greek philosophy, by the very word
kóo pos; and by Confucius, see the 12th chap.
§§ 3 and 4 of the ‘Tchung Yung.” It seems
strange that this most beautiful of all ex-
pressions of so great a thought should be
ignored by a Christian thinker.
7. The praise of God's law now follows
in a rapid flow of short clauses, each with
a double beat (Del.), expressing the warm
emotion of the Psalmist's heart. The first
word involves all that can be said, the law is
perfect, a complete revelation of God's will;
in St Paul's words, “the law is holy, and the
commandment holy, and just, and good,”
Rom. vii. I2; a passage of extreme import-
ance, connected as it is with his view of the
inefficacy of the law to control the will, even
while the sinner's reason consents to it as
good, v. I6.
converting] Or, as in marg., restoring,
lit. bringing it back, Sc. from ignorance and
sin; the word involves the idea of deliverance
and refreshment. The converting efficacy de-
pends, of course, upon its application to the
heart by the Spirit, a point which David may
have discerned but imperfectly, and was not
commissioned to declare.
the testimony] Used specially of the Deca-
logue; see Exod. xxv. 16.
the simple] The word is used in its original
and natural sense; it denotes one whose con-
sciousness or reason is as yet undeveloped:
the “testimony” supplies what is needful; if
rejected, it leaves the “simple” self-condemned,
and then “simple” becomes, like other names
for folly in Hebrew, synonymous with
“Sinfül.” m
8. enlightening the eyes] See note on xiii. 3;
and compare the effect of the honey juice
upon the eyes of Jonathan, I S. xiv. 27.
The expression includes the gift of comfort
and joy as well as knowledge.
9. The fear of the LoRD] Godly fear,
the fear of reverence inseparable from love,
“ which never faileth.”
the judgments] The order in which the six
words describing God's law occur should be
observed. I. The law, of which the funda-
mental principle is instruction (Heb. thorah,
from yarah, teach). 2. The testimony, i.e.
warning; God's appeal to the conscience,
bearing witness to the law. 3. Statutes, or,
more exactly, visitations, Securing obedience,
or checking infringements of the law. 4. Com-
mandments, i.e. precepts, better understood
as man advances under the teaching of the
law. 5. The fear of God, the settled habit
of the soul informed by the law. 6. The
judgments, the final awards of the Giver of
the law. The omission of “the Word” is
noticeable. David may have regarded it as
synonymous with “the law;” and in this
passage his object is specially to set forth the
beauty of “the law'” as the rule of life, and
the expression of God's will.
2 I4. PSA L. M. S.
X I X. XX. [v. Io–2.
Io More to be desired are they
Ps. 19. than gold, ° yea, than much fine gold:
72, I27.
fº. 19. “sweeter also than honey and ºf the
d
**9 honeycomb.
IO2. &
Žº II Moreover by them is thy ser–
gº. Vant warned: and in keeping of them
CO2720S.
there is great reward.
I2 Who can understand his errors?
cleanse thou me from secret faults.
I3 Keep back thy servant also
from presumptuous sins; let them not
have dominion over me: then shall I
be upright, and I shall be innocent
from "the great transgression.
I4. Let the words of my mouth,
and the meditation of my heart, be
acceptable in thy sight, O LORD,
'my strength, and my redeemer.
|Or, 77ttech,
# Heb.
2ny rock.
10, 11. These verses describe the emotions
felt, and the effects experienced, by God's ser-
vant. The law excites the strongest desires
and satisfies them completely. The great re-
ward is in keeping it, rather than in the bless-
ing which follows.
10. Aoneycomb. Or, “the droppings of
the honeycomb;” the same word is used I S.
XIV. 27.
12. Who can understand his errors 2) The
strain here changes suddenly; the Psalmist
applies the law to himself. As for errors,
sins of ignorance, or infirmity, who can dis-
cern them? “He knows nothing by himself
(is not conscious of special sin), yet is he
not thereby justified ” (I Cor. iv. 4); secret
sins, or “hidden sins,” need cleansing, i.e. both
pardon and expiation.
cleanse] Make or hold me guiltless.
13. presumptuous sins.] The Hebrew word
So rendered corresponds in meaning to the
presumptuous sins, which in Num. xv. 3o are
declared to be unpardonable; in contradis-
tinction from sins of ignorance. The differ-
ence is not in the act, but in the intention.
The form of the word is peculiar, but occurs
six times in the cKixth PS., lit. “presumptuous
ones:” whether, as if sins were realized as
personal enemies (Kay), or more probably
with reference to their manifold and ever-
varying forms. David's sins more than once
reached, and once overpassed, the limitary line
between error and presumption, but they
were not repeated when brought home tho-
roughly to his conscience.
the great transgression] Or, “and guiltless
from great transgression:” the word “great”
is emphatic, guilt matured, fully developed.
May not this earnest, touching prayer indicate
an inward consciousness of liability to the
special temptation of the king?
14. The prayer is general, but has doubt-
less a special reference to the psalm, as express-
ing the result of devout meditation upon
God's works and Jehovah's law.
my strength] my rock, as in Ps. xviii. 2.
my redeemer] The expression occurs first
Gen. xlviii. 16, “The Angel which redeemed
me from all evil.” When applied to God it
is always in the sense of a deliverer, who
maintains the cause of His own people, and
ransoms, or, more generally, Saves them.
The use of the word in legal transactions is
Secondary. See Note on Job xix. 25.
NOTE on PSALM xIx. 4.
lp from TYP, as in Arab., to twist, or bind,
hence, “to be strong,” has the radical mean-
ing of a line, or “bond,” that which fastens.
In Isai. xxviii. Io it is coupled with X, a pre-
cept, and means, probably, a decree, or bind-
ing law: in Ezek. xlvii. 3 and 2 K. xxi. 13,
a measuring line: in Isai. xviii. 2 it may mean
“strength;” thus Ges. and Knobel: but
“decree” is more satisfactory, “a nation of
decree upon decree;” sc. of fixed rules, set-
tled forms. It seems a bold process, scarcely
justified by Hebrew usage, to take \p first as
a measuring line, then simply as a cord, then
as a harp-string (the regulator, Dr Kay), then
as the sound produced by the harp-string
(though for the last change the analogy of
Tóvos from retvo might be adduced). “De-
cree,” on the contrary, adheres to the radical
meaning and use of the word, and yields an
apt and forcible sense.
PSALM XX.
I 7%e church blesseth the Āing in his exploits.
7 Aer conſidence in God’s succour.
To the chief Musician, A Psalm of David.
HE LORD hear thee in the day
of trouble; the name of the God º.º.
of Jacob defend thee; Åigh zºſace.
f Heb.
2 Send ºthee help from the sanc-º.
PSALM XX.
This psalm and the following one are
closely connected. ' This contains the Sup-
plications of the people on behalf of the
king, going forth on a martial expedition;
the other expresses their joy at his triumph.
The special notices, viv. 7, 8, seem to point
v. 3–9.] PSA LMS. XX. 2 I 5
º tuary, and 'strengthen thee out of saveth his anointed; he will hear him
%“” Zion 5 f from his holy heaven with the sav- Heb.
3 Remember all thy offerings, and ing strength of his right hand. ſº
... 'accept thy burnt sacrifice; Selah. 7 Some trust in chariots, and some ...”
gºof, 4 Grant thee according to thine in horses: but we will remember the º:
27take fat. ty the
own heart, and fulfil all thy counsel.
5 We will rejoice in thy salvation,
and in the name of our č. we will
name of the LORD Our God. ºf
Ž *
8 They are brought down and ſº,
fallen: but we are risen, and stand %:
set up our banners : the LORD fulfil
all thy petitions.
6 Now know I that the LORD
upright. º
9 Save, LORD : let the king hear
us when we call.
to the war with the Syrians (see 2 S. x.
17–19), but are suitable to any of the foreign
wars which occupied so large a portion of
David's reign. Both psalms are attributed to
David in the inscriptions, nor is there any
good reason to question the assertion. David,
as the representative of the nation and “ser-
vant of the Lord,” was quite justified in
putting such petitions into the mouths of the
people. Both psalms were evidently composed
for public and liturgical recitation; and were
probably Sung by the priests and the people,
or its representatives, in the court, or at the
gate of the tabernacle. , Ewald, who thinks
that this psalm may have been composed in
Asa's reign, admits that the language, the
vivid imagery, simple grandeur of style, and
warm expressions of trust in the Lord, not
surpassed in any temple-hymn, point to the
time of David.
1. trouble] Literally “strait.”
defend thee] The marginal rendering is
more accurate; the people pray not merely
for the safety, but for the triumph of their
king, that he may be set on high, raised over
his enemies.
2. Aelp] Thy help in the margin is cor-
rect and forcible: the help on which the king
might depend, pledged to him by gracious
promises. Cf. PS. xxii. I and I K. viii. 30.
sanctuary] The word suits the reign of
David, when the Sanctuary was fixed in Jeru-
salem, but the temple was not yet built. This
psalm was probably recited by the priests and
people immediately after the offering of sacri-
fices.
3. Remember] The word has a special
reference to the mincha which the priest
burnt upon the altar, as a memorial, an
appeal to God to remember the giver. See
notes on Lev. ii. 1, 2; Acts x. 4.
thy offerings] The king offered sacrifices in
person, especially on great occasions, such as
the beginning of a war, or before a battle.
There is no interference with the proper func-
tions of the priesthood in this; animals might
be offered and sacrificed by the heads of
families. The offerings consisted both of the
mincha, fine flour with oil and frankincense,
and whole burnt-offerings, representing the
gratitude and absolute devotion of the wor-
shippers.
accept] Or, “approve,” lit. as in the marg.
“make fat.” The people pray that God may
regard the offerings as fat, i.e. befitting the
occasion, the best that the king could present:
compare Mal. i. 8.
5. This verse, which consists of three
clauses, completes the first division of the
psalm.
rejoice] Or, “shout;” the word expresses
the jubilant shout of a host assured of victory.
6. Now know II These words are either
spoken by the king in person, or by the High-
priest representing the nation.
7. chariots.] The prohibition against keep-
ing numerous war-horses was observed by
David, who carried on his campaigns with
infantry: thus shewing at once obedience to
the law, and a just appreciation of the wisdom
of the injunction. In a struggle with na-
tions formidable for their chariotry (see espe-
cially 2 S. viii. 4, x. 18), the best and surest
defence was a well-trained army of foot-
soldiers. David's armies consisted of the same
materials and used the same weapons which
of old won so many great victories for Eng-
land, Ewald has good observations on this
point, “Gesch.” III. p. 186. There may be
a reference to the fact stated 2 S. x. 18,
“David slew the men of 7oo chariots of the
Syrians, and 4o,ooo horsemen;” where See
note. º
8. The verse represents the anticipated
result as already achieved; the future victory
is realized by faith. In fact the ambiguity of
Hebrew expression for past and future time,
which sometimes occasions difficulty in the
interpretation, represents the inward state of
the speaker, to whom the past and future
have the vividness and reality of the present.
9. let the king] Delitzsch observes that this
designation of Jehovah, put into the mouth
of the people while praying for their king, is
favourable to the authorship by David. The
argument is not conclusive, but would have
considerable weight if the construction could
2 I6 PSA LMS. XXI. [v. 1–9.
PSALM XXI.
7 Conſidence of
tion: honour and majesty hast thou
laid upon him. -
6 For thou hast made him most ºfGº
blessed for ever: thou hast made be less-
him exceeding glad with thy counte- fºb.
Ił211Ce. #,
7 For the king trusteth in the joy.
1 A thanksgiving for zictory.
further success. ,
To the chief Musician, A Psalm of David.
A | "HE king shall joy in thy strength,
O LORD ; and in thy salvation
how greatly shall he rejoice
2 Thou hast given him his heart’s
desire, and hast not withholden the
request of his lips. Selah.
3 For thou preventest him with
the blessings of goodness: thou settest
a crown of pure gold on his head.
4. He asked life of thee, and thou
gavest it him, even length of days for
ever and ever.
5 His glory is great in thy salva-
LORD, and through the mercy of the
most High he shall not be moved.
8 Thine hand shall find out all
thine enemies: thy right hand shall
find out those that hate thee.
9 Thou shalt make them as a
fiery oven in the time of thine anger:
the LORD shall swallow them up in
his wrath, and the fire shall devour
them.
be relied upon. It is however probable that
the true meaning is “Jehovah save the king,
may He answer us when we call.” Thus
Hupf., Ew., and most modern commentators,
following the LXX. and Vulg. The A.V. has
the Hebrew punctuation, the Targ., Jerome,
and Syr. in its favour, and is defended by
Del., and Dr Kay.
This psalm has a genuine Messianic cha-
racter, if not as directly referring to the future
King of Israel, yet as idealizing the anointed
representative of the Theocracy.
PSALM XXI.
The Messianic character, noted in the
preceding psalm, is brought out far more
distinctly in this, which although doubtless
suggested by the fulfilment of the hopes
expressed in that, and directly applicable to
special circumstances in the Ammonitish and
Syrian campaign, goes far beyond the occa-
Sion, and describes aspirations and convic-
tions which could only be realized in the ideal
head of the Theocracy. This was felt so
strongly by the Rabbins, that one of the ablest,
Rashi, says, “This was interpreted of the
King Messiah by our ancient teachers, but in
order to meet the schismatics (i.e. Christians)
it is better to understand it of David himself.”
The structure of the psalm befits a paean: a
short strophe, two verses with Selah; two
longer strophes, each of five verses, and an
ejaculatory close.
1. The king] The Targum renders this
“The King-Messiah.”
2. desire] A distinct allusion to the
wishes expressed in Ps. xx. 4. t
3. preventest] The word faithfully ex-
presses the feeling that the gifts are of God's
free favour and grace.
a crown] This was literally done, after the
close of the Ammonitish war, when David
took the king's golden crown, and it was set
on David's head, 2 S. xii. 3o ; but there
may be a reference to Ps. viii. 5, and Bishop
Wordsworth points out a connection with
Rev. vi. 2; see the next note.
4. This verse may be interpreted as simply
expressing exaggerated feelings of loyalty to-
wards the victorious king, but it is more
natural to regard it as one of the many indica-
tions that the ideal King, the Messiah, whom
David represented, was present to the Psalmist's
mind; suggesting an expression which other-
wise could hardly be justified, unless indeed it
referred to a future life.
6. blessed] Rather, as in the margin,
“blessings;” i.e. a source or realization of
blessings, an allusion to Gen. xii. 2; cf. Eph.
l. 3.
with thy countenance] Not merely by dis-
playing goodness and favour, but by admis-
Sion to personal intercourse and communion.
8. The following verses are addressed by
the people, or by the High-priest, to the king:
the victory already won is to the nation an
assurance of conquest over all enemies.
9. a fiery oven] This might be explained
as a reference to the conquest of Rabbah,
which was decided by the personal appearance
of the king; the Ammonites were then exter-
minated, part being made to pass through
the brick-kiln: 2 S. xii. 31. If so, it would
be a remarkable instance of the blending of
sincere and lofty devotion with fierce national
feelings, explicable, though not justified, by
the cruel usages of all ancient warfare. It is,
however, more probably a general denuncia-
tion of destruction to the enemies of the
Lord.
v. Io-I.] PSA LMS. XXI. XXII. 217
Io Their fruit shalt thou destroy 13 Be thou exalted, LORD, in thine
from the earth, and their seed from own strength: so will we sing and
among the children of men. praise thy power.
II For they intended evil against
thee: they imagined a mischievous PSALM XXII.
device, which they are not able to I David complaine!” tº great discourgeºmeº.
9 Aſe prayeth in great &istress. 23 Ae prais-
p erfor772. eth God. %93%
}. Jazz I2 Therefore "shalt thou make To the chief Musician upon "Aijeleth Shahar, the mºrn-
sº them turn their ‘back, when thou A Psalm of David. *Matt 27.
## shalt make ready thine arrows upon Y, “God, my God, why hast tº. º
shoulder thy strings against the face of them.
thou forsaken me 2 why art .
12. turn their back] Lit. “the shoulder:”
a common expression for putting to flight; cf.
xviii. 40. The imagery is Davidic; see note
on Ps. iii. 6.
PSALM XXII.
This psalm has been always inexpressibly
dear to the Church. No psalm sets forth so
completely the combination of suffering and
righteousness, of utter prostration and internal
Sense of union with God, of grief amounting
to despondency and certainty of God's future
manifestation of Himself, His kingdom, and
His righteousness. We are assured of its
prophetical character by distinct statements
in the New Testament; by references in all
the Evangelists; by theexpress notices of Matt.
XXvii. 35, and John xix. 24; by the ascrip-
tion of one saying to Christ in Heb. ii. 12;
above all, by our Lord's own adoption of the
first words on the cross; see Matt. xxvii. 46;
Mark xv. 34. In fact, all the circumstances
of the crucifixion are described with a minute-
ness and accuracy which critics are all but
unanimous in recognizing, (thus even Hupf.
notices “the certainly most striking coinci-
dence of details with the history of the
Passion,”) while the future triumphs of the
Church, extending to all nations, are depicted
with equal completeness.
It is attributed to David: nor is there any-
thing in the language or tone of thought which
indicates a later origin. It abounds indeed
in expressions which occur frequently, or
exclusively, in psalms generally admitted to
have been composed by David (see reff. on
‘viv. 3, II, I 6, 20, 26). To what period of
his life it should be assigned may be open to
question ; the development of Messianic anti-
cipations in the latter portion (27–31, com-
pare xviii. 43—5.o) points, perhaps, as Moll
assumes, to the full maturity of manhood;
but the figures, under which the enemies and
the sufferings of the Psalmist are represented,
would seem to be suggested by the circum-
stances of his flight from Saul (see v.v. 12,
I3, 16–21). And this impression is con-
firmed by the fact that in no part of this
psalm are there any signs of the consciousness
of great transgression, such as occur in peni-
tential psalms of the king's later years. But
although the imagery, as in the case of all the
prophets, may have been suggested by the per-
sonal experience of the writer, it is certain
that the principal traits do not apply to David.
They set before us an individual who is an
object of reviling and scorn (6–8), without
a helper (II), Surrounded by enemies who
Overmaster him (I6, 20, 21), and part his gar-
ments among them: whose bones are racked,
whose heart is broken, who is brought into the
dust of death (14, 15). David was at no time
without a helper; at the court of Saul he had
Jonathan; in his banishment he was surrounded,
by faithful friends; the Gibborim were with
him in his flight from Absalom : far from
being despised by the people, their love and
admiration were the causes of his persecution.
Nor can any other individual in the sacred
history be pointed out, to whom these cir-
cumstances in their combination are applicable.
From first to last they are true of the Man of
Sorrows, and of Him alone.
The only explanation which meets and
satisfies all the conditions of a sound exegesis,
that which has been held fast by the Church
in all times, and has a sure foundation in
Holy Scripture, is that the Psalmist was moved
by the Spirit of Christ, so that, whether con-
sciously or unconsciously, he recorded his
afflictions, and expressed his hopes, in language
which found its perfect fulfilment in the Mes-
siah, of Whom David undoubtedly was, and
knew himself to be, one of the very chiefest
types. This view indeed is not peculiar to
the Christian Church: it is found in early
Rabbinical writers, some of whom interpret
the inscription “the hind of the dawn” as
the name of the Shechinah, and symbol of
the redemption by Christ, while others de-
clare that “the whole life of David was a
typical representation of the Messiah:” thus
the ‘Yalkut Khadash;' see Wünsche, ‘Die
Leiden des Messias, p. 87. -
Those critics who refuse to accept David
as the author are influenced solely by the
difficulty of reconciling the description with
any events in the life of the king. All admit
the beauty and power of the language, which
Ewald declares truly to be unsurpassable.
2 I 8
[v. 2.
PSA L.M.S. XX II.
Jrom my
thou so far from helping me, and
salvatiºn, from the words of my roaring 2
2 O my God, I cry in the day-
time, but thou hearest not; and in
They differ altogether, as might be expected,
as to the date to which it should be assigned.
Some, even Perowne, follow Kimchi, the
subtle and unscrupulous opponent of Mes-
sianic interpretations pointing to our Lord,
and hold that it was written by some un-
known exile during the Babylonish captivity.
But Ewald shews (from viv. 4, 27) that it must
have been composed when the temple, or taber-
nacle, was yet standing. Hitzig attributes it to
Jeremiah on grounds which no other critic
considers satisfactory. Maurer observes justly
that the author must have been a man of
wealth and high station, “qui magna auctori-
tate valeret.”
The psalm has three distinct parts. The
first (I–II) describes the deep anguish of
the sufferer apparently forsaken by God, and
despised by man, alternating with strong ex-
pressions of trust in God's holiness and love.
In the second (12–21), the circumstances
which cause the anguish are vividly portrayed,
but the description is blended with earnest
and devout supplication. In the third part
(22–31), the strain changes suddenly, the
psalm calls on all to join in praising God for
an accomplished deliverance, and announces
the extension of God's kingdom to all kindreds
of the earth. -
The metrical system is regular, six strophes
each of five verses, with one ejaculatory verse,
the 11th, separating the second from the third
strophe.
Aijeleth Shahar] Or, ayeleth hash-shakhar,
correctly rendered in the marg. “hind of the
morning.” The words either designate a time
for the guidance of the precentor, or, more
probably, as Hengstenberg shews, they indicate
the subject-matter of the poem. It is a figure
under which the Psalmist might naturally re-
present the character and the sufferings of the
person who is set before us. The grace and
beauty of the hind, and its love of solitary
and lofty places, are frequently noticed in the
Bible (e.g. Gen. xlix. 21; Prov. v. 19; Song
Sol. ii. 8, 9, viii. 14), and suggest similes to
portray the character of David himself in
Ps. xviii. 33: the Psalmist (xlii. 1) compares
the longing for God to the panting of the
hart after the water-brooks. Not less im-
portant are the notices in which David
(2 S. i. 19) compares the death of Jonathan
to that of a roe ("ins A.V. “beauty;” see
Tristram “Nat. Hist. B.’ p. 127); and escape
from danger is represented as the flight of a
roe from the hunter, Prov. vi. 5. A similar
metaphor is probably used in the title of the
56th psalm, and accords well with the style
of David, whose compositions abound in
symbols drawn from the animal world, in
none more frequent or more striking than in
from my salvation.
this psalmſ. The epithet “of the morning”
may possibly refer to the flight of the hind
from the hunters in early dawn; or, as in
many other passages, morning may symbolize
the deliverance from persecution; cf. Isai. lviii.
8; Hos. vi. 3 ; 2 S. xxiii. 4 ; but in eastern
poetry the horns of the roe, or of the gazelle,
are used as a metaphor for the rays of the
rising Sun; an application which may have
been in the mind of the Psalmist. It is ob-,
vious that, while each and all of these figures
are suitable to the character and position of
David, they apply in a far deeper and more
spiritual sense to Him of whom David was a .
type. 3.
1. ‘why hast thou forsaken me?] In the
person of David this would be an expression
not of despair, but at once of amazement and
of longing. He knows that God is truly his
God; the forsaking therefore can but have a
loving motive, to be explained ere the end come.
In the person of Christ it directs attention to
the cause of the infliction. The words “ look
upon me” in our Psalter are taken from the
Vulgate, which follows the LXX.; they are
probably a gloss, but shew a true appreciation
of the Psalmist's longing after God. It is
observable that the citation of this passage by
our Saviour (see reff) agrees with the Targum
So far as regards the verb Jabacthani, but
follows the Hebrew in the word lama, for
which the Targ. has metul ma, with the same
meaning. From this it may, perhaps, be
inferred that the Chaldee paraphrase in our
Lord's time resembled, but was not identical
with, that in our Polyglott.
from helping me] Rather, as in marg.,
To the godly man
the presence or manifestation of God is identi-
cal with salvation. The word “my'' is em-
phatic; the salvation which is mine by promise
or covenant; cf. PS. XX. 2, marg.
and from] These words are not in the
original; they may express the true sense; but
the ellipsis is unusual, and if they are omitted
the meaning will be “far from my salvation
are the words of my roaring.” This follows the
old Greek versions (LXX., Aq., Sym., Theod.;
see Field, “Hexapla” in loc.) and the Vulg.: it
is defended by Delitzsch and Dr Kay. The
construction, however, is difficult, and Hupfeld
divides the clauses thus, “My God, my God,
why hast Thou forsaken me? Such are the
words of my roaring.”
roaring] A very strong word, used pro-
perly of the roar of the lion: it denotes the
loud and bitter outcry of one in the extremity
of suffering; thus Ps. xxxii. 3.; Job iii. 24.
St Matthew, xxvii. 46, has the Greek word
which corresponds to it most nearly, diveſłómore.
v. 3—Io.] PSA L.M.S. XX II. 2 IQ
f Heb.
there is no
silence to
2/26.
the night season, and am not
silent. -
3 But thou art holy, O thou that
inhabitest the praises of Israel.
4 Our fathers trusted in thee: they
trusted, and thou didst deliver them.
5 They cried unto thee, and were
delivered: they trusted in thee, and
were not confounded.
6 But I am a worm, and no man;
a reproach of men, and despised of
the people.
7 * All they that see me laugh me 'Matt az.
to scorn: they ‘shoot out the lip, they #eb.
shake the head, saying, offezz.
8 * He trusted on the LoRD that “”
he would deliver him: let him de-fireb.
º º e e . He 202/eaſ
liver him, seeing he delighted in him tº
hi #he ZOAD.
1IIl. |Qr,
9 But thou art he that took me %:..
fight izz
out of the womb: thou I didst make him
me hope when I was upon my mo-'ºstºne
ther's breasts. in safety.
Io I was cast upon thee from the
2. hearest not] answerest not ; Sc.
by helping me.
am not silent] Or, “there is no silence, or
cessation, for me.” The ceaseless moaning
wins no relief; cf. Jer. xiv. 17.
3. thou art holy] The holiness of God is
a pledge of deliverance to the godly : a point
of importance here, as in the highest sense
applicable to Him who alone among the sons
of men is “holy, harmless, undefiled, separate
from sinners,” Heb. vii. 26. See also Luke
xxiii. 4. The LXX. appear to have had a
different reading, “in the sanctuary.” Thus,
too, Sym., áv ćytots; see Field, “Hexapla.”
inhabitest, &c.] Or, “dwellest among.”
God is thus represented as enthroned in His
sanctuary, where the praises and adorations of
His worshippers, symbolized by the streams
of incense, rise continually before Him. The
word “inhabitest” refers to the throne, of
which the cherubim, whose forms were on
the mercy seat, are the mystic supporters;
see note on xviii. Io. The reference to the
sanctuary as not only existing, but attended
by crowds of worshippers, is recognized by
Ewald and Hupfeld; seeintroductory remarks.
The appeal expresses with infinite tenderness
and delicacy the thought that, since God is
ever receiving the prayers of His people, He
will surely answer them in the person of their
representative: a thought enlarged upon in the
following verses.
6. a worm]. Cf. Job XXV. 6; Isai. xli. 24,
marg.: as in this latter passage the word de-
notes utter helplessness and humiliation, but
not personal guilt, of which there is no
trace in this Messianic psalm. The general
resemblance between this passage and the pro-
phecies of Isaiah, in which the sufferings and
humiliation of Christ are most distinctly de-
picted, is of extreme importance in determin-
ing the application.
a reproach of men] Compare Ps. lxix. 9,
applied to our Lord by St Paul, Rom. xv. 3.
despised of the people]. Cf. Isai. xlix. 7,
liii. 3. This could only be applied in a very
secondary sense to David. Saul's fury was
caused by the directly opposite feelings on the
part of the people.
7. All they that see me] Compare the
words in this verse with those used by the
Evangelists. “All they that see me laugh
me to scorn,”—Luke xxiii. 35, “the people
stood beholding” (6eopów, here the LXX. has
6eopodytes): and again “derided,” where the
Greek has 3&epivkriptoray, the word here used
by the LXX: “ They shake the head,” LXX.
ékivmorav kepa)\mu : Matt. xxvii. 39 ; Mark
XV. 29 ; kuwouvres Tās kepa)\ás adróv.
8. He trusted on the LORD] The adoption
of these words by the enemies of our Lord is
testified by St Matthew; see marg. ref. It is
evident that they quoted from the LXX.
version, without distinctly remembering the
context. Our translation expresses the true
meaning, but the construction of the Hebrew
is somewhat difficult: probably the exact ren-
dering is “trust in the LORD; let Him deliver
him.” The words either are spoken tauntingly
by the persecutors, or refer to the habitual
expression of trust now cast in the teeth of
the sufferer. (9: is now generally admitted to
be the imperative, as in other passages where
this form occurs. The expression is elliptical,
lit. roll, i.e. thy way, or thy cares.)
seeing] This is preferable to the marg. The
enemies say with bitter irony “for He de-
lighteth in him.” The citation in St Matthew
“if He will have him " (el 64Aet adrów) cor-
responds nearly to the LXX. (ärt 66Aet avºrów),
“for He will have him.” It should be ob-
served that the Hebrew (in ºn), “He de-
lighted in him,” is exactly equivalent to èv ć
e336&nga, “in whom I am well-pleased ” (see
Matt. iii. 17), and is rendered by that word in
four passages of the LXX. (see Tromm.
‘Conc. s.v.). This points directly to the
“beloved Son.” .
9. didst make me hope] Or, “didst keep me
trustful.” The Psalmist recalls the sweet trust-
fulness of infancy, which he attributes to the
direct influence of God, and longs for the
same sense of security in his present troubles.
22O PSA L. M. S. XX II. [v. II—I6.
womb : thou art my God from my and all my bones are "out of joint: ºr.
mother's belly. my heart is like wax; it is melted in SZZ72&62 & 4.
II Be not far from me; for trou– the midst of my bowels.
f Heb...., ble is near; for there is none to help. I5 My strength is dried up like a
not a helf-
e?". 12 Many bulls have compassed me: potsherd; and my tongue cleaveth to
strong bulls of Bashan have beset me my jaws; and thou hast brought me
round. into the dust of death. & Matt. 27.
f Heb. I3 They gaped upon me with I6 For dogs have compassed me: ºak is.
%:* their mouths, as a ravening and a the assembly of the wicked have in- fºke a
*:::::, roaring lion. closed me: * they pierced my hands i.h J
ne. I4. I am poured out like water, and my feet. - Jºy”
10. I was cast upon thee] A remarkable
expression, as though the child depended
wholly and exclusively on God's love for pro-
tection. To the Hebrew all agencies are in-
strumental; the father's care, the mother's
tenderness, are referred to God as their
source. The expression corresponds to that
rendered “trusted” in v. 8; see also lv. 22,
where the same word is used.
thou art my God] i.e. Thou hast shewn
Thyself to be my God, by constant care and
love from my birth. Cf. Isai. xlvi. 3. Com-
pare also the description of holy and trustful
childhood in Luke ii. 22, 4o, 49, 52.
11. Be not far from me] This refers to
ºv. 1, “far from helping me:” note too the
antithesis, Be not far, for trouble is near.
for there is none to help] True in its full
sense of Christ, when “all forsook Him and
fled,” and of Him only. David had most
powerful helpers in all his troubles; see In-
troduction. -
12. The characteristics of the enemies, who
are the agents of this great affliction, are
strength, fierceness, and baseness, represented
under the figures of bulls, lions and dogs;
to which the Psalmist recurs again, viv. 20, 21,
where he recapitulates his trials."
Many bulls bave compassed me] Dr Tris-
tram (‘Nat. Hist. B.’ p. 71) observes that
“bulls and buffaloes are very numerous in the
.southern wilderness of Judaea,” and adds that
“they are in the habit of gathering in a circle
round any novel or unaccustomed object, and
may be easily instigated into charging with
their horns;” a vivid portraiture of the rabble
who were instigated to clamour for the death
of Jesus. Matt. xxvii. 20.
Bashan] The district of Batanaea, to which
the name Bashan was restricted at a later
period, is a basaltic table-land to the north of
the river Yarmuk, but the term here includes
the rich pasture-land of Gilead, which formed
part of the ancient kingdom of Bashan, and
was famous for the size and beauty of its bulls,
and also for their ferocity; frequently taken
as symbols of the luxurious and ungodly rulers
of Israel. Cf. Deut. xxxii. 14, 1 ; ; Ezek.
xxxix. I 8; Amos iv. I. The characteristics
thus presented are strength, pride, and un-
godliness.
13. They gaped upon me with their mouths]
Or, they opened their mouths up on me.
The figure changes. As the foes come nearer
the Psalmist sees in them lions, with open
jaws, roaring as when about to rend their prey.
Cf. Matt. xxvii. 23, Treptororós ékpašov.
14. This verse and the two following
verses contrast the exhaustion and the power-
lessness of the speaker with the ferocity of
his enemies. Each word recalls a distinct
feature in our Lord's sufferings: “poured
out like water,” as when He sank fainting,
unable to bear the cross (Matt. xxvii. 32), or
when He shed His blood upon it; the bones
racked, all but dislocated by the strain of the
suspended body: the heart melted, so to speak,
sending out all its blood in one stream mingled
with water—according to physiologists the
immediate cause of that death by crucifixion:
the strength dried up, the body parched and
agonized by thirst, the last and most terrible
torment of the crucified, that which alone
wrung an expression referring to physical pain
from our Saviour, that this scripture might be
fulfilled, see John xix. 28; the tongue cleav-
ing to the jaws, yet forced, under the control of
the mighty will, to utter the seven great words
recorded by the evangelists: the body brought
to the dust of death, laid, that is, in the grave
(see critical Note on Job xix. and here on
v. 29), though not to see corruption. Such
cannot possibly have been the form in which
David realized his own sufferings, sufficient
though they were to make him a sympa-
thizing exponent of the Spirit, which spoke by
him to the Church.
16. For dogs have compassed me] The
images become more distinct. The speaker
sees himself in the death-hour, surrounded by
dogs; representing the meaner agents of Cru-
elty. See Matt. xxvi. 67, xxvii. 27–30.
they pierced my hands and my feet] See
critical Note. Retaining without any doubt
this interpretation, we see the fierce soldiery,
the hounds of the chief hunters, in the very
act of piercing (digging, as the word literally
v. 17–22.] PSA L.M.S. XX II. 22 I
17 I may tell all my bones: they ‘my darling from the power of the º,
look and stare upon me. dog. fireb
**3, 18 °They part my garments among 21 Save me from the lion’s mouth : ).
34.
John 19 them, and cast lots upon my vesture. for thou hast heard me from the horns º
23, 24. I9 But be not thou far from me, of the unicorns.
O LORD : O my strength, haste thee
to help me.
20 Deliver my soul from the sword;
22 7 I will declare thy name untov Heb 2.12.
my brethren: in the midst of the
congregation will P praise thee.
means), with rough and ruthless hands, the
feet and hands, and mailing them to the cross.
17. I may tell all my bones] All the frame-
work of the body, every bone, so to speak,
Stands out in terrible relief under the strain of
crucifixion; the body of the crucified is a
living lesson in anatomy. The terms are too
strong to be explained by mere physical ex-
haustion.
they look and stare upon me] Cf. Luke xxiii.
35, where the people gaze on the naked frame of
the Man of sorrows hanging before them in its
awful beauty and agony. The last words, “stare
upon me.” (in Hebrew ºn NY), have gene-
rally the meaning of looking with complacency
or triumph on a foe. It is a phrase common
in Davidic psalms, and it occurs twice on the
Moabite stone, lines 4 and 6: a point of some
importance, considering the connection of
David with Moab both by descent and family
circumstances; see I S. xxii. 3, 4. See Pss.
XXvii. I3, xxxvii. 34, liv. 7, lix. Io.
18. They part, &c.] The act described in
this verse is not applicable either to David, or
to any personage whose history is recorded in
the Bible, Save to Him whose disciple saw and
described the fulfilment; see John xix. 24.
It could indeed only occur in the case of one
who had been stripped as a preliminary to
execution.
19. be not thou far] Cf. ºviv. I and II.
O my strength] The Hebrew word, which
occurs in no other passage, means source or
substance of all strength, here with special
reference to physical exhaustion. Compare
Luke Xxii. 43, where the word “strength-
ening” (évuoyºſov) refers not to spiritual, but
to physical support. Compare also the next
verse in St Luke with the supplication “haste
thee to help me.”
2O. from the sword] This word, applica-
ble to David in his sore distress, is equally so
to Our Lord. The “sword ” was in fact the
special symbol of the authority by which He
was condemned to death. See Rom. xiii. 4,
where St Paul speaks of the Roman magis-
trate. The prayer for deliverance from death
is regarded by some critics as unsuitable to
Our Saviour; they must be strangely un-
mindful of His own words “remove this cup
from me.” Calvin remarks: “Si roget quis-
piam quomodo hoc Christo aptari possit,
quem Pater non eripuit a morte; respondeo
uno verbo, fuisse potentius ereptum, quam si
periculo occursum foret: quanto Scilicet plus
est resurgere a morte, quam gravi morbo
Sanari.” .
my darling] Lit. “my only one;” but the
word “darling” expresses the meaning with
singular grace and power. The term is ad-
mitted in this and in the corresponding pas-
Sage PS. XXXV. I 7 to apply to the Soul, a usage
peculiar to David; but in what precise sense
is questioned; probably as the one thing in
comparison with which nothing that belongs
to man is precious; a statement true of each
man's Soul, true in the highest sense of that
Soul which was “poured out unto death” as
a ransom for humanity: cf. Isai. liii. Io—12.
the power of the dog] In this and the fol-
lowing verse the figures, under which the
persecutors have been represented, are brought
together. The power of the dog, lit. “ the
hand,” is a peculiar expression, and points to
the agents or executioners; see Note on v. 16.
21. the lion's mouth] See v. 13. The re-
ference is certain, and it supplies an additional
argument, were such needed, against the mis-
interpretation of v. 16, discussed in the criti-
cal Note.
thou hast heard me] This clause must refer
to the last hour, when the fatal blow had been
inflicted. When the work of the enemy is
completed, and not until then, comes the
answer which assures deliverance.
the horns of the unicorns] Or, “the wild
bulls.” See Dr Tristram's remarks quoted
on Job xxxix. 9. He identifies the rém
with the extinct auerochs.
22, 23. The whole strain changes: the
clouds are dispersed: from the depth of hu-
miliation, the prostration of strength, the
agony of death, the dust of the grave, the
speaker passes at once into a state of perfect
peace and exultation. Such a transition David
may have been able to realize by events in his
own life, else had the representation been un-
real and cold: but in order to realize it so
vividly his spirit must have been raised into a
sphere of spiritual life, which gave a new
meaning to all that he had experienced. We
may also surely infer that this psalm could
not have been written in the midst of afflic-
tions so terrible—then the joy would have
222
[v. 23–31.
PSA L.M.S. XX II.
g Ps. 2. 8.
& 72. II,
& 86. 9.
23 Ye that fear the LORD, praise
him ; all ye the seed of Jacob, glorify
him ; and fear him, all ye the seed of
Israel.
24. For he hath not despised nor
abhörred the affliction of the afflicted;
neither hath he hid his face from him;
but when he cried unto him, he heard.
25 My praise shall be of thee in
the great congregation: I will pay my
vows before them that fear him.
26 The meek shall eat and be satis-
fied: they shall praise the LoRD that
seek him: your heart shall live for ever.
27 & All the ends of the world shall
remember and turn unto the LORD :
and all the kindreds of the nations
shall worship before thee.
28 For the kingdom is the LORD's:
and he is the governor among the
nations. -
29 All they that be fat upon earth
shall eat and worship: all they that go
down to the dust shall bow before him :
and none can keep alive his own soul.
30 A seed shall serve him; it shall
be accounted to the Lord for a gene-
ration.
31 They shall come, and shall de-
clare his righteousness unto a people
that shall be born, that he hath done
this.
been premature: nor could it have been
written afterwards by David, in his own
person, for the sufferings are represented as
present, and as terminating in death. Spoken
in the Person of Christ all is clear; the
transition of feeling corresponds exactly to
that described in the last verses of the 53rd
and the first part of the 54th chapters of
Isaiah, where the joy of God's sacrificed ser–
vant is shared by the redeemed people, and
sealed by the conversion of the heathen.
22. I will declare] See Heb. ii. 12, where
these words are expressly assigned to the
“Captain of our salvation” made “perfect
through sufferings.”
my brethren] Cf. Matt. xxviii. Io.
24. Each phrase in this verse finds a dis-
tinct echo in Isaiah. See especially liii. 3.
25. of thee] Not, as the English phrase
implies, “about Thee,” but “proceeding from
Thee:” the source of praise is in God: His
act here supplies the motive, His Spirit the
grace, of prayer.
in the great congregation] Ewald points out
that the expressions in this clause imply that
the Sançtuary was in existence in the time of
the writer, and that the offerings of sacrifices
would be witnessed by crowds of worship-
pers: See note on v. 3. § .
26. The meek] Men of lowly spirit, equiva-
lent to “the poor” in our Lord's discourse on
the mount.
shall eat This may be understood of the
Sacrificial meat partaken of by friends, and
distributed to the poor, on occasions of thanks-
giving. The sense is equally good and true
in reference to the Antitype, whose sacrificed
Body, offered once for all on the Cross, is given
as spiritual food to the faithful in the Eucha-
rist. Thus Eusebius quoted by Bp. Words-
worth; see also Stier on Isaiah lv.2, and note
On Song Sol. v. I.
your heart shall live for ever] For that
food preserves body and soul unto everlasting
life. The reference to this in John vi. 51 is
scarcely questionable.
27. The general conversion of the heathen
is described in terms which found their full
explanation in our Lord's last commission to
His apostles; see Matt. xxviii. 19, 20. The
anticipation, however, of a general conversion
of the heathen belongs to David's sphere of
thought; see note on Ps. xviii. 49, and Introd.
29. All they that be fat] The word may,
as in other passages, mean “All the mighty
on the earth;” but the general purport of this
clause would seem to be that none shall
truly prosper but those who recognize the
God of David as their God by partaking of
the gifts which are offered on His altar: the
spiritual application is obvious.
go down to the dust] i.e. to the grave, See
note On v. I4.
bow before him] Willingly or unwillingly
acknowledging Him as their King. *
mone can keep The connection of this clause
with the context is questioned, but to quicken
a soul means to give or to preserve its true
life, and the most obvious and natural meaning
is that suggested by our Version: all alike
depend upon God: the prosperous must
worship if they are to be fed: all mortals
must bow before Him, and none can live save
by His gift. -
30. A seed] Not merely the present race,
but their posterity: each succeeding genera-
tion of worshippers, with special allusion to
the grace of regeneration. Cf. Ps. lxxxvii. 6.
31. that he hath done this] The expression is
emphatic: it declares the complete accom-
plishment of God's purpose: see Ps. xxxvii. 5,
where A.V. has “He shall bring it to pass.”
Our Saviour's last word teréNeo-rat, “it is
finished,” if not referring directly to this pas-
sage, as Hengstenberg argues with great force,
certainly supplies a perfect commentary upon
it.
PSA LMS. XX II.
\
223
NOTE On PSALM XXII. I 6.
The extreme importance of this text, both
on theological and critical grounds, demands
a full investigation into the true reading and
meaning of the principal word.
The Hebrew MSS. have "Nº, YTSD, and
Yºhn. The first of these is the textus receptus
of the Masora. It is the only reading found
in Jewish editions of the Bible, and it is Sup-
ported by the Targum. The meaning, ac-
cording to the punctuation, which varies in
the MSS., would be either (1) “as a lion,”
or (2) “digging,” sc. “piercing,” or (3)
“diggers,” “piercers of.” The second mean-
ing, “fodientes,” is well supported. It as-
Sumes ºnxi), caari, to be the plural participle,
with apocope of D: for which good authority
can be adduced. This was apparently the
old Jewish interpretation of the reading, as is
shewn by the Masora parva in loc., which states
that "Ni with kametz occurs twice with two
different meanings: now in Isai. xxxviii. 13,
the other passage to which the Masora refers,
the sense is certain, “as a lion:” here therefore
the Masorites must have taken it to mean
“fodientes.” See De Rossi, ‘Var. Lect.’ Iv. p.
17. The third meaning differs but slightly
—it takes the punctuation with tiere, sc. "No,
for which the authority of some MSS. is
adduced by De Rossi, l. c. p. 16. It ap-
pears also that the Targumist took the word
to be a participle. In the Antwerp Polyglott
the reading is ºpin] 'T's ºnj, “biting my
hands and my feet.” In Walton’s ‘Poly-
glott’ and in the ‘Bibl. Mag. Rabbin.” the
words NºnSo Tºm, “as a lion,” are inserted,
probably, as Pococke (‘Notae Misc. in Por-
tam Mosis,” p. 152) suggests, Sono verbi
vicino id ipsi suggerente. The interpretation (1)
“as a lion ” presents insuperable difficulties:
and even this sense, faulty as it is, is only
obtained by inserting a participle, “watching”
or “biting,” for which no authority can be
adduced. The lion cannot be said to surround
his prey, or to watch its hands and feet, or
to bite them. The figure is incongruous.
Thus Ewald, p. 271, “aber weder passt das
Bild von Umgeben, noch gehört das Bild vom
Löwen überhaupt hieher.” In fact the figure
of the lion has been already used in its pro-
per place, v. I 3.
If therefore the Masoretic reading be re-
tained, its most natural interpretation “fo-
dientes” would give the same sense, though
with a somewhat harsh construction, as
that adopted in our A.V.
The second reading, YnS5, caaru “they dug
or pierced,” has in its favour the unanimous
consent of all the other ancient Versions.
Among these, special importance attaches to
the LXX. as a translation without any pos-
sible bias, representing the old, pre-Christian
tradition of the Jews. They render it àpvćav;
and are followed by the Vulg. “foderunt;” the
Arabic \; Aft, an important witness to the
sense, not merely “perruperunt’,” as Walton
renders it, but “perforaverunt;” see Freytag,
‘Lex. Ar." s. v. Thus too the Syro-Hex.
(quoted by Field, Hex.’) renders the LXX.
by a word which corresponds to 3rpmorav,
érpooray, or #35méay. With this agree the
AEth. and Copt. The Syriac, an independent
authority, has o slo, foderunt. The evidence
of Aquila is conclusive as to the text received
by the Jews in the early Christian period. He
gives #gyvvav (a meaning derived, according
to Pococke, p. 149, l.c., from the Syr. 515,
pudefecit), or, as Field shews, étréðmorav, or
ovvetróðtoray: hence Jerome “vinxerunt.” In
either case it is clear that Aquila had a finite
verb. It is evident that since one special ob-
ject with Aquila was to oppose Christians,
he would have adopted the reading with ",
and the meaning “as a lion,” had they been
known in his time.
With regard to the Masoretic text, it
must be observed that the Jews have Sup-
pressed with the greatest care all readings
which do not agree with it. De Rossi ob-
serves (in the ‘Dissertatio praeliminaris,” Tom.
Iv. p. 4), “turning over the MSS. we ob-
serve, not without wonder and indignation,
that there is scarcely a manuscript, Scarcely a
sheet of a manuscript, scarcely a reading dif-
fering, however slightly, from the Masora,
which a Jewish scribe has not effaced, cor-
rected, or changed, to bring it into accord
with its directions. The Masoretic text as
edited by Jacob ben Chaiim (Venice, 1526)
has been followed both in Jewish and Chris-
tian editions without regard to ancient au-
thorities, MSS., quotations, or versions, which
undoubtedly preserve or indicate different,
and, in many cases, preferable readings.”
When therefore there are a few MSS. which
differ from the Masora, their value is exceeding-
ly enhanced; especially when they are supported
by early versions and editions. De Rossi writes
thus: “Thrº5, foderunt. Kenn. 39, forte 207,
nunc 242, meus 337, ad marg. 218, Biblia Com-
plut. Psalt. Bas. 1516.” The Masora maj.
on Num. xxiv. 9 states that in Psalm xxii.
the Cthib, that is the MSS. reading, was "Nº.
Of special weight is the testimony of Jacob
ben Chaiim himself, who says: “In some
most accurate books I have found it written
(the Cthib) insi, and read (Kri) ºnse.” To
this it may be added that some MSS. have
ini); a reading which Kimchi and other Jews
attribute to Christians. It is, however, in all
* Dean Payne Smith observes that in Asse-
man's ‘Acta Martyrum Orient.’ I. Ioq W]o
occurs for boring a martyr's feet through with an
auger.
224 PSALMS, XXIII. [v. 1–3.
probability a conjectural emendation, substi-
tuting a common form for the di. X. TSE). In
some MSS. the " has shurek , evidently
pointing to the reading insi). It must be
observed that the corruption of into " is one
of the commonest errors of transcliption (See
Hitzig's remark quoted in critical Note on
Ps. xxxvi. 1), and for the most part evidently
without any intention to alter the sense. The
mutual accusations of Christian and Jewish
controversialists ought to be altogether aban-
doned. The early Masorites who read Î, and
the Christians who preferred YTD, gave the
same general interpretation.
On the whole the arguments in favour of
Yºhkº considered apart from the translation,
and simply on critical grounds, appear to
preponderate; if, however, ºnkº be retained,
Pococke's view that it is merely a defective
form equivalent to D*IND is strongly supported.
It is accepted by Reinke, Bohl, Moll, Phillips;
and it is admitted to be grammatically unob-
jectionable by Winer, De Wette, and Ge-
Sen. “Lehrg.’ p. 526.
That nsi, mi) and Thº are simply variants
of one word may be assumed; and the mean-
ing “dig" is tolerably certain. In the third
form it is applied to digging a well, a tomb,
and a pit; and in one passage (PS. xl. 6,
where see note), to digging, or piercing the
ears. In Arabic JS = effodit; thus too WS,
fodit terram: see Freytag, s.v. Dig and pierce
are equivalents in Greek, Latin, and other
languages; and with reference to this passage,
the statement of Gesenius, ‘Th.’ p. 671, “fo-
diendi verbum vulnerandi sensu aptissime telis
hostilibus tribuitur,” is equally, or even more
applicable to nails driven into the hands and
feet.
PSALM XXIII.
2 He maketh me to lie down in
‘green pastures: he leadeth me beside Hºb.
* Is. 40. II. AXavid’s conſidence in cº, grace. . the still waters. Zºº
łº, * A rain of David. 3 He restoreth my soul: he leadeth #.
intº HE LORD is “my shepherd; I me in the paths of righteousness for #4.
ºfet. 2.23. shall not want. his name’s sake.
PSALM XXIII.
The freshness and simple solemnity of this
psalm suggest to some that it was written by
David in his early years of innocence. But
See v. 5, and note. The experience of the
Psalmist, also, is unlike that of any youth.
The simple faith and realization of God's
presence evidenced in the psalm recall I S.
, Xvii. 37. Common opinion agrees with the in-
Scription, and assigns the psalm to David; and
the ascription to him is confirmed by the con-
tents, the imagery, viv. 1, 2, &c.; and by the oc-
currence of phrases characteristic of the Davidic
psalms. These are mentioned as they occur.
No Christian hymn meets the wants of
Christians in trial more completely than this
strain of David, which scarcely needs the
light of Christianity to disclose its full import,
but shines, so to say, as a fixed star, by its
own light: viv. 2, 3 describe as aptly as words
can describe the peace of a Christian resting in
Christ; v. 4, the fearlessness of a Christian in
the literal valley of death-shade; v. 6, the per-
|petual dwelling of the redeemed with God.
One supposition only accounts for such point-
ed and easy application: i.e. that the same
divine Spirit dictated this ancient psalm and
the gospel of Christ.
1. my shepherd. A common image in
Scripture; Gen. xlviii. 15, xlix. 24; Ps. lxxx.
I ; Isai. xl. II ; Jer. xxxi. Io; Ezek. xxxiv. 23.
Christ, in the New Testament, applies these
texts in Some sort to Himself, John x. 27, 28.
The force of the similitude can only be
understood if we consider the deep solitudes
in which the Eastern shepherds fed their flocks;
the perpetual danger from sudden torrents, and
from wolves and robbers; the parching thirst;
the scanty streams; and the safety of the
sheep depending upon the vigilance of their
guardian. All such trials and dangers were
known to David, I S. xvii. 34 ; also to
Jacob and Moses, who speak in the places
first quoted.
I shall not want] See Deut. ii. 7, viii. 9.
The expression in the psalm is shorter and
more absolute; its full import is, “I shall
not, or cannot, want anything.” The Prayer-
book version, “therefore can I lack nothing,”
expresses this meaning.
2. still waters] Marg., waters of quiet-
ness: Prayer-book version, “waters of com-
fort.” The waters of Shiloah, “that go
softly” (Isai. viii. 6), are not parallel. The
image exhibited is not that of the “stillness of
waters,” but rather of the “stillness of the
flock,” which, after restless motion, drinks
peacefully at the long-sought stream. The
original word used for pastures (see Note)
occurs elsewhere (in the Pss.) only in lxv. 12,
in this sense. The substantive rendered green
occurs in the Pss. only here and in xxxvii. 2.
Both these psalms are reputed David's.
3. restoreth] That is, “refreshes” and
“quickens” by His Spirit, after intercourse
with the world, as fresh pasture and Sweet
v. 4–6.] PS ALMS. XXIII.
thou 'anointest my head with oil; º,
my cup runneth over. *
6 Surely goodness and mercy shall
follow me all the days of my life:
and I will dwell in the house of the fBeb,
£o lengzh.
LORD for ever. %;
225
4 Yea, though I walk through the
* Ps, 3.6. valley of the shadow of death, "I will
*** fear no evil: for thou art with me;
thy rod and thy staff they comfort me.
5 Thou preparest a table before
me in the presence of mine enemies:
waters recruit the wandering sheep: see Ps.
xix. 7, marg. The original word in the form
here used is of rare occurrence. Elsewhere in
the PSS. it occurs only Ps. lx. I.
the paths of righteousness, &c.] That is,
“the paths of security and peace;” see Ps. xvii. 5.
See also Ps. cwii. 7; Prov. iv. II ; in which
the “right path,” or “path of righteousness,”
means the “straight, Secure path,” as opposed
to the “devious, dangerous path of crime.”
Note, the images in vºv. 1, 2, 4, 5, are phy-
sical; the spiritual image lies behind. In the
v. before us the physical image is in some
sort abandoned, and the conversion of the
soul to God, and His guidance in the paths
of holiness, are all but expressed. See Pss. lxv.
5, CXXXii. 9. *
for his name's fake] See Pss. xxv. II,
xxxi. 3, lxxix. 9, &c. “Not on account of
any deserts of mine, but on account of His
great name and fame as a merciful and gracious
God.” Ex. xxxiv. 5; PSS. v. II, vi. 4.
4. Tea, though I walk, &c.] The image is
partially changed; it is no longer that of sheep
guarded by a shepherd; it is rather that of
a wanderer in the midst of a valley, dark as
the shadow of death. In the midst of this
darkness and horror, like that of a horrible
pit (Job xxviii. 3), or of a dark, deep, Sun-
less ravine between mountains (Jer. xiii. 16),
or of a wild, uninhabited, desolate, wilder-
ness (Jer. ii. 6), or rather, of the grave
(Job x. 21), the wanderer is without fear,
guided and supported by the rod and
staff of his protecting Shepherd. The second
of the words, “rod and staff,” seems merely
explanatory of the first; the rod of the
shepherd (Micah vii. 14) is a staff supporting
the wanderer's steps. In Zech. xi. 7, the
shepherd has two staves: one to lead the flock,
and the other to defend it. So the protect-
ing shepherd here may possibly be described.
The original word (Staff) employed seems a
favourite expression of David, 2 S. xxii. 19;
Ps. xviii. 18 (Heb.). De Wette quotes Mo-
rier's second journey to Persia, p. 179, as
illustrative of the image of this verse: “Near
Ispahan is a valley, inconceivably dreary,
desolate, waterless, called the Valley of the
Angel of Death.”
5. Thou preparest a table, &c.] Still a
new image. Jehovah is David's princely enter-
tainer and host. “A table (Prov. ix. 2;
Isai. xxi. 5) is spread for him in full security;
his foes look on and are helpless; his head is
anointed with oil (Ps. xlv. 7; Eccles. ix. 8;
Luke vii. 46), so that nothing may be needed
for joy and cheerfulness: his cup (Pss. xi. 6,
xvi. 5) is full and runs over.” The words,
“in the presence of mine enemies,” &c., sug-
gest Some special occasion or Some recollection
of the past which here breaks forth. They
are illustrated (as Perowne remarks) by the
circumstances mentioned 2 S. xvii. 27–29,
when David and his companions, in their
faintness and weariness, were refreshed and
entertained through Barzillai's kindness.
6. goodness and mercy] unalloyed, like
good angels sent of God, track my footsteps,
and pursue me whithersoever I go ; and I
dwell in the house of Jehovah “to length of
days” (marg.). The image in v. 5 of Je-
hovah a princely entertainer is continued.
A similar image occurs PSS. xxvii. 4 and
xxxvi. 8. David is a guest (Ps. xv. 1) in the
house of “his friend and protector,” filled to
abundance with His gifts for ever. See PS. xxi.
4. The original word (see Note) rendered “I
will dwell” is of doubtful import; there seems,
however, no sufficient ground for altering, ex-
cept as above, the received rendering.
The force of this psalm is impaired in the
Prayer-book version by the substitution
throughout of the future tense for the present.
“He shall feed. He shall convert. I will
fear,” &c. e
NOTES on PSALM XXIII. 2, 6.
2. n\x) is often (says Kay, Ps. lxv. 12;
Jer. ix. Io, xxiii. Io, &c.) coupled with
“wilderness,” and seems to mean a spot in
which a dwelling or homestead could be
placed in a barren land. The original import
is “ dwelling.”
6. "File', according to present punctuation,
is the pret. of nº. Perhaps it is better to
alter the punctuation ("Fºº), and thus regard
it as inf. with suff, from 5%. Del. ren-
ders “I return, and dwell in the house, &c.;”
constructio praegnans; the words initalics being :
understood. -
*
..º.
Vol. IV.
226 PSA LMS. XXIV. [v. 1–5.
PSALM XXIV. 3 * Who shall ascend into the hill e Ps. 15. 2.
1 God’s lordship in the world. 3 The citizens of the LORD 2 or who shall stand in
of his spiritual kingdom. 7 An exhortation his holy place ?
•
to receize him. 4 * He that hath clean hands, and ºf 33.
• Deutro. A Psalm of David. a pure heart; who hath not lifted up ;
3. " HE * earth is the LoRD's, and his soul unto vanity, nor sworn de- ºft."
{{*:::::: the fulness thereof; the world, ceitfully. -
..º. º. and they that dwell therein.
*job 38.6. 2 °For he hath founded it upon the
S. IC4. 5.
P º tº
& 3.6 seas, and established it upon the floods.
5_He shall receive the blessing from
the LORD, and righteousness from the
God of his salvation.
PSALM XXIV.
This psalm carries on the strain of feeling
with which the twenty-third concludes: that
expresses the longing to dwell in God's house,
this describes the characteristics of those who
are admitted into it. It consists of two parts,
of which the second undoubtedly belongs to
an occasion when the ark, the symbol and
pledge of the Lord's Presence, was brought
into the sanctuary. The old Hebrew inter-
preters generally held that it was composed
by David, when admonished by the prophet
Gad to choose a place for the building, with
a view to its recitation when the work should
be completed. The words however seem to
indicate a present event rather than the vivid
realization of a future one. On the whole it
seems far more probable that David wrote this
and the 15th psalm to be recited when the ark
was brought from the house of Obed-edom,
and placed upon Mount Zion, 2 S. vi. 12.
This was an event of the greatest importance
in the national history. The possession of
the land was sealed by the capture of Zion;
the king of their own deliberate choice reigned
over the people, and, after a long series of
triumphs, established the ark, the symbol
and pledge of the Divine Presence, in the
citadel of their capital. The adaptation to
liturgical use is obvious; it was evidently
intended to be recited in alternate parts, pro-
bably by the High-priest and a choir of
Levites. According to the inscription in the
Septuagint, confirmed by Talmudic tradition,
it was chanted in the Temple on the first day
of the week: a remarkable fact, considering
its typical application to the resurrection or
ascension of our Lord.
The division is marked by Selah, v. 6. The
first portion is subdivided into three strophes:
the second has two strophes, each of three
full verses.
1. The declaration of the universal sove-
freignty of the Lord has a manifest bearing
upon the circumstances of the psalm, since
.it shews at once the majesty of Him who was
about to be enthroned in Zion, and His con-
descension in taking up His abode among men.
- 2. For hē The Hebrew is emphatic, “for
it is He who hath founded it.”
apon the ſeas] Or, over the seas, al-
luding to the rising of the dry land over the
waters described in Genesis i. The Psalmist
does not of course refer to geological specula-
tions, but describes natural phenomena, the
earth raised above the seas, girt by the ocean,
and resting apparently upon its waters. The
contrast between its stability and the apparent
insecurity of such a foundation served but to
deepen his apprehension of the Almightiness
of the Creator.
3. the hill of the Lord] The hill where
His Sanctuary is placed, whether Mount Zion,
or, after the building of the temple, Mount
Moriah: but in either case as typical of His
eternal abode in heaven.
4. He that hath, &c.] David selects four
cardinal points of character, two internal, two
external, each having its correlative: cleanness
of hands combined with purity of heart;
freedom from vain desires with observance of
oaths. Of the two internal principles the one,
purity of heart, includes all godliness (see
the marginal reference); the other involves the
Subjugation of the principle of all ungodliness:
to lift up the soul unto vanity means to fix
the desires upon what is wrong, false, worth-
less, to be filled with inordinate desire; it
includes all that is comprehended under the
scriptural term “lust,” the lust of the eye,
the flesh, and the pride of life. Cleanness of
hands, that is, perfect honesty in dealings
between man and man, and observance of
oaths, were matters of especial importance to
the king, and directly connected with the
Sacredness of the house of God.
5. the blessing] Or, “blessing;” the ar-
ticle is unnecessary. Dr Kay compares Gen.
xxxii. 29 and XXXV. 9.
righteousness] To receive righteousness is
to have the gift of righteousness, grace to
resemble God in His essential attributes, and
conformity to the divine will and the divine
nature. It also includes the substantial fact of
justification, for such a man has righteousness
imputed to him. It is a phrase of great im-
portance in its bearings upon the doctrinal
teaching of the psalms. The man who brings
the conditions of acceptance, honesty of heart
&
v. 6—I.]
227
PSA LMS. XXIV. XXV.
6 This is the generation of them
that seek him, that seek thy face,
ºf "O Jacob. Selah. ge *
jacob. 7 Lift up your heads, O ye gates;
and be ye lift up, ye everlasting
doors; and the King of glory shall
COIſle II).
8 Who is this King of glory
The LORD strong and mighty, the
LORD mighty in battle.
9 Lift up your heads, O ye gates;
even lift them up, ye everlasting
doors; and the King of glory shall
come in.
Io Who is this King of glory?
The LORD of hosts, he is the King
of glory. Selah.
PSALM XXV.
I ZXavid’s conſidence in prayer. 7 Aſe prayeff.
for remission of sizes, 16 and for help in aſ-
fiction. -
- A Psa/m2 of David.
NTO thee, O Lord, do I lift
up my soul.
and uprightness in dealings, will receive grace
for grace. -
6. This is the generation] The word “this.”
IS emphatic, such is the true character, &c.
O Jacob. The exact connection of this
word with the sentence is questioned. The
A. V. follows the generality of the Greek ver-
sions (Aq., see Field’s ‘Hex.’). The marginal
rendering, which is supported by some of
the ablest commentators, supposes either an
ellipsis of the word “God,” or a various
reading supplying it, of which there are
indications both in some ancient Versions
(LXX., Vulg. and Syr.,) and in two MSS.
Jacob may however be taken in apposition to
generation, in which case the meaning would
be, “this is the generation of them that seek
Thee, this is the true Jacob, these the true
inheritors of the blessings, Israelites not only
in name, but in spirit.” Bishop Wordsworth
refers to the narrative of Genesis where Jacob
is described as seeing “God face to face,” and
naming the place Peniel: ch. xxxii. 30. For
the use of the word “generation” cf. Ps. xiv.
5, xxii. 30.
7. This verse is evidently sung by the
Choir of Levites, bearing and accompanying
the ark as it is brought to the gates of the
Sanctuary, or of the citadel of Zion. The
epithet “everlasting doors” presents some
difficulty: it is referred by some to the an-
tiquity of the fortress captured from the
Jebusites (see Stanley, ‘S. and P.’ p. 173), avery
unsatisfactory explanation; or it may describe
the hopes or convictions of the writer, who
regarded the Plesence of Jehovah, signified
and assured by the ark, as a pledge of per-
manence: but it is more probable that the
eternal gates of heaven, represented by the
gates through which the ark was passing,
were in the mind of the Psalmist. The refer-
ence to the Ascension of our Lord is recog-
nized by all the Fathers, and by our Church,
which appoints this psalm to be read at that
great festival.
8. The answer apparently implies that
this entrance of the Lord into the tabernacle
| Succession.
took place after a conquest achieved by His
interposition. It belongs therefore to the reign
of David rather than to that of Solomon.
“Strong” and “mighty” are not mere syno-
nyms; the former denotes an essential attri-
bute, the second its manifestation by acts;
it is used of Christ, “The mighty God,”
Isai. ix. 6. -
10. The Lord of hosts] The word
“hosts” means “armies;” but the armies of
the Almighty are not merely those of warriors
fulfilling His will, and dependent upon His
favour for victory, but include angels and the
heavenly bodies, all the agencies of the visible
and invisible universe. The epithet is con-
stantly used in the books of Kings, doubtless
with reference both to the assurance of power
and victory which it involved, and to the sub-
ordination of all objects of idolatrous nature-
worship to the one omnipotent will. See
Ew. “Gesch., p. 81, note.
PSALM XXV.
This psalm consists of prayers and pious
ejaculations, not arranged in systematic order,
and apparently not referring to any special
events in the Psalmist's life. The great beauty
of the language, the fervency and depth of
feeling, and a certain loftiness of thought, com-
bined with an intense Sense of sin, see vºv. 7,
II, 18 (points fully recognized by Ewald,
pp. 313 and 3og), confirm the inscription
which assigns it to David, by whom it may
have been written at a period of distress and
spiritual suffering at the latter part of his life;
see the last verse, which, though doubtless
appropriate to the time of the Babylonish exile,
would be a fit expression of the king's feelings
when Israel was smitten by the most terrible
pestilence recorded in its annals, 2 S. xxiv.
The only serious objection to this view rests
upon the fact that the psalm is one of nine
alphabetic psalms, each verse in the Hebrew
beginning with a letter of the alphabet, with
some exceptions (see critical Note) in regular
On this account chiefly Ewald
and others, including Perowne, assign to it a
late date, perhaps that of the exile, to which,
P 2.
PSA L.M.S. XXV.
[v. 2–1 I.
&: * 5. 2 O my God, I “trust in thee:
jº ; let me not be ashamed, let not mine
#.”.” enemies triumph over me.
I C. 3 Yea, let none that wait on thee
be ashamed: let them be ashamed
which transgress without cause.
*Ps. 27. Fr. 4 "Shew me thy ways, O LORD ;
gº.” teach me thy paths. *
5 Lead me in thy truth, and teach
me: for thou art the God of my
salvation; on thee do I wait all the
c Ps. Iog. day.
::::::::: 6 Remember, O Lord, “thy ten-
}; # *. der mercies and thy lovingkindnesses;
& D,
ºvels. for they have been ever of old.
7 Remember not the sins of my
youth, nor my transgressions: accord-
ing to thy mercy remember thou me
for thy goodness’ sake, O LORD.
8 Good and upright is the LORD :
therefore will he teach sinners in the
way.
9 The meek will he guide in judg-
ment: and the meek will he teach
his wav.
Io All the paths of the LORD are
mercy and truth unto such as keep
his covenant and his testimonies.
I I For thy name's sake, O LORD,
pardon mine iniquity; for it is great.
however, some expressions are singularly un-
suitable; see v. 13. But we know too little
of the laws of Hebrew poetry to ascertain the
force of this objection; Köster, a good au-
thority on such points, attaches no weight to
it: the object of the arrangement was certainly
not to display ingenuity, but to help the me-
mory; a point of practical importance whether
the psalm was intended for public recitation or
for private devotion. The same observations
apply to Ps. xxxiv., to which this bears a near
resemblance both in tone of thought and beauty
of expression, as also in Some peculiarities not
easily accounted for, both omitting one letter
(vav), both too repeating the letter ph, and
the word pedah, sc. redeem, at the close.
1. do I lift up my soul] There may possibly
be a reference to the expression “lifted up his
Soul unto vanity,” Ps. xxiv. 4. The funda–
mental distinction between the godly and
ungodly men consists in the object to which
their affections are directed; such is the exact
meaning of the expression; see Deut. xxiv. I5,
marg. ; Ps. lxxxvi. 4, cxliii. 8.
2. I trust...ashamed] Cf. Ps. xxxi. 1, 17;
Isai. xlix. 23: the expression is specially used
of disappointed expectations; see Job vi. 20.
let not mine enemies] So Ps. xiii. 4, a feel-
ing common enough, but peculiarly strong in
David; cf. 2 S. xxiv. I4. A writer in the time
of the Babylonish exile would rather have
prayed that the enemies should cease to triumph
over him.
3. ‘wait on thee] See xxvii. 14 ; Isai. xxvi.
8, xlix. 23.
transgress] The Hebrew has the special
sense of treachery, when men break their cove-
nant, whether in reference to their king, their
friend (Job vi. 15), their church (Ps. lxxiii.
I5), or their God (Hosea v. 7, vi. 7). Compare
also Isai. xxiv. I6. The LXX. duopoovres;
but Aq., Sym., Theod., more correctly
3. *
Glº; OGT CITG) v1/T&S.
without cause] Thus Ps. lix. 3, 4. There
is a bitter irony in the expression, as though
traitors and apostates sought for pretexts, but
could find none.
5. in thy truth] This denotes more than
“lead me to the knowledge of God's truth;”
His faithfulness and grace is, so to speak,
the atmosphere in which the believer moves,
the light which surrounds him and directs
his steps.
7. sins. There is a deep consciousness
of sin in this verse; two kinds of sins are
indicated, sins of youthful passion and frailty,
and sins of wilful transgression, such as be-
long to maturer age. The Psalmist feels him-
self liable to punishment for both; this con-
fession goes therefore further than that of
Job xiii. 26; hence the fervour of the appeal in
this and the preceding verse to the tender mer-
cies, lovingkindnesses and goodness of the
LORD.
transgressions] It is to be observed that
the Psalmist in this and in the eleventh and
eighteenth verses uses the three words, sin, trans-
gression, iniquity, which David employs re-
peatedly and in combination, when he is de-
ploring his own great sin: cf. PS. xxxii. 5,
XXXviii. 3, 4, 18, li. I, 2, 9.
8. Sinners] Not the ungodly who rebel
against God, see note on Ps. i. 1, but those
who err from infirmity, or natural sinfulness—
labes humana; see li. 5.
9. The meek will he guide in judgment]
The one condition on which sinners (see v. 8)
can build any hope is “poverty of spirit,” i.e.
the sense of weakness, helplessness, and con-
trition.
1o. testimonies] The laws which testify
His will, and appeal to the conscience of man.
See note on Ps. xix. 7.
11. For thy name's sake] All appeals for
mercy rest upon faith in the attributes which
are involved in the Name Jehovah: see Exod.
v. 12–22.]
229
PSA L.M.S. XX V.
I 2 what man is he that feareth
the LORD? him shall he teach in the
way that he shall choose.
º 13 His soul ‘shall dwell at ease;
ź...” and his seed shall inherit the earth.
ºff. 14 * The secret of the LoRD is
* Prov. 3. e tº
32. with them that fear him ; " and he
iOr, azza. g e -
Žº will shew them his covenant.
...ſ., 15 Mine eyes are ever toward the
fººt. LoRD; for he shall "pluck my feet
% out of the net. - -
/ort/.. I6 Turn thee unto me, and have
mercy upon me; for I am desolate
and afflicted.
17 The troubles of my heart are
enlarged: O bring thou me out of
my distresses.
18 Look upon mine affliction
my pain; and forgive all my sins.
19 Consider mine enemies;
they are many; and they hate
with cruel hatred. º
g hatred of
20 O keep my soul, and deliver violence.
me: let me not be ashamed; for I . . .
put my trust in thee.
2I Let integrity and upright-
ness preserve me; for I wait on
thee. .
22 Redeem Israel, O God, out of
and
for
Iſle
xxxiv. 5–7. The greatness of the sin presses
upon the heart in proportion to its sensitive-
ness, and its knowledge of that Name.
13. shall dwell at ease] Or, a bide in good-
ness, i.e. in prosperity spiritual and temporal.
“His soul” means the man in his own person,
as distinct from his seed or posterity. The
word “abide,” literally “lodge,” indicates that
the abode here after all is but a sojourning,
our earthly home but a caravanserai.
14. The secret] The word signifies close
personal intercourse, inner communion; the
Lord not only counsels and instructs those
who fear Him, but abides with them as their
friend. See Job xxix. 4, and compare Amosili.
7. Hupfeld in a critical note shews that it is
probably derived from an Arabic root, which
occurs also in Syriac, meaning “secret and
confidential converse.” Aq. has diróðntov,
Sym. Öpu)\ia.
and he will shew Or, and His covenant
to in struct them. Dr Kay has “so as to
make them know it,” i.e. So as to reveal its
deep inner meaning to them.
17. are enlarged] This is probably the
NOTES on PsALM xxv. 2, I 7.
2. The deviations from alphabetic order
may perhaps be accounted for in part by
slight inaccuracies of the transcribers: thus
in v. 2, “my God” may be placed after
“I trust in thee,” which gives in as the first
word. The omission of the letter ) is possibly
owing to the misplacement of two clauses, the
third clause in v. 5, and the third also in v. 7,
both of which disturb the parallelism: the
verse may have begun with "X-Trºp). The re-
petition of ITN n in the 18th and 19th verses
was probably owing to a very common and
natural error of transcription, the writer's eye
being caught by the beginning of the second
clause. It is not so easy to Supply a word
beginning with a p in v. 18. In the corre-
all his troubles.
true meaning, though the translation is con-
tested. See Note below.
18. Look upon] See note on 2 S. xvi. 12.
19. cruel hatred Or, “ hatred of violence,”
as in the margin, i.e. hatred proceeding alto-
gether from malignity, without justification
in any act of its object: see note on v. 3.
21. Let integrity and uprightness] The
Psalmist prays that, notwithstanding the sins
and transgressions which he deplores (see v.
7), he may henceforth be preserved by the
favour of God, shewn in the communication
of moral and spiritual graces, and Secured by
faithful waiting. Such a hope is inseparable
from the consciousness of absolute dependence
upon God. - ... •
for I wait on thee] See v. 3.
22. This last verse in the original does not
follow the alphabetical order, and it may
possibly be a pious ejaculation added during
the captivity. . The point is however doubtful. .
There is another example of the irregularity,
Ps. xxxiv. 22, and the prayer is one which at
any age might have been offered by a pious Is-
raelite, and, if by any, certainly by David, es-
pecially after the calamities of his later years.
sponding verse, Ps. xxxiv. 18, we, have the
word Hºp, which may suggest ºs nnnp,
“draw nigh unto,” as in Ps. lxix. 18 (Heb.
19): see also Lam. iii. 57. On the last verse
see footnote. Köster, however, holds that such
deviations undoubtedly proceed from the au-
thor himself, who used the alphabetic order
as a means, without subjecting himself to it.
‘Einleitung,” p. xxiii.; cf. Introd., Appendix.
17. The question is whether inºrinn can
be taken intransitively. This is denied by
Hupfeld and others; but Delitzsch shews that
as Flºsſ, and Tºns" mean “increase” and
“endure,” so this word may also mean “enlarge
themselves:” and this seems preferable to alter-
ing the text, as those critics propose. -
23O PSA L.M.S. XXVI.
[v. I–8.
PSALM XXVI.
David resorteſ/, unto God in conſidence of his
27ategºrity.
A Psa/m2 of David.
UDGE me, O LORD ; for I have
walked in mine integrity: I have
trusted also in the LORD ; therefore I
shall not slide.
2 * Examine me, O LORD, and
prove me; try my reins and my
heart.
3 For thy lovingkindness is before
mine eyes: and I have walked in thy
truth.
4 * I have not sat with vain persons, "Ps. i. z.
neither will I go in with dissemblers.
5 I have hated the congregation
of evil doers; and will not sit with
the wicked.
6 I will wash mine hands in inno-
cency: so will I compass thine altar,
O LORD :
7 That I may publish with the
voice of thanksgiving, and tell of all
thy wondrous works.
8 LoRD, I have loved the habi- };
tation of thy house, and the place ºrnacle
f where thine honour dwelleth. of thy
Aozzozer.
* Ps. 7. 9.
PSALM XXVI.
There are points of contact between this
and the two preceding psalms: the phrase-
ology is similar, in Some passages identical
(see notes on viv. I, 3), and the train of
thought would seem to be suggested by
the conditions of acceptance Set forth in
the twenty-fourth psalm. The tone of feel-
ing, the illustrations (2, 6, 12), and the style,
are those of David; but the absence of all
reference to the consciousness of sin, which
haunted him after his great fall, indicates an
earlier date than that assigned to the twenty-
fifth psalm. It may belong to the same date
as the fifteenth and the twenty-fourth, and
have been written shortly after the ark was
brought from the house of Obed-edom. Some
critics assign it to the period of Saul's per-
secution, but the mention of the tabernacle
and the altar (6, 8) can scarcely be reconciled
with a time when David was unable to ap-
•proach them: others prefer the period of Ab-
salom's revolt, which seems incompatible with
the earnest protestations of freedom from the
very sins which then cast their dark shadow
on David's heart. Hitzig draws from this an
argument (which falls of course with the as-
sumed date) against the Davidic authorship,
and on very slight grounds attributes the psalm
to Jeremiah. The grace and dignity of the
style are recognized by Ewald, who holds that
the psalm was composed in a time of national
visitation by pestilence. -
It consists of one introductory verse, three
strophes each of three verses, and one of two
verses, forming a triumphant close.
1. in mine integrity] Bp. Wordsworth notes
the reference to v. 21 of the preceding psalm.
Sincerity here best expresses the meaning of
the word, which is used of single-hearted men:
See note on Job i. I.
I have trusted] See xxv. 2.
slide] To slip, as in Ps. xviii. 36. , David
is willing to be judged for the past because
he is conscious of integrity, but his confidence
that in future he shall be preserved from vacil-
lation (the exact meaning of the Hebrew word)
is grounded on his stedfast trust in the Lord.
2. Two words in this verse, “examine”
and “try,” are used specially of the process of
refining precious metals, a metaphor of fre-
quent occurrence. See PSS. xii. 6, xvii. 3.
The word rendered “prove” is the same as
“tempt” in the sensé of testing. David wishes
his inmost thoughts and tendencies to be
thoroughly scrutinized: the process may be
painful, the refiner's fire must scorch, but he
has no fear for the result.
3. ‘walked in thy truth] See notes on Pss. i.
1, xxv. 5. The word “walked” in Hebrew is
emphatic, implying long and active habits of
obedience.
4. vain persons] Or, “men of vanity.”
The same word is used in Ps. xxiv. 4.
dissemblers] Literally, “hidden ones.” Our
translation gives the true meaning.
6. wash mine hands] As the priests were
commanded to do before they approached the
altar; Exod. xxx. 17–21. See also Deut.
xxi. 6, and Matt. xxvii. 24, which shews how
generally this symbol of guiltlessness was
adopted. Cf. Ps. xxiv. 4.
compass] Some commentators suppose that
David speaks of a solemn procession round
the altar; but there is no allusion to such a
custom in the law, and the word “compass”
probably means near and habitual approach;
Hupfeld.
7. That I may publish] This may imply
that David recited psalms of thanksgiving
while the sacrifice was being offered. Both
this and the preceding verse may either refer
to sacrifices offered by his command, and to
psalms dictated by him to the choirs of
Levites, or they may be understood in a
spiritual sense. The former is the more
natural and obvious interpretation.
8. the habitation] Or, “refuge;” the house
of God is represented as the true home or
v. 9—1.] PSALMS. xxvi. xxvii.
23 I
%, 9 "Gather not my soul with sin- place: in the congregations will I
ãº" ners, nor my life with bloody men: bless the LORD. -
; Io in whose hand: is mischief, and PSALM XXVII.
#. their r ight hand is t full of br ibes. º I ZXavid sustaineſ/, /tis faith by the power of God,
jīāwith. II But as for me, I will walk in 4 by his love to the service of God, 9 by prayer.
mine integrity: redeem me, and be
merciful untC) Ine.
I 2. My foot standeth in an even
A Psa/me of David.
/ | "HE LORD is “my light and my ; Micah 7.
salvation; whom shall I fear :
asylum of the believer, where he finds refuge
and protection. The word, however, may
simply denote “habitation,” God's dwelling-
place. For the feeling, cf. Pss. xxiii. 6, xxvii.
4, lxiii. 2. -
the place] This version gives the true mean-
ing, but the original words are precise and
formal; the place where the glory of God is
enshrined means the mercy-seat, where the
Lord manifested His Presence.
9. Gather not] The two meanings “ga-
ther” and “take away” are combined in the
original word. David prays not to be num-
bered with the transgressors, or to share their
fate. See Matt. xiii. 30. Compare Æschylus,
‘Seven against Thebes,” 597–613, and Ho-
race, ‘Od.’ III. 2. 3o.
bloody men] See note on Ps. v. 6.
1O. mischief] Or, “crafty device,” con-
ceived in the heart, but executed by the hand;
the expression denotes the promptitude with
which the evil purpose is carried into effect.
full of bribes. This points at the magis-
tracy, or high officers of state; the corruption
of justice was then, and ever has been, the
cancer of Oriental despotisms. The words are
those of a king: cf. xv. 5.
11. integrity] refers to v. 1.
redeem me] Here specially, deliver me from
the evils which will overwhelm the guilty.
12. in an even place] Or, on level ground:
where one can advance without obstruction
or danger of falling. See xxvii. II. There may
be a reference to “equity,” another meaning
of the Hebrew word. David, however, is
speaking not of his own uprightness, but of
the security from danger which the Lord
vouchsafes to him as a faithful servant.
in the congregations] David ever connects
his feelings of thankfulness for deliverance and
support with the duty of proclaiming God's
goodness to His people; cf. xviii. 49, xxii.
25, lxviii. 26. See also PSS, XXXii. II, xxxv.
I8, xl. Io.
PSALM XXVII.
This psalm expresses unshaken confidence
in the midst of urgent dangers. The enemies
of the Psalmist have been foiled (v. 2), but
they still threaten him; the recurrence of an
attack is imminent (v. 3); he is closely
watched (v. 6); he prays earnestly, not with-
Out a consciousness that he has incurred God's
anger (v. 9), but with a certainty that his
prayer is heard, that he will be delivered, pass
the rest of his life near the sanctuary, and
offer sacrifices of thanksgiving in God's taber-
nacle (v. 6). The indications, if not conclu-
sive, yet point naturally to the time when
David was pursued by the army of Absalom,
probably to the time when the last and deci-
sive battle was about to be fought. Ewald,
who, while recognizing the similarity of the
style to David's, assigns this and the twenty-
third psalm to Some unknown author, holds
that the Psalmist must have been a warrior,
carrying on a desperate struggle on the fron-
tiers of Palestine; and admits that these no-
tices are specially applicable to the circum-
stances of David's exile. The internal evi-
dences of Davidic authorship are strong, as
may be seen by examination of the marginal
references to other psalms (especially to the
third), which are admitted by Ewald and
Hitzig to be productions of David. Hitzig,
disregarding the plain indications of warfare,
attributes the psalm to Jeremiah, but recog-
nizes its connection with that which precedes
it; a point of importance in reference to
Ewald's assumption. The whole psalm gives
lively expression to the feelings which have
ever characterized the heroes of God.
The rhythmical arrangement of this psalm
is striking and somewhat peculiar, resembling
very nearly the latter part of the nineteenth
psalm, especially in the subdivision, or double-
beat of the clauses, expressing with singular
force the rapid alternations of thoughts and
feelings. The division at end of v. 6 is dis-
tinctly marked.
1. my light] This is the first, and, in the
Old Testament, the only passage in which the
term “light” is expressly applied to the
LORD; although expressions full of the same
beautiful thought occur in Isaiah (see ch. lx.
1, 20) and Micah vii. 8. In the New Testa-
ment we read “God is light,” I John i. 5;
Christ “the true light,” John i. 7–9; and
the Lamb the light of the Church, Rev. xxi.
2 3.
my salvation] Cf. Exod. xv. 2.; a hymn ever
in the mind of David. See also Isai. lxii. 11,
which shews that in this passage “my Salva-
tion ” is equivalent to “my Saviour.” -
232
PSA L. M. S.
XXVII. [v. 2–7.
*Ps. 118.6 °the LoRD is the strength of my life;
of whom shall I be afraid?
2. When the wicked, even mine
... enemies and my foes, ‘came upon me
aftºroach-
ºagainst to eat up my flesh, they stumbled and
7%é. fell.
* Ps. 3. 6. 3 * Though an host should encamp
against me, my heart shall not fear:
though war should rise against me,
in this will I be confident.
4. One thing have I desired of the
LORD, that will I seek after; that I
9. may dwell in the house of the LORD
Jight. all the days of my life, to behold "the
beauty of the LORD, and to inquire
in his temple.
5 For in the time of trouble he
shall hide me in his pavilion : in
the secret of his tabernacle shall he
hide me; he shall set me up upon
a rock.
6 And now shall mine head be
lifted up above mine enemies round
about me: therefore will I offer in
his tabernacle sacrifices of joy; I Hºb.
will sing, yea, I will sing praises unto #3.
the LORD.
7 Hear, O LORD, when I cry with
strength of my life] Or, “stronghold of my
life,” in which my life is preserved; or, it may
be, “my living stronghold.” The expression,
peculiarly suitable to David, does not occur
elsewhere, but stands in close connection of
thought with Ps, xviii. I. See also Ps. cxviii.
I4.
2. came upon me to eat up my flesh] The
words “came upon me” in Hebrew refer to
warfare (Hupfeld), and cannot therefore apply
to Jeremiah. The expression, “to eat up my
flesh,” suggested, doubtless, by David's early
experience, compares his enemies to beasts of
prey; cf. PS. xiv. 4 and xxii. 13, 16. The same
figure is common in classic authors, e.g. Ho-
mer, “Il.’ IV. 35, XXII. 347, and XXIV. 212.
they stumbled] David may allude to some
unrecorded event of the war before the final
struggle, but the words probably express only
his certainty of the enemies' discomfiture. The
word “they” is emphatic; “as for them,
they,” &c.
3. Though an host should encamp.] It is
evident that these must be the words of a
leader or king; they were probably written in
anticipation of an immediate advance of Ab-
Salom's host, when “Israel and Absalom
pitched in the land of Gilead,” 2 S. xvii. 26.
4–6. These two verses evidently imply
that the Psalmist is in exile, but is confident
that his desire will be granted, that he will
speedily return to the sanctuary, and abide
there permanently.
4. the beauty] Or, “the graciousness.”
The word (which occurs but seldom, e.g. Ps.
xc. 17, Zech. xi. 7) implies grace, beauty,
loveliness. David speaks not of the outward
beauty of the Sanctuary, but of the gracious
attributes which its ritual symbolized. Of
that delight absence could not deprive him,
though, like a true Israelite, he longed for
the outward ordinances, which enabled him
more vividly to realize the invisible: see In-
trod. § 6.
to inquire] Or, “to contemplate.” The
Hebrew implies delight in contemplating (Ges.,
Hupf.); there is some authority for another
rendering, “to visit every morning:” Del.,
Rashi, Mendel.
in his temple] Or, “palace.” This expres-
sion is not restricted to the Solomonian tem-
ple; the tabernacle consecrated by the visible
symbols of God's Presence is here meant. See
note on Ps. v. 7; in the following verse this
palace is expressly called a tabernacle, or tent,
an appellation not much used by later writers.
5. his pavilion] Literally, “booth,” con-
structed of branches of trees, but the word
is used of the tabernacle, Ps. lxxvi. 2. The
expressions in this verse are figurative, and
shew that David's mind dwelt wholly on the
spiritual reality which the tabernacle repre-
sented. Hence the introduction of the word
“rock,” which is familiar to David (see note
on xviii. 1), but has no special connection with
the tabernacle of Jerusalem.
6. head be lifted up. Cf. PS. iii. 3. In
this verse the Psalmist undoubtedly predicts
a speedy and complete deliverance, and resto-
ration to his home at Jerusalem.
Jacrifices of joy] Or, as in the margin,
“shouting;” that is, offered with shouts of
thankful exultation, or “with the blare of
trumpets:” see note on Ps. lxxxix. 15: so
vividly he realizes the near triumph.
I will sing] The words in Eph. v. 19 are
taken from the LXX. version of this passage.
7–12. As in so many psalms of David,
there follows a rapid and complete change
of tone. So long as the Psalmist fixes his
thoughts wholly on God's grace and promise,
he has no feeling but joy and exultation; but
when he reverts to his own state he is brought
at once to his knees in earnest, almost plain-
tive prayers. -
7. The cry is now for mercy, not for
j. The shadows are falling on David's
eart.
of shoześ-
v. 8–14.] PSA L.M.S.
XXVII. 233
my voice: have mercy also upon me,
and answer me.
%ar. 8 ' When thou saidst, Seek ye my
º, face; my heart said unto thee, Thy
ſº face, LóRD, will I seek.
3.8% 9 Hide not thy face far from me;
put not thy servant away in anger:
, thou hast been my help; leave me
not, neither forsake me, O God of
my salvation.
Io When my father and my mo–
º, ther forsake me, then the LoRD will
Żerºne, take me up.
11 *Teach me thy way, O LORD, Ps. 25. 4.
e o & 86. II.
and lead me in a plain path, because . .”
of mine enemies. f Heb.
a zvay of
I 2 Deliver me not over unto the Alainness.
will of mine enemies: for false wit- #: º
nesses are risen up against me, and :
such as breathe out cruelty.
13 I had fainted, unless I had be-
lieved to see the goodness of the
LORD in the land of the living.
14 “Wait on the LoRD : be of ºf
good courage, and he shall strengthen Hab. 2, 3,
thine heart: wait, I say, on the LORD.
8. The meaning of this beautiful verse is
clear, but the construction is difficult. The
original runs thus, word for word: “To
Thee Said my heart, in answer to Thy com-
mand, “Seek ye My face;’ Thy face, O
Lord, will I seek.” The Psalmist hears the
voice of invitation, his heart accepts and an-
swers it; and, in order to express the com-
pleteness and promptitude of his acceptance,
he puts the command and answer in direct
juxtaposition. In plain unimpassioned prose
the thought would be thus expressed: “Seek
ye My face,” that is the invitation which my
heart heard, and answered at once, “Thy
face, Lord, will I seek.” The heart pleads the
Command and invitation : it addresses itself at
once to God: this, it says, is what I heard;
when I heard, I answered and obeyed.
Seek ye my face] Cf. Ps. xxiv. 6.
9. far] This word should be omitted; it
is unnecessary, and rather disguises the close
connection between this and the preceding
verse. The Psalmist comes at once to seek
God’s face, and implores Him not to hide it.
There is a consciousness of something in him-
Self that may cause an alienation, hence the
next earnest pleading, “put not away,” reject
not (the word is emphatic), “in anger Thy ser-
vant.” The word “servant” (specially used
of David, see note on inscription of xviii.)
in the original comes last in this clause as a
suggestion of hope; then follows the reference
to his experience of past mercies, and prayers,
which he feels assured cannot be rejected by
God his Saviour: observe the reference to v. 1.
10. This verse does not imply that David
had actually been forsaken by his own father
and mother; but simply expresses, in a well-
known proverbial form, the thought that even
were he forsaken by all who loved him most
tenderly God would never give him up. The
force and beauty of such an appeal depend upon
the feeling that a parent's love is the strongest
bond that can bind man to man, yet incom-
parably weaker than that which binds him to
God. Thus Hupfeld, and Calvin, who com-
pares Isai. xlix. 15. Hitzig infers that the
father and mother of the Psalmist were yet
living. -
will take me up] Here, with some incon-
sistency, the marginal correction suggests
“gather,” which it rejected in Ps. xxvi. 9,
where the same word occurs. Either word
expresses the true sense, that God will take up
and gather unto Himself that which is aban-
doned by man.
11. The words “way” and “plain path.”
probably mean a way of Safety and triumph,
deliverance and security. The same word for
plain, i.e. level, is used Ps. xxvi. 12, to which
the Psalmist may perhaps refer. See also Isai.
xxvi. 7, and Ps. cxliii. Io.
12. Deliver me not over unto the will] Cf.
Ps. xli. 2; lit. unto the Soul, i.e. desire, as in
XXXV. 25.
mine enemies] See note on v. 2.
false witnesses] This may seem applicable
to David's early life, when he was calumni-
ated and persecuted by the courtiers of Saul;
but the exile of the king was brought about
chiefly by the machinations and calumnies of
Absalom's supporters.
breathe out cruelty] Or, “violence;” a forci-
ble image not uncommon in classic writers:
but see Acts ix. I. •
13. I had fainted] These words express
the meaning, but the sentence is far more
vivid and forcible without them. It is a
striking example of the well-known figure,
aposiopesis. Dr Kay compares Gen. iii. 22.
to see the goodness] The Hebrew phrase
(H ITNT), which is familiar, almost peculiar, to
David, means to look with joy and triumph,
elsewhere generally upon the defeat of enemies
(see note on xxii. 17); but here, more in ac- 63
cordance with his better and deeper feelings,
upon the “goodness” of Jehovah. See Exod.
xxxiii. 19, to which there is an evident refer-
ence. The expression is nearly equivalent to
that used above in the fourth verse, where the
Hebrew has also the construction just noticed
as peculiar to David. -
234
X XVIII. [v. I–5.
PSA LMS.
PSALM xxvii.I.
1 Dazid prayeth earnestly against his enemies.
6 AHe blesseſ/, God. 9 Aſe prayeth for the
feoff/e.
A Psa/m2 of David.
NTO thee will I cry, O Lord
f Heb. my rock; be not silent t to me:
ſ: #... “lest, if thou be silent to me, I be-
come like them that go down into
the pit.
2 Hear the voice of my supplica-
; º, ſº when | i. untº º wº
f
gºgº ift up my hands "toward thy oly
sazzczztazºv. Oſacle. -
Draw me not away with the
wicked, and with the workers of ini-
quity, “which speak peace to their jº.”
neighbours, but mischief is in their ""
hearts.
4. Give them according to their
deeds, and according to the wicked-
ness of their endeavours: give them,
after the work of their hands; render
to them their desert.
5 Because they regard not the
works of the LORD, nor the opera-
tion of his hands, he shall destroy
them, and not build them up.
in the land of the living] Cf. Ps. cxvi. 9.
The expression is held by some critics (Hupf.)
to denote simply “in this life,” in contradis-
tinction from Sheol, or the state after death;
but in the very numerous passages where it
is used by the Prophets, especially by Ezekiel
(xxvi. 20, xxxii., where it occurs six times), it
evidently means the land inhabited by a race
living in the fear and in the grace of God;
and such appears to be its meaning here. What
TXavid longed for, and was now assured of,
was restoration to the city of God.
14. Wait on the LoRD] Cf. Pss. xxxvii. 34,
Xl. I, CXXX. 5; Prov. XX. 22; Isai. xxv. 9.
be of good courage] Or, “be firm, and He
will strengthen thy heart.” The Psalmist is
sure of the result. Cf. Deut. xxxi. 7, where
Moses addresses these words to Joshua, about
to enter the promised land. David had that
example before him, and could therefore wait
with certainty of victory. From first to last
his feelings are those of a hero, depending
wholly on God, and therefore full of hope.
PSALM XXVIII.
. The language, tone of thought and feeling
in this psalm, indicate circumstances similar
to those of the one immediately preceding.
The Psalmist is in great danger, his sup-
plications are earnest and plaintive, but, as
in that, and in others, of the same general
character. The transition from prayer to
blessing is sudden and complete; no doubt
or fear remains, the future triumph is realized
for the anointed king, and the psalm concludes
with a hopeful intercession for the people. It
is the prayer of a king.
The psalm has three strophes, of two, three,
and four verses, thus increasing in length: see
Introduction, Appendix.
1. silent to me] Or, “from me,” as in the
margin, a pregnant construction common in
Hebrew; involving two prayers, that God
would not withhold an answer, nor turn
away from His servant.
go down into the pit] i.e. the grave, or
Sheol, the abode of the departed, but regarded
in the gloomier aspect as the place where men
are cast for their sins; it is not, however,
equivalent to hell. David does not realize it
as a state of torment, but of forgetfulness, the
land where all things are forgotten, where
sinners are lost without hope.
2. lift up my hands] Prayers were offered
by the Hebrews, as by most ancient peoples,
and still by Orientals, with uplifted hands,
outspread as to receive God's gifts. Cf.
Exod. ix. 29; Lam. ii. 19 ; Ps. cxli. 2.
toward] The worshipper turned naturally
towards the place where the Lord marked His
Presence. From this and other verses it appears
that the custom, afterwards universal, was
already adopted, viz. that of turning towards
the Holy City, and in intention towards the
sanctuary, even when absent from Jerusalem.
oracle] By the oracle there is no doubt that
David denotes the “Holy of Holies,” whe-
ther the Hebrew word means “oracle” (from
dabar, speak), as was formerly held, or “far-
thest, i.e. western recess of the tabernacle,” as
most critics now take it. The word occurs else-
where only in Kings and Chronicles. It must,
however, be remembered that the outward act
was but symbolical, and that the king may
have simply held up his hands and addressed
his prayers towards heaven as the true abode
shadowed forth by the earthly sanctuary.
3. Draw me not. The figure is taken
from a hunter drawing his prey by a cord, or
in a net. Cf. Ps. x. 9. Thus in the book
of Job, xxiv. 22, God is said to draw the
mighty with His power. The imminence of
some wide-spreading judgment is denoted.
5. Because they regard not, &c.] The root
of wickedness is thus, in accordance with all
the teaching of the Old and New Testaments,
declared to be an evil heart of unbelief. By
the works of the Lord, and the operations of
His hands, the Psalmist denotes especially the
v. 6–3.] PSA LMS. XXVIII. XXIX.
235
PSALM XXIX.
1 ZXavid exhorteſh princes to give glory to God,
3 by reason of his power, I I azed protection of
Åis people.
A Psalm of David.
IVE unto the LORD, O ye Heb,
6 Blessed be the LORD, because he
hath heard the voice of my supplications.
7 The LORD is my strength and
my shield; my heart trusted in him,
and I am helped: therefore my heart
greatly rejoiceth; and with my song
. will I praise him. mighty, give unto the Lord ºf
f Or, his 8. The LORD is their strength, glory and strength. mzāghāy.
#.” and he is the 'saving strength of his 2 Give unto the LORD the glory ºwn.
sºft of anointed. due unto his name; worship the LORD ºs
salvations. o | & 22&2/263.
9 Save thy people, and bless thine "in the beauty of holiness. | Or,
1. Or, inheritance: " feed them also, and lift 3 The voice of the LORD is upon ...º.
7ttle. 2^20?&S Sø72C-
the waters: the God of glory thun- many.
them up for ever.
providential dealings and judicial interventions
of God. The denial of a special providence
is a characteristic mark of infidelity.
destroy] Literally, shatter, as a house in
TUL111S.
build them up] This may mean simply,
restore them after their total ruin, but the
words seem to apply specially to Absalom,
whose object was to found a dynasty, or in
Hebrew idiom, a house: see Exod. i. 21.
6. he hath heard] The prayer brings the
pledge of fulfilment in the complete assurance
of divine favour. The supposition that David
received an answer from the “oracle,” or that
he added these verses after deliverance from
danger, rests upon a misapprehension; devout
prayer and certainty of God's favour are in-
Separable; the clouds which hang over the
divine presence are dispersed by the breath of
prayer.
8. their strength] The strength of His
people, not “his strength,” as in the margin.
saving strength] The words are singularly
emphatic, “strength of salvations,” implying that
all forms of salvation are derived to the nation
through the anointed king, who thus stands
out as the great type of the Saviour.
9. feed them] Or, tend them. God is
represented as the shepherd of Israel; the word
rendered “lift up” means bear them as a
shepherd bears the lambs in his arms; see
Isai. xl. II, xlvi. 3, and lxiii. 9.
PSALM XXIX.
David, as he kept his father's flock at
Bethlehem (I S. xvi. 11), may have wit-
nessed such a storm of thunder, lightning,
and rain as is here painted; gathering round
the summit of Hermon in the north, and
shaking, at the last, the wilderness of Kadesh
in the south. The peak of Hermon can
be seen, almost through the whole extent of
the promised land, to the Valley of the Dead
Sea (Dean Stanley's ‘S. and P.’ p. 395; Thom-
Son's ‘L. and B.’ p. 611). It is naturally
introduced on this account, or as the repre-
sentative of a mountain range: Kadesh (Note
I), towards Egypt, as a well-known, distant,
and awful wilderness. -
See a description, in Wilson’s ‘Travels,’ of a
storm at Baalbek (Note 2), and in Stanley's
“Jewish Church” (Vol. I. p. 149, 1st ed.),
of a thunderstorm at Sinai.
The LXX. add to the title a phrase, ééoôtov
orkmvīs, which seems to indicate that the psalm
was sung (Lev. xxiii. 42) on the last day of the
Feast of Tabernacles. In the modern syna-
gogues it is appointed for the first day of
Pentecost.
1. Give unto the LoRD, &c.] The angels
round the Throne of Jehovah, Isai. vi. 3, are
invited to mark His work, and to pay to Him
fitting reverence (comp. Job i. 6, 7; Ps. ciii.20;
and v. 9 of this psalm). The phrase render-
ed O ye mighty (marg. Sons of the mighty)
occurs also in Ps. lxxxix. 6, and is most
suitably interpreted there, as here, by “angels.”
But many commentators interpret “mighty
men,” which also gives an excellent sense:
the mighty ones of earth are then called upon
to see the work of God, and their own little-
ness in comparison with it.
The version of the Prayer-book, “Bring
unto the Lord, O ye mighty, bring young
rams unto the Lord,” is from the LXX. and
Vulgate, which read “Bring unto the Lord,
O ye sons of God, bring unto the Lord young
rams.” The Syriac version also renders,
“Bring unto the Lord young rams.” There
is no ground for doubting the correctness of
the reading from which our translation is
derived; and a probable conjecture may be
formed as to the origin of the varieties of
rendering in the above-mentioned translations.
See Note 3.
2. in the beauty of holiness] i.e. in vest-
ments suited to holy service. See Ps. xcvi. 9;
I Chro. xvi. 29; also 2 Chro. XX. 21;
Note 4: also Exod. xxviii. 2. The priests
and Levites in Jehovah's sanctuary on earth
attired themselves, on special occasions, in
236 PSA L.M.S. XXIX. [v, 4–II.
fl Or, dereth: the LORD is upon "many 8 The voice of the LORD shaketh
#.’ ” waters. the wilderness; the LORD shaketh the
i Heb. 4. The voice of the LORD is ‘pow- wilderness of Kadesh.
#ſº erful; the voice of the LORD is full 9 The voice of the LORD maketh
:* of majesty. the hinds to calve, and discovereth 9:2.
5 The voice of the LORD breaketh the forests: and in his temple "doth fº.
the cedars; yea, the LORD breaketh every one speak of his glory. * whe
the cedars of Lebanon. 16 The LoRD sitteth upon the ###"
6 He maketh them also to skip flood; yea, the LORD sitteth King
*Deut:39, like a calf; Lebanon and * Sirion like for ever.
a young unicorn. II The LORD will give strength
º, 7 The voice of the LoRD divideth unto his people; the LORD will bless
ozzt.
the flames of fire.
his people with peace.
suitable vestments to do Him service; so the
angels are bidden to make a similar prepa-
ration.
as above, “in vestments suited,” &c. Seems
also probable from Ps. cx. 3.
3. The voice of the Lorp, &c.] After the
preparation (viv. I and 2), the angels looking
on and wondering, the voice of God is heard
afar off in the highest heavens. The thunder
first mutters upon the waters, or upon many
waters, i.e. above the waters of the firma-
ment, where the palace of the Most High is
fixed; Ps. civ. 3. See also Gen. i. 7; Ps.
xviii. II.
4. The voice of the Lorp is powerful; the
voice of the LoRD is full of majesty] The voice
of Jehovah comes nigher and nigher! It is
repeated twice, and we hear it twice, “in
power,” and “majesty” (as in the marg.),
before it descends and shakes terribly the
earth.
5, 6. The voice of the LoRD, &c.] The
lightning falls and destroys the pride of Le-
banon, the cedars which God planted, PS.
civ. 16. The rolling thunder shakes the huge
mountains—we almost see them shaking—
to their foundations. Lebanon skips like a
calf: Sirion (or Hermon, Deut. iii. 9) like a
young bull. See Note Num. xxiii. 22. * *
The suffix ‘‘them,” in v. 6, probably applies
to the mountains which follow: in which case
the stop should be at “Lebanon;” \,
“He maketh them to skip; as a calf Lebanon,
Sirion as a young bull.”
Thunder and lightning and the roar of the
tempest are all expressed in the voice of
God.
7. The voice of the Lord, &c.] The light-
ning, implied in its effects in v. 5, is now seen,
following the thunder in flashes of (forked)
flame. Cf. Ov. ‘Met.” II. 848; Sen. “H. CEt.”
I7. The abruptness of the words, and mea-
The meaning of the words explained
sure of the verse in the original, seem to place
its zigzag before the eye. See Note 5.
8, 9. The voice of the Lord, &c.] The
hinds (Note 6), through terror and affright,
bring forth their young before the time (see
Plutarch ‘Sympos.’ Iv., Quaest. 2; Pliny, ‘N. H.”
v1.II. 47): the forests are stripped of bark
and branches: and everywhere in God's
temple of heaven and earth (see v. 1) a voice
is raised, singing “Glory to Him that reign-
eth.” The literal rendering of the last clause
of the verse is “and everywhere in His Temple
(one) crying Glory:” the participle expressing
that the voice is heard whilst the tempest
rages.
The deadly terror of the hinds suggests the
terror of animated nature: the baring (see Note
7) of the forest (v. 9) completes the picture
of inanimate nature—mountain (vºv. 5 and 6),
desert (v. 8), and forest, shaken and shattered;
and the voice (v. 9) proclaims that all is done
in mercy. The repetition of the voice again
and again expresses the fury of the storm;
the number (7) of repetitions recalls Rev. x.
3, and other places of Scripture.
10. The LoRD sitteth upon the flood] ºr
lit. “Jehovah sits over (ruling and mode-
rating) the flood,” &c. A vast deluge of rain
which accompanies the tempest (see the de-
scription quoted from Wilson, Note 2, below)
is intimated by the word used commonly to
designate the great deluge, Gen. vi. 17. But
Jehovah rules it; and is, always, a King, sitting
on His throne for ever. It seems abrupt and
too elliptical, to translate “The Lord sat by
the flood,” i.e. “the great deluge” (as many
critics do), and to leave the connection of the
word with the description of the psalm to be
inferred. The concluding verse, which is the
point of the psalm, Suggests a topic of conso-
lation. Jehovah, Who rules the storm, and is
mighty and terrible to strike, protects His
people (see the preceding psalm, v. 8), and is
mighty to save.
v. 1, 2.]
237
PSALMS. xxx.
NOTES On
I. Kadesh (see Gen. xiv. 7). The mes-
sengers were sent out from Kadesh, in the
wilderness of Paran, to spy out the land
(Num. xiii. 26). The report of the messengers
terrified the people (xiii. 28, &c.), and Moses
sent out messengers from “Kadesh, in the
desert of Zin,” to ask a passage through Edom
(Num. xx. 1). These two places are the
same; Paran and Zin are the same vast wil-
derness—Paran to the south, Zin to the north,
and Kadesh between them. The wilderness
was great and terrible (Deut. i. 19).
2. Wilson’s ‘Travels,' quoted by Tholuck
p. 146. “I was here overtaken by a storm,
as if all the floodgates of heaven were
opened; it came down in a moment, and
raged with such fury that you would have
imagined the end of all things come. A
horrible darkness covered the whole land,
the rain poured down in rivers, and dashing
along the sides of the mountains, enveloped
them and everything in an impenetrable mist
and horror.” Dr Stewart (‘Tent and Khan,'
pp. 139, 14o) describes thus a thunder-
storm at Sinai: “Every bolt, as it burst with
the roar of a cannon, seemed to awake a
series of distant echoes on every side. They
swept like a whirlwind among the higher
mountains, becoming faint as Some mighty
peak intervened, and bursting with undimi-
nished volume through some yawning cleft,
till the very ground trembled with the con-
cussion. It seemed as if the mountains of
the whole peninsula were answering one an-
other in a chorus, of the deepest bass. Ever
and anon a flash of lightning dispelled the
pitchy darkness, and lit up the tent as if it
had been day; then, after the interval of a
few seconds, came the peal of thunder, burst-
ing like a shell, to scatter its echoes to the four
quarters of the heavens, and overpowering for
a moment the loud howlings of the wind.”
See also the image of a furious rain, Matt.
vii. 27.
3. The words of the LXX. version are,
evéykare, Tó Kvpiº viol eeod, ć. T. K. vious
kptów: the Vulgate reads, “Afferte Domino,
filii Dei, afferte Domino filiosarietum.” The
Syriac translator must have read pºs "...],
instead of nºs "Jin. Probably nº's (“rams”).
was first introduced as a marginal correction
Of Dºs (“mighty ones”), then crept into the
PSALM XXIX.
text, and was combined with the true reading
in the text from which the LXX. translated.
4. The Hebrew phrase in 2 Chro. XX. 2I
is rendered in A. V. Singers that should praise
the beauty of holiness, and so in many versions.
But most recent expositors render “in the
beauty of holiness,” and explain as above.
Hupfeld renders the verse of the psalm,
“Worship the Lord in (His) glorious ma-
jesty,” regarding the phrase ºp-nºns
as describing the Attributes of God, i.e.
Glory, Honour, Holiness. It is noticeable
that “dress” or “vestment,” anyhow, is im-
plied only, not expressed. - -
5. The meaning is plain: The voice of
the Lord divideth the flames of fire: i.e. “the
voice of the Lord hurls a scathing flame of
forked fire.” The exact import of the word
which the A.V. renders divideth is doubtful: ;
in Isai. x. 15 it means “cuts” as with an
axe. The rendering of Vatabl., with which
agree the Syr., Chald., etc., “Dissectas, i.e.
flammas, ejaculat,” seems to agree with the
A. V. The marginal rendering “cutteth out,”
with which agree Calv., Kay, etc., conveys
the idea that the voice “cuts out” the flame
as a spark is cut out of stones: Deut. viii. 9.
The LXX. and Vulg., “cuts through a flame
of fire.”
6. The place of Plut. is, Kai yüp Tà
6péppard 8wöäorkovot 8povtſis yevopévms of
Troupiéves eis raúrò ovv6eiv kai ovvvetºeuvº Tá
'yāp a tropäämy droNewq6évra övå Töv q68ov
€kturpaşaket, i.e. “Shepherds accustom their
flocks in a thunderstorm to keep together, and
put their heads in the same direction; for such
as are left alone and separated from the rest,
through terror cast their young.” The place
of Pliny is, “tonitrua solitariis ovibus abortus
inferunt; remedium est congregare eas, ut
coetu juventur.” The original authority for
this is evidently Aristotle (‘H. A.' Ix. 3, 4, p.
3II), Auðdorkovot 6' oi troupeves ta Tpé8ara
ovv6eiv, 6tav Wºodform: éâv yāp 8povrijoſavtos
itroMetſpóñ Tus kai pai) ovvěpápii), ākritpºorket
eau Túxm Küovora.
7. The word discovereth in v. 9 seems
taken from the LXX. and Vulg. versions;
which read respectively, #. ôpwpoils,
and revelabit condensa. The probable, mean-
ing of the unusual Hebrew word Fººl is
“strips,” i.e. of “leaves” and “branches,”
or of “bark” (Joel i. 7).
PSALM XXX.
1 ZXavid praiseth God for his deliverance. 4 He
exhorteth others to praise him by example of
God’s dealing with him.
A Psalm and Song at the dedication of the
house of David.
WILL extol thee, O LORD ; for
thou hast lifted me up, and hast
not made my foes to rejoice over me.
2 O LoRD my God, I cried unto
thee, and thou hast healed me.
238 PSA L.M.S. X X X. [v. 3—5.
4. Sing unto the LORD, O ye saints '9;
of his, and give thanks at the re-jºº
º - f Heb.
membrance of his holiness. there is
5 For his anger endureth but a bºº, mo-
272ezzt 272
º A2s anger.
3 O LORD, thou hast brought up
my soul from the grave: thou hast
kept me alive, that I should not go
down to the pit.
PSALM XXX.
This psalm expresses deep thankfulness for
deliverance from a danger, which had brought
the writer nigh unto death, I, 3; it had been
accompanied, probably, by bodily, 2, certainly
by severe mental, 7, suffering; and had been
preceded by a state of prosperity, 6, 7, during
which the Psalmist had given way to spiritual
temptation, 6: the deliverance was granted in
answer to earnest prayer, 8—Io, and cele-
brated by festivities, II, and public thanks-
giving, 12. These points stand out clearly,
and accord with the inscription, which states
that it was written by David, as a hymn to be
used at the dedication of the house. The in-
ternal evidences of Davidic authorship are
strong, both as regards style and tone of
thought; its exceeding beauty is recognized
by Ewald, who calls it a model hymn of
thanksgiving, composed in the best age of
Hebrew poetry for recitation in the temple.
Two events in David's history claim attention.
(1) The dedication of the site of the temple in
Mount Moriah, when David said, “This is
the house of the Lord God,” I Chro. xxii. I.
This has in its favour the Jewish tradition,
the natural meaning of “dedication ” (the
corresponding words in Greek évekatviorón,
éykavuorpiós are used in I Macc. iv. 54, 56, at
the reconsecration of the altar of incense), and
the attendant circumstances of great prospe-
rity, presumption, punishment, and suffering:
the objection that David was not smitten by
the pestilence seems to have little weight, con-
sidering the intense agony and prostration of
spirit which must have brought him nigh unto
death during its ravages. (2) Some critics,
however, hold that David wrote the psalmsto
celebrate the erection of a fortified palace on
Mount Zion, which he acknowledged as a
sign “ that the Lord had established him king
over Israel.” The word dedication may pro-
perly be used of a house; cf. Deut. xx. 5.
Thus Del., Moll, Perowne: but that event
was not preceded by affliction, mental or
bodily, which could suggest such language as
pervades this psalm. The word “house” is
not decisive, since it is used absolutely of the
palace in the official title of the chief-officer
who was “over the house” (compare the Egyp-
tian mer-per, “master of the house,” i.e. of the
palace; per-ao, “the great house,” i. e. the
palace): but it applies even more naturally
to the abode of God on Moriah, called “the
mountain of the house.” In the Jewish ritual
this psalm is used on the festival which com-
memorates the dedication of the temple: a
custom of great antiquity noted in the Tal-
mud: see Delitzsch. The inscription should,
probably, be rendered, A psalm, a hymn for
the dedication of the house by David. -
The structure is regular: four strophes
each of three verses.
1. I will extol thee] Thus Exod. xv. 2;
Ps, xxxiv. 3, and xcix. 5, 9 ; where A.V. has
“exalt.” The word is here used with special
reference to God's dealings with the Psalmist.
Aast lifted me up] The expression is exactly
equivalent to “thou hast brought up my
Soul,” v. 3. It implies deliverance from a
depth of misery. Thus the ancient versions.
Hupfeld shews that the meaning “to draw up
from a well” (upon which Hitzig relies as an
argument that Jeremiah was the writer) is
secondary. The word is peculiar, but ex-
presses a feeling deeply seated in David's heart.
See PS. xviii. 46, 48, 49.
my foes] Cf. PSS. xxv. 2, xxxv. 19, 24.
Though suitable to other occasions, this has a
special fitness in reference to 2 S. xxiv. 14.
2. thou hast healed me] The word may
apply, as in Ps. vi. 2, to mental affliction, the
prostration of sympathy with suffering, caused
by the Psalmist's sin. The reference, how-
ever, to a sickness all but mortal may be
borne out by other passages which speak of
fearful maladies, apparently at the time im-
mediately preceding Absalom's revolt; see notes
on PSS. xxxii., xxxviii., xli.
3. Kept me alive] Or, “quickened me,”
restored me to life. The construction of the
next clause is doubtful; the A. V. has the
support of able critics, but the rendering may
be “from those who go down to the pit,”
thus corresponding exactly with Ps. xxviii. 1.
In this case the meaning would be that while
others are perishing God has preserved the
Psalmist's life.
4. Sing unto the Lorp] David, as is his
wont, see Ps. ix. II, calls on his people, those
especially who have experienced God's favour
and grace (for such is the meaning of the word
“saints;” see an excellent note by Hupfeld on
iv. 3), to join in psalmody; the Hebrew word
applies specially to public celebrations.
at the remembrance] Or, “to the memorial
of His holiness,” sc. “to His holy Name;” cf.
Exod. iii. 15: “This is my name for ever, and
this is my memorial unto all generations.” So
nearly all modern critics; the reference to
Exodus is here obvious, and it is customary
in David's psalms.
5. For his anger, &c.] Lit. for a mo-
v. 6–12.]
239
PSALMS. XXX.
Strength for my mountain.
moment; in his favour is life: weep-
*Hºb, ing may endure for a night, but "joy
zze the e &
sºng. cometh in the morning.
º 6 And in my prosperity I said, I
shall never be moved.
7 LORD, by thy favour thou hast
# Heb. made my mountain to stand strong:
... thou didst hide thy face, and I was
4. troubled.
8 I cried to thee, O LORD ; and
unto the LORD I made supplica-
tion.
9 What profit is there in my blood,
* Ps. 6. s. when I go down to the pit 2 “Shall
*::::::. the dust praise thee shall it declare
thy truth 2
Io Hear, O LoRD, and have mercy
upon me: LORD, be thou my helper.
II Thou hast turned for me my
mourning into dancing : thou hast
put off my sackcloth, and girded me
with gladness;
12 To the end that "my glory may
sing praise to thee, and not be silent.
O Lord my God, I will give thanks
unto thee for ever.
PSALM XXXI.
I ZXavid shewing his conſidence in God crazyeth
Žis help. 7 AHe rejoiceſh 27, his mercy. 9 Aſe
frayeth in his calamity. 19 Aſe praiseth God
for his goodness. --
To the chief Musician, A Psalm of David.
ment (passeth) in His anger, life in His
favour, i.e. God's anger against the man of
prayer (see v. 2) is momentary: His grace is
life-long.
weeping, &c.] The expression is highly
figurative: “at eventide weeping comes to
pass the night, but with the morning comes
joy ;” lit. “a shout of joy.” So sudden is the
change from night-long weeping to rapturous
joy at the assurance of forgiveness. Compare
Job xxxiii. 26, where the words “be favour-
able” and “joy” are precisely similar.
6. And in my prosperity] The transition
of thought is very distinctly marked in the
Hebrew. And I, i.e. as for me, I said in
my prosperity, I shall not be moved
for evermore. He recognizes the immediate
cause of his affliction. He had been guilty of
presumption (see Ps. xix. 13, and compare
2 S. xxiv. 3 and 17); and had used the very
words which he takes as specially characteristic
of the wicked, Ps. x. 6. The word rendered
“prosperity" includes outward peace and
Success, such as led to David's special fault in .
numbering the people, and an inward feeling
of Self-complacency and careless ease; cf.
Prov. i. 32.
7. LORD, by thy favour, &c.] Or, O Lord,
in Thy favour Thou hadst established
This is
taken figuratively by many commentators
(e. g. Rashi, Aben Ezra, Rosen., Hupf.,
Perowne), but it is far more natural to under-
stand it of Mount Zion, which David had
fortified, and the strength of which he now
attributes to the favour of God; see 2 S.
v. 9—II. The word “establish " has a
special reference to the permanence of the
strength thus assured. See I K. xv. 4; Ps.
xviii. 33, where A.V. has “Set me upon my
high places.”
thou didst hide thy face] Deut. xxxi. 17;
Ps. civ. 29.
troubled] The Hebrew word denotes the
extremity of dismay, as in Ps. vi. 2, 3, where
A.V. has “vexed ” and “Sore vexed.” It is
used to describe Saul's feelings when he heard
his doom, I S. xxviii. 21. Compare David's
Own words, 2 S. xxiv. Io, I4, 17.
8. I cried to thee, O Lord] Thus in the
passage just quoted David's heart Smote him;
“and David said unto the LoRD, I have sinned
greatly.”—I made supplication; “and now,
I beseech thee, O LORD, take away the ini-
quity of thy servant,” ib.: the form of the
Hebrew verb and its derivation are emphatic,
“Supplex oravi ad impetrandam gratiam,”
Ros.
9. my blood] The expression is equivalent
to death by a sudden blow, or sickness in-
flicted by God's anger: thus Job xvi. 18.
go down to the pit] This refers to v. 3 ;
where, however, a different word is used for
“pit:” here the meaning, though disputed, is
connected with “corruption.”
Shall the dust praise thee & See Ps. vi. 5. Dust
is often used as a synonym for the grave (see
critical Note on Job xix.): here it evidently
means the body in its state of dissolution; dust
returned to dust. The word limits the asser-
tion to the body; and with that limitation the
expression is applicable to the Christian, who
knows that when restored to life his body will
be a spiritual body, to which the term “dust”
cannot apply. Our Lord teaches us, “the
night cometh, when no man can work.”
ll. into dancing] This must apply to a public
celebration, praise and thanksgiving, such as
took place at the exodus, see Exod. xv. 20;
at the installation of the ark, 2 S. vi. 14, 16;
and on all great occasions of thanksgiving ;
cf. Ps. cxlix. 3; I S. xviii. 6; Jer. xxxi. 4.
Jackcloth] See I K. xx. 31. On no occa-
Sion could it be worn more fitly than during
the pestilence caused by the king's sin.
12. glory] See note on xvi. 9.
| That is,
my toyz -za .
or, mysore/.
24O PSALMS. XXXI. [v. 1–8.
ºº: T N “thee, O LORD, do I put my
Isai.49.23. -
trust; let me never be ashamed :
deliver me in thy righteousness.
: 2 Bow down thine ear to me;
Heb. deliver me speedily: be thou my
to ante for
2 ºf strong rock, for an house of defence
** to save me. -
3 For thou art my rock and my
fortress; therefore for thy name’s sake
lead me, and guide me. -
4 Pull me out of the net that they
have laid privily for me: for thou art
my strength.
5 * Into thine hand I commit my **.
spirit: thou hast redeemed me, O
LORD God of truth.
6 I have hated them that regard
lying vanities: but I trust in the
LORD. -
7 I will be glad and rejoice in thy
mercy: for thou hast considered my
trouble ; thou hast known my soul in
adversities; - -
8 And hast not shut me up into
the hand of the enemy: thou hast set
my feet in a large room.
- PSALM XXXI.
This psalm abounds in reminiscences of
others which are undoubtedly Davidic, and it
is attributed by many to the time of his per-
secution by Saul; but the tone of general
languor, and depression (see 9—13, 22), the
description of his extreme and imminent
danger, v. 2.; of the devices and conspiracies
against his life, 4, 8, 15, 18; of the reproach,
contempt, and slander to which he was ex-
posed; of the alienation of his friends and
neighbours; and more especially of his mental
and bodily affliction, and of “his deep con-
sciousness of sin” (v. Io), which brought on
such visitations, belong rather to a later period
of his life, and agree very closely with the
circumstances of his flight from Absalom.
The urgency of his prayers, and the grounds
on which he still rests his hopes, point to the
same conclusion ; he recalls the old epithets
by which he had so often expressed his reliance
on God; appeals to his constancy in the faith
(I, 6), and his hatred of idolaters (6); and,
notwithstanding all appearances, declares his
firm belief in the overthrow of his enemies, and
in his deliverance and restoration.
Ewald and Hitzig attribute the psalm to
Jeremiah, on account of some obvious coin-
cidences of style, which, however, are suf-
ficiently accounted for by that prophet's well-
known habit of using older compositions,
especially the Psalter. See Introd. to Job, § 7.
There are expressions in the psalm throughout
which are wholly inapplicable to Jeremiah, e.g.
Io, 21, where see notes. The supposition that
it belongs to the time of the exile rests on no
substantial grounds; and is, indeed, opposed
to internal and external evidence.
1. ashamed] In the usual sense, dis-
appointed, put to shame by the prostration of
my hopes, and the success of my enemies; see
XXV. 2.
2. strong rock] Lit. “rock of stronghold,”
or “hill-fort,” or “rock;” see note on
xviii. 2.
Aouse of defence] Literally, “a house of
fortresses;” strongly fortified on every side.
3. my rock and my fortress] Or, my
cliff and my fortress; as in Ps. xviii. 2,
David accumulates epithets. “Cliff" and
“rock” differ; the former expressing steep-
ness, the other strength. - -
4. the net] This may apply with equal
force to the danger of capture by Saul, or to:
the devices of Ahithophel; cf. Ps. ix. 15.
my strength] stronghold, as in v. 2.
5. Into thine hand] The adoption of these
words by our blessed Lord (see marginal
reference) gives a peculiar interest to the
psalm, which, if not predictive, is throughout
typical; and has, therefore, a true prophetic
character. The recorded instances of Chris-
tians who have used these words in dying are
numerous, from St Polycarp and Basil on-
wards, representing “how many millions of
unrecorded cases!” Kay.
O Lord God of truth] Or, Jehovah, God
of truth; cf. Deut. xxxii. 4.
6. regard lying vanities] Or, observe, i.e.
“worship.” Lying vanities, or nothingnesses
of falsehood, is an epithet properly applicable
to idols; but includes all forms of idle Super-
stition,thewitchcraft, divinations, and teraphim,
of which there are many notices in the age
of David. Had the psalm belonged to a later
period, especially that of the exile, the notice
of idolatrous worship would have been more
distinct and specific. The expression here is
identical with that used in Jonah ii. 8; un-
questionably (Hupf.) taken from this. The
word rendered “vanities” means literally
empty breath, a light breeze; it is the name
Abel, Gen. iv. 2. It is used of idols, Deut.
xxxii. 21, to which the Psalmist probably
refers; and thrice by Jeremiah, ii. 5, viii. 19,
xiv. 22 : see also note on 2 K. xvii. I5.
7. Known] In the true Scriptural sense of
knowing as a friend, and approving; See
Ps. i. 6.
The construction is rather difficult; pro-
bably “Thou hast known (me) in the trou-
bles of my soul” is the true rendering.
8. set my feet] Ps. xviii. 33 ; see note on
xxx. 7: each word alludes to other psalms.
v. 9—18.]
24I
PSALMS. xxx I.
9 Have mercy upon me, O LORD,
for I am in trouble : mine eye is con-
sumed with grief, yea, my soul and
my belly.
Io For my life is spent with grief,
and my years with sighing: my
strength faileth because of mine ini-
quity, and my bones are consumed.
I I I was a reproach among all
mine enemies, but especially among
my neighbours, and a fear to mine
acquaintance: they that did see me
without fled from me.
I2 I am forgotten as a dead man
out of mind : I am like a broken
# Heb.
3.” vessel.
Aerºeth, 13 For I have heard the slander
of many: fear was on every side:
while they took counsel together a-
gainst me, they devised to take away
my life. - -
14. But I trusted in thee, O LORD :
I said, Thou art my God. *
15 My times are in thy hand :
deliver me from the hand of mine
enemies, and from them that perse-
Cute Ine.
16 Make thy face to shine upon
thy servant: save me for thy mercies’
sake.
17 Let me not be ashamed, O
LORD ; for I have called upon thee:
let the wicked be ashamed, and "let ºne.
them be silent in the grave. cut off for
18 Let the lying lips be put to **
silence; which speak grievous things ...,
proudly and contemptuously against #.
the righteous.
in a large room] i.e. space, where the foot
may move freely; cf. Ps. iv. 1; Job xxxvi. 16.
9. mine eyel See note on vi. 7.
my soul and my belly] By the latter,
word is meant the inner man, the centre of
physical life and of emotions; see note on
Job xxxii. 19.
10. with grief] Or, “anguish,” not the
same word as in the preceding verse.
mine iniquity] The confession is explicit.
It does not exclude the assertion of integrity
in dealings with fellow-men, friends or ene-
mies; but it proves a consciousness of sin,
committed and punished, such as is only
found in psalms written after the king's
great crime. In Ps. xviii. 23, where the ex-
pression “mine iniquity” occurs, it is spoken
of as an inward temptation, hitherto success-
fully resisted. It is to be noted that Jeremiah
never attributes his sufferings to his own
iniquity. ; :
my bones are consumed] See note on Job xx.
II. The expression does not necessarily im-
ply that the disease had actually attacked the
bones, but that they were racked by pains;
exhausted by the prostration produced, whether
by mental or bodily anguish; or, more proba-
bly, by the combination of both.
11. among] Literally, “from,” a word
which points to his enemies, such as Ahithophel,
as the origin of the reproach. Another pre-
position in the Hebrew stands before neigh-
bours, viz. “to.” The reproach originated
with his enemies, but was extended to, and
taken up by, his neighbours: So that his
acquaintance, those who ought to have known
him best, were terrified, and “all forsook him,
and fled.” Cf. Matt. xxvi. 56; Mark xiv.
VOL. IV.
50. In this passage the typical character of the
psalm is strongly marked.
12. forgotten...out of mind.] Cf. Deut.
xxxi. 21, “forgotten out of mouth.”
broken] This expresses the sense correctly.
David compares himself to a vessel broken,
not merely in danger of being broken. The
marginal amendment is unnecessary. A pot-
ter's vessel represents fragility and worthless-
ness, here both ideas are combined; cf. Ps.
ii. 9; Isai. xxx. I4; Jer. xix. II. i
13. slander] The word denotes calumny
creeping and spreading about secretly.
fear was on every side] This expression
becomes almost proverbial in Jeremiah (see
vi. 25, XX. 3, Io, xlvi. 5, xlix. 29 ; Lam. ii. 22):
it is peculiarly appropriate, as describing the
consternation of the king and his friends when
the revolt of Absalom broke out.
took counsel. The two words imply a
formal meeting of the council of David's
enemies, and a crafty plot: just such a com-
bination as we find in 2 S. xvii.
14. But I] The original, as elsewhere,
marks the introduction of a fresh clause dis-
tinctly. “And as for me, I trusted, &c.” It
is the key-note of the psalm ; see v. 7.
15. My times] All seasons of life with
their vicissitudes of weal and woe. The
same word is used I Chro. xxix. 30, in
reference to David's reign. -
16. Make thy face to shine] See Ps. iv. 6.
17. let them be silent] This translation
is better than the marginal, “be cut off.” The
leading thought is that they shall be silenced,
and for ever.
18. grievous things]. Not exactly “a hard
thing,” as in the margin, but a proud, haughty
Q_
242 PSA LMS. XXXI.
I9 “Oh how great is thy goodness,
foor. 2.0 which thou hast laid up for them that
fear thee; which thou hast wrought
for them that trust in thee before the
sons of men
, 2O Thou shalt hide them in the
secret of thy presence from the pride
of man : thou shalt keep them se—
cretly in a pavilion from the strife of
tongues.
2 I Blessed be the LoRD : for he
hath shewed me his marvellous kind-
[v. 19—24.
theless thou heardest the voice of
my supplications when I cried unto
thee.
23 O love the LoRD, all ye his
saints: for the LoRD preserveth the
faithful, and plentifully rewardeth the
proud doer. -
24 * Be of good courage, and he “Ps.27.14.
shall strengthen your heart, all ye
that hope in the LORD.
PSALM XXXII.
* Isai. 64.
I Blessedness consisteth in remission of sins. or,
º il &
}%deity. Il CSS l Il 2. strong city. 3 Confession of sizes giveth ease to the con- A Psalm
22 For I said in my haste, I am science. 8 God’s promises bring joy. of David
gzzzzzg zzz-
cut off from before thine eyes: never- sérrectione.
| A Psalm of David, Maschil.
thing. The pride (§3pts) of David's enemies
is a prominent thought, especially in the psalms
which speak of Absalom and his abettors.
Compare the words of Ahithophel, 2 S. xvii.
1–3. The two words for pride are nearly,
but not quite, synonymous ; the first is taken
from the neck, stiff and thrown back; the
other denotes a high and insolent demeanour.
19, laid up] Or, stored up. This
speaks of the goodness in store, as the follow-
ing clause, “thou hast wrought,” of goodness
in effect and manifestation before the eyes of
men. David thus appeals to faith and ex-
perience.
2O. secret of thy presence] Or, “ of Thy
face.” The light of God's countenance shin-
ing on the just not only protects them, but
hides them, as the pillar of fire in the wilder-
ness. They are covered as with a mantle of
light, and feel that no eye can penetrate the
Secrecy of their sanctuary; cf. Ps. xxxii. 7.
jrom the pride. The original word occurs
only in this passage. Its meaning is not cer-
tain, but probably denotes conspiracies,
from a root signifying “to bind together.”
There is no authority for our rendering
“pride.” The image is distinct; while David
prays in God's presence, the conspirators are
baffled, unable to find him, much less to
Succeed in their machinations; cf. 2 S. xvii.
I 4–2. 2.
a pavilion] Or, “booth,” a tent of boughs
and leaves, suggesting at once the ideas of
protection and refreshment; see Ps. xxvii. 5.
21. in a strong city] Or, fenced city.
Lit. city of stronghold. It is not quite clear
whether this means that God has shewn His
kindness by delivering David, and restoring
him to a state of Security, or by protecting
him in a city where he was besieged: in either
case the expression may be figurative, but is
certainly suggested by actual occurrences.
The unsuitableness to Jeremiah is obvious.
Delitzsch supposes an allusion to Ziklag, but
it is more appropriate to David's position be-
yond the Jordan, while he was collecting forces
to repel the army of Absalom, 2 S. xviii.
22. in my haste] The word exactly ex-
presses the state of confused and hurried alarm
to which the Psalmist has already alluded; see
v. 13, and cf. 2 S. xv. 14. The same word is
used I S. xxiii. 26.
cut off from before thine eyes] That was the
most poignant feeling of the exile from the
city where the ark was placed. In his banish-
ment, David learned thoroughly to realize the
fact of God's omnipresence. The resemblance
with xxx. 7, 8 should be noted as a mark of
authorship; the difference of expression, “in
my haste” and “cut off,” indicates different
occasions.
23. the faithful]. The Hebrew word in-
cludes trust and stedfastness.
24. See note on Ps. xxvii. 14.
all ye that hope in the Lord] See critical Note
on Job xiii. 15, where the same word is used.
Hope and trust are the special characteristics
of the servant of God; the psalm begins with
trust, and ends with hope.
PSALM XXXII.
This psalm has points of resemblance with
the preceding, but it was evidently written
under different circumstances. In that the
Psalmist speaks chiefly of outward calamities,
here he dwells altogether on inward and spiri-
tual afflictions. There can be little doubt
that it was composed by David very soon
after his repentance, when he had time to
meditate upon the past and to realize the
blessing of forgiveness.
The most characteristic feature is the entire
absence of allusion to outer and legal forms:
the psalm is peculiarly and thoroughly evan-
gelical: what David learned first in suffering
he pours out in spiritual song. Written
nearly at the same time with the 51st, but
apparently somewhat later, it has been adopted
v. 1–5.]
243
PSA LMS.
X X X II.
a Rom.4.7.
LESSED is he whose a trans-
- gression is forgiven, whose sin
is covered.
2 Blessed is the man unto whom
the LORD imputeth not iniquity, and
in whose spirit there is no guile.
3. When I kept silence, my bones
by the Church as one of the great penitential
psalms. It is one of the seven which Augus-
tine is said to have studied incessantly, and to
have had written on the wall in front of his
death-bed. It is used by the Jews at the close
of the service on the Day of Atonement.
The structure is rhythmical, shewing the
care which David bestowed upon the compo-
sition of a psalm intended to be a model and
guide for penitents. There are six strophes,
each with two verses; three end with Selah.
of David] Ewald's remarks are important
as bearing upon the objections of the very
few critics who have questioned the author-
ship. “The song is manifestly ancient, original
throughout, evidencing a strong spirit. Hardly
could the inner misery of a lacerated (zerrisse-
nen) heart, together with the higher happiness
of one again reconciled and healed, be de-
Scribed with more inwardness, impressiveness,
and power than here. The harder the struggle
in his heart so much more glorious is the
victory, so much more limpid and joyous is
the stream of the earnest word. The colour
also of the language is Davidic, and there is
no reason to doubt that it was sung after the
transaction recorded 2 S. xii.” Ewald treats
Hitzig's objection that David's confession was
not spontaneous as of very slight importance.
David's conscience was quickened by the pro-
phet's word; and if, as is probable, he com-
posed this psalm some time after his repent-
ance, he was able to trace and describe the
inward tragedy through which his soul had
passed, and by which it had been purified.
Maschil] Thirteen psalms bear this desig-
nation. The meaning is questioned, but the
old interpretation, which connects it with the
word askil, which occurs v. 8, “I will in-
struct thee,” is probably correct. A didactic
song, intended for instruction ; thus Ges.
LXX. ovvéoreos, Jerome, “eruditio.”
1. transgression, &c.] The Hebrew abounds
in expressions for sin. David in this passage, and
in others where he confesses and deplores his
guilt (see v. 5, and li. 1–5), uses three words,
which represent it (1) as an offence against
God, “transgression;” (2) as an internal de-
pravity or perversity, “iniquity;” and (3) as a
defilement, “sin.” For each of these a special
remedy is supplied. The transgression is
a heavy load, which is lifted up and taken
away, for such is the meaning of the word
waxed old through my roaring all the
day long.
4. For day and night thy hand
was heavy upon me: my moisture is
turned into the drought of summer.
Selah.
5 I acknowledged my sin unto
rendered “forgiven:” the sin, or defilement,
“is covered,” a legal term, which is often
equivalent to atonement; and the iniquity,
inherent in a sinner, and not wholly eradi-
cated while life continues, is not imputed.
David, however, is throughout speaking not
of legal acts which represent pardon and a-
tonement, but of the grace which effectually
bestows and applies both. Hence St Paul's
appropriation of the thought (see marg. ref.),
as expressing the inner harmony of spiritual
emotions under both dispensations.
2. imputeth not] No word could more
exactly express the thought. God does not
take it into account, it is as though the ini-
quity were not there at all. -
iniquity] This completes the threefold enu-
meration of sin; it is the evil habit, the state of
antagonism to God, which, if imputed, would
ensure utter destruction.
no guile] The one condition is that there
be no dishonesty, no attempt to disguise,
gloss over, extenuate, or justify the sin. The
total absence of such a spirit proves that sin,
great and deadly as it may be, is a stranger;
that though admitted it is not welcomed, that
when it is once clearly seen it is hated. David
speaks of the first (cf. Gen. iii. 12, 13), the
strongest and most enduring temptation of a
sinner, and in stating the one condition of
pardon he goes to the very root of evil.
3. my bones] See notes on Pss. vi. 2 and xxxi.
Io. From this verse we learn that the long
interval between the seduction of Bathsheba
and the mission of Nathan was passed in bitter
struggles of conscience, not without severe
prostration of bodily powers. It is remark-
able that no intimation of this is found in
the history; but probably the sickness, of
which there are many indications in the psalms,
broke out at a later period.
my roaring] See note on Ps. xxii. 1. The cry
of bitter anguish does not prove that the con-
science is awakened; until that speaks out the
roaring is in vain. Dr Kay compares Hosea
vii. 14, “they have not cried unto me with
their heart, when they howled upon their beds:”
but in David's case the suffering, though of it-
Self impotent, indicated inward life, and pre-
pared the way for confession.
4. moisture] This translation, which has
been questioned, is correct. Targ. “my
Q_2
244 PSA L.M.S. X X X II. [v. 6—II.
thee, and mine iniquity have I not 8 I will instruct thee and teach
* Prov. 28, hid. "I said, I will confess my trans- thee in the way which thou shalt go:
iºiºsa. gressions unto the LORD ; and thou ‘I will guide thee with mine eye. yº,
: John 1:9. forgavest the iniquity of my sin. Se— 9 * Be ye not as the horse, or as counsel.
& thee, 2,227te
lah. the mule, which have no understand- ...hi
6 For this shall every one that is ing: whose mouth must be held in º
Heb. godly pray unto thee 'in a time when with bit and bridle, lest they comeº. 26.
ºž... thou mayest be found: surely in the
floods of great waters they shall not
come nigh unto him.
* - Ps. 9. 9. 7 °Thou art my hiding place; thou
shalt preserve me from trouble ; thou
shalt compass me about with songs of
deliverance. Selah.
near unto thee.
Io Many sorrows shall be to the
wicked : but he that trusteth in the
LORD, mercy shall compass him about.
II Be glad in the LORD, and re-
joice, ye righteous: and shout for joy,
all ye that are upright in heart.
freshness,” or sap. Thus Ew, Hupf. The
LXX., Jerome and other ancient versions differ.
5. The transition is described as sudden
and complete; conscience once awakened finds
no respite, seeks no delay; confession comes
at once, at once followed by forgiveness. This
accords exactly with the narrative. Nathan
asks no more from the king, and at Once de-
clares his pardon. Observe that in this verse
David again uses the three words of v. I to
denote his sin, together exhausting all aspects,
save that of rebellious and impenitent wicked-
ness (Heb. resha), from which he is free; see
note on Ps. i. I.
6. godly] The word (hasid) is chosen,
which exactly expresses the condition, one
who is loved by God and responds to His
love.
. . in a time] Lit., as in the marg., “in a time
of finding,” i. e. in a time of acceptance, when
God is found in answer to prayer, and there-
fore gracious. Thus all the ancient versions.
t Compare Isai. xlix. 8 and Iv. 6. Dr Kay ren-
ders it “at the time of visitation,” and refers
to Gen. xliv. 16; Num. xxxii. 23: PSS. X. I5,
xvii. 3, xxxvi. 2; the sense thus elicited is true
and thoroughly scriptural, but the other is
generally accepted by critics.
surely] Or, “only:” sc. but this at least
is certain.
floods of great waters] i.e. overwhelming
calamities; a frequent figure of speech, espe-
cially suitable in, a land subject to sudden
inundation; see Ps. xviii. 4. *
they shall not come nigh unto him] i.e. the
waters shall not reach him. Our Prayer-book
version suggests a different thought.
7. hiding place] See xxxi. 20, where the
same word is rendered “the secret.”
songs of deliverance] Such as Ex. xv.; Judg.
v. For the expression “compass” compare
v. Io; PS. v. 12.
8. These words are spoken by the Psalmist
in accordance with his pledge given in the
first agony of confession, Ps. li. 12, 13. See
also Luke xxii. 32, “when thou art converted,
strengthen thy brethren.” The last clause is
correctly rendered in the margin, and means,
º will watch thee closely while counselling
thee.”
9. whose mouth, &c.] The expressions in
this verse are obscure, but the general sense is
correctly given, excepting in the last clause,
“they will not come near to thee.” The ob-
ject of bit and bridle is not to keep the beast
from the rider, but to make it obedient, to
compel it to go where it is wanted. Man
ought to need no such coercion to come near
to God. The passage may be translated, “whose
adornment is with bit and bridle for curbing,
or it will not come nigh thee,” i.e. which is
adorned, but with trappings intended to sub-
due it, because of its stubbornness and un-
willingness to come near its master. See Note
below. -
10. Many sorrows] Inflicted whether in
mercy to compel them to come to God (see
the last note), or in punishment for invincible
obstimacy. LXX. , págriyes: the Hebrew
word applies specially to inflictions, as in
Exod. iii. 7.
compass him] Cf. Deut. xxxii. To.
11. The psalm ends as it begins with a
short expression of feeling, more fervid and
exulting, as the Psalmist more fully realizes
the contrast between the past and the present.
NOTE on PSALM xxxii. 9.
This rendering follows Hupfeld. It seems
to express most nearly the sense of an obscure
passage. The meaning of "TV in the other pas-
sages where it occurs is certainly “ornament;”
“trappings” is a proper term applied to a
horse or mule. Dr Kay prefers the Sense
v. 1–6.]
PSA L.M.S.
5
24
X X XIII.
“gaiety;” but in the passage which he
quotes, ciii. 5, the word means appetite, not
gaiety, which scarcely suits this or any other
passage. The rendering “mouth” is gene-
rally abandoned: Ewald, who prefers this
meaning, proposes another reading. E23, d. A.,
is admitted to mean “bind,” “curb.” The
construction of the following clause is harsh;
2n requires a finite verb; here, if the reading
is correct, it is - sºn (which Hupf suggests
as a probable reading); Sc. no approaching;
nºnp with ºs certainly means friendly, not
hostile approach. The A. V. follows the
Rabbins, who were probably misled by the
later usage, which confounded 28 with by.
The LXX. and the Vulg. render it correctly
“quinon approximant ad te,” Jerome “acce-
dunt.”
PSALM XXXIII.
I God is to be praised for his goodness, 6 for his
Aozver, 12 and for his providence. 20 Con-
ſidence is to be placed in God.
EJOICE in the LoRD, O ye
- righteous: for praise is comely
for the upright.
2 Praise the LORD with harp: sing
unto him, with the psaltery and an
instrument of ten strings.
3 Sing unto him a new song; play
skilfully with a loud noise.
4. For the word of the LORD is right;
and all his works are done in truth.
5 He loveth righteousness and
judgment: “the earth is full of the ºrs wo.
"goodness of the LORD.
4.
| Or,
& *
6 * By the word of the LoRD were ſº.
the heavens made; and all the host of 6, 7.
them by the breath of his mouth.
PSALM XXXIII.
This psalm is not attributed to David, nor
are there any certain internal marks to desig-
nate either the author, the date, or the occasion
of its composition (see however note on v.
I7). It is a psalm of praise and thanksgiving,
singularly bright, replete with beautiful ima-
gery, and well adapted for the liturgical ser-
vices of the temple.
There is no inscription, and in several
Hebrew MSS. (8 Kenn., To De Rossi) it is
joined on to the preceding psalm, probably
On account of the close resemblance between
the close of the one and the beginning of the
other: but in all other points the two psalms
represent a different state of mind and of cir-
cumstances. Dr Kay regards it as one of
the “songs of deliverance” promised in Ps.
xxxii. 7. There is, however, no reference in it
to deliverance from the penalties due to sin.
The structure of the psalm is regular; it
begins and ends with utterances of praise,
each consisting of three verses, the intermediate
portion of eight strophes, each of two verses:
this arrangement appears to be intended for
antiphonal recitation.
2. harp] The harp (corresponding to the
Greek któápa or kwüpa of the LXX.) and the
psaltery represent two classes of stringed in-
struments, distinguished by the arrangement of
the strings, the latter played with two hands.
The latter half of the verse would be more
correctly rendered, “with ten-stringed lute.”
Two instruments only are mentioned.
3. a new song] i. e. a song, either used
for the first time in public psalmody, or, more
probably, fresh from the Psalmist's heart.
The expression occurs frequently, and in spe-
cial connection with thanksgiving for deliver-
ance; Ps. xl. 3, xcviii. 1; Isai. xlii. Io. See
also Rev. v. 9, xiv. 3.
loud noise] Of trumpets, cymbals, and loud
jubilant shouts; Ps. lxxxvii. 7.
4. the word of the LORD] i. e. the ex-
pression or manifestation of God's will, in-
cluding all utterances whether in revelation or
nature. There is no distinct personification
of the Word, but a preparatory stage in the
development of that fundamental truth of
Christianity is traceable in this psalm; see
ºv. 6.
all his works, &c.] Or, “and all His work
is in truth" or faithfulness. -
5. righteousness and judgment] The former
denotes the essential principle, the Second the
manifestation in act of God's justice.
is full] Cf. Isai. vi. 3, xi. 9; Hab. iii. 3;
PS. civ. 24.
goodness] Or, graciousness, lovingkindness.
6. The Word of the Lord is the com-
mand which called the universe into existence;
the Breath is the quickening Spirit which
brooded on the abyss, and gave life and form
to all things. The reference to Genesis is
unmistakeable, but it is remarkable how the
Psalmist detaches the two great truths in-
volved, or intimated, in that first word of
revelation, and expresses them in terms which
find their full explanation in the doctrine of
the Trinity. Delitzsch (‘Apologetik," p. 432)
remarks, “The New Testament doctrine of
the Word incarnate in Christ is here in germ,
im Werden.” See also Liddon’s “Bampton
Lectures,” II. p. 95.
all the host of them] The word “host” (as
in Gen. ii. 1) combines the two ideas of mul-
titude and order, and is therefore nearly equi-
valent to the Greek Cosmos. It declares also

246
[v. 7–19.
PSA L. M. S.
X X X III.
* Isai. 19.3.
eb.
zyza/eet/2
7. He gathereth the waters of the
sea together as an heap: he layeth up
the depth in storehouses.
8 Let all the earth fear the LORD :
let all the inhabitants of the world
stand in awe of him.
9 For he spake, and it was done;
he commanded, and it stood fast.
Io “The LoRD ‘bringeth the coun-
sel of the heathen to nought: he
men
13 The LORD looketh from hea-
ven ; he beholdeth all the sons of
I4. From the place of his habita-
tion he looketh upon all the inha-
bitants of the earth.
I5 He fashioneth their hearts alike;
he considereth all their works.
16 There is no king saved by the
multitude of an host : a mighty man
Jrustrate maketh the devices of the people of is not delivered by much strength.
none effect. - 17 An horse is a vain thing for
a Prov. 19. I 1 °The counsel of the LORD safety: neither shall he deliver any by
2 I.
Isai.46. Io.
standeth for ever, the thoughts of his
his great stren gth.
Heb. heart to all generations. 187 Behold, the eye of the LoRD is Jºãº.
#...; 12 Blessed is the nation whose upon them that fear him, upon them ##.
:* God is the LORD ; and the people that hope in his mercy;
gº. 4. whom he hath chosen for his own in- I9 To deliver their soul from death,
I5. g
heritance.
and to keep them alive in famine.
a truth of most practical importance when
the psalm was written, viz. that the objects of
the widest spread and most attractive forms of
idolatrous worship (see note on Job xxxi.
26) are the creatures and servants of God.
7. as an heap. This expression describes
the convex surface of the ocean apparently
overhanging the plains, but it undoubtedly
includes a reference to Exod. xv. 8 and Josh. iii.
13–16. The Hebrew word occurs only in
those passages, and in Ps. lxxviii. 13, which
is taken from Exodus.
storehouses] The depths are thus represented
as depositories of waters which at God's bid-
ding may overflow the earth, whether for
purposes of mercy or of judgment; see Job
xxxviii. 22, &c.; the practical inference is drawn
out in the following verse.
9. stood fast] This refers to the perma-
nence of all the works of God in creation.
See Ps. cxix. 9o, 91.
10. From God's works in creation the
Psalmist passes to His manifestations of Him-
selfin history. On the one hand He frustrates
all undertakings which are not in accordance
with His will; on the other (v. 11), He gives
eternal effect to His own purposes. The
world's history is but a development of the
principles which have their abode and origin
in God.
the counsel] This shews the antithesis with
ºy. II.
devices] Or, purposes.
11. thoughts] Or, purposes, as in the
preceding verse, where the same word is used.
12. Compare Deut. xxxiii. 29, a passage
which seems to have been present to the
Psalmist's mind.
14, looketh upon) The Hebrew word is
very rare: in Isai. xiv. 16, where the A.V. has
“shall narrowly look upon thee,” and in
Song Sol. ii. 9, it evidently denotes close in-
spection. Dr Kay observes that the Rabbinical
term (hashgachah) for providence is derived
from it.
15, alike] Or, altogether; every heart
is fashioned, i.e. moulded by Him; derives
from Him all its faculties and endowments.
Hitzig and Hupfeld, followed by Perowne(?),
take Triº to mean “pariter,” which gives the
sense, “He at once mouldeth their hearts and
understandeth all their wants. He knows the
heart because He formed it.”
16. There is no king] Or, The king is
not saved: the Israelite thinks of his own
king, and attributes his salvation exclusively
to God.
17. An horse] Ps. xx. 7; Prov. xxi. 31.
These two verses imply that the king has
a powerful army, many strong warriors, and
a force of cavalry. The psalm must there-
fore have been written in a prosperous reign,
but probably not in David's time, when horses
were little, if at all, used in warfare. The
whole tone of the psalm seems to fit the reign
of Asa or Jehoshaphat. Hitzig recognizes it
as a production of the period before the cap-
tivity, probably in Josiah's reign, after the
defeat of the Scythians. Ewald, on the con-
trary, places it in the latest group of psalms.
19. in famine] A common infliction in
those days, but, one which would be promi-
nently before the mind of a contemporary of
Ahab: See note on v. I6.
v. 20–II.]
247
PSA L.M.S. X X XIII.
X X XIV.
20 Our soul waiteth for the LORD :
he is our help and our shield.
21 For our heart shall rejoice in
him, because we have trusted in his
holy name.
22 Let thy mercy, O LORD, be
upon us, according as we hope in
thee. -
PSALM XXXIV.
I ZXazid praiseſ/, God, and exhorteth others there-
to by his experience. 8 They are blessed that
trust in God. I 1 Fe exhorteth to the fear of
God, 15 The Žrivileges of the righteous.
A Psalm of David, when he changed his be-
º; Å haviour before |Abimelech; who drove him
*śa, away, and he departed.
I3. WILL bless the LORD at all
I times: his praise shall continu-
ally be in my mouth.
2 My soul shall make her boast in
the LoRD': the humble shall hear
thereof, and be glad.
3 O magnify the LORD with me,
and let us exalt his name together.
4 I sought the LORD, and he heard
me, and delivered me from all my
fears.
5 "They looked unto him,
were lightened : and their faces were
not ashamed. º
6 This poor man cried, and the
LORD hº him, and saved him out
of all his troubles.
7 The angel of the LORD encamp-
eth round about them that fear him,
and delivereth them.
8 O taste and see that the LORD
is good: blessed is the man that trust-
eth in him.
9 O fear the LORD, ye his saints:
for there is no want to them that fear
him.
Io The young lions do lack, and
suffer hunger: but they that seek
the LORD shall not want any good
thing.
II Come, ye children, hearken un-
PSALM XXXIV.
In the introductory remarks on the 25th
psalm the close connection with this psalm
has been pointed out. Both are alpha-
betical psalms, and both have two rather
singular deviations from alphabetical order,
omitting the sixth letter (vav), and adding
a verse beginning with the same letter and
word (podeh). It is attributed to David;
it certainly belongs to the writer of that
psalm, and it contains nothing in point of style
or of tone of thought unworthy of the king.
The didactic character may possibly indicate
a later period in his life than that referred to
in the inscription; but little dependence can
be placed upon merely subjective impressions;
in fact, the great distress and anxiety of the
Psalmist, combined with freedom from all
consciousness of deep guilt and fearful trans-
gression, harmonize more entirely with that
occasion, than with the circumstances of
David's expulsion from his kingdom.
Abimelech] The name of the king was
Achish, see marg. This may possibly be a
mistake of the writer, who may have quoted
from memory; but it is more probable that
the king bore two names, the one personal, the
other dynastic. In the latter case it would
be a strong argument in favour of the inscrip-
tion, which must have been derived from an
independent source, and, in all probability,
preserves an ancient tradition.
2. shall make her boast] Cf. Ps. xliv, 8;
Jer. ix. 24; 1 S. ii. 1; Luke i. 46. The He-
brew word implies grateful exultation, as in
Hallelujah.
4. I sought the LoRD, &c.] Cf. 2 Chro.
xv. 2, 4, 15; Jer. xxix. I3; Matt. vii. 7.
5. looked...were lightened] This translation
is preferable to that given in the margin, and
it is adopted by modern commentators. The
proposition is general; all, who look to the
Lord stedfastly, see and reflect the light of
His countenance; compare 2 Cor. iii. 18. ,
6. This poor man] Not merely the Psalm-
ist himself, but any one poor, i.e. humble and
contrite, believer.
7. The angel of the Lord] The mention
of one Angel, who is yet represented as en-
camping around about His servants, directs
our thoughts to the Angel of the covenant,
the captain of the host of Jehovah (see Josh.
v. 14), who with His “holy ones” protects
His people on every side; compare Gen. xxxii.
1, 2. The word “encampeth.” probably re-
fers to Mahanaim, the two camps, in that
passage. See Pusey, ‘Daniel,” p. 519. This
interpretation is at once the most literal and
the most satisfactory. Some commentators
take the Angel to be a collective name, but
without any sufficient reason, or justification
from Scriptural usage.
8. taste] A word frequently used for per-
sonal experience, the knowledge acquired by
direct contact; cf. Heb. vi. 4.
10. young lions] Types of the cruel and
the violent, Ps. xxxv. 17. See note on Job iv.
9—II.
and I Or,
They ſlow-
ed unto
him.
248
[v. 12—I.
PSA LMS. XXXIV. XXXV.
a 1 Pet. 3.
IC).
t
to me: I will teach you the fear of
the LORD. * *
12 “What man is he that desireth
life, and loveth many days, that he
may see good?
13 Keep thy tongue from evil, and
thy lips from speaking guile.
I4 Depart from evil, and do good;
seek peace, and pursue it.
tº 15 *The eyes of the LoRD are
ife... upon the righteous, and his ears are
- open unto their cry. -
I6 The face of the LORD is a-
gainst them that do evil, to cut off
the remembrance of them from the
earth. -
17 The righteous cry, and the LORD
heareth, and delivereth them out of
; Heb. all their troubles. . -
#: 18 The LoRD is night unto them
roñéeze of
Žearſ. " that are of a broken heart; and
saveth such as be of a contrite Heb.
contrite of
Søirit.
spirit. t
I9 Many are the afflictions of the
righteous: but the LoRD delivereth
him out of them all.
2O He keepeth all his bones: not
one of them is broken.
21 Evil shall slay the wicked: and
they that hate the righteous I shall be '9;
desolate. .
22 The LORD redeemeth the soul
of his servants: and none of them
that trust in him shall be desolate.
PSALM XXXV.
I David £rayeth for his own safety, and his
enemies’ confusion. I I He complainet/, of their
wrongful dealing. 22 Zhereby he inciteth
God against them.
- A Psalm of David.
LEAD my cause, O LORD, with
them that strive with me:
sha/Z &e
gºićy.
11. ye children] An address at once affec-
tionate and authoritative, befitting the father
and teacher of the people. Hence its frequent
use in the book of Proverbs, and its adoption
by our Lord.
12. that he may see good]. Cf. ºv. Io and
iv. 6.
13. tongue] See James iii. 2—Io. Sins of
the tongue are frequently noted in the book of
Proverbs, iv. 24, xii. 13, xxi. 23; the special
mention here may refer to the occasion pointed
out in the inscription.
14. pursue it] Cf. Ps. xxxviii. 20; Prov.
xxi. 21; Isai. li. I; where it is rendered “fol-
low after;” the word implies great exertion
and eagerness in the pursuit.
15. HThe quotation of this verse by St
Peter, I., iii. I2, and the frequent allusions to
other parts of the psalm in the New Testament,
shew how strong a hold it had upon the na-
tional spirit. *
16. the remembrance] The dread that to-
gether with a man's posterity his name and
memory should utterly perish is specially
characteristic of the Semitic races; it is al-
luded to with peculiar force in the didactic .
and lyrical poetry both of the Hebrews and
Arabians. Cf. Job xviii. 17, xxxi. 8; Pss.
xxi. Io, cik. I3.
17. The righteous. It is barely possible
that the Psalmist may be speaking of the
effect of punishment or warning upon evil-
doers (see Ps. cwii. 17–21), but our transla-
tors were probably right in supplying the
words “the righteous” from v. 15.
18. broken] The two words, “broken"
and “contrite,” applied severally to the heart
and spirit, denote more than Sorrow for sin;
all that is hard and stubborn in the feelings
and mind, all that resists the entrance of grace
or its free working, must be broken and
crushed in the presence of the Saviour. Cf.
li. 17, cik. I6; Prov. xvi. I9, xxix. 23; Isai.
lvii. 15, lxi. 1, lxvi. 2.
2O. not one of them is broken] The pas-
sage in St John's Gospel (xix. 33–36) which
speaks of our Saviour's exemption from this
indignity of crucifixion may possibly refer to
this psalm, as well as to Exod. xii. 46. The
Psalmist also may have had in mind the typi-
cal meaning of that part of the ritual; for
the lamb represented innocence and acceptance
with God.
21. Evil shall slay] Evil is, so to speak,
personified; it not only occasions but directly
causes death. The sinner is slain by his own
crime: he is an unconscious suicide, whatever
may be the apparent cause of his destruction.
Cf. PS. vii. 15, 16.
desolate] The margin has “guilty,” but the
original word includes both the imputation of
guilt and its just penalty: “shall be punished,”
or “condemned,” would express the meaning
better.
22. and none, &c.] Or, and none shall
be condemned of them that trust in
Him. The last word in the psalm speaks of
faith; here, as throughout the Word of God,
the condition and pledge of justification. Cf.
IV. 23.
v. 2–Io.]
249
PSA L. M. S. X X X V.
fight against them that fight against
IIIC,
2 Take hold of shield and buckler,
and stand up for mine help.
3 Draw out also the spear, and
stop the way against them that perse-
cute me: say unto my soul, I am thy
salvation.
gº 4 * Let them be confounded and
put to shame that seek after my
soul : let them be turned back and
brought to confusion that devise my
Ö hurt. - -
job ar. 5 * Let them be as chaff before
iº,3 s. the wind: and let the angel of the
Hos. 3. 3. LORD chase them.
6 Let their way be 'dark and slip- Heb.
pery: and let the angel of the LORD :::::
persecute them. Aeriness.
7 For without cause have they
hid for me their net in a pit, which
without cause they have digged for
my soul.
8 Let destruction come upon him
' at unawares; and let his net that he Heb.
hath hid catch himself: into that very Yº:
destruction let him fall. not of.
9 And my soul shall be joyful in
the LoRD: it shall rejoice in his sal-
Vation.
IO All my bones shall say, LORD,
who is like unto thee, which deliver-
PSALM XXXV.
This psalm probably belongs to the ear-
lier life of David; it is singularly anima-
ted; the transitions of thought and feeling
are abrupt; prayer, imprecations, expostula-
tions, complaints, and hopeful ejaculations
succeed in rapid alternation; the images are
vigorous and graphic, but not wrought out
in detail; the position is not that of a king,
but of a subject, harassed, poor, beset by
enemies, liable to judicial persecution; there is
no special consciousness of guilt, but perfect
confidence in God’s righteousness, and in his
Own: the language also is rugged, with many
archaic forms and obscure idioms, the rhythm
highly lyrical and full of movement. All
these characteristics point to the time when
David was pursued by Saul. Köster remarks
the similarity of expression in v. I and I S.
Xxiv. I2, 15. There is an apparent connec-
tion between this and the preceding psalm,
though they differ exceedingly in tone: they
are the only psalms which expressly name the
Angel of the Lord. &
Hitzig and Ewald assign the psalm to
Jeremiah; but the tone is that of a warrior;
nor is there any one point incompatible with
David's character and position.
The metrical structure is peculiar and
highly artistic; three divisions, each ending
with ejaculations of thanksgiving; see v.v. 8,
9, 18, and 27, 28. The first and last divi-
sions consist severally of three strophes, the
middle division of four: this presents the
schema, 3, 3, 4, 4, 4, 4, 3, 3. See Intro-
duction, Appendix, p. 172. ‘.
1. Plead my cause] The expression belongs
properly to judicial proceedings; David is
wrongfully accused, and prays to God to be
his advocate; but inasmuch as the cause is
carried on not in a court of justice but in the
battle-field, the advocate must be also a
champion, and the images at once pass over
into the sphere of warfare. As in all David's
earlier poems the representation of the Lord
is what is called anthropomorphical; he rea-
lizes the manifestation vividly as that of a
hero, “a man of war,” Exod. xv. 3. Such
imagery is characteristic of David; see Ewald's
remarks, quoted in the note on iii. 6.
3. stop.] This translation follows the old
versions, it is defended by many commen-
tators (thus Hitz., Kay), and gives a good
clear sense; but, on the whole, it seems more
probable that the word rendered “stop"
means “a battle-axe.” The Psalmist, as is
not unusual with David (see e.g. Ps. xviii.),
exhausts all the imagery which belongs to his
conception of the Divine manifestation.
4. seek after my soul] See note on I S. xx. I?
where the frequent recurrence of this expression
in Davidic psalms is noticed.
5, 6. The Psalmist represents his foes'
discomfiture under two figures; the first taken
from common experience, but with the intro-
duction of a striking image, which raises it
into the higher sphere of poetry. As they
are scattered in a confused rout, utterly un-
resisting, like the light chaff in the windy
winnowing field, the Angel of the Lord, the
defender of the pious (Ps. xxxiv. 7), strikes
(not chases) each in turn with his strong arm,
and throws him down. They seek safety in
flight, but the roads are dark and slippery;
they stumble, are pursued, overtaken, and fall
under the blows of the mighty Being whose
wrath they have provoked.
6. slippery] “The tracks in the limestone
hills of Palestine are often worn as smooth as
marble; cf. Ps. lxxiii. 18.” Kay.
7. The arrangement of this verse is clearer
with a slight transposition, “Without cause
they have hid for me a net, without cause
they have digged a pit for my soul.” Thus
the Syriac, and the generality of modern
critics; see Hupfeld's note. r
25O
[v. II—17.
PS ALMS. XXXV.
est the poor from him that is too
strong for him, yea, the poor and
the needy from him that spoileth
him 2
º; II False witnesses did rise up ;
*:::: they laid to my charge things that I
f Heb.
Wi....a knew not. - gº -
2%é. 12 They rewarded me evil for good
t|Heb.... to the 'spoiling of my soul.
* 13 But as for me, when they were
sick, my clothing was sackcloth: I
i Qr, humbled my soul with fasting; and
afficted.
my prayer returned into mine own
bosom.
14 I ‘behaved myself 'as though Hºb.
he had been my friend or brother: I *#.",
bowed down heavily, as one that ſº
mourneth for his mother. #her to ºne
15 But in mine adversity they jº
& © 8.
rejoiced, and gathered themselves to—
gether: yea, the abjects gathered them-
selves together against me, and I knew
it not; they did tear me, and ceased
In Ot .
16 With hypocritical mockers in
feasts, they gnashed upon me with
their teeth. º,
17 Lord, how long wilt thou look
10. All my bones] The bones are regarded
in Hebrew physiology as the seat of the most
acute sensations, whether of pain or pleasure;
see note on Ps. vi. 2.
the poor] As an epithet of spiritual poverty
and deep humility it would be suitable to the
king, and is often used by David in his later
psalms; but joined with “needy” it rather
points to his early life. See, however, Ps.
lxxxvi. I. .
11. False witnesses] Or, “malignant wit-
nesses.” .
they laid to my charge] The marginal trans-
lation is accurate, but the text expresses the
meaning; asking, or demanding, in a court of
justice is a legal term, and involves a charge.
12. to the spoiling] Lit. “bereavement to
my soul,” i.e. I am left alone, like an orphan,
without a helper, friend, or advocate. Such
was David's position in his flight, separated
from his wife, his friend Jonathan, and his
parents. This isolation is a strong appeal to
Him who is a Father to the fatherless, and will
not leave His people (öppavočs) orphans. Cf.
John xiv. 18.
13. when they were sick] This may ex-
press the Psalmist's ready sympathy with his
friends in their affliction; but the words have
a peculiar force and propriety if referred to
his feeling for Saul, labouring under the most
terrible of all maladies; cf. I S. xvi. 14, xviii.
Io; Job XXX. 25.
with fasting] Fasting is conjoined with
prayer in numberless passages, both as pre-
paring the spirit for near communion with
God, and as expressing grief and sympathy.
my prayer returned. The exact meaning of
this expression is somewhat doubtful. The
prayer goes forth from the bosom, in tender
sighs or deep groans, but its effect depends on
the inner state of those on whose behalf it is
offered: if they are fit objects of God's favour
it brings a blessing upon them; if not, it is lost
so far as regards them; but inasmuch as it can-
not be ineffectual it comes back to the offerer,
bringing to him an assurance of spiritual union
with God. This seems to be the meaning of
other passages of similar character; see Matt.
x. 13; Luke x. 6. Some interpreters hold
that the verse simply describes the position of
an earnest supplicant, seated on the ground,
his head bent down, pouring the prayers into
the bosom, unheard by any save God. Thus
Elijah, I K. xviii. 42.
14. I behaved myself] The margin has
“walked,” but the text gives the sense.
I bowed down heavily] With downcast
head and drooping gait, or with an even more
forcible meaning, “lying down in the dust,”
as one who mourns his nearest and dearest;
such were ever the outward demonstrations
of woe in the East.
mother] The climax should be noted, friend,
brother, mother.
15. adversity] Or, in my fall. The
word implies a sudden slip and overthrow, an
expression which applies with perfect pro-
priety to David's position when Saul became
his enemy; see I S. xviii. 29.
the abjects] Or, “slanderers.” The mean-
ing of the original word, which occurs no-
where else, is doubtful. It appears to denote
Smiters, sc. with the tongue. Jer, percu-
tientes; LXX. pudorrºyes; Symm. TAjkrat.
and I knew it not Or, “whom I knew
not;” persons beneath my notice; cf. Ps. ci. 4.
Some commentators suppose it to mean “al-
though I was conscious of no sin,” referring
to v. II; but the former meaning suits the
context, and is more natural.
they did tear] Job xvi. 9, where the same
word occurs, as here, not followed by an
objective case.
16. hypocritical mockers] The expression
in the original is very peculiar. Literally,
“profane jesters (Qr railers) of cakes,” i. e.
men who make profane jests for the sake of
a cake. It describes a class of parasites well
known to the classical reader, gnathones, curry-
ing favour by profane or licentious jests, and
v. 18–28.] PSA L.M.S. XXXV. 251
on 2 rescue my soul from their de- 25 Let them not say in their
! Heb, structions, 'my darling from the lions. hearts, f Ah, so would we have it: ;#.
ºnly 18 °I will give thee thanks in the let them not say, We have swallow-ºff. ,0247°
... great congregation: I will praise thee ed him up.
#, among 'much people. 26 Let them be ashamed and
strong. I9 Let not them that are mine brought to confusion together that
%. enemies ‘wrongfully rejoice over me: rejoice at mine hurt: let them be
neither let them wink with the eye
that hate me without a cause.
20 For they speak not peace: but
they devise deceitful matters against
them that are quiet in the land.
21 Yea, they opened their mouth
wide against me, and said, Aha, aha,
our eye hath seen it.
22 This thou hast seen, O LORD :
keep not silence : O Lord, be not far
from me.
23 Stir up thyself, and awake to
my judgment, even unto my cause,
my God and my Lord.
24 Judge me, O LORD my God,
according to thy righteousness; and
let them not rejoice over me.
clothed with shame and dishonour
that magnify themselves against me.
27 Let them shout for joy, and
be glad, that favour f my righteous
cause: yea, let them say continually,
Let the LoRD be magnified, which
hath pleasure in the prosperity of his
Servant.
28 And my tongue shall speak of
thy righteousness and of thy praise all
the day long.
PSALM XXXVI.
I Zhe grievous estate of the wicked. 5 Z'he ex-
cellency of God’s mercy. Io Dazid prayeth.
for favour to God’s children.
To the chief Musician, A Psalm of David the
servant of the LORD.
rewarded by a share of their patron's dainties.
David had doubtless frequently been the ob-
ject of such gibes at the table of Saul, after
his loss of favour. .
gnashed, &c.] Cf. xxxvii. 12; Job xvi. 9.
17, my darling] See note on Ps. xxii. 20.
18. much people] The marg. “strong” is ac-
curate; but a strong people means “numerous,”
and is equivalent to “great” in the preceding
clause; thus Gen. xviii. 18. -
19. wrongfully] The true sense of “false-
ly:” the marginal amendment is unnecessary.
The rejoicing is not feigned, but it is without
just cause; thus Ps. xxxviii. 19.
wink with the eye. A gesture of mockery
and mutual concert between the Psalmist's
enemies; cf. Prov. vi. 13, x. Io.
21. opened their mouth] Either, as Hupfeld
takes it, like wild beasts ready to devour the
prey; cf. Ps. xxii. 13; or, more probably, with
Scornful laughter.
24. Cf. Ps. xxvi. I.
25. so would we have it. This is the true
meaning of the exclamation, “ah, ah, our
soul,” i.e. our desire, just what we desired;
see Ps. xxvii. 12.
We have swallowed him up] 2 S. xvii. 16,
“lest the king be swallowed up.”
Hebrew word is used in that passage. See the
description of David's enemies, Ps. v. 9, and
cf. Prov. i. 12.
The same
26, be clothed] A metaphor commonly
used of dignity, glory, light, righteousness;
here, with bitter sarcasm, of shame and dis-
honour; cf. Job viii. 22; Ps. ciz. 18, 29.
27. which hath pleasure] Who hath de-
light in; a word specially characteristic of
David; see note on Ps. xli. II. .
prosperity] Lit. “peace,” including safety
and prosperity.
On the general question how the bitter im-
precations, which especially characterize the
psalms written during the period of David's
flight from the court of Saul, can be recon-
ciled with the spirit of religion, see Intro-
duction.
PSALM XXXVI.
A psalm most remarkable for the vividness
with which it portrays the contrast between
evil and good; without any intermediate stage
the Psalmist passes (v. 5) from the workings
of wickedness in the heart of the wicked to
the attributes of Jehovah, and the abundant
blessedness of His people.
The contemplative character of the psalm,
the absence of personal allusions, and the
quiet confidence in the triumph of the right-
eous, point to a later period in David's life
than that to which the preceding psalms have
been referred; it may have been composed at
Jerusalem, either before the king's great fall,
or more probably towards the close of his
reign.
f Heb.
2ny zººze-
02&S726.5Se -
252
X X XV I. [v. 1–8.
PSA LMS.
HE transgression of the wicked
saith within my heart, that there
is no fear of God before his eyes.
2 For he flattereth himself in his
f Heb.... own eyes, until his iniquity be found
ź. to be hateful.
hate. 3 The words of his mouth are ini-
quity and deceit: he hath left off to
be wise, and to do good.
º 4. He deviseth "mischief upon his
* bed; he setteth himself in a way
that is not good; he abhorreth not
& Ps. 57. Io. eV. 1. . tº gº
& Io9. 4. 5 *Thy mercy, O LORD, is in the
heavens; and thy faithfulness reacheth
unto the clouds.
6 Thy righteousness is like the ...
great mountains; thy judgments are 2/6%
a great deep : O LORD, thou pre-
servest man and beast.
How 'excellent is thy loving-...
kindness, O God! therefore the chil-
dren of men put their trust under the
shadow of thy wings.
8 They shall be "abundantly sa- ...,
tisfied with the fatness of thy house;
and thou shalt make them drink of
the river of thy pleasures. ©
gº
There are three strophes of four, five, and
three verses each : the last breaks off abruptly
with the overthrow of the wicked.
1. within my heart] Or, “within his heart.”
The construction of the first verse is obscure,
but presents a singularly striking figure if .
we adopt what seems on the whole the most
Satisfactory explanation. The voice of trans-
gression (speaks) to the wicked within his
heart; i.e. in the heart of the wicked there is
a voice of crime. Crime is personified as
dwelling in the heart of the wicked, and as
uttering Suggestions, to which he listens as to
an Oracle. This involves a slight change in
the present text, for which substantial reasons
are adduced (see Note below). Another trans-
lation is proposed, which gives the same
general Sense, though in a less distinct and
striking form: “What vice utters to the
wicked is well known to my heart.” Del.
The Psalmist hears within his own heart the
echo of the suggestions which sin whispers
oracularly to the wicked; this explains to him
how it is that a man can sin so fearlessly: he
who listens to it loses altogether the sense of
God's Presence and the fear of His judgments.
2. Another verse presenting great difficul-
ties of construction, but a clear strong sense
however it is taken. On the whole the fol-
lowing translation seems the most natural.
“For it (i.e. crime speaking in the man's heart)
makes all Smooth to him in his own eyes, so
as not to find his sin, to hate it.” The man
under the influence of that spirit of evil loses
all sense of guilt and danger, cannot find his
sin, much less feel its hatefulness. Ewald
gives an ingenious but less probable rendering:
“In his eyes it is flattering (he thinks it a fine
thing, it gives him satisfaction) to find his
iniquity (to devise and think out a crime), and
to hate,” to cultivate hatred instead of love.
4. mischief] Iniquity, better than
“vanity,” as in the margin. The same word
is used in the passage of Micah ii. 1, which
corresponds exactly with this, and is probably
taken from it.
he abhorreth not. This seems at first sight
almost an anticlimax; it is, however, very
forcible, if we refer it to the action of the
secret oracle, which gradually destroys all
sense of the evil of sin: the last stage is utter
apathy.
5. A burst of rapture: here is the voice of
the true Oracle: all the attributes of the Lord
stand out at once before the eyes of God's
servant, never more distinctly than when the
workings of evil give intensity to his feelings.
6. great mountains] Or, “mountains of
God;” God's creation, on which He has
stamped the impress of His own majesty and
grandeur. Such epithets as these shew how
deeply the Hebrew felt the beauty and ma-
jesty of natural scenery: the mountains were
to him an outward representation of the right-
eousness, deep rooted in the very essence of
the Godhead, and towering over the earth in
its manifestation.
a great deep. Unfathomable, which no
human or created understanding can Sound;
cf. Rom. xi. 33.
thou preservest] One of the most touching
characteristics of Hebrew poetry is the in-
stantaneous transition from the contemplation
of God's majesty and unapproachable essence
to that of His providential care. Compare
PSS. civ. and CXlv. I4—I6; See also the last
words in Jonah.
8. fatness of thy house] Not without a
reference to the offerings in the sanctuary;
nor can the Christian exclude the thought of
- that great Offering, the food and sustenance of
the soul, which those offerings prefigured; cf.
Jer. xxxi. 12–14. The word “house” proves
that the psalm was not written during the
exile, but not that it belongs to a later time
than David's; see note on Ps. v. 7.
pleasures] Or, “delights.” The Hebrew
word suggests a paradisiacal state of bliss;
PSA L. M. S. X X XVI. X X X VII.
9 For with thee is the fountain of
life: in thy light shall we see light.
ºn, Io O continue thy lovingkind-
at length, ness unto them that know thee; and
V. O-I. - .
v. 9—I.] 253
II Let not the foot of pride come
against me, and let not the hand of
the wicked remove me. -
12 There are the workers of ini-
thy righteousness to the upright in
heart.
quity fallen: they are cast down, and
shall not be able to rise.
“thy Edens,” so to speak, watered by the
river of life.
9. fountain of life.] The source of all life,
natural and spiritual, all that is promised in
the Old Testament, and given by Christ; cf.
Prov. xvi. 22; Jer. ii. 13; Joh. iv. I4, V. 26;
Rev. xxii. I.
in thy light] St John found here the central
truth of his doctrinal system; see ch. i. 4.
The true light can only be discerned by those
who live in it. The believing soul lives in an
element of light, which at once quickens and
satisfies the spiritual faculty, whereby heaven
and heavenly things are realized. This verse,
as Delitzsch observes, is constantly in the
mouth of the great thinkers, Augustine and
Malebranche. Thus Plato teaches; to see the
Sun the eye must be j\toevöffs.
1O. continue] Lit. “draw out,” prolong.
11. foot of pride. This marks David's
hand. Every psalm of his which speaks of
danger points to the pride of his enemies, secret
or open, as the Source.
remove me] That is, drive me out of the
land; the same word is used 2 K. xxi. 8. The
prayer indicates the consciousness of danger
from disaffected subjects. There may be a re-
ference to Joab and his party.
12. There] The word is emphatic. The
Psalmist sees, as a prophet, the very place of
the overthrow: he realizes the future, and
speaks of it as an accomplished fact.
NOTE On PSALM XXXVI. I.
Instead of ºb, “my heart,” read lab, ‘‘ his
heart.” This was certainly the reading of the
LXX., Vulg., Jerome, and Syr., followed by
the Arab., AEth. The Targum alone has “my
heart,” “wickedness saith to the sinner in my
heart:” an unintelligible statement, for which,
however, a transcriber was probably respon-
sible: in the Antwerp Polyglott, the reading is
miliº. De Rossi observes, “152, cordis ejus,
Kenn. 649, forte 36, mei 667, 867.” He then
notices the old versions, as above, and gives
a list of critics who support the reading, Hou-
bigant, Michaelis, Knapp, Schultz, Matt.,
Dath. With these nearly all modern critics
agree, e.g. Ew., Hupf., Hitzig, and without
any hesitation. Hitzig points out that is very
frequently changed to * in the MSS., an ob-
servation which is of great importance in its
bearing upon a far more serious question; see
critical Note on Ps. xxii. 16. Delitzsch, Dr
Kay, and the Bishop of Lincoln defend the
Masoretic reading, which the bishop renders,
“The oracle of sin to the wicked (is this)—
in the secret of my heart.”
PSALM XXXVII.
AXazid persuadeſh to patience and conſidence in
God, by the different estate of the godly and
the wicked. -
A Psalm of David.
RET * not thyself because of a Prov. 23.
evildoers, neither be thou en- & 2, 1.
vious against the workers of ini-
quity.
PSALM XXXVII.
This is one of the alphabetic psalms, and,
like all others of that class, it is wholly di-
dactic. The style is calm, grave and methodi-
cal; there is nothing of lyrical movement;
no passion; no allusion to personal circum-
stances; it is altogether the work of a teacher
of great experience and high authority, having
no object but the edification of the people.
It is attributed in the inscription to David;
nor is it improbable that towards the end of
his life (see v. 25) he may have composed this
among other psalms for the use of his sub-
jects: the language and whole tone of the
composition are certainly unlike other Davidic
psalms, but the difference may be to some
extent accounted for by the subject-matter,
and by the object of the writer.
The true object of the whole psalm is to
warn the hearer against the temptation to
repine at the success of the ungodly. It
proceeds throughout on the principle of Cer-
tain and complete retribution. The real
peace, prosperity, deliverance, and Salvation
of the righteous are absolutely certain ; SO
also the ruin and destruction of the wicked.
Some expressions point to a future state ; See
viv. 18, 27, 29, 37; but the point of view is
altogether that of the law. It is the teaching
of the old dispensation, which nowhere stands
254.
X X XV II. [v. 2—12.
PSA LMS.
f Heb.
zz traeth
or, staðle-
72&SS.
2 For they shall soon be cut down
like the grass, and wither as the green
herb.
3 Trust in the LORD, and do good;
so shalt thou dwell in the land, and
* verily thou shalt be fed.
4 Delight thyself also in the LORD ;
and he shall give thee the desires of
thine heart.
'ºz, .. 5 ** Commit thy way unto the
ºy ºn LORD ; trust also in him; and he shall
/. & & e
#: bring it to pass.
3.
Matt.6.25.
6 And he shall bring forth thy
i Pet, 5.7, righteousness as the light, and thy
? Heb.
Ae szzezet
£o the
Z.O.R.D.
judgment as the noonday.
7 "Rest in the LORD, and wait
patiently for him: fret not thyself.
because of him who prospereth in his
*
way, because of the man who bring-
eth wicked devices to pass.
8 Cease from anger, and forsake
wrath: fret not thyself in any wise to
do evil.
9 For evildoers shall be cut off:
but those that wait upon the LORD,
they shall inherit the earth. --
Io For yet a little while, and th
wicked shall not be: yea, thou shalt
diligently consider his place, and it
shall not be. .
I I But the meek shall inherit the c Matt.ss.
earth; and shall delight themselves in
the abundance of peace.
12 The wicked plotteth against .9.
the just, and gnasheth upon him wit
his teeth. -
out more distinct, more complete, or in a
nobler and more attractive form. It may be
regarded as the authoritative statement of the
great teacher of the nation touching the ques-
tions raised in the book of Job, with which
the writer was evidently familiar: see notes on
I, 2, 4, Io, 13, 35, 36, 38. Still it leaves the
real problem of life but very partially solved,
and suggests difficulties which could only be
removed by Him, Who brought life and im-
mortality to light.
1. Fret not thyself] The exhortation
proves the depth and extent of this natural
feeling. The expression in the original is
very forcible: do not work thyself into heat;
look coolly upon the facts; the heat will
otherwise take the form of envy, the most
perilous of all temptations; cf. Prov. xxiv. 19,
and the expression of Job's grief and amaze-
ment, xxi. 6 ff. º
2. cut down] Job xiv. 2.; see, too, the
deliberate judgment of Job himself, xxvii.
I 3–23.
3. so shalt thou dwell] Or, dwell in
the land; this is at once an exhortation and
promise, as in v. 27; cf. Deut. xxxiii. 28 ;
Prov. ii. 21 ; see also Lev. xxvi. 3—Io.
verily thou shalt be fed] Lit. “feed truth,”
of which two interpretations are suggested,
(1) feed Securely, taking truth in the common
sense of stability, or security; and (2)
“practise truth,” cultivate faithfulness; a
good sense, and fully justified by Hebrew
usage; thus Hupf., Hitz. Aquila has vépov
Tío Tuv.
4. Delight thyself] A very forcible word,
which, however, inadequately expresses the
feeling of blessedness and rapture in the
original. The true counterpoise to envy of
the temporal prosperity of the wicked is the
inward intensity of joy in communion with
God; compare Phil. iv. 4; Job xxii. 26;
Isai. lviii. I4.
5. Commit] Lit. as in the margin, “roll;”
i.e. cast thyself altogether without hesitation,
by a natural spontaneous movement of heart
and soul; thus Prov. xvi. 3 ; see note on Ps.
xxii. 8.
bring it to pass] Lit. “will do,” a pregnant
expression, implying complete accomplish-
ment of His purpose; so in Ps. xxii. 31, lii. 9.
7. Rest] Or, as in the margin, “be
silent,” the silence of perfect resignation and
acquiescence.
8. in any wise] Lit. “only to do evil;”
the expression is elliptical, and means fret not
thyself, since that can only lead thee to do evil;
i. e. to murmuring against God, envy of
man, or even dishonest acts which will class
thee with the evildoers.
9. For evildoers] Not merely a general
axiom, but a special warning ; envy leads to
evildoing, and evildoing to destruction.
wait upon the Lord] Patiently abide the
time of His manifestation. Cf. Prov. ii. 21, 22.
10. his place] Job vii. Io.
and it shall not be] Or, “but he is not;”
not the least trace of him shall remain ; cf.
Job viii. 18, 22.
11. This connection between meekness,
a humble, patient and gentle character, and
earthly prosperity, is justified by our Lord's
adoption of the saying in the beginning of the
sermon on the mount. It represents a general
law, leaving untouched the exceptions, which
can only be dealt with hereafter.
12. plotteth] A good translation; cf.
Ps. xxxi. 13, where A.V. has “devised.” The
marginal amendment is unnecessary.
fractiseth.
v. 13—25.] PSA L.M.S. XXXVII. 255
a Ps. 2, 4, 13 * The Lord shall laugh at him: the evil time: and in the days of
for he seeth that his day is coming. famine they shall be satisfied.
14. The wicked have drawn out 20 But the wicked shall perish,
the sword, and have bent their bow, and the enemies of the LORD shall
to cast down the poor and needy, and be as 'the fat of lambs: they shall ºr
º, to slay "such as be of upright conver- consume; into smoke shall they con- ; or
%2f sation. sume away. e
zuay. 15 Their sword shall enter into 21 The wicked borroweth, and
their own heart, and their bows shall
be broken.
16 A little that a righteous man
hath is better than the riches of many .
wicked. -
payeth not again: but the righteous
sheweth mercy, and giveth.
22 For such as be blessed of him
shall inherit the earth; and they that
be cursed of him shall be cut off.
17 For the arms of the wicked 23 The steps of a good man are
shall be broken: but the LORD up- "ordered by the LORD : and he de-ºz.
ea.
holdeth the righteous. '
18 The LORD knoweth the days
of the upright: and their inheritance
shall be for ever.
19 They shall not be ashamed in
lighteth in his way.
24. Though he fall, he shall not be
utterly cast down: for the LORD up-
holdeth him with his hand.
25 I have been young, and now
13. laugh] Cf. ii. 4. The word ex-
presses the utter futility and madness of devices
against God's servant.
Ais day] See Job xviii. 20; Jer. l. 27, 31;
Obad. 12. The day in which a man is shewn
as he is, and receives his own deserts, is in the
fullest sense his own true day. Whatever the
result may be, it is the just and necessary
consequence of his own acts. Compare “his
own place,” Acts i. 25.
18. Knoweth the days] Ps. i. 6, xxxi. 15.
2O. fat of lambs]. This translation is
adopted by many commentators ancient and
modern, and presents a forcible figure, since
the fat of lambs was wholly consumed upon
the altar in the daily sacrifice. There is,
however, somewhat incongruous in the simile;
the lamb, and especially its fat, would sug-
gest thoughts of acceptance, rather than of
destruction; and, on the whole, it is more
probable (Hupf, says “indubitable,” ohne
Zweifel) that the original words mean, “the
preciousness of fields,” i.e. the flowers of the
field, an image of frequent occurrence both in
the Old and New Testament; see above v. 2,
and compare Matt. vi. 3o ; Jam. i. II.
21. borroweth] This implies both that
the wicked is reduced to poverty, compelled
to borrow, and unable to discharge his obliga-
tions, and that the dishonesty which caused
his ruin continues to shew itself.
she weth mercy] A proof that he is, and
that he deserves to be, prosperous. This verse
expresses a deep and true moral aspect both of
poverty and prosperity, the one, as a punish-
ment for sin, involves an incapacity of dis-
charging obligations; the other, as a reward
of virtue, enables a man to confer benefits,
and to be a blessing to his fellows; cf.
Deut. xv. 6, xxviii. I2. This explanation of
the text is given by Calvin, and well de-
fended by Hupfeld. The antithesis between
“borroweth" and “sheweth mercy” stands
out more distinctly in the original, where
each is expressed by a single word: the
former implying cleaving, a helpless depend-
ence on the lender; the latter a free, generous,
and gracious distribution of benefits.
giveth] This completes the antithesis, since
it implies that no return is exacted or expected.
22. For] This verse shews how it is that
the wicked and the righteous are in the position
described in the preceding: the connection of
thought is apt to be overlooked.
23. ordered] The marg. “established ”
is correct. The meaning is that God secures
the just man from falling, He strengthens his
feet.
a...man] The word “good” is not needed;
by “man” the Psalmist understands man as he
should be, and as he is when strengthened by
the Lord.
he delighteth] i. e. God approves his way.
24. fall] i.e. into some misfortune; the
idea of falling into a sin of error or infirmity
may be included, but does not appear to be
the direct object of the assurance.
utterly cast "down] Or, “be prostrated,”
lit. “stretched out his full length.” There
may be a partial fall or stumble, but not
utter prostration ; see especially 2 Cor. iv. 9;
and cf. Prov. xxiv. 16.
25. now am old] The assertion implies
that though for a season the righteops may
256 PSALMS. XXXVII. [v. 26–4o.
34 Wait on the LORD, and keep
his way, and he shall exalt thee to
inherit the land: when the wicked
am old; yet have I not seen the right-
eous forsaken, nor his seed begging
bread.
º; 26 He is fever merciful, and lend- are cut off, thou shalt see it.
%. eth; and his seed is blessed. 35 I have seen the wicked in great
27 Depart from evil, and do good; power, and spreading himself like a Or,
and dwell for evermore. green bay tree. Žº.
28 For the LORD loveth judgment, 36 Yet he passed away, and, lo, ...”
and forsaketh not his saints; they are he was not: yea, I sought him, but soil.
preserved for ever: but the seed of he could not be found.
the wicked shall be cut off. 37 Mark the perfect man, and be-
29 The righteous shall inherit the hold the upright: for the end of that
land, and dwell therein for ever. man is peace.
3o The mouth of the righteous 38 But the transgressors shall be
speaketh wisdom, and his tongue talk- destroyed together: the end of the
eth of judgment. º, wicked shall be cut off.
31 The law of his God is in his 39 But the salvation of the right-
* heart; none of his steps shall slide. eous is of the LORD : he is their
32 The wicked watcheth the right-
eous, and seeketh to slay him.
33 The LORD will not leave him
in his hand, nor condemn him when
he is judged.
strength in the time of trouble.
40 And the LORD shall help them,
and deliver them: he shall deliver
them from the wicked, and save them,
because they trust in him.
suffer, yet he cannot be utterly forsaken; nor
can the truth of the observation, as a general
rule, be disproved, even under a dispensation
which reserves the rectification of apparent or
real inequalities to a future state.
26. This implies that the good man is
never reduced to such straits as to be unable
to help others: a statement which the history
of great Saints abundantly confirms; see es-
pecially 2 Cor. iv. 8–12 and viii. 2.
27. dwell for evermore] This is the best
comment on v. 3, and proves that the com-
mand involves a promise.
28. See Note below.
33. This promise refers to two ways in
which the wicked persecutes the just, by force
and by wrong judgment: God will not leave
him under the power of the wicked, nor
ratify the condemnation pronounced by an
ignorant or unrighteous judge.
35. like a green bay tree] The marg. brings
out the true meaning of the Hebrew. The
wicked man is described as spreading him-
Self out with a rank luxuriance like an “indi-
genous tree,” or rather “shrub,” flourishing in
its native soil. The contrast between this de-
scription and that of the just rhan in the first
psalm is striking; and the account given there
in the note on v. 3 may suggest that the ole-
ander, a native shrub with bright flowers but
no fruit, abundance of leaves but poisonous,
growing wild, useless to man, and untended,
may have been here in the Psalmist's mind.
Compare our Lord's words, Matt. xv. 13,
“Every plant which my heavenly Father hath
not planted shall be rooted up;” see also
Job xviii. 16–18.
36. Compare Job xx. 5. The coincidences
between the whole of this psalm and the book
of Job are remarkable, the more so since the
point of view is very different: that is the
production of an anxious and perplexed in-
quirer; this of one who has learned, and has
the mission to teach, the truth.
37. the end of that man is peace] This does
not explicitly declare, but it suggests, the pro-
mise of an hereafter. “The righteous hath
hope in his death.” The two assurances are
incompatible with belief in personal annihila-
tion. “The end” means “the hereafter,” “the
future condition,” the state reserved for a man.
In this and in the next verse it may possibly
include a man's posterity, but far more na-
turally refers to the ultimate result of his acts;
to the righteous it is eternal peace; to the un-
righteous “everlasting destruction from the
presence of the Lord;” 2. Thess. i. 9; cf. Ps.
XC11. 7. *
38. the end] The French, “I’avenir,”
comes nearest to the Hebrew idiom. Ewald
takes “nachwelt,” with the same meaning. .
“Posterity” (Per.) or “issue” (Kay) expresses
very incompletely the force of the Hebrew. Ges.
extrema sors alicujus. Thus Job viii. 7, xlii.
12; Jer. I. 12, where the A.V. has “the hinder-
most,” better, “the last state.”
v. 1–4.]
5
PSA LMS. XXXVIII.
º
NOTE. On PSALM XXXVII. 28.
The letter y is not represented: it may
be assumed that a word beginning with this
letter has been accidentally omitted. Such a
word may be easily supplied by conjecture;
thus Ewald suggests in)to "ºy, doers of good.
The ancient versions, however, had a different
word, which the LXX. render ávopot, accord-
ing to the reading of the Codex Alex. Instead
of inpº, they must have read Toº", will be
cut off: LXX., Cod. Alex., ákówox6.jorov rat,
Sym. §§apóñorov rat (which Field, “Hexapla,’
refers to the last word in the clause): Hupfeld,
therefore, and Ewald consider that the true
reading is Triº" Bºy, “sinners shall be cut
Off.”
PSALM XXXVIII.
Zazid moveth God to take compassion of his
Aitºftal case.
A Psalm of David, to bring to remembrance.
O LORD, rebuke me not in thy
wrath: neither chasten me in
thy hot displeasure.
2 For thine arrows stick fast in
me, and thy hand presseth me sore.
3 There is no soundness in my
flesh because of thine anger; neither
is there any 'rest in my bones because Heb.
of my sin.
4. For mine iniquities are gone over
PSALM XXXVIII.
Among the penitential psalms none bear
deeper marks of a season of utter prostration of
heart and Spirit, of a combination of the most
cruel trials, mental and bodily; the strain is
continued without intermission to the end of
the 41st psalm, which closes the first book
of psalms. The history of David leaves us
no doubt as to the time and circumstances
under which it was composed. It must have
been some time after the complete awakening
of his conscience to the deadly guilt con-
tracted by Uriah's death, when the results of
that act were manifested in the fearful dis-
Orders of his family, polluted by incest and
murder; in the estrangement of his dearest
friends and nearest kinsmen; in the triumph
of malicious and slanderous enemies; in agonies
of mind, accompanied and exaggerated by a
terrible malady, of which the symptoms,
elsewhere noted, are described most vividly
in this psalm, the flesh diseased, the bones
racked, the loins filled with fierce pain, the
heart panting, strength failing, the eye dark-
ened as with the shadow of death; all at-
º
tributed by the Psalmist himself to his own
sin. Yet withal there is a sense of inward
communion. David knows that the hand
which presses on him is for chastisement, and
that the Lord hears his groaning; his confes-
sion and contrition are combined with hope;
he desires to be nearer God, and sums up all
with calling upon the Lord as his salvation.
All these things point to the period just
preceding the revolt of Absalom. At that
time there are indications that David was
prostrate by disease, which gave full scope to
the machinations of his son and his abettors;
from which he recovered only to witness their
SUICCéSS.
There is a close resemblance between this,
as, indeed, all other penitential psalms, and
the book of Job, sufficient to prove that one
VOL. IV.
*s---
of the two writers was familiar with the other
(see Introduction to Job, p. 15); though the
similarity of position might partly account
for the coincidences.
The psalm is frequently referred to in the
New Testament. Its application to the Saviour,
of whom David was a type in so many points,
in none more so than in suffering, is natural;
but though prophetical in the sense that the
words came from David's heart under the
influence which made them true exponents of
feelings which reached their highest intensity
in the representative of fallen man, the psalm
is not predictive, it speaks of the present and
actual, not of the future and ideal; it belongs
to a man not only of Sorrow but of sin; of
sin not merely imputed but committed; and
as such is adopted without modification by
conscience-smitten sinners, even while they
feel that Christ's acceptance of the burden,
and participation of the agonies, assures them
of the help which David sought, and gives
them a certainty of deliverance.
There are three principal divisions, 1–8,
9—15, 16–22 : each with strophes of two
VerSeS. -
to bring to remembrance] This inscription
occurs again in Ps. lxx. The main purport of
both psalms is to bring David's suffering and
repentance before God; but the term has a
close connection with the offering of incense,
the symbol of earnest and acceptable prayer.
Cf. Rev. viii. 4.
2. stick fast...presseth me sore] Or, “Thine
arrows have fallen on me, and Thy hand
falleth heavily upon me.” In the original
the same word is used in both clauses: the
arrows of God's wrath fell as from a great
height, inflicting severe wounds, and then
God's hand itself fell upon him, pressing him
down to the earth. Compare Job vi. 4.
3. rest] Or, as in the margin, “peace:”
the bones are racked with incessant pains.
R
Žeace, or,
/health.
258
PSA LMS. XXXVIII. [v. 5–14.
Io My heart panteth, my strength
faileth me: as for the light of mine
eyes, it also is gone from me. f Heb.
II My lovers and my friends stand .%.
aloof from my 'sore; and "my kins- Heb.
men stand afar off. fº.
12 They also that seek after my :*
mine head: as an heavy burden they
are too heavy for me.
5 My wounds stink and are cor-
rupt because of my foolishness.
6 I am troubled; I am bowed
down greatly; I go mourning all the
day long.
\
f Heb.
zvz-zed.
7 For my loins are filled with a
loathsome disease ; and there is no
soundness in my flesh.
8 I am feeble and sore broken : I
have roared by reason of the disquiet-
ness of my heart.
9 Lord, all my desire is before
thee; and my groaning is not hid
from thee.
life lay snares for me: and they that
seek my hurt speak mischievous things,
and imagine deceits all the day long.
I3 But I, as a deaf man, heard
not; and I was as a dumb man that
openeth not his mouth.
I4. Thus I was as a man that hear-
eth not, and in whose mouth are no
reproofs.
of my fin] The immediate cause of suffer-
ing is the infliction, the ultimate cause is the
sin which incurred wrath. The recognition
of sin as the alone cause of the infliction is
a sufficient proof that this psalm was not
written by Jeremiah, to whom it is attributed
by some critics (e.g. Hitzig).
never attributes his great suffering to his per-
Sonal guilt.
4. gone over mine head] i.e. overwhelm-
ing him like a flood; Ps. cxxiv. 4, 5. See
also xviii. 4 and 16.
5. The sin works inwardly like poison;
it produces swellings which burst. The ex-
pression may possibly be figurative, denoting
extreme mental anguish ; but the symptoms
are so accurately described as to leave little
doubt that David was at the time smitten
with a disease common in all ages in the East.
Compare the account of Hezekiah's malady,
isai. xxxviii. 21.
-6. troubled] The margin has “wried,”
which gives the true sense, i.e. bent, twisted
by violent spasms.
bowed down] Both this word and that ren-
dered “go' in the next clause describe the
prostration and the slow uncertain movements
of a heavily afflicted mourner; cf. Ps. xxxv. 14.
7. loins Or, “kidneys.” The disease is
described by a word which means burning:
a violent inflammatory action on the kidneys
seems too specific for mere metaphor, though
doubtless the Psalmist realized in such symp-
toms a type of the spiritual disease which
consumed the soul.
8. feeble]. The original is far more precise;
it.speaks of deadly chill, corpse-like cold, such
as alternates with fever fits. The last clause
is not easy to translate; it means, I roar from
the moaning of my heart; both words, “roar.”
and “moaning,” belong properly to wild
Jeremiah
beasts: the roaring is, so to speak, an echo
of the heart's moaning; cf. Ps. xxii. I.
9. The first indication of hope in this
psalm, but one which, though it may sound
faint, is yet full of faith, and prepares for
‘U. I 5.
groaning] Or, sighing,
1O. panteth] The word is well chosen, and
expresses the force of the original, which is sin-
gularly precise and graphic; it means, “goes
round,” i.e. “palpitates violently,” as in severe
attacks of fever.
the light of mine eyes. The failure of sight
is noted by Job, xvii. 7, as one of the last
and most distressing results of his terrible
disease. See also Ps. vi. 7, xiii. 3.
11. fore] Better, as in the margin, “stroke:”
the word means specially a blow inflicted in
wrath. It is the word used in Isai. liii. 4, 8.
Kinsmen] This rendering is probably cor-
rect, but misses the antithesis, “my near ones
stood afar off.” The word literally means
“near ones,” near either in place, friendship,
or affinity. See Luke xxiii. 49. t
12. This is the first intimation in the psalm
that David's sufferings are connected with the
machinations of his enemies. His prostration
of strength, and inability for a season to dis-
charge his kingly duties, probably suggested
to Absalom and his abettors the devices de-
Scribed in 2 S. xv. 1–6, and gave them an op-
portunity of carrying them on without let or
hindrance. -
speak mischievous things] Or, malice; lit.
“ruin,” “destruction” (see note on Ps. v. 9).
David's enemies doubtless represented the
disease not only as a chastisement, but as a
proof that God had abandoned him to de-
struction for his great crime. See Ps, xli. 6—8.
13. a deaf man, &c.] The Psalmist pro-
bably refers to David's silence while the con-
v. 15—I.]
259
PSA LMS. XXXVIII. XXXIX.
º, , , 15 For 'in thee, Q. LoRD, do I
; %; hope: thou wilt "hear, O Lord my God.
*er. 16 For I said, Hear me, lest other-
wise they should rejoice over me:
when my foot slippeth, they magnify
themselves against me.
%, 17 For I am ready to halt, and
A 6'2" /?& ZZ- & e
izig. my sorrow is continually before me.
18 For I will declare mine iniquity;
I will be sorry for my sin.
19 But mine enemies fare lively, i.
and they are strong: and they that ź. &??
hate me wrongfully are multiplied. ”
20 They also that render evil for
good are mine adversaries; because I
follow the thing that good is. -
2 I Forsake me not, O LoRD : O
my God, be not far from me.
22 Make haste to help me, O ºr
Lord my salvation. ge
spiracy was proceeding. The typical reference
to our Lord is obvious; compare Isai. liii. 7.
14, no reproofs. The word is judicial, and
means pleadings, whether to Support, Or, as
here, to 'rebut a charge. (LXX. ŠAeypoi:
Vulg. redargutiones; cf. Job xxiii. 4, A. V
“arguments.”) David represents himself as a
criminal, who will not even attempt to defend
himself, relying altogether on the justice and
wisdom of the judge. The silence does not
therefore prove the consciousness of guilt, on
the contrary, it assumes innocence So far
as regards the slanders of his enemies.
15. thou wilt hear] Or, “answer;” here
specially in the sense, “Thou wilt make an-
swer for me, take my cause in hand, and be
my advocate;” cf. xxxv. 1, and notes on Job
Xvi. I9—2I.
16. Hear me] These words, and “other-
wise,” are inserted by our translators, and shew
that they connected this verse closely with
the preceding. This is probably correct, but
another connection of thought is possible, and
has been well defended. David may be giving
the reason for his silence. He feared lest by
Some injudicious answer he might give occa-
sion to his enemies, who had already triumphed
when he made a false step; see PS. xxxix. I, 2.
17. ready to halt, i.e. in a position where
a fall is imminent, and can only be prevented
by the interposition of God; cf. Ps. xxxv. 15.
See Job xii. 5.
-ning with the same conjunction.
sorrow] Not inner grief, but affliction.
David cannot forget for one moment the suf-
fering which he endures, the result of God's
anger and of his own sin.
18. For] This is the fourth clause begin-
This seems
to Connect each and all with David’s abstain-
ing from self-justification: (1) because God
hears him; (2) because he may give further
occasion to his enemies; (3) because he feels
his great danger and is conscious of sin; and
(4), because he has no course open but con-
fession and contrition. *
19. lively] If the reading is correct the
Sense of the clause is that given in the margin,
“my enemies are strong, being full of life.”
Jerome, “viventes confortati sunt.” It is
probable, however, that one word is slightly
altered, and that the meaning is “they who
are my enemies without cause are strong,” i.e.
numerous; cf. Ps. iii. I. See Note below.
2O. The construction does not quite cor-
respond to the original, and, requiting
evil for good, they hate me, because
I follo W good.
22. O Lord my salvation] Note the pro-
gressive development of feeling (as vºv. 1, 9,
I5, and 22); first, prayer, then confidence in
God's knowledge, then hope, then assurance
of salvation in God. Cf. Ex. xv. 2; Ps. xxiv.
5, xxvii. I ; Isai. xii. 2, &c.
NOTE on PSALM xxxviii. I9.
For Dºn Houbigant, Hitzig, Hupfeld, and
Delitzsch would read Din. They consider it
doubtful whether D*IT can mean “full of
life;” see, however, Exod. i. 19, where n\"n
has this sense, yet with a very different bear-
1113.
PSALM XXXIX.
I ZXavid’s care of his thoughts. 4 The consi-
deration of the brezſity and zanity of life,
7 the rezºerence of God’s judgments, Io and
Żrayer, are /ºis brid/es of impatiency.
To the chief Musician, even to “Jeduthun,
A Psalm of David.
SAID, I will take heed to my
ways, that I sin not with my
& 1 Chron.
25. I
PSALM XXXIX. -
This psalm is closely connected with th
preceding. It developes one leading thought,
accounting for the silence which David had
maintained when unjustly accused. That
silence had doubtless attracted much atten-
tion, and given occasion to his enemies,
and probably troubled or even alienated
R 2.
PSALMS. xxxix.
* Heb, tongue: I will keep my mouth with what it is; that I may know "how ºr, ...
a &ridle, * * * * gº & g * zwhał żºte
ººzle a bridle, while the wicked is before me. frail I am. I haze
Ž 2 I was dumb with silence, I held 5 Behold, thou hast made my days *
my peace, even from good; and my as an handbreadth; and mine age is
º, sorrow, was f stirred. as nothing before thee: verily ever
frozzó/etz.
# Heb.
3 My heart was hot within me, se:#/ed.
man at his best state is altogether
while I was musing the fire burned: ” vanity. Selah. .*.*.*
then spake I with my tongue, 6 Surely every man walketh in * * *
4 LoRD, make me to know mine 'a vain shew: surely they are dis-º.
Asaph and Heman.
end, and the measure of my days,
quieted in vain : he heapeth up riches,
many of his friends. It had weighed also
upon his own spirit, and during an interval
of disquietude and mental struggle produced
feelings which find expression in this com-
position, so pathetic and solemn that it has
been selected, together with the 90th, by our
Church for the Burial Service. -
Ewald, who regards this as the most beau-
tiful of all elegies in the Psalter, points out
the close resemblance to the book of Job.
After one introductory verse the psalm is
divided into six strophes, each of two verses:
the refrain at vºv. 5, II is marked by Selah.
Jeduthum] One of the three chief musicians,
or teachers of the Levitical chorus; see the
marginal reference. The other two were
Two other psalms bear
the name of Jeduthun, whose special connec-
tion with David is indicated by his official
title, “the king's seer;” 2 Chro. xxxv. 15:
he appears, from I Chro. xv. 17—19, to have
been previously named Ethan.
1. I said] The reference to Ps. xxxviii. 13,
&c. is unmistakeable. David resolved not to
speak while the wicked were present, feeling
that he might give way to the temptation of
murmuring, and that they would triumph
over any hasty or imprudent words, and use
them as means for his destruction. This reso-
lution, however, was intimately connected
with his consciousness of sin, and the feeling
that his affliction came from God; 8–11.
Jin not with my tongue]. Cf. Job ii. Io.
bridle] Or, muzzle, as in the margin. Cf.
Ps. cxli. 3; James iii. 2.
2. with silence] The word includes the
idea of submission, dumb in silent submission;
thus Ps. iv. 4.
even from good] The phrase is peculiar and
somewhat obscure. The rendering of our
Prayer-book version, “even from good words,”
affords a good sense; David abstained alto-
gether from speaking lest, together with good
words, hasty and wrong ones might escape
his lips; but the construction is doubtful: see
Note below.
3. This verse describes the mental struggle
and its effects. Silence was impossible, the
heart burnt, the conflicting thoughts burst out
in flame, and so at last the Psalmist speaks,
not, however, to his adversaries but to God.
The rest of the psalm tells us what he said.
Cf. Job xxxii. 18, 19; Jer. xx. 9.
4. make me to know] i.e. know so as to
apply the well-known truth to my heart;
to realize the bearings, as well as the fact,
of the shortness and uncertainty of life. Cf.
Ps. xc. 12. The last clause is better rendered
in the text than in the margin : what David
wishes to know is, not what time he has to
live, but how frail, how short-lived he is;
and to keep that in mind as a preservative from
presumption. Hupfeld questions this meaning
of the word in our text, but he suggests a
reading which presents the same Sense (quan-
tilli Sim avi; Sc. T.2ſ for 5-in). Gesenius
accepts and defends the present reading.
5. Behold] An exclamation of wonder; as
though in answer to his prayer a sudden con-
viction, deeper and more practical than here-
tofore, had come upon him. Compare, for
the phrase “handbreath,” Matt. vi. 27.
at his best state] This gives the sense;
literally as in the margin “settled,” that is,
every man, however settled his position may
be, is altogether a vain breath. Cf. Pss. lxii.
9, lxxviii. 39, &c.
6. , in a vain shew Or, “as a shadow,”
lit. “image;” a shadowy outline, a mere un-
Substantial form, or phantom; cf. Ps. lxxiii. 20.
In other passages “shadow” is generally used,
e.g. Job xiv. 2, Ps. cxliv. 4. Thus Pindar,
orktas Švap àv6potrol; and Horace, Pulvis et
umbra Sumus. *
they are disquieted in vain] The original
is stronger, they make a loud noise (like
that of many waters or a large assembly)
about nothing. Their existence is full of
noise but in itself mere nothingness. The
two clauses together express the emptiness of
#. outer show and of the noisy turmoil of
ife.
riches] A 'word supplied by our transla-
tors, but the Psalmist probably speaks of
“corn;” the farmer heaps up the wheat-
sheaves, but a robber, or an oppressor, or his
child may gather them into the garner. See
v. 7–13.] PSALMS.
XXXIX. 261
+ Heb.
6oza/Zict.
and knoweth not who shall gather
them.
7 And now, Lord, what wait I
for 2 my hope is in thee.
8 Deliver me from all my trans-
gressions: make me not the reproach
of the foolish.
9 I was dumb, I opened not my
mouth; because thou didst it.
Io Remove thy stroke away from
me: I am consumed by the 'blow of
thine hand.
II. When thou with rebukes dostcor-
rect man for iniquity, thou makest 'his jº.,
beauty to consume away like a moth : #:
surely every man is vanity. Selah. jºin
12 Hear my prayer, O Lord, and *.
give ear unto my cry; hold not thy
peace at my tears: “ for I am a stran- “Lev. 25.
ger with thee, and a sojourner, as all ºchron.
my fathers were. ## 19.
13 O spare me, that I may re- ºr *
cover strength, before I go hence, ºpeta.r.
and be no more.
the parable of the rich fool, Luke xii. 20, and
cf. PS. xlix. Io. -
7. And now] This word marks a transition
of thought. Now, taking all these things into
consideration, what is the Psalmist's expecta-
tion ?
my hope is in thee] Does this imply
hope in a state after death : If not, the state
of mind is one very hard to understand. The
one thing David is sure of is that his life here
is a mere nothing, a shadow, an empty Sound;
the hope must therefore have another object.
The Psalmist does not openly declare what it
was. He was not moved to reveal it: but
here, as in numberless other passages, he leaves
no alternative but utter disappointment, unless
the hope in death is realized hereafter. Com-
pare St Paul, I Cor. xv. 19, and Job xiii. 15,
where see critical Note. David uses here the
Same word and construction which are there
discussed. Ewald, who notes the general re-
Semblance between this psalm and Job, holds
that the point of view is different and higher
in Job; but in this and in the following verse
we have the result of deep reflection upon
the thoughts suggested in that book.
8. Deliver me] The first thing David
prays for is deliverance from the sin to which
he attributes all his misery. He includes in-
ward assurance of forgiveness, cleansing from
the guilt, and deliverance from the power and
penalty of sin. The word transgression is
applied specially to such a breach of God's
law as that which Dayid had committed: see
PS. xxxii. I.
9. thou didst it] The great word which
the Psalmist has already used (xxii. 31) of
God’s saving work. Cf. I S. iii. 18; 2. S. xvi.
Io; Job ii. Io.
...10. thy stroke] See xxxviii. 11, and cf. Job
X111. 2 I.
blow]. Lit. “conflict,” or “ quarrel;” but
“blow * gives the trfie meaning of the He-
brew word, which occurs here only.
ll. with rebukes] Cf. Ps. lxxx. 16.
his beauty] “Thou makest his beauty melt
away as by the moth.” Thou corrodest, as by
a moth, his delight: lit. what he desires and
delights in; the bona naturalia, health, strength,
beauty. Cf. Job xiii. 28 ; Isai. l. 9.
surely every man is vanity] See v. 5; that
is the keynote—a most melancholy one but
for the suggested hope.
12. a stranger with thee, and a sojourner]
The stranger is one who is merely a guest for a
season, the sojourner one who lives as a client,
under the protection and patronage of a prince
or noble: neither has any right, or Settled
footing, in the land. The earth is not the
home of man. An image which is at Once
humbling and suggestive of a sure hope. See
marg. reff. and Eph. ii. 19.
my fathers] Compare David's own words,
I Chro. xxix. I5, “for we are strangers be-
fore thee, and sojourners, as were all our
fathers.”
13. This verse is full of reminiscences of
Job, which must have been present to the
Psalmist's mind. For the first clause, “O spare
me,” lit. look away from me, i.e. turn away Thy
wrathful look, compare Job vii. 19, xiv. 6. In the
second clause, “that I may recover strength,”
lit. that I may shine (a metaphor from the
light of dawn breaking forth after darkness),
is an expression which occurs in this sense
only in Job ix. 27 (where A.V. “comfort my-
self”) and x. 20, “that I may take comfort.”
The prayer for a respite from pain, restoration
for a short season to a state of happiness, is
quite compatible with such belief in an here-
after as was attainable in the absence of a posi-
tive revelation. In itself such respite would
be a very little thing, but as a pledge or sign
of the cessation of God's anger it was of
infinite importance to the Psalmist.
be no more] Absolutely no more so far
as regards earth and the things of earth, Job
vii. 8, and xx. 9; but like Enoch, “who was not
(the same word in Hebrew), for God took
him.” Gen. v. 24.
262 PSA LMS. XL. [v. I —6.
NOTE On PSALM XXXIX. 2.
in top implies privation of good; David's by the common phrase Vºl Ty Hipp, Gen. xxxi.
silence brought him no comfort; so Hupfeld. 24; 2 S. xiii. 22. -
The rendering of the text is however justified
PSALM XL. many shall see it, and fear, and shall
1 The benefit of conſidence in God. 6 Obedience trust in the LORD o
is the best sacrifice. I I The sense of David's 4. Blessed is that man that maketh
evils inflameſ/, /tis Zºrayer. the LORD his trust, and respecteth
To the chieſ Musician, A Psalm of David. not the proud, nor such as turn aside
ºn.' WAITED patiently for the to lies. -
A zwaited. LORD ; and he inclined unto me, 5 Many, O LORD my God, are thy
and heard my cry.
2 He brought me up also out of
t an horrible pit, out of the miry
clay, and set my feet upon a rock,
and established my goings.
3 And he hath put a new song in
my mouth, even praise unto our God:
wonderful works which thou hast
done, and thy thoughts which are 9,
720720 Czł ż
to us—ward: " they cannot be reckon- ºne
zey, to thee.
ed up in order unto thee: if I would ###.
declare and speak of them, they are *: **
more than can be numbered. Hos. 6. 6.
& e • 1 . Matt. 12.7.
6 *Sacrifice and offering thou didst #.
PSALM XL.
This psalm belongs to the same cycle,
and is immediately connected with the pre-
ceding: what the Psalmist there prayed for
he now gives thanks for. It appears to have
been written at an interval of comparative
tranquillity, when David was raised out of the
pit and felt his position secure. In the first
part (1–5) the memory is haunted with the
intense griefs of the past, but the patient wait-
ing has been rewarded, the deliverance effected,
and songs of thanksgiving flow freely. In the
second (6–10) the source of those feelings is
described. They are derived from the sense
of obedience to the inner and to the written
law, of hearty adhesion to the will and law of
God, and of public recognition of God's gra-
cious dealings. (II—I 7) Earnest prayers fol-
low to the end; at first plaintive, indicating
apprehension lest the relief should cease, an
intense feeling of sin surrounding, grasping,
bowing him down, taking light from the eye,
and comfort from the heart; but they wind up
with a full assurance of God’s care, and a
hope of speedy deliverance.
1. I waited patiently] The Hebrew idiom,
“waiting I waited,” forcibly expresses the
intense feeling of expectation: I waited with
my whole heart. Cf. Pss. xxvii. 14, and
xxxvii. 7.
2. an horrible pit Or, “a pit of destruc-
tion.” The Hebrew word properly means
“loud noise,” “uproar,” “crash.” The as-
sociation of the two ideas “pit” and “crash ’’
is natural. It sets before us a warrior falling
into a deep pit with crash of arms amid the
shouts of enemies.
set my feet upon a rock] Cf. Ps. xxvii. 5.
established my goings] Or, “enabled me to
step firmly.” Cf. Ps. xxxvii. 23, and see xviii.
36.
3. a new song] See note on XXXiii. 3.
Here it means a song expressing joy and
thanksgiving for new mercies.
see it i.e. the deliverance which gave oc-
casion to the hymn. A comparison with
Deut. xiii. II may, as Dr Kay Suggests,
indicate that the deliverance of which the
Psalmist speaks was accompanied by a judg-
ment inflicted on the transgressors. See PS.
lii. 6.
4. respecteth not. Or, “turneth not to:” the
word is generally used of apostasy, turning to
false gods. The word rendered “the proud”
is rather peculiar, not occurring elsewhere in
the plural; in the singular it is specially applied
to Egypt, denoting a power which by loud
boasts induces people to put their trust in it,
and then fails them. The Psalmist, however,
more probably alludes to Job ix. 13, where
Rahab and his helpers are mentioned; see note.
David may have pointed directly at Absalom
and his abettors. See 2 S. xv. 1–6.
turn aside to lies] Literally, “apostates of
falsehood,” false lying apostates, either men
who have forsaken the faith, or have broken
their oaths of allegiance. This applies with
peculiar force to such men as Ahithophel and
other counsellors of Absalom.
5. Many, O LORD my God, are thy won-
derful works] Job v. 9, ix. Io.
they cannot be reckoned, &c.] This transla-
tion expresses the sense of the original. The
meaning is “they are innumerable,” no one can
set them forth in order when giving thanks to
God. Thus Hupf., Kay. The LXX., Vulg.,
v. 7—II.]
26
PSALMS. XL.
H Heb.
digged,
not desire; mine ears hast thou ‘open-
ed: burnt offering and sin offering
hast thou not required. -
7 Then said I, Lo, I come: in
the volume of the book it is written
of me,
8 I delight to do thy will, O my
Heb in God: yea, thy law is 'within my
the 77tidst
of 77ty
&owe/s.
heart.
9 I have preached righteousness in
the great congregation: lo, I have
not refrained my lips, O LORD, thou
knowest. . .
Io I have not hid thy righteous-
ness within my heart; I have de-
clared thy faithfulness and thy sal-
vation: I have not concealed thy
lovingkindness and thy truth from
the great congregation. -
I I Withhold not thou thy tender
and commentators generally, “there is none
like unto Thee.” Cf. Ps. lxxxix. 6.
6. In this famous passage David expresses
with singular beauty the great truth that all
outward observances are valueless without
obedience and a full concurrence of the will
of man with the will of God. This had ever
been recognized by the teachers of Israel, and
had but a few years previously been declared
by Samuel (see I S. xv. 22). It is repeated
by David, Ps. li. I6, by Asaph, 1.8—15, and
by the prophets, e.g. Isai. i. II—I 7; Hos. vi.
6; Mic. vi. 6–8. -
Sacrifice, &c.] Four kinds of offerings are
named: two represent the conditions of enter-
ing into covenant with God, viz. Sacrifice, the
slaughter of a victim, and oblation, mincha,
the fine flour with oil and frankincense pre-
sented at the same time on the altar. To these
David contrasts the “opening of the ears.”
The words mean literally, “Thou hast digged
ears to me” (Aq. §orkavyas); an expression
however of which the exact meaning is dis-
puted. It is held by many to refer to the
custom of piercing a slave's ear in token of his
intention to serve for ever: see Exod. xxi. 6
(where, however, a different word is used);
Deut. xv. 17. A more natural and obvious
interpretation is, that God has opened the
Psalmist's ears, or, more accurately, made new
ears for him, given him the faculty of receiv-
ing and understanding His law. (So it was
probably taken by Sym. and the generality of
the Greek VSS., kateo ketºaords plot, or katmp-
Ttoro). The hearing ear, the legal equivalent
to evangelical faith, is the first condition of
inner communion with God, and as such pre-
sents a perfect antithesis to the outward form
which merely represents the condition. The
very remarkable rendering by the LXX. quoted
in Hebrews x. 5, “A body thou hast prepared
me,” or “fitted for me,” may be explained by
supposing that the opening of the ear was
regarded as equivalent to the consecration of
all bodily faculties to God's service; this ex-
planation satisfies either of the interpretations
here given. It is not probable that the LXX.
had a different reading.
burnt offering and sin offering] These are the
legal conditions of remaining in a covenant state.
To these the Psalmist opposes three points;
(1) outward obedience, “Lo, I come;”(2) inner
willingness; and (3) open expression of thanks-
giving. The first clause may be rendered, “Lo
I come with a rolled book written concerning
me.” The most probable interpretation is that
the book is the book of the law, the Penta-
teuch: David means that by presenting him-
self with it he declares his intention to obey
it perfectly: and though not certain, the most
probable meaning is, that in the words “con-
cerning me,” he alludes more specially to the
instructions touching the duties of a king in
Deut. xvii. 14–20. The typical application
to our Lord is obvious and very striking. As
David presented himself before God in spirit
with the book of the law describing his duties
and rights, so the Saviour came with the word
of God bearing witness to Him and expressing
that will which He fulfilled. Our Authorized
Version adopts a different punctuation, but
gives the same general Sense.
8. within my heart] Literally, as in the
margin; but the word “heart” gives the real
meaning; the word in Hebrew physiology
designates the very innermost being, the deep-
est affections. The characteristic of the New
Covenant is that the law is written in the
heart by the Spirit (see Jerem. xxxi. 33);
but it was anticipated in those who pene-
trated beyond the outer forms, and the true
Israelite was always described as one who
had the law in his heart. See Ps. xxxvii. 31 ;
Isai. li. 7. - •
10. from the great congregation] Pss. xxii.
25, XXXV. I 8.
11. With this verse begins the second part
of the psalm, which runs altogether in a dif-
ferent strain; reflecting on his deep sinfulness
the Psalmist is full of grief, and expresses his
feelings in earnest prayers, sad confessions,
imprecations against his enemies and longings
for deliverance.
Withhold not) The same word is translated
“refrained” in v. 9. The Psalmist evidently
alludes to that passage. He had not refrained
or “shut up” his lips, and he prays that God
will not shut up His mercies, or “bowels cf
compassion,” a New Testament expression
which gives the real sense of the original word.
264
[v. 12–2.
PSA LMS.
XL. XLI.
f Heb. ſae.
sake&
* Ps, tº 4
& 7o a.
ºr ercies from me, O LORD : let thy
Movingkindness and thy truth conti-
nually preserve me.
I2 For innumerable evils have
compassed me about: mine iniquities
have taken hold upon me, so that I
am not able to look up; they are more
than the hairs of mine head: there-
fore my heart faileth me.
I 3 Be pleased, O LORD, to deliver
me: O Loko, make haste to help me.
I4 * Let them be ashamed and
confounded together that seek after
my soul to destroy it; let them be
driven backward and put to shame
that wish me evil.
16 Let all those that seek thee
rejoice and be glad in thee: let such
as love thy salvation say continually,
The LORD be magnified. -
17 But I am poor and needy; yet
the Lord thinketh upon me: thou art
my help and my deliverer; make no
tarrying, O my God.
PSALM XLI.
I God’s care of the poor. 4 ZXavid complaineff.
of his enemies’ treachery. Io He fleeſh to God
for succour.
To the chief Musician, A Psalm of David.
LESSED is he that considereth
the poor:
the LORD will de– "Or,
the zweak,
or, Szcá.
I5 Let them be desolate for a re-
liver him f in time of trouble.
ward of their shame that say unto f Heb.
2 The LORD will preserve him, º.º.,
and keep him alive; and he shall be 2/*
& me, Aha, aha.
12.
'iciousness of sin in this verse belongs altoge-
ther to a late part of David's life. It was
applied by the Fathers, especially by Augus-
time, to Our Saviour as bearing the sins of the
Church, of which He is at once the Head
and Representative. Cf. Pss. xxxviii. 4, lxv. 3,
lxix. 5, lxxiii. 26.
to look up] Or, “to see.” David speaks
twice before of the failure of sight under the
combined working of mental and physical
anguish. See PSS. xxxi. 9, and xxxviii. Io.
faileth me] Lit. “hath forsaken me,” as in
Ps. xxxviii. Io. David finds no support, no
comfort in his own heart, it is like a false
friend deserting him in his bitter need.
13. deliver.] The ever-recurring cry of the
penitent, cast down yet not despairing. His
own heart has forsaken him, but he can still
turn to God. Compare Ps. xxii. 20.
to help me] Or, “to my help,” an expression
somewhat more forcible, the help on which
David was justified in counting, since it is
secured to the faithful by God's promise.
Cf. Ps. xxxviii. 22. .
14. The following verses are repeated in
Ps. lxx. The question as to which was the
Original is one on which critics differ. It
appears on the whole most probable that the
Psalmist on some occasion of deep affliction
took the last verses of this psalm, and had
them recited with a few and unimportant
alterations.
15. Abaj See Ps. xxxv. 21.
17. poor and needy] The king might use
these words truly at any time, most naturally
in a season of deep affliction. Cf. Ps. lxxxvi.
I, and see XXXV. Io, xxxvii. I4.
The exceedingly deep and bitter con- .
thinketh] The transition in the original is
very animated: “And as for me poor and
needy—the Lord will care for me: my help
and deliverer art Thou: O my God, tarr
not.” The last word is a deep sigh. -
PSALM XLI.
This psalm, which completes the first
book, is remarkable for its personal charac-
ter. It explains or illustrates many intima-
tions in psalms which belong to the same
time. The Psalmist begins with blessing the
man who shews due and kindly attention to
the afflicted, and he then prays for restora-
tion to health, and describes the feelings and
conduct of his enemies during his sickness,
their cruel slanders, malicious interpretations
of his disease, and anticipations of his death.
One among them is specially noted as a trea-
cherous and crafty hypocrite, professing love
and kindness, and using the opportunities of
long intimacy to collect materials for the ruin
of the sufferer's reputation. The psalm ends
with a prayer for restoration, and a confident
assurance of support and everlasting com-
munion with God. The time is thus marked
very exactly. It must have been after the .
arrival of Ahithophel, when the conspiracy was
matured, and before the king's departure from
Jerusalem, when the disease was still so severe
as to keep him on his bed, but shewing some
symptoms of amendment. It appears there-
fore to have been written some weeks, or it
may be two or three months, before the ca-
tastrophe. All these indications point to the
time when Absalom's conspiracy was nearly
matured. The person designated in the psalm
is undoubtedly Ahithophel. The structure is
regular, four strophes, each of three verses.
v. 3–8.]
265
PSA L.M.S. XLI.
When shall he die, and his name
º, blessed upon the earth: and 'thou
Žitºr wilt not deliver him unto the will of perish 2
his enemies. 6 And if he come to see me, he
3 The LORD will strengthen him speaketh vanity: his heart gathereth
upon the bed of languishing: thou wilt iniquity to itself; when he goeth a-
... make all his bed in his sickness. broad, he telleth it.
4 I said, LORD, be merciful unto
7 All that hate me whisper toge-
ther against me : against me do they jº.
ezz/ to 2,7e.
devise my hurt. i Heb.
e - e A zhzzzer
8 An evil disease, say they, cleav-2.É.”
me: heal my soul; for I have sinned
against thee.
5 Mine enemies speak evil of me,
1. considereth] This word includes the 4. I said] The Hebrew emphasizes the
ideas of thoughtful attention, and judicious
kindness, the kindness of a man who does not
misinterpret the affliction.
poor] Or, “afflicted.” David does not speak
of poverty, but of weakness, a state of ex-
haustion and prostration.
the Lorp will deliver, &c.] These prayers
appear to be offered by David on behalf of one
who had been faithful and loving in the time
of his sore need ; he desires that this friend
may receive all that his own experience brought
him to desire most earnestly. But it is possible
that they are such as might be offered by the
kindly visitor on behalf of David; the con-
struction in that case would be somewhat
different:—Blessed is the man who really un-
derstands the state of one Smitten with a cruel
disease, who can sympathize with him and
pray for him, pray for his deliverance, for all
that he needs. -
in time of trouble] Or, as in marg., “in the
day of evil.” The meaning is the same, but
the true rendering is more forcible. Symm.
ev juépa kakóoreos: thus too Syr.
2. thou wilt not) Or, as marg., “Do not
Thou deliver him.” A rapid transition from an
expression of hope to a direct address to God.
unto the will] Literally, “the soul,” equiva-
lent to “desire;” cf. Pss. xxvii. 12, xxxv. 25.
3. strengthen] Or, “support.”
thou wilt make] Literally, “Thou hast
changed all his couch in his sickness.” In
these words two points are to be noted?first, the
change of expression; instead of “Thou wilt,”
or “mayest Thou,” we have “Thou hast,” in-
dicating the perfect confidence that the prayer
is heard; and secondly, the phrase “changing
all the couch,” which most probably means
changing the patient's state entirely, i.e. from
a bed of sickness to perfect health (see Note
below). This gives two gradations, first, the
Lord supports and comforts the sufferer on
his bed, and then raises him from it. All
these expressions are so precise and graphic
that there can be no reasonable doubt that
David describes his own condition and feelings
in the form of prayer, either offered by him
on behalf of a compassionate friend, or by
that friend on his behalf. .
word “I.” I, for my part, said. This con-
firms the explanation suggested as an alterna-
tive in the foregoing note. Such was my
friend's prayer, I for my own part, adds the
Psalmist, prayed simply for mercy and healing,
for I was conscious of my great sin.
heal my soul] vi. 2.
for I have sinned Thus, as in other psalms
of the same date, attributing his visitation alto-
gether to his sin, PSS. xxxviii. 3–5, 17, 18,
xxxix. 9–II, xl. I2.
against thee] li. 4. -
5. When shall he die] This leaves no
doubt as to the extremity of David's danger
at the time.
6. And if he come to see] We can imagine
this written immediately after a visit from
Ahithophel, in whose face the clearsighted king
saw the indications of malice and triumphant
hate. David's remarkable power of insight
is specially to be noticed; see 2 S. xiv. 17–20;
and Ewald, “Gesch.” III. p. 8o.
Ae speaketh vanity] Rather, “he speaketh
falsehood,” i.e. hypocritical expressions of
condolence, or hope of the king's recovery: the
word rendered vanity (not the same as xxxix. 5)
means mere emptiness, and lying; see PS. xii. 2.
Ais heart gathereth] The heart in the mean-
time collects materials for new iniquity. The
false friend watches the symptoms of disease
in order to give point to slanderous imputa-
tions, which on leaving the sick chamber he
takes care shall be rapidly spread. This verse
loses somewhat of its force in the translation;
nothing can be more graphic or affecting than
the sick man's description of his false friend.
7. whisper together] The Hebrew is sin-
gularly graphic; it describes the enemies in a
group whispering to each other, laying plots
against the king; he seems to see them stand-
ing round his chamber, if not in his very pre-
Sen Cé.
8. An evil disease] Lit. “a thing of Belial is
poured upon him” (see Ps. xviii. 4): here again
the expressions are almost untranslateable—a
thing of Belial, something which proceeds from
crime and bears witness to it, a hopeless disease,
one for which there is no remedy, is poured
266 PSA LMS. XL I. XLII.
[v. 9–2.
eth fast unto him: and now that he 11 By this I know that thou fa-
lieth he shall rise up no more. vourest me, because mine enemy doth
John 3: 9 “Yea, ‘mine own familiar friend, not triumph over me.
!#; in whom I trusted, which did eat of 12 And as for me, thou upholdest
e 272&72 *
2729, 25eace.
Heb.
zmagnifted.
Or,
A Psalm
gizzzzz.g. 27
Strzęcz207t
of the
sons, &c.
* my bread, hath flifted up his heel
against me. '
Io But thou, O LORD, be merciful
unto me, and raise me up, that I may
requite them.
me in mine integrity, and settest me
before thy face for ever.
13 Blessed be the LORD God of
Israel from everlasting, and to ever-
lasting. Amen, and Amen.
into him, entering like molten ore into his
whole system.
9. mine own familiar friend] Literally,
“man of my peace,” an expression used by
Jerem., xx. Io. Ahithophel, David's counsel-
lor, was sent for by Absalom: after his arrival
“the conspiracy was strong, for the people in-
creased, continually with Absalom.” 2 S. xv.
I2. There can be little doubt that this traitor
is meant. The implicit confidence placed in
Ahithophel is described 2 S. xvi. 23. David,
however, does not appear to have known that
he had actually joined Absalom until he had
himself left Jerusalem. See 2 S. xv. 31. This
psalm was probably written immediately after
Ahithophel's arrival. He would then of course
wait on the king, who detected at once the
indications of malice. The hatred of Ahitho-
phel has been ingeniously traced to his con-
nection with Uriah : see Blunt’s “Coinci-
dences.”
did eat of my bread] As a courtier and
friend. This expression could scarcely be used
save by a prince; taken in combination with
v. Io it points to a king. I S. XX. 24, 25; cf.
2. S. ix. 7, 13.
lifted up his Beel] The Hebrew phrase is sin-
gular, “magnified his heel,” i.e. lifted up his
foot to trample upon me, as a conqueror puts
“his foot upon the neck” of a prostrate foe,
Josh. x. 24. The application to Judas, as
the antitype of all traitors, and specially pre-
figured by Ahithophel, the bosom friend of
David, is made by our Lord Himself, Joh.
xiii. 18; but with the important omission of
the words “in whom I trusted.” -
10. that I may requite them] This sounds
like revenge, and doubtless it is not in the
spirit of the gospel; but it must be remember-
ed that it was the duty of David, as king and
judge, “bearing not the Sword in vain...the
minister of God...a revenger to execute wrath
upon him that doeth evil” (Rom. xiii. 4), not
only to put down the conspirators, but to inflict
upon them just and adequate punishment.
11. I know] David does not say “I shall
know,” for he realizes the certain future. In
the latter clause, however, the wrong tense is
given by our translators; it should be “for my
enemy will not shout (in triumph) over me.”
thou favourest me] This expression is cha-
racteristic of David; see PSS. xviii. 19, xxii. 8,
xxxv. 27; see especially 2 S. xv. 26.
12. integrity] See note on Ps. xxvi. 1.
settest me] Or, “wilt establish me.”
for ever] If this phrase stood alone it
might possibly be explained of confidence in
perfect restoration to God's favour and life-
long peace; such appears to be the mean-
ing of the expression in Job xxxvi. 7; but
comparing it with other passages, Pss. xvi. II,
xvii. 15, xxiii. 6, xxx. 12, we find here the
distinct intimation of a hope of immortality.
13. This verse does not form part of the
psalm, but marks the close of the first book;
it is repeated at the end of the three following
books: see Introduction.
NOTE on PSALM XLI. 3.
"En “to turn,” in the sense of an entire
change either of position, or of state. hººp
has the same ambiguity, “a couch,” or “a con-
dition,” e.g. of sleep, or of suffering.
PSALM XLII.
,- I ZXazid's zeal to serve God in the temple. 5 A/e
encourageth his soul to trust 27, God.
To the chief Musician, |Maschil, for the sons
of Korah.
- S the hart f panteth
water brooks, so “panteth my
soul after thee, O God.
2 My soul thirsteth for God, for
after the t Heb.
brayetk.
SECOND BOOK, PSALMs XLII.—LXXII. -
PsALM XLII. with more than usual distinctness. The
This psalm is attributed in the inscription Psalmist was in exile, far from the house
to the sons of Korah. The circumstances of God, in deep affliction, living among an
under which it was composed are marked ungodly and hostile people, in a district belong-
v. 3..] PSA LMS. XLII.
267
3 * My tears have been my meat “Ps. So, s.
the living God: when shall I come
and appear before God
day and night, while they conti-
ing to the mountainous region of Hermon, to
the east of Jordan. In this and in the follow-
ing psalm, which is closely connected with it,
and most probably a continuation or Second
part, the writer expresses a confident hope of
again approaching the altar of God, and prais-
ing Him upon the harp.
All these indications point to the time when
David and his faithful followers fled from
Absalom. It is, as Dean Stanley remarks
(“S. P.’ p. 329), the only time when the whole
interest of Israelitish history is transferred to
the trans-Jordanic territory. The people that
came with David spread themselves out be-
yond the cultivated table-lands into the wilder-
ness of the steppes of the Hauran. The exceed-
ing beauty of the psalm [in Ewald's judgment
(p. 257) superior to all in form and imagery]
assures us that it was composed by a man of
unsurpassed genius; and many points of re-
semblance with other psalms, noted by De-
litzsch, p. 301, might justify us in assuming
that man to be David. The eighty-fourth
psalm, which is also attributed to the sons of
Korah, and bears so close a resemblance to
this as to make it all but certain that it was
composed by the same author, appears to be
the production of a king in exile (see v. 9);
scarcely, however, as Ewald conjectures, of
Jeconiah, whose place of exile was certainly
not in the trans-Jordanic district, but in all
probability of David. The expression of feel-
ing is in most respects appropriate to the cha-
racter of David and to his position. These
considerations are not indeed conclusive; and
Some peculiarities of diction, more especially
the use of the divine name Elohim (Jehovah
occurring once only), may point to one of the
family of Korah, who was specially attached
to the king, and deeply imbued with his spirit.
In that case it may be inferred that when the
Psalmist composed it he was for a season sepa-
rated from David, and Sojourning in an out-
lying district, among a people of rude, wild
habits, if not disaffected to the king, yet feel-
ing little sympathy with the national religion,
and no regard for its ministers. The psalm
cannot have been written during the cap-
tivity, when there was no altar or Sanctuary
at Jerusalem; nor is there any period in the
history of the kings of Judah in which such
a combination of circumstances can be re-
garded as probable.
The psalm consists of two parts. The
first, 1–5, expresses longing, distress, and
hope: the second, 6–II, repeats those feelings
with increased intensity, and more specific
allusions to the cause and form of the Psalmist's
affliction. Each part may be subdivided into
two strophes, marking distinctly the rhythmical
and lyrical character of the composition, which
(as Kimchi, on Ps. iii., suggests) was pro-
bably adapted to the temple service, after the
return from exile. *
1. As the hart panteth] Or, “longeth.”
This is probably the true meaning of the
word, which occurs once only in the rest of
the Bible, Joel i. 20 (where A.V. has “cry”).
In Arabic it is common in the sense of ascend-
ing, turning towards, and earnestly desiring
(Freytag and Willmet, s.v.). An upward long-
ing movement of the soul towards the object of
its intense desire is thus vividly described. All
the ancient versions, with the exception of the
Syriac, and most modern critics accept this
meaning both here and in Joel. The marg.
“brayeth” has the Syriac in its support, and is
defended by Hupfeld, and by Dr Kay who says
that it is used specially of the cry of the ante-
lope or gazelle, for which, however, no author-
ity is adduced from Hebrew or the cognate dia-
lects. Gesenius compares épôyo, and Dr Kay
notices the name &pwé, which resembles the
Hebrew in form, but has an Aryan etymology.
“Braying,” however, is an expression far less
appropriate to the soul than “panting.”
water brooks] Or, “water-courses.” The
word literally means deep channels, or ravines,
such as are common on both sides of the
Jordan, both in the Negeb, and cutting
through the highlands on the east, forming
the beds of streams which are much swollen.
during the rainy Season, or after a thunder-
storm. The Hebrew (aphik) is preserved in
the names of many places in Syria and Pales-
tine. See an excellent account of these ravines
in Wilton’s “Negeb, p. 26–31. He adds, “that
the gazelle is constantly found resorting to
these rocky ravines, in quest, doubtless, of the
pools of water left here and there by the winter
torrents.” See also notes on Job vi. 15–18.
2. the living God] The source and Sus-
tainer of all life, see v. 8, “the God of my
life:” probably, however, not without reference
to the expression “living waters,” the quicken-
ing and restorative streams for which the
thirsty Soul longeth. The same expression is
found in Ps. lxxxiv. 2.; Deut. v. 26; Josh. iii.
ro; I S. xvii. 26 (where see note); 2 K. xix. 4;
Hos. i. Io. The epithet is not applied to
God in the New Testament, save as in I
Thess. i. 9, in contrast with idols.
before God] Sc. in the temple, or taber-
nacle, a common idiom (see Exod. xxxiv. 23 ;
Ps. lxxxiv. 7), which well expresses the in-
tense realization of God's Presence in the sanc-
tuary. This is not incompatible with a firm
belief in His omnipresence, but the feeling of
emptiness and darkness may seem specially
characteristic of a Levite in exile.
3. my meatl Classical writers have the
PSA LMS. XLII.
nually say unto me, Where is thy
God 2
4. When I remember these things,
I pour out my soul in me: for I had
gone with the multitude, I went with
them to the house of God, with the
voice of joy and praise, with a mul-
éd in me? hope thou in God: for I
shall yet "praise him for the help of , or, give
|
e thazz/es.
his countenance. | gº
6 O my God, my soul is cast :
down within me: therefore will I salvation.
remember thee from the land of Jor-
. & | Or, the
dan, and of the Hermonites, from the º,
titude that kept holyday.
hill Mizar.
# Heb. 5 Why art thou t cast down, O 7 Deep calleth unto deep at the
&ozoea: e * * -
Žºm my soul? and why art thou disquiet- noise of thy waterspouts: all thy
same figure. “Cura, dolorque animi, lacrimæ-
que alimenta fuere,” Ovid, ‘Met.” x. 288.
Compare Job iii. 24; PS. cii. 9.
4. When I remember] This does not cor-
rectly express the connection of thought. It
should be those things will I remem-
ber, and I will p our out my soul
up on me. I will turn my thoughts to other
things, to the loved and unforgotten past, and
will let my feelings overflow in a stream of
devout affection. The expression “pour out”
is specially used of the outpouring of the
Soul in prayer; cf. Pss. lxii. 8, cii. title; I S. i.
I5; Lam. ii. 19.
for I had gone, &c.] Or, how I passed
on in the throng; how I preceded
them to the house of God. Two very
peculiar words are used, the former probably
denoting a dense crowd of pilgrims, the latter
stately, onward movement in a public proces-
sion: both were probably idiomatic in the
mouth of a Levite. The word here rendered
“preceded” (Dr Kay has “marched”) occurs
Only in Isai. xxxviii. 15, where the A.V. has
“go softly.” Aquila trpoſłuśāćov advows: the
other versions omit the word.
a multitude that kept holyday] Or, keep-
ing festival. The same expression is used
in Exod. xxiii. 14, where the A.V. has “keep
a feast.” The clause describes a vast crowd
of worshippers, pilgrims from all parts of
Palestine, assembled at Jerusalem for the three
great festivals. Compare a very similar pas-
Sage in Isai. xxx. 29. These processions were
usually made with the accompaniments of
music and song, such as are described in
2 S. vi. 5. Although all the expressions in
this verse well befit a Levite, they are not less
appropriate in the mouth of David, and in
fact may seem peculiarly to describe the feel-
ings and habits of a king, who was not merely
a spectator or worshipper, but the leader of .
public devotions.
5. cast down] The form of the Hebrew
word is very peculiar, and occurs in no other
passage. It conveys the impression of utter
prostration. Our Lord describes His own
agony in words used by the LXX. in trans-
lating this and the preceding verse, Tepi}\viros,
ovvrapáo go ; Matt. xxvi. 38; Joh. xii. 27.
O my soul] The exceeding beauty of this
address to the soul rests upon a deep truth
of inward experience. The higher spiritual
principle controls and guides the emotions.
Calvin, “castigat Suam mollitiem.”
disquieted in me] Or, why moanest
thou over me 2 The Hebrew word ex-
presses noise and turmoil: the soul bewailing
the woes of the Psalmist. Cf. Job xiv. 22, note.
Aope] Or, wait thou for God. There
is a shade of difference between the two words:
“ to wait” implies patient submissive expecta-
tion, bound up with hope, and indeed a form .
of hope, but with less of brightness than of
resignation. In Job xiii. 15 (where see note)
the A.V. has “trust.”
for the help of his countenance] This ex-
presses the meaning of the Hebrew text as it
stands : but see Note below.
6. therefore] The prostration of spirit
Serves but to bring God’s former mercies to
remembrance.
the land of jordan] The tiaris-Jordanic
region.
the Hermonites] Lit. the Hermons: the
expression, which occurs nowhere else, pro-
bably denotes the mountain-ridges which ex-
tend in a southerly direction to the east of the
Jordan. One of the heights may have borne
the name Mizar, i.e. Small, but there are no
traces of such a name, and it may have been,
as suggested in the marg., an appellative. The
notice might seem to imply that the psalm was
not written near Mahanaim. It is, however,
possible that the term “Hermons” includes the
mountainous district from Hermon to the Dead
Sea, and it is certain that the heights of that
great mountain are visible to that extent.
7. Deep calleth unto deep, &c.] This de-
Scription might seem to refer to a storm at sea,
huge waves rolling on continuously, the waters
of heaven and of ocean meeting in waterspouts
(cf. Jonah ii. 3): but the imagery appears to be
strictly local. The word rendered “water-
spouts” occurs elsewhere (2 S. v. 8, where
A.V. has “gutter”) probably in the sense of a
watercourse, or trench cut in the rock: here
it seems to designate the deep ravines which
cleave the highlands of the trans-Jordanic
district. Lynch describes a storm which burst
v. 8—I.]
2 69
PSA LMS. XLII. XLIII.
waves and thy billows are gone over
II].C.
8 Yet the LORD will command his
lovingkindness in the daytime, and in
the night his song shall be with me, and
my prayer unto the God of my life.
9 I will say unto God my rock,
Why hast thou forgotten me? why
go I mourning because of the oppres–
sion of the enemy
Io As with a 'sword in my bones, QF,
Åilling.
mine enemies reproach me ; while
they say daily unto me, Where is
thy God
11 Why art thou cast down, O
my soul ? and why art thou disquiet-
ed within me 2 hope thou in God:
for I shall yet praise him, who is
the health of my countenance, and
my God.
upon him, while passing through one of these
ravines, in terms which might seem to have
been written in order to illustrate this passage.
“The black and threatening clouds soon en-
veloped the mountain-tops, the lightning play-
ing across it in incessant flashes, while the loud
thunder reverberated from side to side of the
appalling chasm. Between the peals we soon
heard a roaring and continuous sound. It
was the torrent from the rain-cloud, sweeping
in a long line of foam down the steep declivity,
bearing huge fragments of rocks, which, strik-
ing against each other, Sounded like thunder.”
‘Expedition to the Jordanand Dead Sea,’ quoted
by Wilton, “Negeb, pp. 26, 27.
all thy waves, &c.] These words occur
without a change in Jonah ii. 3. There can be
no doubt that either the Psalmist took them
from the Prophet, or vice versd. The general
originality of this beautiful psalm is in favour
of the latter alternative; such words would
naturally recur to the prophet's mind in his
affliction: thus he quotes the eighteenth and
other psalms repeatedly, e.g. xxxi. 22; the
question will be more fully discussed in the
notes on Jonah. *
8. command his lovingkindness] Cf. Ps
xliv. 4, lxviii. 28.
in the night his song shall be with me] Job
xxxv. Io, “God my maker, who giveth songs
in the night.”
9. I will gay] The form of the Hebrew
word betokens desire, “I would fain say.”
my rock] Ps. xviii. 2; a steep cliff, inacces-
sible to foes, is meant.
mourning] Ps. xxxv. 14: lit. black, clad in
mourning raiment, or in gloom of Spirit.
oppression] The expression does not imply
that the Psalmist was in captivity, but that he
was surrounded by men who hated him. It
would be quite suitable to the position of a
follower of David at some distant out-
post.
10. As with a sword in my bones] Or, As it
were breaking my bones. Thus Isai.
xxxviii. 13, “As a lion so will he break all
my bones.” The Hebrew word (retsach) is
used for murder in the 6th Commandment,
and in Ps. lxii. 3, “ye shall be slain.” Dr Kay
“ as with a dagger stroke.” Breaking or
crushing appears to be the true meaning of
the word. Thus in Arabic tº magnâ cum
vi percussit: Freyt. s.v.
NOTES On PSALM XLII. 4, 5.
4. nºt TN. The Masoretic punctuation makes
this to be the Hithpael of an obsolete root:
but Hupfeld observes that the suffix could
not be accounted for; and that either the
points must be altered, so as to give the Piel,
or the suffix must be omitted: the former
alternative is preferable, the points being in
fact purely exegetical, while the letters are pre-
served by tradition, and are not to be altered
without necessity; the difficulty of the read-
ing is in favour of its authenticity. The
Arabic derivation is quite uncertain.
5. A very slight alteration, not of the letters,
but of the points ("nºs" ºr for ‘nº’s “25),
would give the same clause with which both
this and the following psalm end, “the health
of my countenance (Sc. my salvation) and my
God.” The emendation is highly probable;
it is supported by the Alexandrian codex of
the LXX., the Vulg., Syr. and Arab., and
by most modern critics. Dr Kay defends the
present text.
PSALM XLIII.
1 Oazid, Zºraying to be restored to the femple,
promiseth to serve God joyfully. 5 He en-
courageth his soul to trust in God.
--~~~.
UDGE me, O God, and plead }%
my cause against an "ungodly na- º
* * ~ * - f - – 27tan of de-
tion: O deliver me t from the de ceit and
Żułgºtićy.
ceitful and unjust man.
\
27o
PSALMS, XLIII. XLIV. [v. 2–1.
soul? and why art thou disquieted
within me? hope in God: for I shall
yet praise him, who is the health of
my countenance, and my God.
PSALM XLIV.
I 7%e church, in memory of former favours,
7 complaintet/, of their present evils. 17 Aro-
fessing her integrity, 23 she ſervently prayeth
for succour.
To the chief Musician for the sons of Korah,
Maschil.
E have heard with our ears,
2 For thou art the God of my
strength: why dost thou cast me off?
why go I mourning because of the
oppression of the enemy
3 O send out thy light and thy
truth: let them lead me; let them
bring me unto thy holy hill, and to
thy tabernacles. * -
4. Then will I go unto the altar
jº, of God, unto God 'my exceeding
glad- . tº e
ºny joy: yea, upon the harp will I praise
.709/. thee, O God my God.
* Ps. 42. 5,
II. 5 *Why art thou cast down, O my
O God, our fathers have told
PSALM XLIII.
This psalm is admitted to be a continuation
of the preceding one. It has the same metre,
the same refrain, and refers to the same cir-
cumstances, oppression of enemies, banishment
from the sanctuary, and a sure hope of deliver-
ance and restoration. If not actually the com-
pletion of the psalm (which is most probable,
and is represented by some good MSS.), it
must have been composed by the same author,
and at the same time.
1. Judge me, O God] Cf. Pss. vii. 8,
xxvi. I.
plead] Cf. note on XXXV. I.
ungodly nation] Or, “a nation not pious,”
without religious principles or feelings. The
people among whom the Psalmist was so-
journing were probably a mixed race of wild,
rude habits, such as at a later period occupied
the district to the east of the Sea of Galilee.
man] It is uncertain whether, as in other
psalms, an individual is singled out as leader
and representative of the wicked; but the
word may be taken collectively.
2. This verse repeats with slight variations
the thoughts and even words of Ps. xlii. 9.
3. thy light and thy truth] Dr Kay Sug-
gests that this refers to the Urim and Thum-
mim, and observes that David had sent back
the ark with Zadok the high-priest to Jeru-
salem, 2 S. xv. 25. There is a slight, but
perhaps significant, difference between the ex-
pression used here and in PSS. xl. II, lvii. 3,
both Davidic psalms.
thy holy hill] Mount Zion, where the
sanctuary was placed in David's reign; see
note on Ps. iii. 4. -
tabernacles] At a later period a Psalmist
would probably have said Thy Temple. Of
the two words for tent or tabernacle he chooses
that which signifies “indwelling:” the place
where God manifests His presence.
4. God my exceeding joy] Lit. “the God
of the joy of my exultation,” source and sus-
tainer of all gladness and bliss: a singularly
emphatic combination, such as St Paul delights
in: See e.g. 2 Cor. i. 3–6.
5. The refrain of the preceding psalm,
repeated without any variation, but with a
fulness of meaning, a certainty that the vows
made in trouble will be offered on the Altar
of God, and the hymn of thanksgiving with
the accompaniment of sacred music will be
accepted.
Ewald's concluding observations on these
two psalms (p. 257) shew a deep and hearty
appreciation of their beauty. “The two voices
(of despondency and trust), which at the
beginning stand out in entire discord and al-
most harsh antagonism (2–6), are at last
brought into loving harmony, so that emotion
and insight, excitement and thoughtfulness are
wholly reconciled, and are intimately blended.
All this without artifice or constraint; the
true expression of the struggles between two
contending forces in a spirit at once susceptible
to tenderest feeling, yet upon reflection full
of strength. The art consists wholly in the
highest naturalness, and the purest inspiration.
The imagery also in all its details is in the
highest degree tender and poetical.”
PSALM XLIV.
The circumstances under which this psalm
was composed are described with more than
usual minuteness. The national army had
gone forth, but had sustained a severe re-
verse; the enemy had taken much spoil; mul-
titudes had been slain, or scattered among the
heathens; adjoining nations exulted in the dis-
grace of the Israelites, who were overwhelmed
with shame and confusion; 9–17. On the
other hand, the nation as a whole had been
faithful to their covenant with God, were
guiltless of idolatry, and throughout their trial
could appeal to His knowledge of their sin-
cerity, 17–22. Their representatives therefore
felt themselves justified in pleading God's mer-
cies, I—3, finding in them a sure pledge of
deliverance and victory, 4–8.
Considerable importance attaches to the
question, to what period and circumstances
v. 2–5.]
271
PS ALMS, XLIV.
us, what work thou didst in their
days, in the times of old.
2 How thou didst drive out the
heathen with thy hand, and plantedst
them; how thou didst afflict the peo-
ple, and cast them out.
3 For they got not the land in
possession by their own sword, nei-
ther did their own arm save them :
but thy right hand, and thine arm,
and the light of thy countenance, be-
cause thou hadst a favour unto them.
4 Thou art my King, O God :
command deliverances for Jacob.
5 Through thee will we push down
our enemies: through thy name will
we tread them under that rise up a-
gainst us.
in the history of Israel such a description is
applicable. It is the psalm which critics of
very different schools have assigned with the
greatest confidence to the Maccabean period;
and there can be no doubt that, as a psalm
peculiarly adapted to express the feelings of
the people at that time, it was continually in
their mouths. Then, in fact, Levites daily
in the pulpits stood up and cried aloud,
“Awake, why sleepest Thou, O Lord?” v.
23; hence called “awakeners.” But there
are insuperable objections to the hypothesis.
The period of the Maccabees had been pre-
ceded by a general, all but universal apostasy;
the only defeat sustained by the armies of
Judas Maccabeus was in an expedition under-
taken by two generals, Joseph and Azariah,
against his express orders, and in a spirit of
envy and vainglory, see I Macc. v. 56–62;
Judas M. himself had contracted an alli-
ance with Rome, wholly incompatible with
the exclusive reliance on the Lord expressed
in viv. 4–7: nor, had this psalm been written
after his death, is it probable that all allusion
to such a calamity would have been wanting.
To these objections it must be added that the
style of the psalm belongs to the best age of
Hebrew; that the notice of Korahites points
to a period preceding the captivity; and that
even Supposing that the Canon may not have
been absolutely closed before the Maccabean
age, it is not probable that a psalm composed
then should have been inserted among others
which are unquestionably ancient.
To other conjectural dates forcible objec-
tions may be urged. The psalm could scarcely
refer to the defeat of Josiah, since notice of
his death would certainly have formed its most
prominent characteristic (cf. 2 K. xxiii. 29 f.,
Zech. xii. II); nor was that king's expedition
undertaken for religious objects: see v. 22,
and compare 2 Chro. XXXV. 22. Jehoiakim,
whose capture is supposed by some to have
given occasion to this and to some other
psalms, “did that which was evil in the sight
of the Lord,” 2 Chro. xxxvi. 5. The ravages
of the Philistines and Arabians in Jehoram's
reign were “a plague” inflicted for the idola-
try of the king and his people; see 2 Chro.
xxi. 12–17. &
Upon the whole the most probable date is
that which is naturally suggested by the
t
mention of the Korahites, and by the place
of this psalm in the Psalter; together with
other notices, which indicate the reign of
David, when the nation, as such, was free
from idolatry, and engaged in frequent wars.
An occasion is suggested by the inscription
of Ps. lx., which records an event, passed over
in the brief accounts in Kings and Chron. ;
viz. an incursion of Edomites, while David
was engaged in the Syrian campaign. From
incidental notices we learn that the Israelites
then suffered severely, losing so vast a number
that Joab was sent to bury the slain while
David completed the subjugation of Edom;
compare 2 S. viii. 13 (where Edom should
be read, LXX. Tºv 'Iöovpatav, for Aram, i.e.
Syria); Ps. lx. inscription, and I K. xi. 15.
No other period can be pointed out which
accounts more satisfactorily for the combina-
tion of most opposite feelings, humiliation and
confidence, mourning and hope, earnest re-
monstrance and unshaken trust.
The psalm has three main divisions, very dis-
tinctly marked; at the end of v. 8 by Selah,
and of 16 and 22 by change of tone. The
strophes are of unequal length, increasing
or shortening in accordance with the Psalm-
ist's feelings.
1. our fathers have told us] In accordance
with the injunctions frequently recorded in
the Pentateuch, e.g. Exod. x. 2, xii. 26, 27,
xiii. 8, Io; cf. Ps. lxxviii. 3.
2. plantedst] Exod. xv. 17.
cast them out Thus the LXX., Vulg., but
most commentators render it “but Thou
didst spread them out,” sc. the Israelites, like
the branches of a great tree; cf. Ps. lxxx. 9—
I 3-
3. See Deut. viii. 17; Josh. xxiv. 12.
4. my King] Cf. Deut. xxxiii. 5, and
note on Ps. xx. 9.
command, &c.] As an act of kingly might:
cf. Lev. xxv. 21; Deut. xxviii. 8; Ps. cxxxiii. 3.
5. push down] The Hebrew word applies
properly to horned beasts, the wild bull,
bisons, &c., frequently taken as symbols of
strength and force, see Deut. xxxiii. 17. The
expression shews that the power of the nation
was not broken, and that the reverse, though
severe, was but temporary.
272
[v. 6—17.
PSA LMS. XLIV.
f Heb.
6 For I will not trust in my bow,
neither shall my sword save me.
7. But thou hast saved us from our
enemies, and hast put them to shame
that hated us.
8 In God we boast all the day long,
and praise thy name for ever. Selah.
9 But thou hast cast off, and put
us to shame; and goest not forth with
OUIT 2..I [I]162S.
Io Thou makest us to turn back
from the enemy: and they which
hate us spoil for themselves.
II Thou hast given us ; like sheep
.**/ appointed for meat; and hast scattered
zyzeat.
# Heb.
zozthore4
7°iches.
worthless.
us among the heathen.
12 Thou sellest thy people for
nought, and dost not increase thy
wealth by their price.
I 2 * Thou makest us a reproach to a Ps. 79.4.
p -
our neighbours, a scorn and a derision
to them that are round about us.
14. "Thou makest us a byword "Jer. 24.9.
4. y
among the heathen, a shaking of the
head among the people.
15 My confusion is continually
before me, and the shame of my face
hath covered me,
I6 For the voice of him that re-
proacheth and blasphemeth; by reason
of the enemy and avenger.
17 All this is come upon us; yet
have we not forgotten thee, neither
have we dealt falsely in thy covenant.
tread them under] continues the metaphor;
for the fulfilment of the hope, see 2 S. viii.
I 3; T 4.
9—16. The transition of thought is Sud-
den, abrupt, vehement; true as all that has
been said may be, yet a great and terrible blow
has been inflicted, and the people are yet en-
during the consequences.
9. our armies] The expression implies the
actual existence of considerable armies, such
as Judah did not possess after the reign of
David, at any time which critics have fixed
upon for the composition of this psalm.
11. scattered] The defeat appears to have
taken place beyond the frontier, so that the
fugitives were driven among the neighbouring
tribes. All the expressions indicate a fear-
ful defeat and slaughter, but not a conquest,
certainly not a capture of Jerusalem. The
expression scarcely seems applicable to the
selling of Israelitish captives, of which there
are notices under the early kings; sc. by the
Tyrians, Joel iii. 6; and by the Philistines of
Gaza, Amos i. 6. This psalm was evidently
Sung while the invasion was still proceeding.
.12. for nought] This exactly expresses
the meaning of the Hebrew ; lit. “for no-
wealth.” There may possibly be a reference to
a Hebrew father's right to dispose of his chil-
dren (so Hupf.); but it more probably indicates
a feeling that a people so cast off are treated as
Compare Deut. xxxii. 3o; Judg.
ii. 14, iii. 8, iv. 2, 9: to the first of which
passages the Psalmist not improbably refers.
It may be that the assertion that God gains
nothing by giving up His people has a still
deeper meaning, and implies that. He must
have a special intention, viz. of testing their
faith, or bringing them to repentance: in corre-
lation with this phrase is the equally frequent
statement that when tried, and restored, they
are ransomed without price. Both thoughts
occur constantly in the prophets; see Isai. xlv.
I3, lii. 3 ; Jer. XV. I3.
13. a reproach] For corresponding ex-
pressions cf. Ps. xxxix. 8, lxxix. 4, lxxxix. 41 ;
Neh. ii. 17. The Psalmist exhausts the terms
for such insults as at every season of na-
tional calamity were heaped upon Israel by
Philistines, Edomites, and the “children of
Lot.”
14. a byword] This word expresses very
accurately the sense of the Hebrew “mashal ‘’
(generally rendered “proverb”), which includes
all sententious or proverbial sayings; cf. Job
xvii. 6. º
16. avenger] Lit, him that take th
vengeance. The expression is specific, and
probably implies that the war was carried on
by the enemy to recover lost territory, or to
avenge former defeats. This applies to a time
such as that of David, when the Israelites
made foreign excursions, but less aptly to that
of the Maccabees.
17. yet have we not forgotten thee] The
whole of this very remarkable passage claims
for the Israelites not only freedom from the
old national tendency to idolatry, but thorough
sincerity in religion, and consistent integrity of
life. The only time at which such a de-
scription could have been used with propriety
must have been one of national reformation;
not, however, preceded by apostasy, as was
the case in the time of Josiah, and still more
so in that of the Maccabees; but a thorough,
earnest, and successful reformation, such as
was undoubtedly that which took place in
the early part of David's reign at Jerusalem.
The Korahites might well have composed
and sung the psalm at that time, after a
severe, though temporary reverse, as a Solemn
act of national Supplication.
v. 18—I.]
273
PSA LMS. XLIV. XLV.
| Or,
&02//gs.
c Rom. 8.
dv-
18 Our heart is not turned back,
neither have our 'steps declined from
thy way;
19 Though thou hast sore broken
us in the place of dragons, and covered
us with the shadow of death.
20 If we have forgotten the name
of our God, or stretched out our hands
to a strange god;
2 I Shall not God search this out?
for he knoweth the secrets of the
heart.
22 °Yea, for thy sake are we killed
all the day long; we are counted as
sheep for the slaughter.
23 Awake, why sleepest thou, O
Lord? arise, cast us not off for ever.
24. Wherefore hidest thou thy face,
and forgettest our affliction and our
oppression ? -
25 For our soul is bowed down to
the dust: our belly cleaveth unto the
earth.
e + # Heb.
26 Arise for our help, and redeem a he/ſ for
24S.
us for thy mercies' sake.
PSALM XI,V.
1 The majesty and grace of Christ's Åingdom.
Io 7%.e duty of the church, and the benefits
thereof.
To the chief Musician upon Shoshannim, for
the sons of Korah, Maschil, A Song of loves. Zion.
f Heb.
Y heart fis inditin ãoz/eth, or,
9, 2. good &zeſłó/et/.
matter: I speak of the things ...
19. the place of dragons] the place
of jackals : the place where jackals troop
together to prey upon the bodies of the slain.
Ps. lxiii. Io. Hitzig would identify this with the
country about Jamnia, wherejackals are said to
abound; but the description would be equally
applicable to any district in Palestine; and is
especially suitable to the field, which the de-
feated army could not for a time approach even
to bury the corpses of their comrades.
2O. Compare the protestations of Job,
ch. xxxi. *
21, search this out This implies far more
than a mere suppression of idolatrous worship.
The writer must have felt that the nation, as
a whole, was clear of the guilt of apostasy.
|For the expressions cf. Ps. cxxxix. I ; Jer.
xvii. Io ; Job XXXi. I4.
22. for thy sake] This verse supplies the
strongest argument for the Maccabean date:
but in truth it is equally suitable to that of
David. In the king's mind, and in that of
the Levites, the cause of Israel was the cause
of God: they fought for Him, and died for
Him. For St Paul's application of the words
see marg. ref.
23. Awake] This bold address occurs fre-
quently in the psalms, e.g. vii. 6, XXXV. 23,
lix. 4, 5.
why sleepest thou] The sleep of God, a
bold metaphor, implies an apparent suspen-
sion of His providential government, when
His foes are triumphant, and His servants de-
feated. It suggests, however, that the suspen-
sion is but temporary, and has more of hope
than despondency. The Psalmist knows that
“He who keepeth Israel neither slumbers nor
sleeps.”
O Lord] . Not Jehovah, but Adonai: the
Psalmist does not use the Name which specially
recalls the spiritual covenant, but one which
VOL. IV.
implies dominion : he appeals to the King and -
God of the nation.
25. Cf. Ps. cxix. 25.
PSALM XLV.
This psalm celebrates the nuptials of an
anointed king. It describes him as beautiful
and gracious, blessed for evermore; as a con-
queror, whose objects are truth, humility,
and righteousness; as a divine person, bearing
the name of God, seated on an everlasting
throne, ruling in righteousness, anointed with
the oil of gladness, received with the strains of
harps in ivory palaces: his bride is a king's
daughter, one of a foreign race, beautiful and
glorious; her attendants are pure virgins; her
children are to be princes in all the earth.
Most of the later commentators, including
Some of undoubted soundness, hold this to be
a bridal hymn written for the nuptials of a
king of Israel or Judah : but the imagery,
though it may have been suggested by such an
event, is in many points utterly unsuitable,
and the direct ascription of divinity to an
earthly king is contrary to the usage and spirit
of the Hebrew scriptures. Some have sug-
gested Ahab, others Jehoram (both on account
of the connection with Tyre through Jezebel
and Athaliah); a notion which scarcely needs
refutation, but which proves how strongly the
objection to Solomon is felt by those who
maintain it. Against Solomon it may be urged
that he was emphatically a prince of peace,
and that gifts betokening submission would not
have been offered by the Tyrians on the occa-
sion of his marrying an Egyptian princess.
These objections together, especially the first,
are fatal. There remains no other alternative
but to take the old traditional interpretation
of the Hebrew church, confirmed by the
authority of the New Testament (Heb. i.
8, 9) and accepted by Michaelis, Rosenmüller,
S
| Or, of
Żzzsárzee-
274.
IV. 2, 3.
PSA L.M.S. X L.V.
which I have made touching the king:
my tongue is the pen of a ready
Writer.
2 Thou art fairer than the children
of men: grace is poured into thy lips:
therefore God hath blessed thee for
eVer.
3 Gird thy sword upon thy thigh,
O most mighty, with thy glory and
thy majesty.
*
and other writers; and to regard this psalm
as directly Messianic. See Introduction, $ 18.
The ideal which floats before the mind of the
writer is that of a Prince combining all the
characteristics of the best kings of Judah with
a divine nature, such as is distinctly intimated
in ancient prophecies. The daughter of the
King is the nation in its religious aspect, or
the Church : her attendants, the honourable
women, themselves also daughters of kings,
represent foreign nations brought into willing
submission to the Messiah. The dominion
of the King and of the Bride administered by
their royal offspring (see note on v. 16) ex-
tends to the ends of the earth, and will
endure to the end of time.
The psalm consists of two principal parts,
with a brief introduction and conclusion.
From 2 to 9 the glory of the King is de-
scribed ; from Io to 17 the beauty and splen-
dour of the Bride, to whom exhortations and
promises are addressed. The structure, as
Köster points out, is highly artistic: I, I, 3 ;
3, 1, 3, 3, I, I : divided into two parts by v. 9,
each part with similar strophes, but in reversed
order.
Inscription — Shoshannim] i.e. lilies: as
in Pss. lxix., lxxx., see also lx. Probably
the tune or melody to which the psalm was
sung or recited, but the word may be
metaphorical, equivalent to beautiful maidens,
brides or bridesmaids; and the meaning may
be a psalm to be recited to a melody adapted
to a bridal solemnity. The combination of
“Maschil,” a song of instruction, with “a
song of loves” is peculiar, and indicates pro-
bably the religious and mystic character of
this psalm.
A certain sacredness attaches to the lily;
“ lily-work was on the capitals of the pillars
Jachin and Boaz, I. K. vii. 19, 22, and on
the brim of the molten sea, ib. 26.” Kay.
1. My heart, &c.] Such an introduction
is peculiar to psalms of high and solemn
import, and is not found in those which
refer to personal feelings, or to temporary
occasions.
is inditing] Or, utters. The Hebrew word
occurs only in this passage, but it undoubt-
edly means “gushes,” bubbles up, like boil-
ing water, or a spring, stirred and forced
by an inner commotion of joyful feelings:
contrast PS. xxxix. I, 2.
a good matter] a good word, i.e. a beau-
tiful utterance, a hymn full of goodness and
joy, gushing out from the full heart. -
I speak of the things] The Hebrew gives
a different and more forcible meaning: I
speak; my works are for the King, i. e.
I speak (moved by an inward impulse), and
all my words have but one object, the praise
of the King. The word rendered “works”
exactly corresponds to poem (Trotmuata,
Theod.), that which a poet makes. Köster
refers it to the artistic structure, see above: Dr
Kay connects it with the wrought tapestry of
the tabernacle, to which the same word is
applied in Exod. xxvi. I, and elsewhere.
my tongue]. The tongue expresses the in-
ward thought fluently, rapidly, either “as a
short-hand writer” (employed at a very early
period), or “as a well-instructed scribe.” The
LXX. ypapparet's 3&vypáqos. Thus Ezra is
called “a ready scribe” (nºnp hºp), vii. 6.
2. fairer] The beauty of the King is placed
first with peculiar fitness in a bridal hymn;
but the beauty here spoken of is a divine
attribute; the word is the same in derivation
as that applied to Jehovah, Ps. l. 2, but even
stronger in its form, which occurs in no other
passage. Beauty was regarded by the He-
brew as the outward manifestation of inherent
nobleness, or of a nature akin to the divine.
In this case the beauty is expressly said to be
above that of man, an expression which marks
the object of the hymn, as One standing apart
from and above those whose nature He shares.
The representation is unquestionably ideal:
it refers to the Messiah. Compare Isai.
xxxiii. 17. Thus the Chaldee paraphrast,
“Thy beauty, O King Messiah, is greater
than that of the sons of men.” Cf. Song of
Sol. v. Io.
grace] The grace of sweetness, loveliness,
all that is attractive and gracious in expres-
sion, has its seat upon the lips of the King;
from such lips none but gracious words can
flow; the anointing Spirit dwells upon them:
cf. Luke iv. 18, 22, where the word is used
with special reference to Isai. lxi. 1–3.
therefore] The blessing is inseparable from
the spiritual gifts and graces visibly repre-
sented in the Person of the Glorified Messiah;
such a declaration would hardly have been
made of a mere earthly king.
for ever] See vºv. 6, 17.
3. O most mighty, with thy glory] Thus
Ps. xxiv. 8, Io, twice of the King of Glory;
see also Isai. ix. 6, where the same word, com-
bined with El, is applied to the Messiah.
The Psalmist bids the King gird on his
sword, and array himself with glory and
v. 4–8.]
275
PSA LMS. XLV.
f Heb. 4 And in thy majesty "ride pros-
:* perously because of truth and meek-
£/tote.
“Hebr. 1.8, 6 “Thy throne, O God, is for ever
ness and righteousness; and thy right
hand shall teach thee terrible things.
5 Thine arrows are sharp in the
heart of the king's enemies; whereby
the people fall under thee.
and ever: the sceptre of thy kingdom
is a right sceptre.
7 Thou lovest righteousness, and
hatest wickedness: therefore God,
thy God, hath anointed thee with
the oil of gladness above thy fellows.
8 All thy garments smell of myrrh,
and aloes, and cassia, out of the ivory
majesty, the attributes of God (see Ps. xcvi. 7),
of which those of Messiah, and of the king
as type of Messiah (see xxi. 5), are the re-
flection. The sword of Messiah (the sharp
two-edged sword of Revelation, i. 16, and xix.
I5) is the Word of God. See Isai. xlix. 2;
Heb. iv. 12. Dr Kay takes “thy glory and
thy majesty” to be in apposition to “sword.”
4. ride prosperously] Literally, “prosper,
ride;” but the word for “prosper” means
rather “go forth,” “break forth,” and the
word rendered “ride” means either “drive
a war-chariot,” or “ride a war-horse.” The
King goes forth, like the Sun (see Ps. xix.
4–6), “conquering and to conquer,” Rev.
W1. 2. -
because of] i.e. for the sake of truth, and
the meekness which is one with righteous-
ness. The combination of the two words
meekness and righteousness is marked by a
singular construction in the Hebrew; the two
attributes are, so to speak, identified. The
one object of the wars of God's Anointed is to
make the attributes incarnate in Him trium-
phant; cf. Zech. ix. 9. .
thy right band shall teach] The right hand
is personified: the course of the warrior is
cleared for him by his own achievements;
his right hand, so to speak, leads the warrior
onward, and may be said by a bold figure to
teach him the terrible things which it exe-
Cutes.
5. The construction of this verse is ra-
ther difficult, but the meaning is clear: Thine
a r r O W S a re Sharp—pe O p le S fall under
the e—in the heart of the enemies of
the King. The Psalmist sees the battle-
field, the sharp arrows fly, the people fall;
he looks, there are the arrows in their hearts.
The vividness of the description is lost by a
prosaic translation which supplies the ellipses.
6. Thy throne, O God] This is the literal,
and grammatical construction. The King is
addressed as God (thus Aq. § 6póvos orov,
6ee : the other Greek Vv. have the same mean-
ing, 6 6.eós). Feeling that such words could
not possibly be addressed to an earthly king,
commentators have suggested other interpre-
tations; such as “thy throne (is a throne of)
God:” but it is certain that no such explana-
tion would have been thought of, had not a
doctrinal bias intervened. The word “God”
is applied to kings, and even to judges, as re-
presentatives of the divine power and justice;
see Exod. xxi. 6, xxii. 8 (Heb.); Ps. lxxxii. 1,
6; but never in a direct address as in this and in
the following verse. The Person before the
Psalmist's mind was a visible manifestation
of the Godhead; the ideal King of Whom his
earthly sovereign was an imperfect type. The
objection that the Messiah is never called
God or addressed as God in the Old Testa-
ment, begs the entire question and is untrue
(see Isai. viii. 8, “O Immanuel ”). Other ex-
planations of this passage are contrary to its
plain and literal meaning. On the whole pas-
sage see Dr Pusey, ‘Daniel the Prophet,” pp.
470, 471, and Liddon, who quotes him,
‘Bampton Lectures,’ p. 182.
for ever and ever] The strongest possible
terms are here used to denote absolute eter-
nitv. g
#. sceptre, &c.] Compare the address to
God, Ps. lxvii. 4, and See xcvi. Io.
7. God, thy God] The old Vv. and most
interpreters take “God” and “Thy God” to
be in apposition. The construction, however,
is unusual, and the more natural interpreta-
tion would be, “Therefore, O God, Thy God
hath anointed Thee.” This agrees with the
preceding verse, “Thy throne, O God, is for
ever and ever.” The Version in the Prayer-
book inserts “even" before “thy God.” Our
Version faithfully represents the original, and
leaves the question as to the construction
unsettled. The Hebrew punctuation is in
favour of the ordinary translation, and pro-
bably suggested it; but at the utmost it repre-
sents the Masoretic tradition; on which see
critical Note to Ps. xxii. 16.
oil of gladness] i. e. with joy symbolized on
festive occasions by precious unguents. The
gladness flows (like Aaron’s “precious oint-
ment,” Ps. cxxxiii. 2) from the head of the
King to the skirts of His raiment; it is diffused
over every portion of His mystic body.
above thy fellows] i. e. above all other
kings. See I K. iii. II—13 ; where God de-
clares to Solomon “There shall not be any
among the kings like unto thee.”
8. All thy garments, &c.] Lit. “Myrrh
and aloes, cassia are all thy garments,” So
impregnated with precious odours that they
are, so to speak, woven out of them; nought
S 2.
276
[v. 9–13.
PSA L.M.S. XLV.
palaces, whereby they have made thee
glad.
9 Kings’ daughters were among
thy honourable women: upon thy
right hand did stand the queen in
gold of Ophir.
Io Hearken, O daughter, and con-
sider, and incline thine ear; forget
also thine own people, and thy father's
house;
II So shall the king greatly desire
thy beauty: for he is thy Lord; and
worship thou him.
12 And the daughter of Tyre shall
be there with a gift; even the rich
- f f Heb.
among the people shall intreat "thy º.
favour.
13 The king's daughter is all glo-
rious within : her clothing is of wrought
gold.
but odours themselves. The passion for
costly scents has always been characteristic
of Orientals.
whereby] The Hebrew is not quite clear,
but the latter half of the verse may probably
be rendered “from palaces of ivory strains
of harps delight thee.” As the bridegroom
enters the palace, where the queen awaits
him, the minstrels welcome him with their
harps. There is frequent mention of ivory in
the Bible; even of an ivory palace, as in 1 K.
xxii. 39; Amos ili. I 5; see also Song Sol. vii.
4. The mention of palaces, however, not
One, but several, agrees with the ideal, or
Messianic interpretation. It is improbable
that Solomon, in whose reign ivory appears
first to have been imported (see 1 K. x. 22),
or any of his successors possessed buildings
constructed of So rare and precious a ma—
terial. N.B. The explanation of ºp as
equivalent to p with an ellipsis of the rela-
tive pronoun is now generally abandoned, but
is defended by Dr Kay.
9. thy honourable women] Lit. “Thy pre-
cious ones,” “Thy jewels.” It could scarcely
be said of any of the later kings of Judah
that kings' daughters were among the attend-
ants upon his queen. One of David's wives
was the daughter of Talmai, king of Geshur
(2 S. iii. 3); the daughter of Pharaoh is
the only wife of Solomon whose royal parent-
age is recorded. Like other peculiar traits in
the description this is wholly ideal; it has
its true, though mystical interpretation, in the
Churches which recognize in Christ their Lord.
upon thy right hand did ſtand] See I K. ii. 19.
the queen] The Hebrew word is not that
which is generally used to designate the
queens of Israelitish princes. It is a poetical
word, and denotes a peculiarity in the choice
and position of the bride. Mystically it must
refer to the Church, but in her perfect purity
and unity, as she is described in the book of
Revelation, xix. 7, 8, XXi. 2.
in gold of Ophir] See note on Job xxviii.
I6, and I K. ix. 28. From I Chro. xxix. 4,
it appears that “gold of Ophir” was well-
known in David's time.
10. Hearken] The earnestness of this three-
fold address is peculiarly suitable to the occa-
sion: how difficult to gain the attention of
the bride, how needful to make her fully con-
Scious of the complete change of sphere, in-
volving the disruption of old ties, and the
entire surrender of heart to new duties.
Equally true and forcible is the application to
the Church; she has one work, to give herself
up to Christ; one sacrifice to make—that
of all associations and bonds alien to Him.
Moll regards this address as inapplicable to
the Jewish Church, and draws from it an
argument against the Messianic interpretation
of the psalm, but the Church, as such, is in-
variably represented as taken out of the hea-
then world; even of the race of Israel it is
said, their “fathers served other gods.” Josh.
xxiv. I 5: See too Deut. xxvi. 5.
O daughter] A form of address at once
tender, affectionate, and peculiarly appro-
priate. The Queen is at the transition point
from maidenhood to womanhood: just enter-
ing the King's palace with old associations
lingering in her spirit, which give a peculiar
charm to this word of gracious welcome.
11. So shall the king] The love of the King
is thus represented as won by the love of the
Bride; that alone makes her other charms
attractive. - -
thy Lord] This of course would be true of the
bride of an Israelitish king, and the word render-
ed worship is used of the obeisance offered unto
a king by his wife (see e.g. I K. i. 16); but
it has a peculiar significance as applied to the
relation between Christ and His Church.
12. And the daughter of Tyre] The Psalm-
ist has before him the daughter of Tyre
(representing the wealth of the heathen world);
her princely merchants offer gifts, tokens of
willing submission and allegiance to the queen.
The only historical events to which such a
statement could possibly apply are the mar-
riages of Solomon, and of Jehoram, who mar-
ried Athaliah the granddaughter of a king of
Tyre. Certainly that alliance would not be
celebrated by Korahites, moved by the Spirit
of God.
13. all glorious within] all glory in-
wardly. The commentators generally take
this to mean “in the inner chamber of the
palace,” where the bride first takes off her
v. 14–2.]
277
PSALMS, XLV. XLVI.
14. She shall be brought unto the
king in raiment of needlework: the
virgins her companions that follow
her shall be brought unto thee.
I5 With gladness and rejoicing
shall they be brought : they shall
enter into the king’s palace.
16 Instead of thy fathers shall be
thy children, whom thou mayest
make princes in all the earth.
17 I will make thy name to be
\
veil and shews herself in all the glory of
personal charms and bridal apparel: nor is
this less applicable to the true Bride whose
beauty will only be really discerned when she
enters the Eternal Palace. The word ren-
dered “within" has certainly that meaning
Lev. x. 18; but, as Dr Kay justly observes,
the Hebrew word is used of the interior cedar
lining of the Holy Place, and of the gold
lining of the Holy of Holies, I K. vi. 18, 22 :
an application which entirely justifies our
A.V. in its most natural meaning.
of wrought gold| Woven with threads of
gold. Thus Virgil describes the robes “quas
—laeta laborum Ipsa Suis quondam manibus
Sidonia Dido Fecerat, et tenui telas discreverat
auro.” “AEn.’ xi. 73.
14, brought unto the king] With some
variation in the figure the King is now re-
presented as awaiting the Bride. In the former
part of the psalm, as in the Song of Solomon,
i. 4, the Bride is brought by the King into
his chambers. This also suits the symbolical,
better than the merely historical explanation,
cf. Rev. xix. 7, 8. Thus in the following
clause the virgins who attend upon the
Queen are brought to the King; whereas
in Eastern harems they are under the ab-
solute control of their mistress; this devia-
tion from national usage cannot be well
accounted for excepting by reference to the
inner meaning: pure, virginal, Saintly Spirits,
who form the cortége of the heavenly Bride.
needlework] In embroidery of divers colours.
The costliness of these robes and their exceed-
ing beauty always gave them a place among
the most precious treasures of Eastern princes.
Cf. 2 S. xiii. 18. The gold may symbolize the
perfect purity and natural dignity of the Bride,
the many-coloured and beautiful raiment her
possession of all Christian graces.
16. of thy fathers] The words are ad-
dressed to the King, not to the Bride; the
fathers are those “ of whom as concerning
the flesh Christ came,” Rom. ix. 5.
The promise that the King's children shall
be princes in all the earth had doubtless a
partial fulfilment in Solomon's reign, nor is
the anticipation of an universal dominion alien
remembered in all generations: there-
fore shall the people praise thee for
ever and ever.
PSALM XLVI.
I 7%e confidence which the church hat/, in God.
8 A7, exhortation to behold it.
To the chief Musician || for the sons of Korah, Or,
A Song upon Alamoth.
OD is our refuge and strength,
a very present help in trouble.
2 Therefore will not we fear, though
to the spirit of Hebrew poetry; cf. Ps. xviii.
43; but the mystical meaning is more in
accordance with the whole strain of prophecy.
See I Pet. ii. 9; Rev. i. 6, v. Io, xx. 6.
17. I will make thy name to be remembered]
The final address of the Psalmist is to the
King, not to the Bride, as the A.V. might
imply. The work of all Christ's messengers,
whether prophets or evangelists, is simply to
make His name known.
for ever and ever] The last words leave no
doubt as to the Messianic character of the
psalm. The people, lit. the peoples, i. e. the
Gentiles, accepting Christ as their King,
praise Him “as God over all, blessed for ever-
more.” Rom. ix. 5. Kay.
PSALM XLVI.
This psalm and the two following have
the same general subject and character. They
express the perfect confidence of true Israel-
ites in the presence and protection of God
at a season of imminent and terrible danger.
Some allusions may seem to point to the
invasion of the Assyrians under Sennacherib,
which was preceded by great convulsions,
and by the overthrow of many peoples closely
connected with the kingdom of Judah, and
which was terminated by their sudden and
complete destruction. It is observed, moreover,
that there is a singular resemblance between
these psalms and portions of Isaiah: and
they were probably applied by the people of
Judah to that signal deliverance in the four-
teenth year of Hezekiah. Fürst attributes
the psalm (as also xlviii., lxxv., lxxvi.) to
Hezekiah; * Gesch. der biblischen Literatur,”
II. p. 383. It seems, however, on the whole
more likely that they were composed when
the kingdom of Judah was invaded, by the
combined forces of Moab, Ammon, and
Edom in the reign of Jehoshaphat; see 2
Chro. xx. The feelings and whole current
of thought in these psalms coincide remark-
ably with those expressed by Jehoshaphat
himself, and by the prophet Jahaziel, “a
Levite of the sons of Asaph,” 2 Chro. XX. I4,
before the catastrophe, and with the account
of the rejoicings of the king and his people at
PSALMS, XLVI.
[V, 3–7.
God, the holy place of the tabernacles
the earth be removed, and though the
ºr. mountains be carried into the midst of the most High.
ºft” of the sea; 5 God is in the midst of her; she
J&S.
3 Though the waters thereof roar
and be troubled, though the moun-
tains shake with the swelling thereof.
Selah.
shall not be moved : God shall help
her, and that right early. -
6 The heathen raged, the king-
doms were moved: he uttered his
f Heb.
when the
morning
aftedreth,
4. There is a river, the streams
whereof shall make glad the city of
voice, the earth melted.
7 The LORD of hosts is with us;
the valley of Berachah, and on their triumphant
return to Jerusalem, when they came “with
psalteries and harps and trumpets unto the
house of the LORD.” 2 Chro. xx. 28. See
notes on v. 9, xlvii. 9, and xlviii. 4.
The expressions, however, are for the most
part general, well adapted for any season of
severe trial; and as such adopted by the
Reformed Church of Germany in Luther's
grand paraphrase “Ein’ feste Burg ist unser
Gott.” - .
The psalm has three equal portions, each of
four lines, marked distinctly at the close by
the musical term Selah. The second and
third portions have also the same refrain,
which may possibly have been omitted by a
transcriber at the end of the first portion,
after v. 3.; a conjecture of Hupfeld, approved
by Delitzsch.
Alamoth] The Hebrew word means vir-
gins: it is a musical term, and probably sig-
nifies that the psalm was to be recited by
alto or Soprano voices, principally by maidens.
Cf. I Chro. xv. 20. hus Miriam, ac-
companied by the women of Israel, Sang the
refrain to the Song of Moses; Ex. xv. 20, 21.
1. a very present help] Or, “found
greatly a help in trouble.” The text ex-
presses the sense correctly, and very beauti-
fully. Luther paraphrases it in his hymn,
“Er hilft uns frey aus aller Noth.” -
2. though the earth be removed] Or,
changes, as in Ps. xv. 4, i.e. undergoes a Series
of convulsions which change its condition and
aspect. The reader will recall the words of
Horace, “Sifractus illabatur orbis, impavidum
ferient ruinae,” but the difference between the
Hebrew and Latin is remarkable in two re-
spects: the confidence of the Roman is ground-
ed on his own justice and tenacity of purpose,
that of the Hebrew on God’s Presence; and
the image of the broken world falling in ruins
is far less true than that of the earth shaken
and mountains overthrown by a terrible earth-
quake: the Hebrew has the advantages of
humility and truth.
be carried] Or, be hurled; “carried ”
scarcely expresses the force of the Hebrew
word, which is used only of violent motion.
into the midst of the seal Lit., as in marg.,
into the heart of the seas. The plural
“seas” is equivalent to the word ocean, or
the vast deep out of which the mountains
were raised in creation. Cf. Gen. i. 9, Io.
3. roar] Cf. PS. Xciii. 3, 4; SO Jer. v. 22,
xlvi. 7, xlvii. 2; Matt. vii. 25. These and
similar passages leave no doubt as to the
allegorical meaning: the convulsions of nature
represent national revolutions.
4. a river.] This figure is expressly chosen
to represent the contrast between the Serene
and tranquil influence of God's Presence
among His people, and the convulsions de-
scribed in the preceding verses. There may
be an allusion to the “waters of Shiloah that
go softly,” which Isaiah, viii. 6, uses as an
emblem of the house of David; but in this
passage the river is God’s Presence, His own
mighty Spirit, which flows, so to speak, around
the city, at once protecting it (see Isai. xxxiii.
21) and supplying all its wants, see Rev.
xxii. 2. Thus Hitzig, Hupfeld, and most
critics.
tabernacles] Or, “dwellings,” though in
the plural the word refers, as in Ps. xliii. 3,
to the sanctuary or tabernacle with its
COurts.
5. God is in the midst of her] Lev. xxvi.
I2; Isai. xii. 6.
right early] Rather, at the approach of
morning. This does not mean “right early,”
but at the time of deliverance which comes
like dawn after the gloomy night. The same
expression is used Ex. xiv. 27. Cf. Pss. XXX.
5, xlix. I4; Isai. xvii. I4. Thus Kimchi,
Michaelis, Hengst., and Hupfeld.
6. This verse explains the figures used in
viv. 2, 3. The reference is still clearer in the
Hebrew, where the same words (which are
rendered in the text “rage” and “roar” and
“moved” and “removed”) are used in both
places.
melted] Or, was dissolved; an expres-
sion frequently used to denote the effect of
God's judgments. Thus Ps. lxxv. 3; Exod.
xv. 15: Isai. xiv. 31, “art dissolved;” lxiv. 7,
where see marg.; Amos ix. 5; 2 Pet. iii. II.
Here it implies the discomfiture of all His
enemies.
7. The LoRD...Jacob] The confidence of
the Psalmist rests on two principles, the uni-
v. 8–4.]
279
PSA LMS. XLVI. XLVII.
f Heb.
&ze high
Alace for
24S.
the God of Jacob is four refuge.
Selah. -
8 Come, behold the works of the
LORD, what desolations he hath made
in the earth.
9 He maketh wars to cease unto
the end of the earth; he breaketh the
bow, and cutteth the spear in sunder;
he burneth the chariot in the fire.
Io Be still, and know that I am
God: I will be exalted among the
heathen, I will be exalted in the
earth.
II The LORD of hosts is with us;
the God of Jacob is our refuge.
Selah.
PSALM XLVII.
7%e nations are exhorted cheerfully to entertain
the Äängdom of Christ. -
To the chief Musician, A Psalm for the sons || Or, of
of Korah.
CLAP your hands, all ye peo-
ple; shout unto God with the
voice of triumph. .
2 For the LORD most high is ter-
rible; he is a great King over all the
earth.
3 He shall subdue the people under
us, and the nations under our feet.
4. He shall choose our inheritance
for us, the excellency of Jacob whom
he loved. Selah. A
versality of God's dominion, indicated by the
title “the Lord of Hosts,” and His covenanted
relation to the Hebrews, as the God of Jacob.
In the former clause Several MSS. have “the
God of Hosts,” Elohim for Jehovah: a read-
ing preferred by some critics.
is with us. Thus the prophet Jahaziel
promises, “go out against them, for the LORD
will be with you,” 2 Chro. xx. 17. Heb.
Immanu, reminding us of the great name
Immanuel. - -
8. Come, behold] These words are suitable
to either of the transactions referred to in the
introduction; but of the two more specially
to the ruin of the invaders in Jehoshaphat's
reign, when, “by the power of Jehovah,” the
Ammonites and Moabites first destroyed their
allies, the Edomites, and then slew each other:
see 2 Chro. xx. 22, 23. In this psalm there
is no notice of the annihilation of a vast army
by a sudden visitation from heaven.
9. See Isai. ii. 4. The resemblance be-
tween this passage, and indeed the whole
psalm, and the early chapters of Isaiah, is
exceedingly striking. The images in the pro-
phet are drawn out more fully, with great
variety and richness of details; hence it may
be inferred that in the psalm we have an earlier
production.
10. Be still Or, “cease,” Sc. from your
anxieties and efforts. Cf. Exod. xiv. 13. In
I S. xv. 16, the word “cease” is used thus
absolutely.
I will be exalted] Cf. Isai. ii. 11, 17; Ps.
xxi. 13, and See Exod. xiv. 4, 17, 18.
PSALM XLVII.
This appears to have been composed for
a national thanksgiving after the deliver-
ance celebrated in the preceding psalm.
The victory had been won without a battle,
and is therefore ascribed, with even more
than usual propriety, to the personal inter-
vention of God. Hence in v. 5 God is repre-
sented as returning after the victory to His
heavenly abode, and seated in glory on His
throne. The connection of the two psalms is
admitted by critics; even Ewald recognizes
the similarity of tone and subject, though,
without assigning, any special reason, he places
this among the later psalms.
The fifth verse comes between two strophes,
each of four verses; the division is marked by
Selah.
1. O clap'your hands] The immediate re-
sult of God's judgments was described in the
preceding psalm. That was terror and awe.
Then the strain changes; the ultimate effects
are realized, and in the establishment of peace
and justice all nations are called upon to re-
cognize His goodness. The order of the two
clauses should be reversed, “All ye peoples, clap
your hands.”
2. terrible] Or, “awful;” the fear is not
incompatible with reverent joy: cf. Ps. lxv.
5, lxviii. 35, lxxvi. 7–9 ; Deut. vii. 21.
3. He shall subdue] Or, He subduet h;
the Psalmist realizes the future, for he regards.
the government of the world as the sure heri-
tage of Israel. The same word is used in Ps.
xviii. 47, where see note.
4. He shall choose] He chooseth : hence
the futility of all efforts to dispossess His
people. There is obviously a reference to
the special object of the invasion, which re-
sulted in so complete a discomfiture. Jehosha-
phat's words are “to come to cast us out of
Thy possession, which Thou hast given us to
inherit.” 2 Chro. xx. II.
the excellency] i.e. that inheritance in
which Jacob exults with grateful joy: cf.
Amos vi. 8, viii. 7 ; Isai. XXXV. 2, lx. I5 ;
Nah. ii. 2.
28O
[v. 5–2.
PSA LMS. XLVII. XLVIII.
5 God is gone up with a shout,
the LORD with the sound of a
trumpet. .
6 Sing praises to God, sing praises:
sing praises unto our King, sing
praises.
# Or, tº tº -
2.... 7 For God is the King of all the
*...* earth: sing ye praises "with under-
stazeding. * >
iºns standing.
Žº. 8. God reigneth over the heathen:
Žiž God sitteth upon the throne of his .
§º holiness.
III] to 6.
#ºgſ. 9 "The princes of the people are
#he God! -
*::::::. gathered together, even the people of
the God of Abraham : for the shields
of the earth belong unto God: he is
greatly exalted.
PSALM XI,VIII.
Z%e ornaments and prizileges of the church.
A Song and Psalm ||for the sons of Korah.
Gº is the LORD, and greatly
to be praised in the city of our
God, in the mountain of his holiness.
2 Beautiful for situation, the joy
of the whole earth, is mount Zion,
on the sides of the north, the city of
the great King.
5. God is gone up God is said to come
down when He interposes for the deliverance
of His people, or the overthrow of their ene-
mies; and “to go up,” returning to His
heavenly throne, when that work is accom-
plished. All these expressions have their special
and literal fulfilment in the SON. Compare
Ps. lxviii. 18, and Eph. iv. 8–Io.
with a shout] Amidst the jubilant shouts
of His rescued people.
trumpet] See 2 Chro. xx. 28, “They
came to Jerusalem with psalteries and harps
and trumpets unto the house of the LORD.”
There may also be a reference to the solemn
procession when the ark was brought to Mount
Zion, 2 S. vi. I 5. The same words are there
used, “David and all the house of Israel
brought up the ark with shouting and with
the sound of the trumpet.”
7. King of all the earth] In Zech. xiv. 9,
the same expression is used with reference to
the manifestation of the Lord on the day of
judgment. *
sing ye praises with understanding] The
Hebrew expression is specific, indeed, so to
speak, technical ; it means “play on the harp
a hymn of instruction,” marking the special
intention of the psalm, which is to inculcate
Practical and spiritual lessons. Cf. I Cor.
xiv. I5.
8. reigneth] Or, is King, i.e. hath mani-
fested His kingly power. Cf. Ps. xxii. 28,
and I Chro. xvi. 31.
9. The princes] This translation is quite
correct. The word properly means “noble,”
“generous” in character; but it is used of
princes, not, however, without reference to
the qualities which become them, and which
they may have manifested on the occasions
which are celebrated in these psalms. Cf.
Judg. v. 9.
even the people] The statement appears to
be, Princes of peoples (Sc. foreign or heathen
nations) are assembled, as a people of the God
& of Abraham. In other words, all princes of
high and generous character, all noble spirits,
will be converted, and form one nation, ac-
knowledging the God of Abraham, becoming
thus “a chosen generation,” “a royal priest-
hood.” See Exod. xix. 6; and I Pet. ii. 9.
the shields] i.e. the defenders, or rulers.
The same metaphor is used by Hosea, iv. 18;
See marg.
This psalm is a striking instance of the
combination of the lyrical and prophetical ele-
ments: while celebrating a transaction of im-
mediate interest to God's people, the Psalmist
uses expressions throughout which have their
adequate fulfilment in the Person and work of
the Messiah.
Psalm XLVIII.
This psalm belongs to the same series, and
refers to the same circumstances as the two
preceding. It completes the train of grateful
thoughts suggested by the deliverance. In
the first the overthrow of the enemy is the
prominent thought, and in the second the
triumph of God's glory; in this the Psalmist
turns his thoughts to the beauty, security,
and splendour of the city of God.
The structure resembles that of the preced-
ing psalm ; the eighth verse, with Selah, is
between two strophes, each of three verses.
The Levites sang this psalm at the morning
sacrifice on the second day of the week. See
Mishna, ‘Thamid.”
1. greatly to be praised] Or, greatly
praised. The Psalmist speaks of praise not
only due to God, but offered to Him by a
grateful people. '
mountain of his holiness] His holy moun-
tain; cf. PS. ii. 6, lxxxvii. 1; Isai. ii. 3.
2. for situation] Literally, “for elevation,”
or “in height.” The word seems to denote
a graceful wavelike height: not rugged and
precipitous, but rising by a succession of
beautiful terraces. See Note below.
the joy of the whole earth] Thus Jeremiah,
“Is this the city that men call the perfec-
| Or, of:
v. 3–12.]
28 I
PSALMS.
X LVIII.
3 God is known in her palaces for
a refuge.
4. For, lo, the kings were assembled,
they passed by together.
5 They saw it, and so they mar-
velled; they were troubled, and hasted
away.
6 Fear took hold upon them
there, and pain, as of a woman in
travail.
7 Thou breakest the ships of Tar-
shish with an east wind.
8. As we have heard, so have we
seen in the city of the LORD of hosts,
in the city of our God: God will
establish it for ever. Selah.
9 We have thought of thy loving-
kindness, O God, in the midst of thy
temple.
Io According to thy name, O God,
so is thy praise unto the ends of the
earth: thy right hand is full of right-
COUISI) CSS. &
II Let mount Zion rejoice, let the
daughters of Judah be glad, because
of thy judgments.
12 Walk about Zion, and go round
about her: tell the towers thereof.
tion of beauty, the joy of the whole earth 2"
Lam. ii. I5.
on the sides of the north] i.e. to the north
of Zion is situate the city of which God is
in a special sense the King, as dwelling there
in the Temple, His Palace; cf. Matt. v. 35.
This appears to be the meaning of a some-
what obscure passage. The beauty and glory
of Zion, the residence of Judah's earthly
sovereigns, is great, but surpassed by the city
built around the Palace of its heavenly King.
For the phrase cf. Isai. xiv. 13; Ezek. xxxviii.
6, 15, where A. V. has “north quarters.”
See Note below.
3. God is known] i.e. He hath manifested
Himself as the Protector of Zion, dwelling in
her palaces. Compare Ps. xlvi. 5.
4. the kings were assembled] This clearly
refers to an invasion of Judah by confederated
kings, who were discomfited without a battle;
and it strongly confirms the view stated in the
introduction to Ps. xlvi.
they passed by It is not clear whether
this refers to an advance of the confederates
towards Jerusalem, or to their sudden over-
throw ; the former interpretation seems to
agree better with the context. The princes
advanced, they saw the glorious city, they
marvelled, were troubled, and fled in terror
and confusion. From 2 Chro. xx. 20, we
find that the invaders were encamped at Tekoa,
whence, though at a considerable distance,
they had a view of Jerusalem : Delitzsch.
7. the ships of Tarshish] See note on
I K. x. 22. The mention of ships in con-
nection with an invasion of Palestine is diffi-
cult to account for; but the Psalmist may
possibly allude to the destruction of the com-
bined fleet of Jehoshaphat and Ahaziah at
Ezion-Geber. See I K. xxii. 48, and 2 Chro.
xx. 35–37. In that case we have an instance
either of a well-timed warning, such as was
given to Jehoshaphat by Eliezer, or of a
seasonable reminiscence in the midst of a
national exultation. Fürst (“Geschichte der
biblischen Literatur,’ p. 385) supposes this to
refer to a defeat of a piratical fleet of Greek
or Cyprian ships by Serinacherib, B.C. 7 of ;
but it is exceedingly improbable that the writer
of this psalm should thus commemorate a
victory of the invaders of Judea. Köster as-
sumes that the Psalmist alludes to a destruc-
tion of an auxiliary fleet of Phoenicians not
recorded in history.
The passage “Thou breakest,” &c., is gene-
rally taken as a comparison, “Thou breakest
them as Thou breakest the ships of Tar-
shish ;” but the statement of a fact seems
more appropriate and forcible, and involves no
strain upon the grammatical construction.
8. God will establish it for ever.] A pro-
phecy of which the literal fulfilment is looked
for by those who believe in a future restora-
tion of Israel, according to the flesh, but which
is truly and adequately accomplished in the
perpetuity of the Church, of which Jerusalem
was a type. See Isai. ii. 2, 3 ; Mic. iv. 1, 2 ;
Rev. xxi. 9, Io. *
9. We have thought, &c.] Lit. “We
have imaged,” i.e. bodied it forth, or, as we
should say, vividly realized. Compare the
prayer of Jehoshaphat, “in the congregation
of Judah and Jerusalem, in the house of the
LoRD,” immediately before the overthrow of
the invaders, and the account given of the
solemn praises then offered by the Levites
of the children of the Kohathites, and of
the children of the Korahites, 2 Chro. xx.
5—I 9.
13. According to thy name] i.e. wherever
God’s Name is known, and its significance
manifested by such deeds of might and good-
ness, His praise will be declared.
11. the daughters of Judah] Either, accord-
ing to some of the later commentators (Hup-
feld, Delitzsch), the cities of Judah, or literally,
the maidens and women of Judah, who always
took a prominent part in national acts of
thanksgiving. See Ex. xv. 20; Ps. lxviii. 25.
12. Walk, &c.] This address to the Israelites,
not to the enemies as some would take it, agrees
282
[v. 13–2.
PSALMS, XLVIII. XLIX,
f Heb. 13 Mark ye well her bulwarks,
jº, "consider her palaces; that ye may
*.* tell it to the generation following.
warks. -
Or, raise zºº. -
14 For this God is our God for
ever and ever: he will be our guide
even unto death.
remarkably with the account of the triumphant
entry of Jehoshaphat into Jerusalem, 2 Chro.
xx. 27, 28. The people are invited to observe
the strength of the city, its bulwarks and
towers, and the grandeur of its buildings, and
thus to realize the extent and completeness of
their deliverance.
13. Mark ye well] Literally, “Set your
heart upon her well,” observe closely the
strength of the fortifications. Cf. Job vii. 17.
consider] The Hebrew word occurs in no
other passage. It probably means, not “raise
up,” as in the margin of our Bibles, but
“observe one by one,” literally “distribute.”
Each noble building will suggest fresh motives
for grateful joy. Compare Isai. xxxiii. 18.
14. unto death] The last two words are
generally admitted to rest on insufficient au-
thority; the psalm ends probably with the
words “He will be our guide.” Delitzsch,
Hitzig, and other critics, take Al-muth to be
a musical term, denoting the tune; in that
case it would either be an exception to the
general rule, coming at the end of the psalm,
as in Hab. iii. 19, instead of the beginning, as
elsewhere throughout this book; or it may
be misplaced, belonging probably to the next
psalm.
>
NOTE on PSALM XLVIII. 2.
jºx *nh-h" means, according to Hebrew
usage, the extremity of the north, the portion
situated on the north. Many modern critics
(Gesenius, Hitzig, Fürst, ‘G. b. L.' II. p. 385)
see in this a designation of the supposed resi-
dence of deities in the north, as though the
I Or, of
Psalmist compared, or rather identified, Zion
with the “mount of the congregation, on the
sides of the north’’ (Isai. xiv. 13), where the
king of Babylon, in accordance with Asiatic
mythology, hopes to ascend. But there is no
indication here of any comparison, and the
construction, as Hupfeld shews, presents insu-
perable difficulties, nor is there any probable
ground for the assumption that an Israelite
could think of identifying Zion with a heathen
Olympus. Delitzsch gives the interpretation
which is adopted in the footnote. Perowne
observes that we have evidently a topographi-
cal designation, and adds: “If Zion be the
peak now levelled on the north of the Temple
mount,” as Fergusson (“Essay,’ p. 55 f.) and
Thrupp (“Ancient Jerusalem,” p. 17 ff.)suppose,
“‘the Mount Zion (on) the sides of the north’
may be the true rendering here. And this.
too might peculiarly be called ‘beautiful for
elevation,” as it was the highest point of the
whole plateau.”
PSALM XLIX.
1 An earnest fersuasion to build the faith of re-
s247°rection, 7zof on world/y £ower, but on God.
16 Worldly prosperity is not to be admired.
To the chief Musician, A Psalm l for the sons
of Korah.
EAR this, all ye people; give
ear, all ye inhabitants of the
world:
2 Both low and high, rich and
poor, together.
PSALM XLIX.
This psalm contains the most perfect develop-
ment of Hebrew thought on the deepest problem
of existence. It affirms clearly the doctrine of
a future state of compensation, and establishes
it on the strongest grounds. It is altogether
didactic, resembling in style and rhythm the
book of Proverbs, in brief, compact, and highly
poetic Sentences, adapted for solemn recitation
with lyric accompaniment: it brings together
a series of striking thoughts on the present and
future condition of men “who trust in their
wealth, and boast themselves in the multitude
of their riches.” Through life they prosper,
leave a rich inheritance to their children, look
forward to the permanence and grandeur of
their posterity, who laud their names and
approve their sayings: but with the end of
life comes the end of all: they are the prey of
death, wise and fools alike: their noble forms
rot in the grave, and they have no futurity of
life (19). The righteous, on the contrary, is
redeemed from death (15), taken unto Himself
by God : and in the morning he will have do-
minion over them. The contrast is complete:
in this life the wicked has everything, even
the hope of permanent prosperity for his
family, but for him there is no hope after
death: the righteous in this life may have
absolutely none but evil days, may be beset by
treacherous foes (5), but he is sure of re-
demption, of acceptance with God, of a morn-
ing ushering in the dominion of light.
The date of the psalm is uncertain, but,
v. 3–8.]
283
PSA LMS. XLIX.
a Ps. 78. 2.
Matth. 13.
3 My mouth shall speak of wis-
dom; and the meditation of my heart
shall be of understanding.
parable: I will open my dark saying
upon the harp. g
5. Wherefore should I fear in the
days of evil, when the iniquity of my
heels shall compass me about?
4 *I will incline mine ear to a
6 They that trust in their wealth,
and boast themselves in the multitude
of their riches;
7 None of them can by any means
redeem his brother, nor give to God
a ransom for him :
8 (For the redemption of their
soul is precious, and it ceaseth for
ever:)
judging from style, colouring, and tone of
thought, it belongs to the latter portion of the .
grand gnomic age of Hebrew poetry, begin-
ning with David, attaining its development under
Solomon, and lasting, with intervals of obscurity
and brightness, to the great development of
prophecy under Hezekiah. It resembles those
psalms which are attributed to Asaph, or
bear the names of the sons of Korah, but
are unconnected with historical events. There
is a strong resemblance between it and the
book of Job, which the Psalmist must have
studied deeply; but the problem there pro-
posed is here solved, and the yearnings there
expressed are satisfied by the declaration (v.
15) that God will redeem the soul of the
righteous from the power of the grave, and
receive him unto Himself. See Introd. § 17.
The structure is clearly marked, 1–4, in-
troductory strophe; the refrain (at viv. 12
and 20) closes two strophes each of eight
verses, but somewhat irregular in arrangement,
1. all ye people] Or, peoples: the psalm is
addressed to all nations, it deals with universal
truths: a term specially characteristic of the
Solomonian period, or what is sometimes call-
ed the school of Hebrew wisdom (chochma).
world] The Hebrew denotes transitoriness;
the world of time and sense: cf. Ps. xvii. I4.
2. low and high]. Literally, "sons of Adam,
and Sons of ish.” Adam corresponds to homo,
ãvěpotros, and ish to vir, duñp. Our lan-
guage has no corresponding ſterms, and the
A.V. expresses the real meaniyig.
3. “My mouth shall sphak wisdom; the
meditation of my heart shall be understanding.”
The heart is not represented as producing, but
as reflecting upon, the truth suggested to it for
meditation; hence in the following verse the
Psalmist speaks of himself as listening to the
parable.
4. parable] Or, “proverb;” the Hebrew
word “mashal” comprehends all instructions,
Sayings, proverbs, allegories, or parables.
open my dark ſaying] By “dark saying ”
the Psalmist means figurative words conveying
a hidden, mysterious meaning (in Ezek. xvii.
2 the A.V. has “riddle,” thus Aq. atuvyaa).
He opens them, as a merchant opens a casket
of jewels, not exactly explaining them, but
bringing them into notice: they are truths
which, though dark, unknown to the sensual
man, need only to be stated to command at-
tention, and convey instruction.
upon the harp] Or, with the harp, i.e.
with a musical accompaniment. This marks
the character of the poem, lyrical or didactic:
not like the preceding hymns, to be sung by
choirs of Levites, but solemnly recited by one
teacher. -
5. Wherefore should I fear] This is the
Subject-matter of the dark saying, or enigma :
the same which is proposed, and but partially
Solved, in Job.
in the days of evil] This marks a time of
personal, perhaps of national calamity.
when the iniquity of my heels. This transla-
tion is literal, and may be retained, but the
meaning is disputed. If “my heels” were
equivalent to “my steps,” i.e. “ of my false
steps,”Serrors or sins, the Psalmist would
attribute his misfortunes to his own miscon-
duct; but, common as such a view is in the
psalms, and true in itself, it seems out of
place here: hence most commentators take
the word “heels” to be equivalent to “sup-
planters,” treacherous enemies ever on the
watch to trip up a man's heels: and this
appears to be at once the most natural and
defensible construction; compare the name
Jacob. Thus Ewald, and Hitzig, who quotes
Josh. viii. 13. Hupfeld objects that the word
rendered “heels” cannot be a personal or
appellàtive noun, but Del. meets this by
instancing similar forms.

7. None of them] The point is in the
word “brother.” No man can redeem one
who is but another self, sharer of the same
nature. “Redeem” is equivalent to save from
the great enemy “death:” but it may mean
either from dying, or from the punishment
which follows death. In this psalm the mean-
ing is determined by ºv. 15, which cannot
possibly have the former meaning. Once dead
the rich man belongs altogether to death, and
will remain its captive and prey for ever.
Dr Kay observes truly that a man might re-
deem his brother from temporal Servitude.
Lev. xxv. 48, “after he is sold, he may be
redeemed again; one of his brethren may
redeem him.”
give to God a ransom for him] Death is
but the gaoler or the prison; the ransom must
284. PSA L.M.S. X LIX.
abideth not: he is like the beasts that
perish.
13 This their way is their folly:
[v. 9–15.
9 That he should still live for ever,
and not see corruption.
Io For he seeth that wise men die,
likewise the fool and the brutish per- yet their posterity approve their say-,#,
son perish, and leave their wealth to ings. Selah. # *
others. 14. Like sheep they are laid in the *
11 Their inward thought is, that grave; death shall feed on them; and , o,
their houses shall continue for ever, the upright shall have dominion over ;
jº, and their dwelling places to all gene- them in the morning; and their ſº
#º rations; they call their lands after "beauty shall consume "in the grave ...,
º:* their own names. from their dwelling. to every
7te of
12 Nevertheless man being in honour 15 But God will redeem my soul ſº.
be one which God accepts, and God is the
only Redeemer. Ransom is thus used Job
12. abideth not Literally, “passeth not
the night,” which is generally taken to mean
XXXvi. I8, 19, and xxxiii. 24. It is a word
which occurs once only in the psalms: in
Num. xxxv. 31, the A.V. has “satisfaction.”
8.- the redemption...precious] So costly that
it cannot be achieved, see Job xxxvi. 18, 19;
when the fatal blow is once inflicted “ then a
great ransom cannot deliver thee.”
and it ceaseth] Or, “and he gives it up,” i.e.
abandons the attempt; then each man once
lost will remain unredeemed for ever: no me-
diation will avail, or be thought of, hereafter.
9. The connection of this verse with the
preceding is rather obscure. It may be ex-
pressed by a paraphrase; the rich man must
abandon all hope that any ransom can be
found which will deliver him for ever from
the grave. As for hope after death, it does
not enter at all into his calculation.
not see corruption] Cf. Ps. xvi. Io. Moses
Haddarshon (about Iooo A.D.) has an obser-
vation on this verse of importance in its bear-
ing upon Jewish controversy: “Our Rabbins
teach that this verse speaks of King Messiah,
who will die, redeem the Patriarchs, and then
live for ever without seeing corruption.” Sepp,
* Leben Jesu,” Vol. VI. p. 517. -
1O. This verse is a continuation from v.
7. The observation of universal mortality
leaves no place for hope—the wise die, the
fool perishes, their wealth goes to others: but
this argument would be utterly pointless had
not the just man a different and unfailing
hope after death.
11. Their inward thought is] This ex-
presses the sense of the Hebrew, which is
singularly forcible; it means that their whole
inner man (see v. 9) is filled with one thought:
they know they must die, but then their
houses will stand for many generations, their
lands will bear their name, and preserve their
memory; cf. Ps. x. 6, and Gen. iv. 17. The
Psalmist does not deny this, nor dwell on the
frequent disappointment of the hope; he re-
verts to the one certain and universal fact,
stated in the next verse. See Note below.
does not remain for any considerable time in a
State of honour; but the more forcible and
obvious sense is, that he will by no means
repose in honour: the sleep of death will be
mere corruption; see v. I4 and v. 20. *
13. The most probable meaning of this
rather obscure verse is, “this is the way of
men who are self-confident, and of those after
them who approve their sayings;” the render-
ing in the text is however defensible, and gives
a good and true sense. The Selah marks the
climax, viz. that they should feel such utterly
foolish confidence and transmit their notions
to their posterity.
14. Like sheep. As sheep lie down in the
fold at night, so man lies down in the grave:
then death is his shepherd; but in the morn-
ing, which follows the night of death, comes
an awakening, and then the righteous will
reign over the wicked. h
death shall feed on them] Rather, “death
will tend them,” be their shepherd. LXX.
troupwavel aſſrońs.
Aa've dominion] This is the true meaning of
the word. It occurs frequently, and with
Scarcely an exception in the same sense.
Whether the Psalmist realized the truth of an
everlasting dominion assured to God's saints
after the general resurrection may be question-
ed, but no other interpretation meets the
plain and literal statement in this verse. Cf.
PS. xvii. I 5 ; Dan. vii. 22, xii. 2; I Cor. vi. 2.
and their beauty] Literally, “and their
form is for the destruction of Hell,” or Sheol:
i.e. their form with its beauty and grandeur
will fall into utter dissolution in Sheol, the
State of which the grave is the entrance.
from their dwelling] i.e. so that no one of
them will have any dwelling: a bitter irony
of their hope that their houses will endure for
ever.
The objections to this construction urged
by Hitzig are forcible; with a change of punc-
tuation he renders the clause thus, “and their
form withers, Sheol is their dwelling-place.”
v. 16—I.] PSA L. M. S.
285
X L IX. L.
i Heb, from the power of the grave: for
%% he shall receive me. Selah.
ſº 16 Be not thou afraid when one is
made rich, when the glory of his
house is increased;
& Job 27. 17 °For when he dieth he shall
I9. carry nothing away: his glory shall
tº not descend after him.
in Žiškº. 18 Though while he lived he
blessed his soul: and men will praise
thee, when thou doest well to thy-
self.
19 'He shall go to the generation ºn
of his fathers; they shall never see sºliº.
light.
2O Man that is in honour, and
understandeth not, is , like the beasts
that perish.
15. In grand contrast to all this stands
the hope of the righteous. God will redeem
him from the hand of Sheol, death has put
forth his hand and seized him, but is forced
to Surrender his captive, for God takes him
to Himself (cf. Gen. v. 24). This is the plain
meaning. To suppose that the Psalmist speaks
of deliverance before death is absurd.: such a
hope would put him on a level with the
merest fool, who knows at least that re-
demption from the universal doom is impossi-
ble. It is satisfactory to find those critics
who are least inclined to admit anticipations
of the Gospel in the Old Testament agreed in
this interpretation. None defends it more
forcibly than Hupfeld. He says truly that it
is not stated as a revealed doctrine, but as a
presentiment, a deep inward conviction in-
Separable from real living faith in a living God.
See also Introd. to Job, $7; and Cremer, “Wör-
terbuch der Neutest. Gràcität,” p. 67.
16. Be not thou afraid] This conclusion
repeats and confirms the general lessons of the
psalm : these words answer the question of
v. 5; all ground for misgiving is removed
when the future state of the man of the world
is considered.
when one] Or, when a man, i.e. a great
man: See note on v. 2. Ish is here used.
18. while he lived] Literally, in his life,
that life which to him was all in all, to which
his hopes and joys were confined.
he blessed his soul] i.e. congratulated himself
on his prosperity, and indulged all his appe-
tites: see Ps. x. 3, and compare the address of
the rich man to his soul, Luke xii. 19.
and men will praise thee] A fine point in
the sarcasm: the rich man's self-congratula-
tions are echoed by his neighbours; they
admire his luxury, his self-indulgence, and
repeat his axioms. It is remarkable how the
Psalmist exhausts the subject; of all trials to
the faith of thoughtful observers none is
greater... than to see the “honour, reverence,
and troops of friends” which surround the
rich man, as such, to the very end.
when thou doest well to thyself] i. e. livest in
good cheer, as Eccl. xi. 9, where A.V. has
“let thy heart cheer thee.”
19. He shall go] Or, She, i.e. the Soul
(which he thought so happy) shall go to the
place where his fathers await him.
they] i.e. he and his fathers, all who live
like him, and die like him. -
never] Or, they shall not see light for
evermore. There is the one point of differ-
ence hereafter; the blackness of Sheol will be
their portion eternally; but the just will see
light in God’s light. See Ps. xxxvi. 9.
2O. Man...understandeth not. In v. Io,
the Psalmist quotes the common saying that
wise or foolish all alike die; here he states
that they only who live in honour without
reflecting (who do not “so number their days
as to apply their hearts unto wisdom") re.
semble the beasts that perish; dying without
hope of an hereafter.
NOTE On PSALM XLIX. II.
For Damp the Chaldee, LXX., and Syr.
read bºp, their grave, a reading easily sub-
stituted, and giving by itself a fair sense—their
graves are their homes for ever; but the text
is preferable, and suits the following clause.
The construction of this latter clause presents
some difficulty, and it has been rendered
“men call upon their names upon the earth:”
but the A.V., which follows the old V.v. and
is supported by most critics, is to be retained.
PSALM L.
1 The majesty of God in the church. 5 His order
to gather saints. 7 7%e Žſeasure of God is not
Żzz ceremozzies, 14 bzzt in sincerity of obedience.
A Psalm of Asaph.
| Or,
for Asaf%.
Th; mighty God, even the LORD,
* hath spoken, and called the earth
from the rising of the sun unto the
going down thereof. -
286
[v. 2–8.
PSA LMS. L.
2 Out of Zion, the perfection of
beauty, God hath shined.
3 Our God shall come, and shall
not keep silence: a fire shall devour
before him, and it shall be very tem-
pestuous round about him.
4. He shall call to the heavens from
above, and to the earth, that he may
judge his people.
5 Gather my saints together unto
me; those that have made a covenant
with me by sacrifice.
6 And the heavens shall declare.
his righteousness: for God is judge
himself. Selah.
7 Hear, O my people, and I will
speak; O Israel, and I will testify
against thee: I am God, even thy
God.
8 I will not reprove thee for thy
PSALM L.
This is the first of the psalms attributed
to Asaph, and the only one in this book:
the chief group of Asaphic psalms is in the
third book, from 73 to 83. Asaph was the
leader and Superintendent of the Levitic choirs
appointed by David, I Chro. xvi. 4, 5.
Thus too Hezekiah “commanded the Levites
to sing praise to the Lord in the words
of David and of Asaph the Seer,” 2 Chro.
xxix. 30. He and his sons presided over four
out of the twenty-four groups, consisting
each of twelve Levites, who conducted in
turn the musical services of the temple. He
lived Some years after the accession of Solo-
mon, and his descendants are often mention-
ed in later reigns. Some psalms which bear
his name may possibly have been composed
by his descendants, but this grand ode bears
all the marks of the golden age of Hebrew
poetry. The characteristics of the Asaphic
psalms are exceeding solemnity, a lofty judicial
tone, with awful warnings and admonitions.
God is represented as personally addressing
the people (cf. Ps. lxxxi., lxxxii.). The name
Jehovah is occasionally used, but, as in the
Korahitish psalms, Elohim occurs far more
frequently: this writer also combines various
names of the Deity, as in v. I.
The central thought of this psalm is the
inefficacy of outward sacrifices compared with
the offerings of the heart and purity of life.
The same principle is distinctly recognized in
the Davidic psalms (see xl. 6, 8, lxix. 30, 31,
li. I6, 17) and by all the prophets, but is no-
where set forth more explicitly and solemnly
than in this psalm; the circumstance that it is
the composition of a chief among the Levites,
whose whole life was devoted to the temple-
Service, is specially important, shewing how
unfounded is the notion of a spirit of opposi-
tion or rivalry between the prophetic and
priestly orders in the best days of Israel.
The introduction is unusually long, six
verses, ending with Selah; then one ejaculatory
verse (7) followed by two strophes (8–15,
I6–23). - &
1. The mighty God] Three names of the
Deity are given, El, Elohim, Jehovah, partly,
as may be supposed, to mark the solemnity
of the occasion, partly to indicate the univer-
sality of the judgment; God in His might:
God in the manifold attributes, or manifesta-
tion, of His Being: God as revealed specially
to His people by the covenant name, Jehovah.
2. the perfection of beauty] Our trans-
lators evidently took this as an epithet of
Mount Zion, and probably correctly; for
though “beauty” is often attributed to the
Messiah (see Ps. xlv. 2), it applies rather to the
human manifestation than to the divine essence
of the Deity. Its application to Mount Zion
is justified by many passages, e. g. Lam. ii.
I5, and Ps. xlviii. 2, where see note.
Aath shined] The Hebrew word is specially
used of Theophanies, i. e. visible manifesta-
tions of God's Presence, not of His Person.
See Ps. lxxx. I ; Deut. xxxiii. 2. -
3. not keep silence] Loud thunderings,
the voice of God, accompany the Theophany,
as in PSS. xviii. 13, Xcvii. 2–5; Exod. xix.
I6, &c.
a fire] PS. xxi. 9; cf. Lev. x. 2.
4. He shall call] Compare Deut. iv. 26,
xxxii. 1; Isai. i. 2; Mic. vi. 2.
5. my saints] Literally, “My pious ones.”
In other passages the word (Heb. hasidim)
denotes actual, personal piety; here it seems
rather to be a general designation of Israelites,
as a holy people in virtue of their covenanted
relation to God, which is attested by sacrifices.
It was the name assumed in the Maccabean
period by the strict party afterwards called
Pharisees: see Jost, “Gesch. Judenthums,”
Vol. I. I25.
that have made, &c.] Or, who ratify
my covenant with sacrifice: see Exod.
xxiv. 5–8.
6. And the heavens shall declare] Or,
the he averls proclaim. His righteous-
ness; i. e. they announce His coming to
judge the world, and vindicate the course
of righteousness.
for God is judge himself] Or, that God
He judgeth, i. e. is now about to declare
judgment; cf. Ps. lxxv. 7, lxxvi. 8, 9, both
psalms of Asaph.
7. Cf. Isai. i. 2; Ps. lxxxi. 8.
v. 9–22.]
287
| PSA LMS. L. f
sacrifices or thy burnt offerings, to
have been continually before me.
9 I will take no bullock out of
thy house, nor he goats out of thy
folds.
Io For every beast of the forest is
mine, and the cattle upon a thousand
hills. *
I I I know all the fowls of the
mountains: and the wild beasts of
º, the field are f mine.
22/2 2.726, 12 If I were hungry, I would not
* Exod, tell thee: *for the world is mine, and
išić so the fulness thereof.
jº, , , , 13 Will I eat the flesh of bulls, or
º, drink the blood of goats 2
tº * 14 Offer unto God thanksgiving;
and pay thy vows unto the most
10"Il . º
15 And call upon me in the day
of trouble: I will deliver thee, and
thou shalt glorify me.
16 But unto the wicked God saith,
What hast thou to do to declare my
statutes, or that thou shouldest take
my covenant in thy mouth
17 "Seeing thou hatest instruction, Rom. 2.
and castest my words behind thee. **
18 When thou sawest a thief, then
thou consentedst with him, and thast
been partaker with adulterers. was zwgz.A.
19 Thou givest thy mouth to evil, ..."
and thy tongue frameth deceit. ºna.
2O Thou sittest and speakest against est."
thy brother; thou slanderest thine own
mother's son.
2 I These things hast thou done,
and I kept silence; thou thoughtest
that I was altogether such an one as
thyself: but I will reprove thee, and
set them in order before thine eyes.
22 Now consider this, ye that for-
get God, lest I tear you in pieces, and
there be none to deliver.
f Heb.
thy?orężoad
8. continually] The Hebrew word is spe-
cially used of the daily sacrifices offered in the
sanctuary. In this respect no fault is imputed
to the people. The whole psalm assumes the
regular observance of the ceremonial law.
Cf. I S. xv. 22; Jer. vii. 22.
12. the world, &c.] See I Cor. x. 26,
28; Ps. xxiv. I.
14. Offer unto God thanksgiving] Lite-
rally, “sacrifice thanksgiving:” i.e. instead of
the legal “sacrifice of peace offerings for a
thanksgiving or a vow” (see Lev. vii. 11–16)
the true worshipper must offer that which the
victim represents, viz. praise from a grateful
heart, and all duties to which he is bound by
the terms of his covenant with God. This
does not imply that the outer forms are to be
omitted, but that they are valueless, except as
the expression of genuine devotion and obedi-
ence to God's will. The reader must always
bear in mind the Hebrew idiom, which, if
taken literally, would seem to condemn that
which it simply represents as of subordinate
and conditional importance. It must not be
supposed that this view implies a more ad-
vanced stage of religious consciousness than
is found in the Pentateuch; for in that book
all the obligations of the law are summed up
in circumcision of the heart, and duty to God
and man resting on the One great central prin-
ciple of love. See Deut. xxx. 6, 16, and com-
pare Prov. xxi. 3; Hos. vi. 6; Mic. vi. 6–8.;
Isai. i. II—I 5, &c.
15. thou shalt glorify me] Rashi, quoted by
Dr Kay, “for this is My glory, that I save
them that trust in Me.”
16. the wicked] A different class of per-
sons is now addressed, wilful transgressors,
who still claim the privileges of God's people.
Traces of the persuasion that no guilt com-
pletely abrogated the rights of Israelites are
found in all ages of the national history.
17. thou hatest] . The first characteristic
of utter wickedness is inward alienation, fol-
lowed by open rejection of the moral law.
18. thou consentedst] Or, “hadst plea-
sure;” this denotes a higher degree in guilt
than even the commission of sin. Thus St
Paul, “who not only do the same, but have
pleasure in them that do them.” Rom. i. 32.
Aast been partaker] Rather, and with
adulterers is thy portion. Thou sharest
their condition, their feelings and their fate.
19. Thou givest] Literally, “sendest,”
i.e. lettest it loose, givest it free play. Cf.
Job XXX. II; Jas. ch. iii.
2O. thou slanderest] “Thou utterest slan-
der against.” The Hebrew word, which
occurs only in this passage, means “thrust”
in Arabic, and corresponds to the Greek
“scandal,” that which causes a man to fall,
overthrows his projects or character.
21. and I kept silence] Because God kept
silence, did not at once openly punish the sin,
the transgressor held Him to be wholly in-
different or even disposed to favour the sinner.
Cf. Job xxi. 14, 15; Eccles. viii. II.
thou thoughtest] Or, “didst imagine.”
Cf. Ps. xlviii. 9, where the same word is used.
22. lest I tear, &c.] Cf. Ps. vii. 2.
288.
[v. 23–4.
PSA L. M. S. L. L.I.
23 Whoso offereth praise glorifieth
theb. me: and to him that ordereth his
thaz afts- * e e e *g
2.2% is conversation aright will I shew the
zºo.3/. salvation of God.
PSALM LI.
I ZXavid prayeth for remission of sins, whereof
Že makeſ/, a deep confession. 6 Aſe prayed/,
for sanctification. 16 God delighteth not in
sacrifice, but inz sincerity. 18 AHe prayeff, for
£he chatzºch.
a 2 Sam. To the chief Musician, A Psalm of David, “when
§: 2. Nathan the prophet came unto him, after he
Č I2. I.
had gone in to Bath-sheba.
H AVE mercy upon me, O God,
according to thy lovingkind-
ness: according unto the multitude
of thy tender mercies blot out my
transgressions. --
2 Wash me throughly from mine
iniquity, and cleanse me from my
S11]. . .
3 For I acknowledge my trans-
gressions: and my sin is ever before
IIlC.
4. Against thee, thee only, have I
23. that ordereth his conversation aright]
Lit. as marg., “that disposeth his way,” i. e.
ordereth his way of life by the rule of duty.
Cf. Gal. vi. 16. Symm. Tà éráktos éðetſovrt.
will I shew Or, “I will make him look
with joy;” a common idiom in the Davidic
psalms; see note on Ps. xxii. 17.
PSALM LI.
This begins a series of fifteen psalms,
which are attributed in the inscriptions to
David, most of them with unusually full no-
tice of the circumstances under which they
were composed. They are remarkable for
the prevalent, though not exclusive, use of the
divine name Elohim instead of Jehovah. In
this psalm the fact may possibly be accounted
for by David's feeling that his great sin had
endangered, if not suspended for a season, the
privileges assured to God's people by the
covenant name: he might not plead that be-
fore his entire restoration to God's favour.
The psalm is said in the inscription to have
been written just at the time when Nathan
came to rebuke him for the terrible guilt
which he had contracted. This is confirmed
by the strongest internal evidence: of no other
person known from Holy Scripture can it be
affirmed, that he was a devout man before and
after a grievous fall, that his fall involved blood-
guiltiness, that the crime was unpunished by
law, and that he was restored to God's favour.
The depth of penitence, and the fervour of
devotion, are specially characteristic of David.
The psalm consists of four parts; first, 1–4,
ardent prayer for mercy and forgiveness found-
ed upon unreserved confession of guilt, and
acknowledgment of God's justice; secondly,
5—I 2, entreaty for restoration to favour and
renewal of spirit; thirdly, 13–16, vows of
spiritual sacrifice as the only one truly accept-
able to God; and it winds up with a prayer
for Zion, and the building of the walls of
Jerusalem. The last part is supposed by
many critics, some of unquestionable sound-
ness, to have been added after the exile; but
See note On v. I8.
This psalm has been adopted by the Church
“for” involves a sure hope.
in all ages as that which expresses best and
most fully the true spirit of penitence. Our
Church uses it on Ash Wednesday, and inserts
portions of it in her most solemn services.
Nathan] See 2 S. xii. -
1. Have mercy] The prayer for forgiveness
reposes wholly upon the grace of God.
David does not yet venture to use the name of
Jehovah; that will come when the prayer has
been answered. In this psalm the cloud hangs
over the Sanctuary, though the divine light
Shines through it, and inspires hope. -
mercy, lovingkindness] The first word is
strong ; it implies kindness, graciousness; but
the second is much stronger; it speaks of deep,
tender, parental sympathy, of an abundance
and Overflow of those feelings which assure
the penitent child of his mother's unalterable
love, of her yearnings for his return to her
bosom. So great a sin could not be blotted
Out but by a great outpouring of grace.
blot out The word implies total erasure,
as of a writing from a tablet. Cf. Ex. xxxii.
32; Isai. xliii. 25, xliv. 22. David first prays
for justification in its primary sense of de-
liverance from the imputation of guilt. See
Ps. xxxviii.
transgressions] Not “transgression.” Da-
vid's great sin did not stand alone; adultery
was followed by treachery and murder. He
uses three distinct words for his guilt—trans-
gressions, iniquity, and sin, involving every
kind and degree of guilt: see note on Ps.
XXXII. I.
2. Wash me throughly . This is more
than justification. The washing takes out
the impurity, the soul is cleansed by it. Our
version expresses the sense of the original,
which, however, is even more forcible, implying
reiterated washing.
cleanse]. The word used in Lev. xiii. 6—24.
3. For] On his own side David has
nothing to plead, no excuse, no palliation,
only unreserved confession: but that one word
God will not
reject a prayer offered in such a spirit. See
Ps. Xxxii. 5; Prov. xxviii. 13; 1 John i. 9.
v. 5–12.]
PSA L.M.S. L.I. 289
sinned, and done this evil in thy sight:
*Rom.3.4. *that thou mightest be justified when
thou speakest, and be clear when thou
judgest.
5 Behold, I was shapen in iniquity;
8 Make me to hear joy and glad-
ness; that the bones which thou hast
broken may rejoice. sº
9 Hide thy face from my sins, and
blot out all mine iniquities.
... and in sin did my mother 'conceive me. Io Create in me a clean heart, O
6 Behold, thou desirest truth in the God; and renew "a right spirit within *
inward parts: and in the hidden part me. spirit.
thou shalt make me to know wisdom. II Cast me not away from thy
‘Levi:46, 7 ° Purge me with hyssop, and I presence; and take not thy holy spirit
** shall be clean: wash me, and I shall from me.
be whiter than snow.
12 Restore unto me the joy of thy
sin] David uses here, and in all the psalms
which refer to his great-guilt, three words,
which comprise all the characteristics of sin
committed by an offender against God’s law,
Save one, that of wilful impenitent wicked-
ness. Our A.V. is generally careful in ob-
Serving the distinction: “iniquity” (avon),
or “perversity;” “transgression” (pesha), the
breach of God's law; “sin” (hattath), as a
defilement. He does not use the word wick-
edness (resha), nor is it in any case imputed
to a servant of God. Cf. Pss. xxxii. 1, 2,
XXXviii. I8, XXXix. 8—II, xl. 12.
4. Against thee, thee only] The word “only”
is striking, considering how David had cruelly
injured his fellow-men, and the terrible results
of his guilt : but sin, as such, is directed pri-
marily against God. His law is broken, His
name dishonoured, and the special heinous-
ness even of such offences as that of David
consists in their antagonism to God's will. At
the same time the Hebrew idiom must be re-
membered, which represents secondary and
subordinate objects as absolutely nothing com-
pared with the first and highest. Whatever
guilt David might have contracted towards
man, in the mind of a true Israelite it was
absolutely nothing compared with his sin
against God.
that thou mightest, &c.] i.e. David con-
fesses his guilt unreservedly, in order that he
may admit the justice of whatever sentence
God may pronounce. “Justified” is taken
in the true forensic sense of being just in
fact and appearance, of being, and of being
acknowledged to be, righteous, This recog-
nition of God's righteousness is the first and
most certain proof that a man is in a true
position, and is capable of justification. Jus-
tify God by admitting that man has no hope
whatever but in His free forgiveness, that
nothing is due to man but punishment, and
He will justify man by taking away the impu-
tation of sin. Needless difficulty is raised by
connecting the words “that thou mightest,”
&c., with the commission of guilt, instead of
the confession.
VOL. IV.
5. From the special confession of sin David
passes to the acknowledgment of inherent and
inherited sinfulness. He does not plead this
as an excuse or palliation, but as the ground
and origin of his actual sin.
shapen] Or, “brought forth:” he came
into the world with the taint of iniquity;
nay more, the very origin of his existence was
corrupt; his mother was a sinner when she
conceived him. David does not regard the
act of conception as sinful in itself, but acci-
dentally, as the act of a sinful nature. .
6. inward parts] The Hebrew word oc-
curs only here and Job xxxviii. 36; according
to the Rabbis, followed by Gesenius, it means
the kidneys, as the seat of deep inward affec-
tions; but the A.V. is probably correct, in the
inward parts, in the innermost consciousness.
7. with hyssop.] i.e. as with hyssop, which
was used in Levitical purifications, as after
touching a corpse (Num. xix. 18), and more
especially for leprosy. See Lev. xiv. 4–6.
David regarded his sinfulness as a moral le-
prosy, for which the cure was symbolized by
the blood sprinkled with the hyssop.
whiter than snow] See Isai. i. 18. This
psalm is full of passages bearing the closest
resemblance to Isaiah, especially to the later
chapters; nor can there be any doubt that the
prophet's mind was impregnated with the truths
which nowhere find a fuller and more touch-
ing expression than in this psalm. -
10. The creation of a pure heart, free from
the taint and consciousness of sin, is altogether
an evangelical doctrine, prefigured in old sym-
bolical rites, but first anticipated by the yearn-
ings of a soul Smitten to death by sin. Cf. I S.
X. Q.
*w a right ſpirit] a sted fast spirit,
one not disquieted by fears or doubts, a mind
stayed on the Lord, and therefore kept in per-
fect peace. See Isai. xxvi. 3.
11, thy holy spirit] The Spirit whereby
David was consecrated to his kingly office,
and endued with the gifts and graces requi-
site for discharging its duties. See I S. xvi. 13,
where it is said that after he was anointed by
T
29O PsALMS, LL
[v. 13–19.
salvation; and uphold me with thy
free spirit.
13 Then will I teach transgressors
thy ways; and sinners shall be con-
I6 For thou desirest not sacrifice;
"else would I give it: thou delightest Or, that
se * e I should
not in burnt offering. give it. .
17 °The sacrifices of God are a ....”
f Heb.
bloods.
verted unto thee. r
14 Deliver me from 'bloodguilti-
ness, O God, thou God of my salva-
tion: and my tongue shall sing aloud
of thy righteousness. -
I5 O Lord, open thou my lips;
and my mouth shall shew forth thy
praise.
broken spirit: a broken and a con-
trite heart, O God, thou wilt not
despise.
18 Do good in thy good pleasure
unto Zion: build thou the walls of
Jerusalem. &
19 Then shalt thou be pleased with
the sacrifices of righteousness, with
Samuel, “the Spirit of the Lord came upon
David from that day forward.” The Psalmist
must also have remembered that at the same
time the Spirit of the Lord departed from
Saul, and have felt that he had incurred the
most imminent danger of a similar abandon-
ment. . .
12. the joy of thy salvation] The holy joy
inseparable from the realization of God's sav-
ing grace.
with thy free spirit] Or, let a free spirit
sustain me. The word rendered “free”
means willing, generous, spontaneously seeking
and urging to goodness. Cf. Ps. liv. 6. In Job
xxx. 15 the word is used absolutely for the
soul of a good man. The Psalmist prays
that his own spirit may become such under
divine influence, and sustain him in after trials
and temptations.
13. Then will I teach] The Hebrew implies
a longing, I would fain teach transgressors Thy
ways, those who, like me, have committed
heinous sins. Such a desire is one of the surest
signs of spiritual repentance.
be converted] Or, “return;” David speaks
not of conversion from unbelief, but of resto-
ration to a state of grace.
14. from bloodguiltiness] Lit. “bloods:”
the plural is exclusively used to denote blood-
shed or murder: thus Gen. iv. Io. The blood
of Uriah cries for vengeance like that of Abel.
David cannot have a free spirit unless God
silences the accuser. (Hitzig objects that bºn"
means “bloodshed,” not bloodguiltiness, but
the reference to Genesis gives a satisfactory
explanation. David might well pray to be
saved from the blood calling for vengeance.)
15. O Lord] Even here David does not
use the name Jehovah, but Adonai, i.e. Lord,
Master.
open thou] Or, Thou wilt open ; his lips
have been closed by guilt; when the conscience
is freed, prayers and thanksgivings will flow
from it freely and copiously.
16. thou desireſt not See introduction.
David is speaking of personal guilt : that, he
feels, cannot be cleansed by Sacrifice. God has
no pleasure in sacrifices offered in place of in-
ward contrition.
17. The sacrifices of God] i.e. those sacri-
fices which God really approves, and which
are the results of His own work. His fatherly
chastisement breaks the spirit, which He then
pities and accepts. The saying of Samuel
(I S. xv. 22), the passage in Ps. l. I4, and
this word, taken together, complete the true
principles of sacrificial offerings, which repre-
sent obedience, gratitude, and repentance. It
was possibly on this account that this psalm
was placed by the collector immediately after
that of Asaph.
18. This and the following verse are sup-
posed by most of the later commentators, and
by some of an earlier age, to have been added
during, or immediately after, the Babylonish
captivity: but the connection of thought ap-
pears sufficiently clear and satisfactory. David
has just declared that he puts no trust in sacri-
fices offered for the expiation of his personal
guilt; for himself he has but one offering (un-
feigned repentance), but as a king he feels
differently: he can promise abundant sacri-"
fices if. in His goodness God will complete
(i.e. enable him to complete) the building of
the walls of Jerusalem. The expressions which
he uses are exactly appropriate to his own time,
when he considerably enlarged the city (2 S. v. 9
and II), and encompassed the whole with walls,
according to Josephus ("Ant.’ VII. iii. § 2), who
on such a point is not likely to be misinform-
ed. This must have occupied some consider-
able time, and it has been lately shewn (by Mr
Simpson in an excellent article in the ‘Christian
Observer, No. 333) that the walls were in pro-
gress, probably approaching their completion,
just about the time of David's fall. Nothing
can be more natural than this allusion under
Such circumstances, when the king might well
feel that his crime might bring with it a punish-
ment which would be detrimental to his peo-
ple. It must be observed that there is no word
which implies that the walls were in ruins; the
Psalmist does not speak of rebuilding, but of
building ; and above all, he makes no mention
of the temple, which would have been the
V. 1–6.]
29 I
PSA LMS. L.I. LII.
burnt offering and whole burnt offer- 2 Thy tongue deviseth mischiefs;
ing: then shall they offer bullocks like a sharp razor, working deceitfully.
upon thine altar. 3 Thou lovest evil more than good;
PSALM LII and lying rather than to speak right-
I Zavid, condemning the spitefulness of Doeg, * S. Selah. e
Arophesieth his destruction. 6 The righteous 4. Thou lovest all devouring WOr ds,
shall rejoice at it. 8 David, upon his conft- "O thou deceitful tongue. %
Żë (26°Cézz-
• derace in God’s mercy, giveſ/, thanks.
To the chief Musician, Maschil, A Asa/m of
a 1 Sam. 22. David, “when Doeg the Edomite came and
9. told Saul, and said unto him, David is come
5 God shall likewise faestroy thee É.
for ever, he shall take thee away, and º.
pluck thee out of thy dwelling place, down.
to the house of Ahimelech.
HY boastest thou thyself in
V W mischief, O mighty man the
goodness of God endureth continually.
and root thee out of the land of the
living. Selah.
6 The righteous also shall see, and
fear, and shall laugh at him:
first consideration with any devout Israelite
after the captivity. That David should close
a hymn full of intense personal feelings with a
prayer for his country accords well with all
that we know of his generous and kingly
nature, and shews that he was truly sustained
by “a free spirit.”
PSALM LII.
This psalm is remarkable for its im-
petuous and fiery spirit: the writer is full
of indignation against a person who is de-
scribed as mighty, and trusting in riches, an
evil speaker, malicious, and deceitful. The
utter ruin of that person is predicted or de-
nounced in terms of burning indignation. In
the inscription it is said that the psalm was
written on an occasion which would account
for and justify the bitterness of the writer's
spirit: when Doeg the Edomite informed Saul
of David's coming to the house of Ahimelech,
which led to the cruel massacre of eighty-five
priests by the hands of the informer. There
is no reason to reject this inscription ; little as
we know of Doeg's position, yet what is
known accords with the notices in the psalm.
The first verse is introductory, then follow
five strophes (two verses each), the close of
the first and the second being marked by Selah.
1. O mighty man] Doeg was the chief of
Saul's herdsmen, a position, of course, held by
a person of great bodily strength, able to de-
fend his charge against the marauders. He
was at Nob, “detained before the Lord” (see
I S. xxi. 7), an expression which implies that
he was undergoing a process of purification,
not improbably necessitated by some previous
crime.
2. mischieft| Or, malignity. The word
occurs often in the psalms (see note on v. 9,
where the A.V. has “wickedness”) in the
sense of ruinous, unfathomable evil, destruc-
tive malignity. .
working deceitfully] Or, “working trea-
Chery,” as a razor cuts suddenly and without
warning, so Doeg, leaving Nob, of course
without intimation of hostile purposes, caused
the sudden destruction of David's friends.
Cf. PS. v. 9, and lvii. 4.
3. Thou lovest] The Psalmist attributes
the crime not to any temptation from with-
out, but to an inward and deliberate prefer-
ence of evil to good. To love evil, lying,
and malice, is the characteristic of the utter
reprobate.
more than good] Or, “instead of good,”
the true and natural object of love.
4. devouring words] This expression again
points at the specific result of the malicious
tale: devouring words are words that destroy,
cause sudden and utter ruin. Compare Ps.
XXXV. 25.
5. likewise.] This imprecation exactly cor-
responds to Doeg's crime: the divine law is
one of exact retribution: he had broken into
the house of David's friends, seized them,
dragged them forth, rooted them out of the
land, and he must undergo the same inflic-
tion, not for a time, not for once, but for
ever. The force of the imprecation, and of
the hope expressed in the following verse,
depends upon an inward, if undeveloped, pre-
sentiment of a retribution extending beyond
the limits of the present life. See Ps. xlix. 14.
thy dwelling place] Lit. “from the tent.”
This again points distinctly to a shepherd or
herdsman.
6. shall laugh] The exultation of the
righteous at the just punishment of the wicked
is frequently described in Holy Scripture. It
is inseparable from a hearty and thorough
sympathy with God's law. That punishment
which it is consistent with God’s attributes
to inflict, it cannot be inconsistent for His
people to view with a stern and holy gratifi-
cation, utterly distinct from the indulgence of
personal feelings of revenge or animosity. It
was impossible for David not to desire the
punishment of the treacherous murderer, not
T 2.
292
[v. 7–5.
PSA LMS.
L II. LIII.
| Or,
s24&stayede.
7 Lo, this is the man that made
not God his strength; but trusted
in the abundance of his riches, and
strengthened himself in his "wicked-
Il CSS. -
8 But I am like a green olive tree
in the house of God: I trust in the
mercy of God for ever and ever.
9 I will praise thee for ever, be-
cause thou hast done it: and I will
wait on thy name; for it is good be-
fore thy saints.
PSALM LIII.
I Dazid describeth the corruption of a natura!
772azz. 4. Aſe cozzz'izzce//, //he wicked by the light
of Zheir own conscience. 6 He glorieſ/, in the
sa/vation of God.
To the chief Musician upon Mahalath, Maschil,
A Psa/m2 of David.
There is no God. Corrupt
are they, and have done abominable
iniquity: "there is none that doeth Rom. 3.
good. IO.
2 God looked down from heaven
upon the children of men, to see if
there were any that did understand,
that did seek God.
3 Every one of them is gone back:
they are altogether become filthy;
there is none that doeth good, no,
IlOt One. - r *
4 Have the workers of iniquity no
knowledge? who eat up my people as
they eat bread: they have not called
upon God.
5 There were they in great fear, ºra
where no fear was: for God hath scat- ºr.
tered the bones of him that encamp-
eth against thee: thou hast put them
to shame, because God hath despised
them. -
to rejoice in the certainty of retribution. Cf.
PSS. xl. 3, lxiv. 8, 9; Job xxii. 19.
7. Here again the Psalmist goes to the
root of the evil; it began with alienation
from God, was promoted by love of riches,
such as Saul would of course heap on his
unscrupulous adherent, and attained its full
development in a heart strong only in its
longings for evil.
wickedness] The same word which in v. 2
is rendered A. V. mischiefs. Here it denotes
malignity, or desire of evil. A man first
yields to the desire, then encourages it, until
it attains to absolute and exclusive mastery.
8, 9. Each trait of the description of the
true servant of God is suggested by the con-
trast between him and the wicked. They
make not God their strength, the Psalmist
lives and prospers in God's house: they trust
in riches, he in God's mercy: they are wholly
given up to evil lusts, he waits only on God's
Ila Iſle.
8. green olive tree] It is objected to this
figure that there is no mention of trees grow-
ing in the court of the temple; but the psalm
refers to the tabernacle at Nob, which was
probably situate on the northern Summit of
the Mount of Olives, and olives may natu-
rally have formed a grove within its precincts;
one more indication of the genuineness of
this psalm. The answer that the expression
is purely figurative (as in PS, Xcii. 13) is not
satisfactory; Scriptural figures are taken from
realities, and this was doubtless suggested by
what the Psalmist had observed in his fre-
quent visits to the sanctuary.
9. thou hast done it. Or, “Thou hast
done,” omitting the word “it;” a very
striking expression, here as elsewhere (e.g. PS.
xxii. 31) declaring the Psalmist's absolute confi-
dence in the accomplishment of the will of God.
and I will wait, &c.] Or, and I will
Wait for Thy m a.me, for it is g o O d, in
the presence of Thy saints. David will
wait patiently for the manifestation of good-
ness, involved in the very name of God, among
His faithful and favoured people (hasidim);
See note on Ps. l. 5. The expression, however,
is somewhat obscure. The Syr. “I will pro-
claim Thy name, that it is good,” is more in
accordance with the Psalmist's style, and on
that ground is adopted by Hupfeld; but such
an emendation requires the support of MSS.,
which is here wanting.
PSALM LIII.
This psalm is nearly identical with the
14th, differing chiefly in the inscription and
in the substitution of the name Elohim for
Jehovah. There can be little doubt that one
is a recension of the other, with some slight
alterations, for which it is not easy to give
a satisfactory account. See notes on Psalm
xiv., and introd. to Psalm xlii.
Mahalath] The word probably means
“sickness,” and may indicate a melancholy
tune, adapted to the sombre strain of thought
which pervades the psalm.
5. This verse appears to have been added
by a later Psalmist, probably in the time of
Jehoshaphat or of Hezekiah, when Jerusalem
was saved from imminent ruin by the Sudden
and miraculous destruction of invading armies.
ºf
V. 6–1.
293.
PSA LMS. L III. L IV.
- 6 ton that the salvation of Israel
£º. were come out of Zion! When God
*, *, bringeth back the captivity of his
people, Jacob shall rejoice, and Israel
shall be glad.
PSALM LIV.
I /)azid, complaining of the Ziphimus, prayeth
for salvation. 4 Ożon his conſidence in God’s
help he promiseſh sacriffice. º
To the chief Musician on Neginoth, Maschil, A
Asalm of David, “when the Ziphims came
a 1 Sam.
23, 19. & and said to Saul, Doth not David hide him-
26. I. self with us?
AVE me, O God, by thy name,
and judge me by thy strength.
2 Hear my prayer, O God; give
ear to the words of my mouth.
3 For strangers are risen up against
me, and oppressors seek after my soul:
they have not set God before them.
Selah.
4. Behold, God is mine helper: the
Lord is with them that uphold my
soul.
5 He shall reward evil unto 'mine ...,
enemies: cut them off in thy truth. º.
6 I will freely sacrifice unto thee:
I will praise thy name, O LORD ; for
it is good.
7 For he hath delivered me out of
all trouble: and mine eye hath seen
his desire upon mine enemies.
PSALM LV.
1 /)azid in his prayer complainečk of his ſea???//
case. 9 AHe prayeth against his enemies, of
whose wickedness and treachery he complaint-
eth. I6 Aſe comforteſ/, / imself in God’s £7-e-
servation of him, and com/?asion of his enzé-
7/22.4%.
To the chief Musician on Neginoth, Maschil,
A Asa/m2 of David.
PSALM LIV.
A psalm composed in imminent danger:
according to the inscription, which there is
no reason to question, when David was be-
trayed by the Ziphites. See I S. xxiii. 19 and
XXVI. I. -
The division into two strophes of three and
four verses is marked by Selah, v. 3.
1. by thy name] i.e. by the manifestation
of the attributes which the name of God
signifies; by His goodness, power, truth. Cf.
PS. v. II, lii. 9.
strength] Or, “might.” The Hebrew word
is derived from gibbor, “hero,” an appella-
tion of the God of hosts; see note on Ps.
xlv. 3.
3. strangers] This translation is quite
literal, but the word has the secondary mean-
ing “enemies,” cruel and unsympathizing
foes, and that is probably the sense in this
passage. The Ziphites were Jews, strangers
not in blood, but in spirit. It is possible,
however, that David may allude to certain
foreigners in the army of Saul, such as Doeg
the Edomite, and the Cushite, who were
among his bitterest enemies. Saul may have
specially chosen them as persons unrestrained
by any religious feelings, not likely to set
God before their eyes.
oppressors] Or, fierce ones; the two
words, “aliens” and “fierce (A.V. terrible')
Ones,” are thus combined by Isaiah, xxv. 5.
seek after my ſoul] Cf. I S. xxiii. I5 and
Ps. xxiii. 5, xxvi. 9, Io.
4. with them] i.e. “among them,” “one
of them;” a not uncommon idiom (cf. Judg.
xi. 35; Ps. cxviii. 7), which does not mean
that David has many upholders, of whom
God is one, but that He is the one true up-
holder, on Whom all others depend.
5. enemies] Literally, “watchers;” per-
sons who lie in ambush, watching an occasion
to destroy their enemy. Cf. Ps. v. 8.
in thy truth] Or, by Thy truth; by the
manifestation of that faithfulness which is ex-
pressed in God's name; see note on v. I.
6. I will freely sacrifice] i.e. offer a free-
will sacrifice, such as a grateful heart will-
ingly offers. The expression is the usual one
for sacrifices of thanksgiving. Cf. Num. xv. 3.
I will praise, &c.] Ps. lii. 9.
7. For he bath delivered me] The strong
faith of the Psalmist realizes the deliverance
as already accomplished; he has no hesitation
therefore in vowing a sacrifice of thanksgiving.
mine eye hath seen his desire, &c.] Lit.
mine eye hath looked up on mine ene-
mies, sc. with triumph. For the idiom,
which is very common in the psalms, see
note on xxii. 17,' lix. Io, Xcii. II, cxviii. 7. It
occurs twice in the inscription on the Moabitish
stone, lines 4 and 7, where Dr Ginsburg, “I
will see my desire on him.”
PSALM LV.
This beautiful psalm comes from the
very depths of David's heart; it expresses
feelings, which give the tone to all the
psalms composed about the time when the
conspiracy of Absalom was proceeding; and
there is every reason for assigning it to that
period of David's life. We have first (1–3)
a description of the Psalmist's bitter anguish,
and longings for deliverance from his slan-
2.94. PSA L. M. S. L.V.
[v. I—Io.
come upon me, and horror hath 'over- Heb.
whelmed me. CO2/e??
IVE ear to my prayer, O God;
and hide not thyself from my
7/26.
supplication.
2 Attend unto me, and hear me:
I mourn in my complaint, and make
a nO1Se;
3 Because of the voice of the ene-
my, because of the oppression of the
wicked: for they cast iniquity upon
me, and in wrath they hate me.
4. My heart is sore pained within
me: and the terrors of death are
fallen upon me.
5 Fearfulness and trembling are
6 And I said, Oh that I had wings
like a dove 1 for then would I fly
away, and be at rest.
7 Lo, then would I wander far
off, and remain in the wilderness.
Selah. -
8 I would hasten my escape from
the windy storm and tempest.
9 Destroy, O Lord, and divide
their tongues: for I have seen violence
and strife in the city.
Io Day and night they go about it
derers and enemies, followed (9–23) by
alternate imprecations, and prayers, and vivid
pictures of signs of an approaching insurrec-
tion; one person is singled out as once the
dearest and most trusted friend of the king,
now become the most bitter and treacherous
of his foes; still hope is not quenched; it
bursts out with fitful gleams through the
psalm, which closes with expressions of per-
fect confidence in God's justice and love.
Hitzig, who gives a masterly analysis of
the psalm, attributes it to Jeremiah, pointing
out the flight into the wilderness, Jer. ix. 2,
and the possibility that Pashur (Jer. xx. I, 6)
may have been an early friend. De Wette and
Hupfeld state the obvious objections to this
hypothesis; and it seems strange that any
should fail to recognize the adaptation to the
circumstances of David.
On the general tenour of this and similar
psalms see introduction to Ps. xlii.
The ejaculation (v. 9) marks the division
into two parts: the strophes are somewhat ir-
regular, marking vehemence of feeling.
2. I mourn in my complaint Or, “I
wander in my moaning,” i.e. am tossed about
to and fro in the feverish unrest of anxiety
and sorrow. The word rendered “mourn”
indicates perhaps delirious wandering of spirit.
make a noise] Or, “groan aloud;” the same
word is used Ps. xlii. II. It properly denotes
disturbance, uproar; here violent emotion, or
groaning. In v. 17 it is rendered “cry aloud.”
3. oppression] The word (which occurs
only in this passage) implies that the enemy
was in a position which enabled him to drive
the Psalmist into “a great strait.” Every word
suits the condition of David just before his
flight; the threats of the conspirators were
louder than heretofore; they had long watched
him; now they speak out, accuse him of deep
criminality, and drive him almost to despera-
tion.
cast iniquity upon me] This probably repre-
sents the true sense of the Hebrew, which is
somewhat obscure; lit. “cause evil or guilt
to fall on me.” Cf. 2 S. xvi. 7, 8, “The LoRD
hath returned upon thee all the blood,” &c.
5. horror hath overwhelmed me] Job xxi.
6, where A.V. has “trembling.”
7. Lo, then would I wander] Or, Lo,
a far off would I flee, I would lodge
in the wilderness. The same wish is ex-
pressed by Jer. ix. 2. The comparison of the
two passages brings out the marvellous beauty
of this passage, unsurpassed for depth of feel-
ing and exquisite imagery; to which no
translation, save that into music by Men-
delssohn, can do justice. In his flight from
Absalom David did lodge in the wilderness.
Cf. 2 S. xv. 28, xvii. 16.
8. The last words might mean “more
swiftly than stormy wind and tempest;” but
our version is quite right: as the dove rushes
swiftly to her rocky nest, escaping from the
storm, so would David fain flee away from
the outburst of furious passions. Dr Kay
observes that in 2 S. xv. 14 David Says,
“Arise, and let us flee; for we shall have no
escape (the word here rendered refuge) from
Absalom: make speed to depart, lest he speed
and overtake us.”
9. The king rouses himself, passing with
an abrupt transition from complaining to
indignant imprecations.
divide their tongues] The expression is sin-
gular, but it is understood to mean a wish
that the tongues, which now combine in
execrations against David, may be scattered,
and the conspiracy broken up; probably with
an allusion to the confusion of tongues at
Babel. In Gen. x. 25 the same word is
used.
violence and strift]. The indications of a
revolutionary movement, which David had
noted, but was evidently unable to suppress.
Cf. Jer. vi. 7.
10. An animated description of the excite-
ment of the people, prowling about the walls,
v. II—17.]
295
PSA L. M. S. L.V.
f Heb.
& 2724/7Z (ZC-
cording to
my razz/*.
upon the walls thereof: mischief also
and sorrow are in the midst of it.
I I Wickedness is in the midst
thereof: deceit and guile depart not
from her streets.
12 For it was not an enemy that
reproached me; then I could have
borne it : neither was it he that
hated me that did magnify himself
against me; then I would have hid
myself from him :
. I 3 But it was thou, a man mine
watching, it may be, the approach of con-
federates, and fixing on points best adapted
for an outbreak, or standing in groups here
and there in the streets and open places, and
preluding the insurrection by acts of violence.
mischief] Or, iniquity.
11. Wickedness] Or, “destruction” (Ps.
v. Io), a vivid personification: the city is be-
come the home of destruction; fraud and
treachery do not stir out of her market-place.
In the utter corruption of the people David
saw the true cause of the triumph of his
enemies, and at the same time the assurance
of their ultimate discomfiture.
streets “street,” i. e. the broad open place
near the city-gate, where justice was adminis-
tered. See notes on Job xxix. 7.
12. Here follows the description of one
individual, the leader and originator of the
whole movement. Our thoughts are imme-
diately directed to Ahithophel, in whom all
the older commentators recognize the original
of the portraiture: nor do the objections of
modern critics appear to be weighty. Hup-
feld considers that this description, and the
verses, 20, 21, which complete it, are mis-
placed, and should follow v. 3: but the
abruptness of the transition is at once highly
poetic, and most natural in the disturbed
state of the Psalmist's spirit, who is almost
delirious in his grief; see v. 2. *.
it was not an enemy] To this it is objected
that Ahithophel had cause of provocation,
since Bathsheba is supposed to have been
his granddaughter; but the fact, though pro-
bable, is not certain; nor is it clear that one
so utterly unprincipled and selfish as Ahitho-
phel would have felt, at any rate have shewn,
any indignation, when David raised her to the
highest rank among his wives. It is said, too,
that Ahithophel came to Jerusalem shortly be-
fore the outbreak: that is true, but the psalm
was composed at that time, and Ahithophel
may have long before directed the plans of
Absalom, who would not have sought out
a trusted follower of his father, had he not
been sure of his support.
equal, my guide, and mine acquaint-
2111CC.
14 We took sweet counsel toge- Heb.
WA.
ther, and walked unto the house of ºnez
counsel.
God in company.
I5 Let death seize upon them, and
let them go down quick into "hell:
for wickedness is in their dwellings,
and among them.
I6 As for me, I will call upon
God; and the LORD shall save me.
I7 Evening, and morning, and at
13. mine equal] Literally, “a man ac-
cording to my estimate or position,” but our
version expresses the meaning. David speaks
of one who is on terms of such intimate
familiarity, so honoured and esteemed, as to
be justly regarded as an equal; so far of course
as could be the case with a subject. The
position of Ahithophel fully bears out this
view; see 2 S. xv. 12, xvi. 23. “My guide”
could not be said with equal propriety of any
one but Ahithophel. The Hebrew (alluph) is
thus rendered by LXX., Vulg., and has cer-
tainly that meaning in Gen. xxxvi. I5. Modern
critics generally take it to mean “associate.”
acquaintance] Or, confidant.
14. in company] Or, in the throng,
that is, in the midst of the crowd of worship-
pers. Cf. Ps. xlii. 4, and lxiv. 2 (where A. V.
has “insurrection”). David represents himself
as choosing one favoured and trusted friend
to accompany him and join his devotions at
a great national festival. Such a friend he
found in one whose counsels were to him as
“the oracle of God.” See 2 S. xvi. 23.
15. An outburst of fury, which the com-
bination of malignity and hypocrisy in Ahitho-
phel alone could justify.
seize upon them] Or, surprise them,
come upon them suddenly, in just retribution
for their own unforeseen treachery.
quick into hell] Or, “Sheol;” but our
version is quite correct, if we remember that,
although David may not realize hell as a place
of endless torture, he does regard it as the
last home of the impenitent. To go quick
into hell, is to perish with full consciousness
of a miserable fate; not perhaps without an
allusion to Korah and his company, Num.
xvi. For the fulfilment of the curse see the
account of Ahithophel's suicide, 2 S. xvii. 23;
and the piercing of Absalom's heart while he
was yet alive, ib. xviii. I4.
16. Another change of tone, now sweet
and solemn, with the name Jehovah, for the
first time in the psalm, speaking of inward
hope and sure salvation. There may possibly
be an allusion to prayers habitually offered
| Or, .
the graze.
296 - PSA L.M.S.
LV. LVI. [v. 18–2.
noon, will I pray, and cry aloud: and
he shall hear my voice. -
18 He hath delivered my soul in
peace from the battle that was a-
gainst me: for there were many with
IIlC.
& 19 God shall hear, and afflict them,
"Q", * even he that abideth of old. Selah.
zwhomz also
there bemo "Because they have no changes, there-
chaztges,
3.7% fore they fear not God.
%g.” 20 He hath put forth his hands
; Héb. g º : … •
... against such as be at peace with him :
2rºyed, the hath broken his covenant.
2I The words of his mouth were
smoother than butter, but war was in
his heart: his words were softer than
oil, yet were they drawn swords.
22 °Cast thy "burden upon the .375:
Matth. 6.
LORD, and he shall sustain thee : he išk
ſº tlke I2,
shall never suffer the righteous to be .
moved. -
jør, giń.
23 But thou, O God, shalt bring º,
them down into the pit of destruc- šº and
tion: ‘bloody and deceitful men ‘shall ſº
g & tº ill sha/2 ºzo:
not live out half their days; but I will ##.
trust in thee. days.
thrice daily, see Dan. vi. Io, but the Psalmist
is speaking now of his unceasing supplication
in the time of trial. r
18. from the battle that was against me]
The Hebrew word rendered “battle” occurs
once only in the historical books, viz. 2 S.
xvii. II, where it is used by Hushai, David's
friend, in reference to an attack on the king.
But David here refers to former deliverances.
God has given him the victory ofttimes when
all seemed lost, and will not fail him now.
19. See Note below. The last clause may be
rendered more literally, “who have no changes,
and they fear not God,” but the meaning is
doubtful; it may be “who have hitherto gone
on without changes, or reverses of fortune;” see
Job xxi. 7–15. The Hebrew word denotes
properly changes of Succession, such as of one
garment or season for another; hence by a
natural metaphor vicissitudes of fortune,
2O, 21. , David reverts suddenly to the
fixed and deepest thought in his heart, the
treachery of his friend. Deeply as he felt the
revolt of his son, that probably did not sur-
prise him; it was in accordance with previous
indications of his character, but Ahithophel's
treason came on him without any prepara-
tion.
20. ... broken] Or, “profaned,” evidently
with allusion to v. 14.
21. butter] Literally, “the butters of his
mouth are Smooth :” his words flow sweet
and Smooth like cream. Cf. Prov. v. 3, 4.
but war was in his heart] Lit. “but war
his heart,” i. e. his heart was wholly war,
a very forcible idiom, signifying the complete
absorption of the heart by hatred.
22. thy burden] The exact meaning of
the word, which occurs nowhere else, is
uncertain, but our version expresses the sense
with Sufficient accuracy. It may mean, as
suggested in the margin of the A.V., “gift,”
viz. that which is given, appointed to man to
bear. Thus Hupf. See I Pet. v. 7, where it
is rendered “care.” Vulg. curam, LXX.
pépuváu orov.
23. This verse sounds like a prophetic
anticipation of the suicide of Ahithophel, and
the fate of Absalom (see note v. 15); but the
Psalmist probably does but express a fixed
conviction in the justice of God. Hupfeld
again proposes a different arrangement, but
abruptness is the characteristic of the psalm.
The last word recalls the key-note struck in
David's earliest psalms, vii. I, xi. I.
NOTE on PSALM Lv. 19.
Hupfeld renders this verse “God will
hear and answer me (ºxy" with some MSS.),
for He sitteth (as Judge) of old;” the
latter clause he supposes to be misplaced, but
interprets it as in the foot-note. With a
slight change of punctuation, favoured by the
LXX., the meaning would be, “God will
hear (me) and humble them, and (for) He
sitteth (as Judge) of old.” The construction,
however, is unsatisfactory, and the passage is
probably imperfect.
PSALM LVI.
I Zazid, Araying to God in conſidence of his
word, complaineth of his enemies. 9 Åe pro-
| Or Jesseſ/, /ºis conſidence in God’s word, and pro-
A golden miset/h to £7aise him.
£salº,2/ To the chief Musician u tº s
ADazza. pon Jonath-elem-recho-
* I Sam. kim, Michtam of David, when the a Philis-
2I. II. times took him in Gath.
E merciful unto me, O God: for
man would swallow me up ; he
fighting daily oppresseth me.
2 'Mine enemies would daily swal- lº
Mizze oã-
low me up : for they be many that servers.
fight against me, O thou most,
High.
v. 3—II.]
297
PSALMS, LVI.
3 What time I am afraid, I will
trust in thee.
4. In God I will praise his word,
in God I have put my trust; I will
not fear what flesh can do unto me.
5. Every day they wrest my words:
all º thoughts are against me for
€VII,
6 They gather themselves toge-
ther, they hide themselves, they
mark my steps, when they wait for
my soul.
7 Shall they escape by iniquity? in
PSALM LVI.
. A psalm of prayer in a time of great afflic-
tion : according to the inscription, when
David was taken by the Philistines in Gath.
It bears every mark of the time when David
was a fugitive, and persecuted by bitter ene-
mies: retaining a perfect faith in the word
and favour of God.
The divisions are clearly marked by the re-
frain at v. 4 and at vºv. Io, II, which are rather
to be regarded as one verse. We have thus
a beginning and close each of two verses, and
three intervening strophes, 2, 3, and 3.
The inscription is obscure; the words
Jonath-elem-rechokim mean “the dove of
silence (i.e. the silent dove) of the far ones,”
i.e. either of far-off lands, or among aliens.
It probably designates the tune to which the
composition was recited, but is evidently
adapted to the circumstances of the Psalmist.
The place given to the psalm was probably
suggested by its similarity to the preceding.
Michtam] See note on Ps. xvi. The next
four psalms have the same designation.
took him in Gath] David's flight to Gath
is related in I S. xxi. Io. He was received
as a friend by Achish, but in great danger
from the envy of the Philistine nobles. There
is no notice in that passage of his having been
actually seized, or taken by them, and doubts
have therefore been thrown upon the genuine-
ness or accuracy of this inscription: but it
rests probably upon an ancient and independ-
ent record; a late compiler would have taken
the account without alteration from the book
of Samuel. The similarity of tone and struc-
ture between this and the following psalm is
recognized by keen critics (e.g. Köster), as
also the adaptation of thought and expression
to the circumstances noted in the inscription.
1. for man] David uses here the word
“enosh" (which has always the sense of
weakness and fragility), evidently in anti-
thesis to Elohim. He had applied it to
Ahithophel in the preceding psalm, v. I 3.
2. enemies] watchers; see note on Ps.
thine anger cast down the people, O
God.
8 Thou tellest my wanderings:
put thou my tears into thy bottle: are
they not in thy book 2
9 When I cry unto thee, then shall
mine enemies turn back: this I know ;
for God is for me.
Io In God will I praise his word:
in the LORD will I praise his word.
II. In God have I put my trust:
I will not be afraid what man can do
untO me.
liv. 5. This word suits the position of David
at Gath. - -
O thou most High]. The Hebrew word ma-
rom, i.e. “height,” is thus rendered by most
of the older commentators. It is now taken by
most critics to mean “in pride,” “proudly,”
“haughtily;” but the old interpretation is
more forcible, and quite as near to the origi-
mal. In either case the expression is elliptical,
and has no exact parallel.
4. In God] i.e. with God's help, by His
grace; He will enable me to praise His word,
gratefully to acquiesce in His revealed will.
The Psalmist's spirit lives and moves in God,
as the source of all light and spiritual influ-
ence. This is the true refrain, or key-note
of the psalm. See vºv. Io and II.
5, 6. This description is singularly ap-
plicable to David's position among the envious
nobles at the court of Achish. It could not
have been written either at the court of Saul
(for he was a fugitive, see v. 8), or when he
was surrounded by stanch comrades in his
exile. Still it does not speak of his being
actually arrested, and does not therefore seem
to have suggested the inscription.
7. Shall they escape by iniquity & The
original is very obscure; but if the text be
sound it probably has the meaning which is
expressed in our version: see Note below.
8. tellest my wanderings] i.e. God keeps
an exact account of David's wanderings, notes
every incident of his restless flight. Some
commentators, not content with this natural
and beautiful thought, would refer “wander-
ings” to the Psalmist's mental wanderings or
complainings; see lw. 2.
into thy bottle] A very bold, but expressive
metaphor. As the traveller carefully pre-
serves water, milk, or wine in leather bottles
or bladders for a journey, so David trusts
that God keeps in memory every tear which
he sheds. They are precious as memorials
of many a sorrowful pleading, many a prayer
offered with streaming eyes.
298
[v. 12–4.
PSA LMS. LVI. LV II.
12 Thy vows are upon me, O
God: I will render praises unto thee.
13 For thou hast delivered my soul
from death: wilt not thou deliver my
feet from falling, that I may walk be-
fore God in the light of the living 2
12. Thy vows are upon me] i.e. vows of
fered to God on occasions of deliverance from
grief and danger. See Num. XXX. 6, marg.
13. light of the living] See Job xxxiii. 30.
NOTE on PSALM LVI. 7.
The conjecture of Hupfeld, tºp for toba,
is ingenious and probable; but conjectural
emendations to elude a difficulty are not
adopted by cautious critics. Delitzsch Sup-
poses that "N by may be equivalent to “in
vain,” “not at all;” but this is without
authority. The sense appears to be “consi-
dering their iniquity shall they escape?” N ºy,
upon iniquity, i.e. that being their foundation,
resting altogether on iniquity.
PSALM LVII.
1 Dazid in prayer ſeeing unto God complaineſ/.
of his dangerous case. 7 Åe encouraged/, /kima-
unto God that performeth all things
for me.
3 He shall send from heaven, and
self to praise God. | ; , , , || Or, he
toº. Tj Mijan, Altaschih, Micham sive me,"frºm the reproach of him º
£º of David, when he fied from sºul in the that would swallow, me up. Selah: º,
at I Sam. CaVC. God shall send forth his mercy and swallow
24, Ie E merciful unto me, O God, be his truth. 77te 246.
merciful unto me: for my soul
trusteth in thee: yea, in the shadow
of thy wings will I make my refuge,
until these calamities be overpast.
2 I will cry unto God most high;
4. My soul is among lions: and I
lie even among them that are set on
fire, even the sons of men, whose
teeth are spears and arrows, and their
tongue a sharp sword. -
PSALM LVII.
This psalm closely resembles the preceding.
It was composed, as we learn from the in-
scription, “when David fled from Saul in the
cave,” i. e. either the cave at Engedi, in the
high limestone ridge to the west of the Dead
Sea, or more probably at Adullam, near the
district of the Philistines. This historical no-
tice is rejected by some modern critics, but
is scarcely open to fair objection; even Köster
considers that it is highly probable, and in
accordance with the tone and spirit of the
composition. The whole psalm is full of the
feelings expressed so powerfully in Ps. lvi.,
and concludes with a strain of exulting and
triumphant confidence; on this account it is
selected as one of the psalms in our services
for Easter Sunday. -
The psalm is divided into two parts, dis-
tinctly marked by the refrain, 5 and II; each
part has a striking similarity of structure.
Al-taschith] i.e. Destroy not. Three other
psalms (lviii.lix. lxxv.) have the same title,which
well expresses their general purport. In this
psalm there is evidently a direct allusion to
David's answer to Abishai, when he would
have slain Saul with the spear, Destroy him
not, Al-taschithehu.
in the cave] The cave of Adullam. See
I S. xxii. I, and 2 S. xxiii. 13.
1. my soul trusteth in thee] Or, takes
refuge; the word is repeated in the next
clause. s
shadow of thy wings] A beautiful and
common figure (see Ps. xvii. 8, and xxxvi. 7),
suggested probably by the exquisite passage
Deut. xxxii. II, and adopted by Our Lord.
See too Ruth ii. I2.
calamities] Literally, “destructions,” dan-
gers threatening him on all sides with destruc-
tion; cf. Ps. lii. 2. David uses the word in
that and in other passages specially of evil
machinations.
2. performeth] Or, “accomplisheth,” here,
as in Ps. cxxxviii. 8, in the Sense “accom-
plisheth what is good for me.”
3. from the reproach] The construction
of the clause is obscure. The most probable
meaning is, “though he that would swallow
me up revileth;” but our A.V. is defensible.
See Note below. Cf. Ps. lvi. I.
4. Here again the meaning is clear, but
the construction abrupt and rugged; lit. “As
for my soul, in the midst of lions might I lie,
for burning are the sons of men.” David con-
trasts his actual condition in the cave where
he has found a refuge with the lot which
would have been his among the followers of
v. 5–2.]
299
PSA L. M. S. LVII. L V III.
5 Be thou exalted, O God, above
the heavens; let thy glory be above all
the earth.
6 *They have prepared a net for
my steps; my soul is bowed down :
they have digged a pit before me, into
the midst whereof they are fallen them-
* Ps. 7. 16.
& 9. 15.
selves. Selah.
* Ps, ros. 7 “My heart is "fixed, O God, my
ió. heart is fixed: I will sing and give
* praise.
8 Awake up, my glory; awake,
psaltery and harp : I myself will a-
wake early.
9 I will praise thee, O Lord, a-
mong the people: I will sing unto
thee among the nations. -
10 °For thy mercy is great unto the ºs
heavens, and thy truth unto the clouds.
II Be thou exalted, O God, above
the heavens: let thy glory be above all
the earth.
Saul; here in the lions' den he is far safer.
“The sons of men” may refer to Ps. liii. 2.
whose teeth are spears and arrows] Cf.
Prov. xxx. 14.
tongue a sharp sword] See Ps. lv. 21.
5. above the heavens] i.e. let the deliver-
ance be such that heaven and earth may re-
cognize the triumph of righteousness.
6. they are fallen] There may be an allu-
Sion to Saul's adventure in the cave at En-
gedi, I S. xxiv., but the metaphor is very
common in the psalms, see Ps. vii. 15, 16,
and ix. I5.
8. I myself will awake early] This
may be rendered at once more literally and
more poetically, “I will wake the morning;”
a beautiful figure not confined to Hebrew
poetry—thus in Ovid (“Met.' XI. 597, quoted
by Hengstenberg) the cock “evocat auroram.”
This rendering is adopted by Hupfeld and
Delitzsch.
NOTES on PSALM LVII. 3, 4.
3. "Esº ºnn, lit. either “He revileth the
person who persecutes me,” or “He that
persecutes me revileth.” The objection to
the former rendering is that Finn is not else-
where attributed to God; the latter presents
an ellipsis and a change of tense scarcely ac-
counted for. Hitzig would alter Finn to
Flºr), “from the hand.” The passage may
perhaps be misplaced, but no satisfactory
change has been suggested.
4. Several points are overlooked by most
translators in this verse. Thiº's implies a
wish. The Psalmist desires to lie down. The
fact that he was in the cave, is forgotten. The
accents are certainly incorrect, as all admit;
if disregarded we may take bºnº (not
“blazing,” but “burning,” i.e. “consuming”)
as a predicate of DTN jin, which gives the
sense suggested in the note. Dr Kay divides
the clauses differently, but the Masoretic
punctuation appears correct.
PSALM LVIII.
I David reproveth wicked judges, 3 describeth
the 7tature of the wicked, 6 devoteth them to
%, God’s judgments, Io whereat the righteous
zzoz, A shall rejoice.
gola'eze • -" tº tº g sº
†saim of To the chief Musician, Al-taschith, Michtam
Z2.xz, a. of David.
O ye indeed speak righteous-
D ness, O congregation? do ye
judge uprightly, O ye sons of men?
2 Yea, in heart ye work wicked-
ness; ye weigh the violence of your
hands in the earth.
PSALM LVIII.
A psalm of stern reproof, such as a
king might address to unrighteous judges,
the great and permanent evil of oriental
despotisms. It belongs probably to the first
year of David's reign; the style is rugged
and obscure, the tone Solemn and earnest,
such as might well become a prince succeed-
ing to a period of anarchy and turbulence.
He describes the wickedness as So great, so
thoroughly identified with the nature of the
oppressors, as te leave no hope of improve-
ment, no resource but prayer for their extir-
pation.
The psalm is assigned to a writer in the
time of the exile by some critics, chiefly on
the ground that the wicked judges must be
heathens. Hupfeld observes truly that similar
reproaches are often addressed to judges in
Israel. The obscurity of the language points
to an early date, nor is there any sufficient
reason for rejecting the inscription, found in
all the old versions.
1. O congregation] The word so ren-
3OO
PSA LMS. LVIII.
3 The wicked are estranged from
} º, the womb : they go astray tas soon as
2. * te
%. they be born, speaking lies.
º 4. Their poison is like the poison
º” of a serpent: they are like the deaf
#... 'adder that stoppeth her ear;
- 5 Which will not hearken to the
| Or, e |, g
$9%. voice of charmers, "charming never so
charmaez’ wisely. -
!º. 6 Break their teeth, O God, in
their mouth : break out the great
teeth of the young lions, O LORD.
7 Let them melt away as waters
which run continually: when he bend-
eth his bow to shoot his arrows, let them
be as cut in pieces. -
8. As a snail which melteth, let
every one of them pass away: like the
untimely birth of a woman, that they
may not see the sun.
9 Before your pots can feel the
thorns, he shall take them away as
with a whirlwind, both living, and Hºb.
* > o - - as Zīvāng,
in his wrath. - as wrath.
dered is very obscure. Elsewhere it means
“silence,” “dumbness:” hence some translate
“Do ye indeed speak righteousness in si-
lence " a phrase which no ingenuity can make
really intelligible. The meaning “congrega-
tion ” rests on no sufficient authority, nor is
the reproof addressed to the people, but to the
judges. Critics have therefore proposed a
very slight alteration which gives the sense
“O ye gods,” i. e. O ye judges, representa-
tives of the divine power; but it is doubtful
whether such a form of address is justified by
passages alleged in its support. See Hupf.
and Hitzig.
that the word has been interpolated by a
transcriber; there is no indication of the
meaning “congregation,” or “silence,” in
early translations. See Note below.
2. Yeal This word introduces the true
answer—far from speaking righteousness you
work wickedness.
ye weigh] A bitter sarcasm; instead of
meting out justice, accurately weighing all
things in the balance of justice (see Job
xxxi. 6), you weigh out and distribute your
own violence.
3. from the womb.j Sinners from infancy
onwards. The Psalmist however does not
here declare the general doctrine of original
or birth-sin: he speaks simply of the despe-
rately wicked. Compare, however, Ps. li. 5,
and Gen. vi. 5, viii. 21.
4. poison of a serpent See Deut. xxxii.
33; Job XX. I4–16; Isai. xi. 8.
deaf adder] The adder appears to be spe-
cially noticed both as one of the most ve-
nomous Snakes and as that which serpent-
charmers find most difficulty in subduing.
Cf. Eccl. x. II. The antiquity and wide
prevalence of the custom to which David
alludes are well known to all readers of Eastern
travels. See Bochart, ‘Hieroz.’ II. iii. 6;
Niebuhr, “Reiseb.” I. 189; Lane’s “Egypt.”
5. charmers] Literally, “whisperers.” A
word used specially to describe the inarticu-
late murmurs of enchanters. -
It seems on the whole probable
teeth must be broken.
charming] Or, of one that bindeth
charms skilfully. The phrase “bindeth
charms” is generally understood to refer to
Some process of conjuring, probably by tying
knots, a symbol of the restraining force of the
incantation. The word rendered “skilfully”
means thoroughly experienced, an adept in
charming. The Egyptians called an expert
magician rech chetu, SC. One who knows things.
6. Break their teeth] The power of wrong-
doing must be put down: if the poison cannot
be drawn out, the fangs must be broken. In
the next clause the Psalmist reverts to his fa-
vourite image, and describes the cruel judge
as the lion in his full vigour, whose great jaw-
Cf. Job iv. Io.
7. The figures again change; let them melt
away like waters poured out, and running to
waste. The same word for dissolution is used
Job vii. 5.
when he bendeth] The italics in our version
shew that the original is obscure =literally “he
treadeth (i.e. as our version explains, bendeth
his bow to shoot) his arrows, so (i.e. just at
that moment, ere he can adjust the bow)
let them be broken ; let them and their instru-
ments of evil perish together.” It is possible
however that the subject of “shooteth” is.
God. “He shooteth his arrows, so are they
cut off.”
8. untimely birth] Or, “abortion;” com-
pare Job iii. 16; Eccles. vi. 3—5.
9. The meaning of this obscure and diffi-
cult verse appears to be, Before your pots
feel the thorn (i.e. before the fire of the
thorns makes itself felt), so be it (the thorn)
quick or be it dry, the whirlwind
will sweep it away. The wicked are com-
pared to a heap of thorns, some green, Some
dried up, lighted under a caldron, and then
swept away by a sudden storm. The words
rendered “living” and “in his wrath” are
supposed by some to describe the flesh in the
pot, either quick, or heated through: but this
is contrary to the statement; the thorns are
swept away before they have heated the pots:
all the plans of the wicked are frustrated by
v. Io-3.] PSALMS. LVIII. LIX.
3OI
Io The righteous shall rejoice II So that a man shall say, Verily
when he seeth the vengeance: he there is a reward for the righteous: yº,
shall wash his feet in the blood of verily he is a God that judgeth in theº.
the wicked.
earth.
their sudden and complete destruction. The
comparison of wicked men to thorns, easily
set on fire, and scattered by a blast of wind, is
familiar to David; cf. 2 S. xxiii. 6, 7 : “The
sons of Belial shall be all of them as thorns—
they shall be utterly burnt with fire.” See
also Ps. cxviii. I2. Cf. Note below.
1O. wash his feet] A lesson not of ven-
geance but of warning. David has had no
part in the destruction; that has been the
work of Him to Whom vengeance belongeth.
It must be remembered that David shed no
blood of his subjects, even when rebellious,
without the most absolute necessity, and that
his own fault had been rather that of remiss-
ness and over-indulgence.
11. a God that judgeth] This is one of the
very few passages in which the Hebrew Elo-
him is construed with a plural predicate.
Hence instead of “God” it may be better to
render the word “Deity” or Godhead, “truly
the Godhead judgeth the earth.” Kay under-
stands it to refer to “manifold divine agen-
cies.”
NOTES on PSALM LVIII. I., 8, 9.
1. The LXX., Vulg. and Syriac, seem to
have had a particle=&pa, utique. The Arab.
“truly.” Hitzig proposes here and in Ps.
lvi. I to read pºs=bsº, “people:” a suggestion
not likely to be adopted. I should rather con- .
jecture Dºs "jil, “sons of the mighty.” Dr
Kay gives an ingenious rendering, well adapted
to the circumstances of David, Supposing that
the psalm was composed at the same date as
the preceding—“Will ye indeed utter long
silent judgment 2" referring to 2 S. xv. 2–6.
The words of Absalom are much to the point,
“See, thy matters are good and right, and yet
none is deputed from the king to hear thee.”
But the expression “silence of justice” scarcely
bears out the interpretation.
8. The first clause may be rendered, “as
a snail which one crushes, and it perishes,” or
“as a snail goes melting away.” The former
is preferable as giving a true and forcible
image (thus Delitzsch, who takes Don to be
the fut, apoc. Hiph. from Tbo-DDo), but the
construction is uncertain.
9. Dr Kay suggests a rendering of the
text which is ingenious and striking. He ob-
serves that “Charon” is always used of divine
wrath, and translates “Before your caldrons
have felt the thorn-fire, even as raw flesh, even
so shall hot fury sweep them away.” The
figure is that of a whirlwind Sweeping away
the banqueters' food. It seems however more
suitable to the context to take the thorns with
which the enemies of David are heating their
caldron, in other words, preparing their ma-
chinations, as the point of comparison. Ac-
cepting Charon in the sense of “fiery wrath”
we might render “Before your caldrons feel
(the fire of) the thorns, even as quick, even so
shall hot fury sweep them away;” but “quick”
refers to the thorns. Like the thorn-bush,
Tox, yet quick, half-lighted, the conspirators
will be swept away by a blast of God's wrath.
The second Yoi is omitted in one MS., see
Kennicott, but probably by oversight.
PSALM LIX.
ELIVER me from mine ene-
mies, O my God: 'defend me º:
S62
7726 072
I David prayeff, to be delivered from his ene-
º, mies. 6 He complaineth of their cruelty. from them that rise up against me. high.
†. y 8 A/e frzasſeſ/, 27. God. II A/e prayed/, against 2 Deliver me from the workers of
goldent them. 16 Aſe praiseſ/, God. e e e
Psalm of & tº º * * iniquity, and save me from bloody
%5. To the chief Musician, || Al-taschith, Michtam Il
a I Sam. of David; “when Saul sent, and they watched II].CI] . e de tº
I9. II. the house to kill him. 3 For, lo, they lie in wait for my
PSALM LIX.
The inscription states the circumstances un-
er which this psalm was composed, and it is
borne out by the contents, David writes in
imminent danger; troops of his enemies lie in
wait to seize him, or prowl about the city
uttering threats against him. He protests his
innocence, prays for the overthrow of his foes,
and expresses entire confidence in the mercy
and protection of God. These points agree
with the account in I S. xix., when Saul sent
messengers to take away David's life, which
was only preserved by the affection of his wife.
This psalm is therefore, in all probability,
3O2 PSA LMS. LIX.
6 They return at evening: they
make a noise like a dog, and go round
about the city.
7 Behold, they belch out with their
[v. 4.—-9.
soul: the mighty are gathered against
me; not for my transgression, nor for
my sin, O LORD.
4. They run and prepare themselves
* Heb., without my fault: awake ‘to help me, mouth: swords are in their lips : for
...” and behold b P & P
1726, 2.Il Cl Deſ] OIC. who, say they, doth hear º:
5 Thou therefore, O LORD God 8 But thou, O LORD, shalt laugh #&#7
of hosts, the God of Israel, awake to
visit all the heathen : be not merciful
to any wicked transgressors. Selah.
*:
one of the very oldest writings of David which
has been preserved to us. It bears all the
distinctive characteristics of his early style,
vehement, abrupt, graphic in its descriptions,
and full of the feelings which were the main-
spring of his spiritual life. It is objected that
the mention of the heathen (5, 8), and the
description of the enemies, applicable rather
to brigands than to the king's guards, militate
against this view, and various occasions have
been suggested as more suitable to the feelings
and thoughts; but the objections have little
weight (see notes on 5, 6), and the conjec-
tures of each commentator are, as usual, Sum-
marily rejected by others of equal learning.
The structure is highly artistic, and resem-
bles that of other early psalms of David. The
refrain at v. Io and v. I 7 divides it into two
parts, subdivided severally at v. 5 and v. I3
by Selah.
Al-taschith] Destroy not, cf. v. II, “slay
them not,” Kay. But the tone of feeling is
different, and the reference therefore seems
questionable.
1. defend me] Or, as marg., set me on
high ; Sc. on a high place; see Ps. XX. I, marg.
3. The “lying in wait,” and the word
“mighty” or strong ones (cf. Pss. x. Io, xxxviii.
19), are especially suitable to the emissaries
of Saul, who watched David's house to slay
him in the morning. The protestations of
absolute innocence are found more frequently
in psalms belonging to that period of David's
life (cf. I S. xxiv. II; Ps. vii. 3): they are
also far more fitting in the case of a subject
unjustly persecuted, than of one beset by
foreign enemies, who would not be concerned
with the question of his personal integrity.
4. run and prepare themselves] Both
words denote the prompt and officious ser–
vility of hirelings.
awake to help me] A bold, but not un-
common address to God, see PS. xliv. 23,
one also that would specially suggest itself to
David beset by assassins in the deep loneliness
of night.
5. O Lord God of hosts, the God of Israel]
For the use of these names See note on
I S. i. 3.
at them ; thou shalt have all the hea-
then in derision.
9 Because of his strength will I
all the heathen] The Psalmist passes from a
personal to a general supplication; he cannot
think of his own danger and deliverance with-
out reverting to the condition of his country.
It has been observed (see note on Ps. liv. 3)
that Saul appears to have employed aliens,
especially when persecuting one who, as he
well knew, was loved by all true Hebrews.
These considerations meet the inference of a
later date drawn from the mention of heathens.
wicked transgressors] The Hebrew words
denote treachery and faithlessness; men who
do evil regardless of all religious or moral
considerations. David thus describes two
classes of persecutors, such as Saul would
naturally select, men who as aliens would be
wholly without sympathy, and others who
had treacherously deserted their comrade, in
the hour of trial. The strong emotion which
this thought suggests is marked by the word
Selah.
6. They return at evening] The meaning
appears to be that after an unsuccessful search
of the house on the first morning (I S.
xix. 11), Saul's emissaries return in the even-
ing, prowl about the gates, Snarling and
growling like hounds at fault, , and go to
and fro in the city, probably in order, to
occupy every egress, and cut off David's
flight.
7. Behold, &c.] Lo they pour out
words with their mouth. The word
properly denotes the seething of a caldron,
the gushing of a spring of water, or the heav-
ing of a fermenting mass. It is rendered
“utter,” Ps. xciv. 4; “poureth out,” Prov. xv.
2, 28.
swords are in their lips] See Ps. lvii. 4. * >
for who, say they, doth hear?] Our version
probably gives a true explanation by inserting
“say they” in italics; cf. Ps. X. II; Job
xx. 12: but the words may represent the
Psalmist's feelings and convey an expostula-
tion; his enemies utter their threats without
fear that they will be heard and punished by.
the righteous Judge.
8. shalt laugh at them] This phrase (a
very common one in Hebrew, poetry, see
note on Ps. ii. 4) has a peculiar, fitness if
referred to the stratagem by which Saul's
v. Io—16.] PSA LMS. LIX. 3O3
t Heb.
may high.
Aðace.
# Heb.
zmine oã-
Jerz/e7 S.
wait upon thee: for God is my de-
fence.
Io The God of my mercy shall
prevent me : God shall let me see my
desire upon mine enemies.
II Slay them not, lest my people
forget: scatter them by thy power;
and bring them down, O Lord our
shield.
12 For the sin of their mouth and
the words of their lips let them even
be taken in their pride: and for curs-
ing and lying which they speak.
I3 Consume them in wrath, con-
sume them, that they may not be: and
let them know that God ruleth in
Jacob unto the ends of the earth.
Selah.
I4 And at evening let them re-
turn; and let them make a noise like
a dog, and go round about the city. # Heb
I5 Let them wander up and down toº.
'for meat, "and grudge if they be %, be
not satisfied. zzot satis-
- tº- y?ed, there
16 But I will sing of thy power; ºft
• * : * : * tav al.
yea, I will sing aloud of thy mercy :*
emissaries were baffled and mocked, see I S.
xix. 16: but it expresses generally the truth
that the machinations of God's enemies are
not less absurd than wicked; and one who
judges them aright is struck not less forcibly
by their utter folly than by their malignity.
There is a hideous grotesqueness in detected
villainy.
all the heathem] See note on v. 5.
9. his strength] The construction is diffi-
cult if “his” refers to the enemies described
in the preceding verses, but David probably
has in mind the “strength” of Saul his real
enemy. This of course does not suit the views
of those who reject the inscription, and find
no other natural explanation of the Sudden
change of persons. See Note below.
defence] Or, “fortress,” Ps. xviii. 2, where
A. V. has “high tower.”
10. The second part of the psalm begins
here. It is even more obscure than the first;
Delitzsch observes that the exposition is here
so difficult in every detail that it is like de-
ciphering an inscription; yet if the special
circumstances are borne in mind, each word
has a point.
11. Say them not This prayer is suitable
to the circumstances of the inscription, but
very unsuitable to any other which has been
suggested. A prayer that God should not
at once destroy the emissaries of the king, but
frustrate their plans, scatter them, reduce
them to want, as liars, blasphemers, and
assassins, make them examples of punishment,
and ultimately root them out of Israel, is
neither unnatural nor unprovoked ; but it
would have no meaning if directed against
foreign enemies, whom the Psalmist would
wish to be destroyed at once, and against
whom he would have no such personal feelings
as those expressed in these imprecations. The
application to the dispersion and miseries of
the Hebrews for the murder of their Saviour
is obvious, and stands or falls with the general
principle of typical exposition. If David was,
as the Church has ever believed, a type of
Christ, and moved specially by the Spirit,
then Such utterances must have, not indeed
a double meaning, but a double application.
12. For the sin, &c.] Lit. “the words
of their lips are the sin of their mouth;” i. e.
all their words are sheer sin, nothing but sin:
thus Hupfeld; but the rendering of Ewald
and Kay seems preferable, “Oh the sin of
their mouth! Oh the word of their lips!”
in their pride.) There may be, as most
commentators hold, a reference to the words
“who doth hear?” in v. 7: but David's
psalms about this time are full of complaints
of the pride and insolence of his enemies, the
favourites of Saul.
13. Consume them] Or, Make an end
in wrath, make an end After under-
going such punishments as may warn the .
people, let them perish, that all may learn the
truth which they have denied. -
unto the ends of the earth] Wherever they
may wander when scattered. Their punish-
ment thus becomes directly subservient to the
cause of truth; a prophetic utterance which,
if not developed in the Psalmist's conscious-
ness, has been illustrated by the dispersion of
his countrymen.
14. let them return] Or, they return, sº
&c. The Psalmist repeats v. 6; not, as in our
version, expressing a wish, but describing a
fact. He sees the troop return, hears their
threats, and sees them prowling about like
bloodhounds. •
15. Let them] Or, They prowl about
to devour; if they are not satisfied,
then will they pass the night; the
same imagery, but with one word, “pass the
night,” which fixes the sense. The guards
took up their station at the door of David's
house. I S. xix. II.
16. But I] Or, But as for me, I will
sing, &c. The “ I” is emphatic, and con-
trasted with “they” in the preceding verse.
3O4.
[v. 17–3.
PSA LMS. L IX. LX.
in the morning: for thou hast been
my defence and refuge in the day of
my trouble.
17 Unto thee, O my strength, will
I sing: for God is my defence, and
the God of my mercy.
in the morning] The whole description
implies a nightly attack. David has no doubt
that when morning comes it will find him
Safe and grateful. It is hard to account for
the rejection of so natural and obvious an
interpretation.
NOTE on PSALM LIx. 9.
The old Versions had another reading;
LXX. and Vulg. “my strength;” Syr. “my
rejects the Hebrew with his usual confidence.
Perowne follows him. The extreme facility
God.” Thus Hitzig, “mein Schutz.” He of the correction is no recommendation.
PSALM LX.
I ZXazid, complaining to God of former judg-
77temſ, 4 now, upon better hope, prayeth for de-
Aizerance. 6 Comforting himself in God’s pro-
mises, he crazeth that he//, whereon he trusteth.
| Or, tº º
A golden To the chief Musician upon Shushan-eduth,
GOD, "thou hast cast us off, ”Ps. 44.9
thou hast 'scattered us, thou ...;
hast been displeased; O turn thyself *
to us again.
2 Thou hast made the earth to
*ś, 8 | Michtam of David, to teach; when he strove tremble; thou hast broken it: heal
“ with Aram-naharaim and with Aram-zobah, ë & t
*čiron. when Joab returned, and smote of Edom in the breaches thereof; for it shaketh.
18. 3. the valley of salt twelve thousand. 3 Thou hast shewed thy people
PSALM LX.
According to the inscription this psalm
belongs to the time when David was en-
gaged in the great war with the Syrians
and Ammonites, which lasted a considerable
time, and ended with a complete victory, and
great extension of the kingdom. It implies,
however, that very serious and alarming
reverses had taken place, of which no record
is preserved in the brief accounts of 2 S. viii.
and I Chro. xviii. I2. The Edomites had
probably taken advantage of the absence of
the king with his army, perhaps also of some
check, of which rumours had reached them,
and ravaged the southern district. The
psalm expresses great affliction at the reverses,
with a certain anticipation of victory. It
could not have been composed in a later reign;
the terms, in which Ephraim and the trans-
Jordanic territories of the kingdom are named,
are incompatible with any period after the
Separation of the ten tribes, still more so with
any period after the captivity. The psalm is
essentially Davidic in style, feeling, and histo-
rical allusions.
There are three strophes, the complaint with
its bright hope, 1–4; the triumph, 5–8; the
prayer and confident anticipation, 9–12.
Inscription. Shushan-eduth] Literally, “the
lily of testimony.” See note on xlv.
Aram-naharaim] Syria of the two rivers,
i. e. Mesopotamia; this region is not men-
tioned in 2 S. viii., but it was either subject
to the king of Zobah, or in close alliance with
him. This and other points prove the com-
plete independence of the inscription, which
cannot have been taken from our books, nor
from the psalm itself, which omits all mention
of Aram. The situation of Zobah is uncer-
tain; it probably extended over the greater
part of the region between the Euphrates and
Orontes.
when Joab returned. The psalm appears
to have been written just when David was
setting out on the expedition. Joab's victory
Over the Edomites is not mentioned in the
historical books, where we read only of a
defeat of the Syrians in the Valley of Salt.
It is probable that instead of Aram, Syria,
the reading in Sam. l.c. should be Edom. We
have, however, no data which can enable us
to reconcile accounts which may refer to dif-
ferent events, or to circumstances unnoticed
by the historian. -
the valley of salt] The barren district about
8 miles broad to the south of the Dead Sea.
1. cast us off] See Ps. xliv. 9. The ex-
pression denotes at the least a severe check,
if not defeat, of the main army.
scattered us] Or, broken us; the word
does not necessarily denote a complete rout.
of the army, but a break of the line; the
army may have been broken into two or
more divisions. See however 2 S. v. 20;
Judg. xxi. I5.
Aast been displeased] The statement implies
a consciousness of Some great fault in the
people or the king.
2. the earth] Or, “the land.” David
is speaking of his country, broken and con-
v. 4–8.] PSA LMS. LX.
ness; I will rejoice, I will divide
Shechem, and mete out the valley of
Succoth.
7 Gilead is mine, and Manasseh is
mine; Ephraim also is the strength of
mine head; Judah is my lawgiver;
8 Moab is my washpot; over Edom *
will I cast out my shoe: Philistia, #4.
| +,-, y an
triumph thou because of me.
3O5
hard things: thou hast made us to
drink the wine of astonishment.
4 Thou hast given a banner to them
that fear thee, that it may be displayed
because of the truth. Selah.
5 *That thy beloved may be de-
livered ; save with thy right hand,
and hear me.
6 God hath spoken in his holi-
& Ps. Io9.
6, &c.
irony).
vulsed as by an earthquake. The prayer,
however, is full of hope.
it shaketh] This word is specially used of
convulsions of an earthquake, and it occurs
frequently in Davidic psalms. *
3. Aard things] Lit. “a hard thing,”
“severity.”
wine of astonishment] A common and ter-
rible figure in the prophetical books. See
Isai. li. 17, 22, where A.V. has “trembling;”
Jer. xxv. 15. *
4. The strain changes: the rout had not
been complete (see note on v. 1): the army,
though broken, could be rallied, and the
Psalmist points to the banner yet waving in
the name of the God of Hosts (Jehovah Nissi,
See Ex. xvii. 15); around which all true-heart-
ed Israelites would rally, and contend again
for the true and righteous cause. Cf. Isai. v.
26, Xi. I2, xiii. 2.
that it may be displayed because of the truth]
This rendering of a difficult and contested
phrase is accepted by some critics, but the
meaning may be that they may rally around
it out of reach of the archers. See Note below.
5. That thy beloved] Or, That thy beloved
ones, the fearers of the Lord, as they are
called in the preceding verse. Thus the first
part of the psalm closes, as usual, with a full
strain of hope. No warrior ever understood
his people better than David, whose impres-
sionable heart felt the shock of all their emo-
tions, but never failed to Settle on the rock.
6. God hath spoken] This introduces ano-
ther subject. David had doubtless consulted
his God after the reverse, and now gives either
the substance and purport, or the very words
of the answer, however it may have been
communicated. It consists of two parts, first,
an assurance of unshaken possession of the
whole Israelitish territory, Secondly, of do-
minion over the neighbouring kingdoms, now
in a state of revolt and hostility. This entire
passage is repeated in Ps. cwiii. 6—13.
in his holiness] Or, as in Ps. lxxxix. 35,
“by His holiness;” cf. Amos iv. 2. The word
may however be rendered (as by the LXX.,
Vulg.) “in His sanctuary,” Sc. from the mercy-
seat, whence the oracle went forth.
I will rejoice] The rejoicing of God im-
plies the withdrawal of His anger: punishment
VOL. IV.
is “His strange work:” His joy is in the
welfare of His people. The words, however,
pass by a rapid transition to David: they
express his feelings under the influence of the
divine oracle.
I will divide] Or, “portion out,” i. e.
rule as king and judge with uncontested
authority. Shechem and Succoth represent
the central region of Israel: they, as the king
now feels, are unendangered. The valley of
Succoth is probably a district on the east of
the Jordan; but there is difficulty in identify-
ing the site.
7. Gilead] On the east of the Jordan. This
promise secures David in the possession of
the whole trans-Jordanic region: Manasseh
and Ephraim complete the promise, which
could not be claimed by any of his descend-
ants after Solomon.
judah is my lawgiver.] The reference to
Gen. xlix. Io is unquestionable. (See also
Num. xxi. 18.) It leaves no doubt as to the
date. In David's reign, and in that of his son,
and then only, could it be said that the sceptre
Tertained to Judah, but that Ephraim was the
strength of his head. -
8. Moab is my washpot. A sarcasm
which has peculiar point applied to a nation
remarkable for arrogance (cf. Isai. xvi. 6), and
just then reduced to utter subjugation. The
same figure is found in Herodotus, II. I 72.
David was connected with Moab by his
descent from Ruth, and in early life had been
on terms of confidential friendship with its
king (see I S. xxii. 3, 4); but owing to some
unrecorded transaction, possibly connected
with treatment of his parents, his feelings were
changed to extreme bitterness. See 2 S. viii. 2.
cast out my shoe] There is an evident con-
nection between this metaphor and that in the
preceding verse. The king regards Moab as
a vessel fit only for the meanest uses—he
casts the shoe, which he takes off in order
to wash his feet, to Edom as a mere slave,
cf. 2 S. viii. 14. There is no sufficient autho-
rity for the conjecture, though in itself not
improbable, that casting a shoe may have
been a symbolical form of taking possession
of a disputed district.
triumph thou because of me] Or, “unto
me, O Philistia, shout loudly.” This appears
U
3O6 PSA LMS.
#Heb. 9 Who will bring me into the 'strong
% a city ? who will lead me into Edom
- Io Wilt not thou, O God, which
.*.*.* *hadst cast us off f and thou, O God,
“ which didst not go outwith our armies?
II Give us help from trouble: for
vain is the help of man. ºwn
12 Through God we shall do va- *
liantly: for he it is that shall tread
down our enemies.
to be a call to Philistia to join the king's army.
It must come with loud demonstrations of
loyalty, whether dictated by admiration or
extorted by fear. The former supposition
is probable: the Cherethites and Pelethites,
David's body-guard, are supposed to have con-
sisted in part of men of Philistine descent: see
also the account of the Gittites and their
captain Ittai, in 2 S. xv. 18. See, however,
critical Note. The true rendering may be in
accordance with Ps. cwiii. 9, “over Philistia is
my triumphing.” -
9. Who will bring me] The common
Hebrew idiom to express an earnest longing
or confident hope; equivalent to “O that He
would lead me,” &c. Classical writers use
the same form, e.g. “Quis me gelidis in
montibus Haemi sistat?”
strong city] Or, “fortified city,” whether
Petra (cf. 2 K. xiv. 7), as Delitzsch and
Hengstenberg suppose, or Rabbath Ammon,
which shortly after this time was captured by
David, is uncertain: the mention of Edom
agrees better with the former view.
who will lead me] Lit. “who hath led
me,” a change of tense which presents Some
difficulty, but the true meaning is probably
expressed in the text. Q
lo. Wilt not thou, O God] A loving ex-
postulation; the anger, he doubts, not, is
past. God, who had apparently withdrawn
His presence, will now grant all the desire
of His servant.
12. do waliantly] Cf. Num. xxiv. 18;
Ps. cxviii. 15, 16.
tread down] Ps. xliv. 5; Isai. lxiii. 3.
NOTES on PSALM Lx. 4, 8.
4. The difficulty is in the last words; the
preceding words are clear, “The Lord Sets
up a standard for those who fear Him;” but
the meaning of DD)}nrº and bºp jºb is
questioned. The former may be rendered,
“that it may be raised,” or displayed, as in
A. V.; or, more probably, “that they may
flee to it, and be gathered around it;” the
latter means either “because of truth” [as
A. V. following the Targum; Aq. darò Tpo-
ordſtrov (3e3atóTyros: thus, too, Dr Kay, De-
litzsch, and the Bishop of Lincoln, who claims
(evidently by oversight) the old Wv.]. On the
other hand LXX., Vulg., Jerome, Arab.,
AEthiop., Copt., Syr., Sym. render “from the
bow;” a good sense, “out of reach of the
archers.” Thus Ges., Hupf., Hitz. (2nd ed.).
If this be accepted tºp = nºp, either as a
lapsus calami, or as a dialectic variety, followr
ing the Syriac and Chaldee; thus Ges. and
Hitzig. .
8. Instead of ºniº, the text of Ps. cwiii.
9 has iTyy}ºns, i.e. I will triumph over Phi-
listia. The meaning is thus much simpler, if
not more appropriate, but the change seems to
have been made to clear up a difficulty. The
text in this psalm may, however, be retained
with the same meaning if yy) in T be taken
as the infinitive with suffix, “my triumphing
is over Philistia.” Thus Hupfeld. The LXX.,
Aq., Theod, derived the verb from Tyn, jure-
w t f > p
Tâymorav, tiraipijorato, equxiaorav.
PSALM LXI.
I David fleeth to God upon his former expe-
zience. 4 He voweth Žerpetual service unfo
Aim, because of his promises.
To the chief Musician upon Neginah,
A Psa/m2 of David.
EAR my cry, O God; attend
unto my prayer.
2. From the end of the earth will I
cry unto thee, when my heart is over-
whelmed : lead me to the rock that is
higher than I.
PSALM LXI.
This appears to have been composed when
David was driven from Jerusalem by Absa-
lom. The notice of the tabernacle in v. 4,
and the prayer for the king in v. 6, are in-
compatible with the period of his persecution
by Saul. -
This psalm was sung at daily matins in the
earliest ages of the Church; see ‘Const. Apost.”
II. c. 59, ed. Coteler; thus, too, Athanasius
and other Fathers.
upon Neginah] See inscription on Ps. iv.
The meaning is doubtful, probably a tune
adapted to a stringed instrument. In Job
xxx. 9, A. V. has “song.”
2. From the end of the earth] i. e. the
v. 3—3.]
3O7
PSA LMS. LXI. LX II.
* Or,
zzake may
refuge.
3 For thou hast been a shelter
for me, and a strong tower from the
enemy.
4 I will abide in thy tabernacle for
ever: I will "trust in the covert of
thy wings. Selah.
5 For thou, O God, hast heard
my vows: thou hast given me the
heritage of those that fear thy name.
6 "Thou wilt prolong the king’s Heb.
lif * d hi + Thozesha/#
IIC 47? IS years 2S many genera- ada days
tions.
*o the days
* of the
7 He shall abide before God for #.
ever: O prepare mercy and truth, as era.
which may preserve him. :*
8 So will I sing praise unto thy ºn.
name for ever, that I may daily per-
form my vows.
uttermost limits of the land beyond the
Jordan: Such an expression is natural to the
king at a distance from the Sanctuary and
capital of Palestine.
is overwhelmed] Or, fainteth. In Isai.
lvii. 16, A. V. has “fail.” See Ps. lxxvii. 3.
Pr. B. “is in heaviness,” a good rendering.
lead me] Or, “Thou wilt lead me,” an
expression of perfect trust grounded upon
past mercies described in the following verse.
the rock that is higher than II i. e. a place
of perfect security, which is too high for me
to climb unaided. David has doubtless in
mind the mount of Zion which he had once
taken by assault, but which is now occupied
by his foes.
4. thy tabernacle] The heavenly home
represented by the earthly tabernacle from
which the king was banished; cf. Ps. xv. 1.
This proves that the psalm was not written in
a later reign, when the word “temple” not
“tabernacle” would have been used.
for ever] Lit. “ages,” equivalent to “eter-
nity.” The prayer involves a sure faith in
a future state of blessedness.
I will trust in the covert] Or, Let
me find shelter in the covert of Thy
wings. The Psalmist refers to the outspread
wings of the cherubim on the Mercy-seat.
The tabernacle was a figure of the heavenly
sanctuary, the cherubim represented the pro-
tecting love of the heavenly King, and were
the recognized symbols of His presence.
5. the heritage] Not merely the temporal
heritage, of which David for a season was
deprived, but the everlasting heritage described
in the preceding verse.
6. Thou wilt prolong] Literally, Thou
wilt add days to the days of the King, i. e.
not merely prolong His life, but add to His
natural life another life, even an eternal one.
That David speaks of the Messiah, the ideal
King of Whom he felt himself to be a type
and representation, seems quite clear. The
Targum, in accordance with all early Hebrew
tradition, refers it to King Messiah: and in
fact the words in this and the following verse
are too express and definite to be accounted
for by the usual assumption of hyperbole or
poetic exaggeration.
as many generations] Or, as generation
and generation, an expression always tan-
tamount to an indefinite if not infinite dura-
tion. -
7. He shall abide] Literally, “He shall
sit,” i.e. on His throne. The words are too
clear to be explained away. The King to
whom the Psalmist refers will have an ever-
lasting dominion.
prepare] Or, “appoint that mercy and
truth may preserve Him.” See Note below:
8. for ever] One more proof of David's
belief, not merely in the continuance, but
eternity, of personal consciousness.
NOTE. On
The LXX., Vulg., Syr. and Arab. render
jp “Who?” But there is no authority for
this usage in Hebrew; see note on Exod. xvi.
I5. The Targum has spºy ºno jo, “from
the Lord of the world;” which may perhaps
PSALM LXI. 7.
indicate a various reading. The rendering of
the A.V. is generally adopted by modern
critics, who take jºb to be an apoc. imper. of
Fijo, i.e. grant or appoint.
PSALM LXII.
1 Dazid professing his conſidence in God dis-
courageſh his enemies. , 5 Jn the same conft-
dence he encourageſ/, the godly. 9 AWo frust
is to be put in worldly things. II Power and
mercy belong to God. -
To the chief Musician, to Jeduthun, A Psalm
of David.
e
God: from him cometh my ...,
salvation.
2 He only is my rock and my sal-
vation; he is my defence; I shall Wºº.
not be greatly moved. ©
3 How long will ye imagine mis-
| / | *RULY my soul twaiteth upon !º.
U 2.
3O8
[v, 4–9.
PSA LMS. LXII.
t Heb.
zzz zhezzº
zzzzward
26&zºs.
chief against a man : ye shall be slain
all of you: as a bowing wall shall ye
be, and as a tottering fence.
4. They only consult to cast him
down from his excellency: they de-
light in lies: they bless with their
mouth, but they curse finwardly.
Selah.
5 My soul, wait thou only upon
God; for my expectation is from
him. f
6 He only is my rock and my sal-
vation: he is my defence; I shall not
be moved. #
7 In God is my salvation and my
glory: the rock of my strength, and
my refuge, is in God. -
8 Trust in him at all times; ye
people, pour out your heart before
him : God is a refuge for us. Selah.
9 Surely men of low degree are
Vanity, and men of high degree are a
lie: to be laid in the balance, they are
"altogether lighter than vanity.
PSALM LXII.
This bears a close resemblance in style and
structure to the 39th, and was undoubtedly
written by the same author. The earnestness
of thought, the depth and force of religious
feeling, no less than the vigour and Sublimity
of the language, leave no room for doubting
the correctness of the inscription, which at-
tributes it to David. The date of the com-
position is uncertain. It is more cheerful and
hopeful than the psalms written about the
time of Absalom's revolt, though some ex-
pressions may seem to refer to the outburst of
an insurrection.
jeduthun] See Ps. xxxix.
1. Truly] Or, “only.” The Hebrew word
is difficult to translate; it occurs six times in
this psalm as an affirmative particle adding
force to the assertion and excluding all con-
tradiction. It may be expressed by the words
“surely,” “verily,” or “only,” but it is better,
when possible, to keep one word, bearing in
mind that it does not adequately convey the
force of the original. In Ps. xxxix. the word
occurs four times.
waiteth] Or, “my soul is silently waiting
unto God,” i.e. turned towards Him in
speechless expectation, with unutterable yearn-
ing ; see PS. xxxiii. 20.
2. greatly moved] Ps. x. 6, where see
note.
3. imagine mischief] The Hebrew word,
which occurs in no other passage, is obscure,
but it probably means “assault,” “rush with
violence.” (Targ. and Syr. tumultuamini,
or fremitis, LXX. Štruttéeorée, Vulg. irruitis,
Jerome, insidiamini.) The etymology is quite
uncertain. It seems to imply the outburst of
an insurrection. &
ye shall be slain all of you] There is some
difficulty in this passage. Our version follows
a traditional reading which is probably in-
correct. The meaning of the original appears
to be, “How long will ye all of you unite to
crush a man like a bowing wall, a tottering
hedge?” As though David were in such state
that a violent blow would cause his destruc-
tion. The imprecation (though supported by
many similar passages and justified by the
king's position as the representative of God's
justice) is out of place in this part of the
psalm, which, moreover, throughout is singu-
larly noble and calm in its utterances. Our
version follows the Hebrew tradition of the
west, adopted by the Targ. and by some of
the ancient interpreters. That which is given
in this note is supported by another school of
Rabbis, by nearly all ancient versions (LXX.
povetete, Vulg., Jer.), and by the generality
of modern critics.
4. from his excellency] The word denotes
high rank, Supreme dignity, and is more ap-
propriate to a king, than to a persecuted
prophet. Cf. Job xiii. II.
with their mouth] Lit. “They bless with
his mouth.” The Psalmist, as in numerous
instances, individualizes his opponents, select-
ing one as the ringleader. The expression
points to the arch-traitor, Ahithophel. Cf.
PS. v. 6, 9.
5. wait] Or, be silent, as above. The
Psalmist exhorts his soul to retain the feeling
of absolute resignation, which he had ex-
pressed in the opening verse.
6. be moved] Cf. Ps. xviii. 1, and note
the increase of David's confidence; in v. 2 he
says, “I shall not be greatly moved.”
7. In God] Or, on God rests my sal-
Vation and my glory.
8. ye people] It is observable that the
king does not say “my people:” but this can
scarcely be accounted for by their revolt, as
Delitzsch supposes. The people whom he
addresses are his own adherents (cf. Judg. iii.
18; 1 K. xix. 21), who need exhortation and
comfort, and are in a fit state to pour out
their hearts in prayer.
9. men of low degree] As in Ps. xlix. 2,
the Psalmist uses two words for “man,” the
first equivalent to (homo) a common man,
the other to (vir, divip) a man distinguished
by personal or adventitious advantages.
a lie]. These counterfeits, assuming a power
which is not theirs. . David looks calmly at all
ſ: Or,
alike.
V. 10–1. PSA L. M. S. LX II. LXIII. 3O9
º Io Trust not in oppression, and
*jóð... become not vain in robbery: if riches
II. I.
#ov. 24, increase, set not your heart upon them.
jºr sº. 9. , ** God hath spoken once; twice
£zek 7, have I heard this ; that power be-
Wath. 16. longeth unto God.
£m. ... 6. I2 Also unto thee, O Lord, belong-
..ºr 5 eth mercy: for “thou renderest to
§ 6.8, every man according to his work.
Ol. 3. 25. r
I Pet. I. 17. Rev. 22. 12.
PSALM LXIII.
I ZXavid’s Zhirst for God. 4 His manner of
blessing God. 9 Aſis conſidence of his enemies’
destruction, and his own safety.
A Psalm of David, when he was in the wilder-
ness of Judah.
O GOD, thou art my God; early
will I seek thee: my soul thirst-
eth for thee, my flesh longeth for thee ...;
zeyeazy.
in a dry and thirsty land, where no ſº,
g zwithout
water is ; zwater.
his enemies, the mass as a mere mob, their
leaders but empty boasters.
to be laid in the balance] Or, in the scales
they go up, they are altogether lighter
than mere breath. Thus Hupf., Ew.,
Hitz. Dr Kay renders “they belong alto-
gether to vanity.” .*
10. in oppression] This points at the tyranny
of the nobles, among whom Absalom may
have found his chief supporters. See Ps. lviii. 2.
become not vain in robbery] i.e. trust not
vainly in rapine. A trait of the times: in this
and many similar passages, as Prov. i. Io—I4
(where see note), we have traces of a wanton
insolent spirit of brigandage among the nobles,
like that of the Norman barons, and of the
French noblesse in the 16th century. The
word “vanity" refers to the preceding verse,
where the same word is used in the Hebrew.
It denotes in both cases empty inflation. “A
breath may make them as a breath has made.”
11. God hath spoken once] Compare Job
XXxiii. 14, and xl. 5. The Psalmist speaks of
an inward revelation to his conscience. God
speaks by the manifestation of Himself; man
listens, and hears the two great lessons of
divine power, and divine justice, shewn in
mercy and perfect retribution.
12. mercy] Or, “grace.” The reward,
though exactly proportioned to man's deserts,
is a free gift, and comes from God's grace.
The desert implies fitness, but does not con-
stitute a claim upon Him, from Whom comes
both the will and power to act.
PSALM LXIII.
The indications of time, place and circum-
stances in this psalm are distinct; it was
written when the Psalmist was followed by
enemies seeking, after his life (9), in a dry
and thirsty, land without water (1), after a
night passed in devout meditation (6); it ex-
presses feelings of intense longing after God,
not less intense than when the Psalmist had
previously worshipped in the sanctuary (2),
feelings moreover of unshaken hope filling
the Soul with joy (5), leading to an assured
conviction of the overthrow and ruin of his
enemies, and their chief (9, Io), and of the
complete deliverance of the king (11), evi-
dently the composer of this psalm, unsur-
passed for devout and earnest sentiment.
The style is somewhat obscure in passages,
but singularly animated and graphic. All
these points are in accordance with the in-
scription, which attributes the psalm to David;
supposing it to have been composed on the
morning after the flight from Jerusalem, when
“the king, and all that were with him, came
weary” and took up their first night-quarters;
2 S. xvi. I4.
the wilderness] The wilderness of Judah
is a term more specially applied to the district
on the west of the Dead Sea, but in this
passage, as in the New Testament, Matt. iii. 1,
it is understood to include the country,
for the most part barren and dry, between
Jerusalem and Jericho (thus Dathe, Rosen.,
Hengst., Delitzsch, &c.): David passed two
days in it in a state of great weariness and
exhaustion; a fact well appreciated by Ahitho-
phel, who said “I will come upon him while
he is weary and weakhanded,” 2 S. xvii. 2, and
by those who received the king after crossing
the Jordan, “for they said, The people is
hungry, and weary, and thirsty, in the wil-
derness.” 2 S. xvii. 29.
1. thou art my God] David uses the name
El, which expresses the might of God, in
which in all his weakness (see above) he
retains unbroken trust.
early will I seek thee] The expression is
used idiomatically in many passages to de-
note earnest seeking, See note on Job vii. 21;
here it probably is taken literally, denoting
the prayer offered at the first burst of dawn,
when the king awoke “refreshed;” cf. v.v.
5–7; 2 S. xvi. I4.
my soul thirsteth for thee] See Ps. xlii. 2.
The expression is metaphorical, but, as in that
beautiful psalm, in harmony with the special
circumstances. .
longeth] The Hebrew word occurs in no
other passage; it seems to denote exhaustion
and longing. In Arabic, the only cognate
dialect in which the root is found, it has the
meaning of “blindness.”
thirsty land] Lit. as in the marg. “weary,”
an epithet peculiarly applicable to the desert,
see Isai. xxxii. 2. The word, as has been
pointed out above, is used twice to describe
PSA LMS. LXIII. [v. 2—Io.
6 When I remember thee upon my
bed, and meditate on thee in the night
watches.
7. Because thou hast been my help,
therefore in the shadow of thy wings
will I rejoice. -
8 My soul followeth hard after
thee: thy right hand upholdeth me.
9 But those that seek my soul, to jº,
destroy it, shall go into the lower ſ...}.
parts of the earth. 2°zzzz oat?
2 To see thy power and thy glory,
so as I have seen thee in the sanc-
tuary. .
3 Because thy lovingkindness is
better than life, my lips shall praise
thee.
4. Thus will I bless thee while I
live : I will lift up my hands in thy
Iłżlſ Il C. -
- 5 My, soul shall be satisfied as
f Heb.
& with t marrow and fatness; and my like water
* mouth shall praise thee with joyful Io They shall fall by the sword: %
###,
lips :
they shall be a portion for foxes.
the sufferings of David and his people in the
first two days of his flight. The Psalmist
undoubtedly suggests a comparison between
the thirsty land and his own longing heart,
but the imagery is strictly local. The expres-
sion is repeated in Ps. cxliii. 6.
2. To see ... the sanctuary] The A.V.
transposes the two clauses, thus obscuring
the connection of thought. The Hebrew has
Thus have I contemplated The e in
the sanctuary, to behold Thy strength
and Thy glory. The meaning appears to
be, The devout feelings which now possess me
are the same as those with which I was ani-
mated when I worshipped in the sanctuary,
and realized the strength and glory symbolized
by the Ark of the Covenant. It will be re-
membered that David had sent back the Ark
into the city, saying, “If I shall find favour
in the eyes of the Lord He will bring me
again, and shew me both it, and His habita-
tion.” 2 S. xv. 25. That thought naturally
presented itself to his mind when he awoke,
and compared his former and present state of
feeling. The two words “strength '' and
“glory,” as Dr Kay observes, are associated
with the Ark of the Covenant, e.g. in I S. iv.
21 ; Ps. lxxviii. 61.
3. is better than life] David's life was
in great peril, but the loving favour was
secure; such a feeling is inseparable from a
faith in a future state; see Ps. xvi. 8—Io.
4. Thus will I bless thee] The same word
with which the second verse properly begins,
“thus,” i.e. as I adored Thee in the sanc-
tuary, and as I seek Thee now, ºv. 1, even so
will I bless Thee throughout my life, which is
only precious (see the preceding verse) so far
as it has the lovingkindness of God shining
upon it. -
5. as with marrow and fatness] So
speaks the king, “hungry and weary,” in
deepest suffering, yet inwardly full of joy;
cf. Rom. viii. 35–37. See also Ps. xxxvi. 8.
6. upon my bed] David frequently speaks
of night as the season for devout meditation,
see Ps. iv. 4, and note on xvi. 7. In this pas-
sage there is evidently a direct reference to
that first long night of peril and watchfulness.
In the night-watches, “per singulas vigilias”
(Jerome), David turned to God in prayer,
and received the support of which he speaks
in the next verse.
7. Because thou hast been] A reference both
to past deliverances, and to the inward assur-
ance granted in answer to prayer.
in the shadow of thy wings] The Ark
with the Mercy-seat overshadowed by the
cherubic wings was absent (see note on v.
2), but the power which they represented was
present, full of comfort and help. Cf. Ps.
xvii. 8.
8. My soul followeth hard, &c.] The first
clause describes the cleaving of the Soul to
God, the second God's stedfast support of
it; a reciprocal action, and reaction : preveni-
ent grace first draws out the spiritual affection,
then follows the assurance of support. De-
litzsch observes truly that to understand this
psalm the reader must follow it in prayer,
quoting Bernard, “Sermo amantis barbarus
est non amanti.”
9. to destroy it] See 2 S. xvii. 1–3. The
words “to destroy it” may, however, be
rendered “to their own destruction ” (thus
Hupfeld), a word exactly and immediately
fulfilled in the case of Ahithophel, 2 S. xvii. 23.
the lower parts of the earth], i.e. to the
grave, or to Sheol; cf. Ps. lxxxvi. 13.
10. They shall fall by the sword, &c.] Both
clauses of this verse have a special significance;
the first means “they shall shed him (i. e.
shed his blood) like water by means of the
sword.” It points to an individual who is
to perish by a violent death, inflicted by an
instrumentality not distinctly specified: thus
Ahithophel perished by his own hand, thus
Absalom died pierced through the heart by
three darts as he hung living in the tree,
2. S. xviii. 14. The second clause speaks of
the fate of the rebels; they should be a por-
tion for foxes, or jackals; at once a thought
W. 11–6] PSALMS. LXIII. LXIV.
3 II
of the wicked; from the insurrection
of the workers of iniquity:
a Who whet their tongue like a “Ps. 11.2.
sword, and bend their bows to shoot
their arrows, even bitter words: | Or,
4 That they may shoot in secret;
at the perfect: suddenly do they shoot *::::
at him, and fear not. ió."
They encourage themselves in ...?"
an evil "matter : they commune of #:
laying snares privily ; they say, Who º,
shall see them geare'.
6 They search out iniquities; "they ...,
accomplish ‘a diligent search: both the searched.
II But the king shall rejoice in
God; every one that sweareth by
him shall glory: but the mouth of
them that speak lies shall be stopped.
PSALM LXIV.
I Dazid prayeth for deliverance, complaining of
his enemies. 7 AHe promiseth himself to see
such an evident destruction of his enemies, as
the righteous shall rejoice at it.
To the chief Musician, A Psalm of David.
EAR my voice, O God, in my
prayer: preserve my life from
fear of the enemy.
2 Hide me from the secret counsel
in accordance with the scene in the howling
wilderness, and a prediction exactly fulfilled,
See 2 S. xviii. 8.
ll. But the king] David elsewhere speaks
thus of himself, Ps. lxi. 6; here with peculiar
propriety, as realizing his restoration to kingly
estate, after the ruin of his enemies.
sweareth by him] From Deut. vi. 13, it is
clear that this expression refers to recognition
of God, not as some (Hengst.) interpret it, to
swearing by the king's name, as Joseph, “by
the life of Pharaoh,” Gen. xiii. 15, and
Hannah, “as thy soulliveth,” I S. i. 26. No
such phrase is ever used of David.
that speak lies] The special guilt of Da-
vid's accusers; see notes on Pss. xxxviii. 12,
xli. 5–8.
PSALM LXIV.
This bears a close resemblance to many
psalms which are ascribed to David, especi-
ally the Seventh; nor is there any reason to
question the statement in the inscription. The
style is vigorous and animated, somewhat
abrupt, and replete with archaisms found only
in psalms of an early date. It contains a de-
scription of treacherous enemies, especially of
slanderers, and though the occasion cannot
be precisely determined, it belongs probably
to the time when David first had reason to
Suspect the existence of the formidable con-
spiracy which drove him from Jerusalem.
Two strophes, each of four verses, are
Separated by one of two verses, 5, 6.
1. in my prayer] Or, “meditation.”
Ps. lv. 1, 2.
2. This points distinctly to two forms of
danger, the Secret conspiracy of which the
king suspected the existence, and open out-
bursts of disaffection. “Insurrection” ex-
presses the true sense of the Hebrew, which
means a noisy tumultuous crowd. Jerome
“a tumultu : ” cf. Ps. lxii. 3. The same word
is used Ps. ii. I, “Why do the heathen
rage?” . I
Cf.
3. their tongue] All the psalms of this
period dwell much on the slanders of David's
enemies. They were in fact the immediate
cause of his overthrow: See 2 S. xv. 2–6, and
note on v. 5.
bend] The word properly applies to the
bow, hence the paraphrastic version in the
text. It would be simpler to translate the
word “direct ’’ or “aim.” Thus also Ps.
lviii. 7. The expression is probably chosen
to denote the deliberate malignity with which
the slanderer prepares his calumnies.
5. The first clause should be rendered
The y strengt her for the m selves an
evil word. The “evil word ” is commonly
regarded as equivalent to evil thing, or
matter, but it evidently refers to the slander
on which the hopes of the conspirators rest,
and which they take care to strengthen. See
the account of Absalom's proceeding, 2 S.
xv. 3, 4. The charge of neglecting the ad-
ministration of justice would perhaps tell even
more forcibly upon the popular mind than
David's great crime, which touched directly
but a single family. See note on Ps. lviii. 1.
they commune] Literally, “tell,” “narrate;”
they talk over every detail of their scheme.
laying snares privily] Or, “to conceal
their snares.” One object of their discussions
was to Secure perfect secrecy.
Who shall see them ż Compare Ps. lix. 7.
Godlessness is always represented as a special
characteristic of David's enemies. He felt,
and they felt, that, whatever his personal
faults might be, he represented the cause of
righteousness and true religion.
6. They search out This verse presents
difficulties of construction, but the general
meaning is clear. It may be rendered They
devise iniquities, (they say) we have
completed a well – devised device ;
and the inward (thought) of a man and
his heart is deep. The Psalmist hears
them exulting in the secrecy of their plans, in
the depth and subtlety of their thoughts. The
3I 2
[v. 7–2.
PSA LMS. LXIV. LXV.
T Heb.
Žheir
zvozzzza!
shall be.
inward thought of every one of them,
and the heart, is deep.
7 But God shall shoot at them
with an arrow; suddenly ‘shall they
be wounded.
8 So they shall make their own
tongue to fall upon themselves: all
that see them shall flee away.
9 And all men shall fear, and
shall declare the work of God; for
they shall wisely consider of his
doing. r
Io The righteous shall be glad in
the LORD, and shall trust in him ;
and all the upright in heart shall
glory.
last clause may be taken as a reflection of
the Psalmist, but it has a peculiar force as
expressing criminal exultation in the success
of hypocrisy. The word “a man’” points at
an individual, most probably Ahithophel, to
whom depth of thought and unfathomable
malignity are peculiarly appropriate.
7. But God shall shoot] While they are
bending their bow, adjusting their arrows,
and taking deliberate aim, the shafts of God
pierce them. The rapid transition of thought
and vivid imagery are thoroughly Davidic.
If the punctuation be retained we must render
“And God shooteth at them an arrow Sud-
denly, their wounds are there,” i.e. they are
already wounded, the wounds are instantane-
OUIS.
8. So they shall make, &c.] This version
follows Kimchi, but presents an incongruous
image. The Hebrew runs thus literally,
“And they shall cause him to stumble;
against them is their own tongue; they will
shake their heads at each other, every one
triumphing over them” (see Note below). Each
clause has a distinct bearing upon the facts
recorded in 2 S. xvii. 1–14. “They shall
cause him to stumble,” thus “Absalom and
all the men of Israel said, The counsel of
Hushai the Archite is better than the counsel of
Ahithophel.” “Their own tongue was against
them,” “for the Lord had appointed to defeat
the good counsel of Ahithophel, to the intent
that he might bring evil upon Absalom "-
“and when Ahithophel saw that his counsel
was not followed,” &c., v. 23. “They will
shake their heads at each other” (such is the
literal meaning of the Hebrew), sc. all who
hear of this conspiracy, even every one who
sees his desire upon them.
9. wisely consider] Cf. Job xxxiv. 27.
11. The righteous shall be glad] Cf. Job
xxii. 19; Ps. Xxxii. II.
*
NOTE On PSALM LXIV. 8.
Lit. “ and they shall make him stumble.”
This may possibly bear Dr Kay's rendering,
“and men hurled him down stumbling;” or
if we take “ him " as referring to Ahithophel,
“they will overthrow him,” or by a common
idiom “he will be overthrown by them,” sc.
by his own accomplices. This was literally the
case. Each word is taken in its literal and
proper sense; "Hºvis", Hiph., “cause to stum-
ble.” TThin", from T}), “shake,” used espe-
cially of shaking the head as a gesture of
mourning, or contempt for a fallen enemy;
see Job xvi. 4. Dil TST, a phrase specially
characteristic of David, “seeing his desire upon
them,” looking down upon them with exulta-
tion; see PSS. xxii. 17, xxxvii. 34, liv. 7.
PSALM LXV.
I David praiseth God for his grace. 4 The bless-
edness of God’s chosen by reason of benefits.
To the chief Musician, A Psalm and Song of
David.
RAISE fuſaiteth for thee, O God, Heb.
* fºr tº - is sz/ezzt.
in Sion: and unto thee shall the “”
vow be performed. *
2 O thou that hearest prayer, un-
to thee shall all flesh come.
PSALM LXV.
For the probable date and author of the
psalm, see below. A worshipper in God's
courts," in his own name first, and then
in that of his associates, describes (v. 1) the
praise due to God in Zion, and the crowding
of all men to His courts to worship. He
bethinks him of his sins and the sins of his
people, which God covers (v. 3); of the bless-
edness of those who have access to the source
of pardon (v. 4); of the mighty deeds of
Jehovah, always, in nature, and among the
nations, by which His name is and will be
known (viv. 5–8); and His special mercy
celebrated in this hymn, of a prosperous har-
vest; of which the concluding verses contain a
vivid painting (vºv. 9–13).
1. Praise waiteth, &c.] If the punctuation
of the received text be retained the marginal.
rendering is better. “Praise is silent, &c.,
or, (is given to Thee) in silence.” Praise is
fitly shewn to Thee by a holy silence (Note I),
v. 3—7.] PSA LMS. LXV.
f Heb. 3 * Iniquities prevail against me:
%as for our transgressions, thou shalt
iniguities purge them away.
5 By terrible things in righteous-
ness wilt thou answer us, O God of
our salvation; who art the confidence
4. Blessed is the man whom thou
choosest, and causest to approach un-
to thee, that he may dwell in thy
courts: we shall be satisfied with the
goodness of thy house, even of thy
holy temple.
of all the ends of the earth, and of
them that are afar off upon the sea:
6 Which by his strength setteth
fast the mountains; being girded with
power:
7 Which stilleth the noise of the
more expressive than words. See Ps. lxii. 1,
marg. rendering, and v. 5; Hab. ii. 20; Zech.
ii. 13. The silence intimated is unlike the
sacred silence of the Greeks and Romans:
it implies a soul filled with thoughts too big
for utterance: these at last untie the tongue;
and the psalm which follows is their expres-
S1Oſl.
and unto thee shall, &c.] Rather, “and (so)
a vow to Thee is (rightly) performed.”
2. O thou that hearest, &c.] The action
seems present. “Unto Thee all flesh comes, to
worship, and to pray to Him that heareth.”
Calvin remarks “that God can no more divest
Himself of His attribute of hearing prayer
than of being.” The address to Him by this
title contrasts Him with idols who hear not;
PSS. cxv. 4–7, czzxv. 16, 17, &c. The ex-
pression “all flesh” should not be strained
to mean “all men,” and much less “all
creatures,” as some (Hengsten., Hupfeld, etc.)
interpret: it is a general expression (see Pss.
lvi. 4, . cxlv. 21), descriptive of a multitude
of all sexes, ages, and conditions, that crowd
to God's courts, in fact, and perhaps in sight
of the Psalmist, and pray, and have an an-
SWer.
3. Iniquities prevail against me, &c.] The
worshipper, when voice is given him, con-
fesses the multitude of his sins, rising up
to remembrance—and their pardon “Ini-
quities have prevailed against me or master-
ed me: our transgressions, Thou dost cover
them.” The pronoun is emphatic–Jeho-
vah alone thus pardons. The absence of the
parallelism too is emphatic. We expect
“our transgressions (Ps. xl. 12) are more in
number than the hairs of our head;” but in-
stead of this we have the assurance of pardon.
The literal rendering of the original is (marg.)
“words or matters of iniquities,” in which
the expressions in italics are not, perhaps, pleo-
nastic, but suggest a long roll of sins, and
many circumstances of them, which crowd
the memory of the Psalmist (Pss. cw. 27, cylv.
5, marg.). Note the change of number: the
Psalmist first speaks of his own sins, then of
the pardon, of them, and also, of the sins of
all his associates. Note, too, the expression
that “ God covers sin out of sight,” which is
the import of the original rather than that He
“purges it away.”
4. Blessed, &c.] The words still of the
suppliant, “Blessed is the man whom Thou
choosest, and dost bring nigh unto Thee to
abide in Thy courts; we, who have this
privilege, shall be full, or are full of the
blessings of Thine house, of Thy holy sanc-
tuary.” The temple or sanctuary of God is
described as His house, in which, as a princely
host, He receives His chosen and bestows
upon them all good (PSS. xxiii. 5, 6, xxvii. 4).
5. By terrible things, &c.] “By fearful
righteous judgments dost Thou (rather than
wilt Thou) answer us, i.e. hear and reply to
us,” &c. Deut. x. 21, 2 S. vii. 23, illustrate
the fearful judgments done in times past for
the chosen people, and now again to be done
in the hour of need. Righteous as done against
His enemies.
the confidence (or hope) [art Thou] of
all the ends of the earth, &c., or “of all that
are in the earth, every where, and of all
in distant islands of the sea;” Hebr. “Sea of
distant ones,” see Isai. lxvi. 19. The words
do not express that all men in the earth
and in the isles do, or will one day, hope
in God; but simply that God is their Hope
for a blessing or a curse, whether they know
Him and feel for Him, or simply live by
and through Him. i
6. Which by his strength, &c.] “He in
the beginning set fast upon their foundations,
and now sustains, the mountains; girt He is
(Ps. xviii. 32, also Ps. Xciii. 1) with might, as
a warrior with armour of proof.” Notice
the transition, from the address to God, to a
description of His majesty and creative power:
a similar transition occurs Ps. Xciii. 1, 2 above
quoted: it suggests to some commentators
that the two verses 6, 7 are chanted by a chorus,
which responds to the people, who recite the
other parts. Note, too, that the subject of
these two verses, though connected with the
general purpose of the psalm, touches upon a
different theme.
7. Which stilleth, &c.] “Which stills
the raging seas, their raging waves, and the
people's madness.” The raging waves suggest
the raging of a people in popular tumult: or
a popular tumult, miraculously allayed, may
have been an occasion of the psalm. The
original resembles Isai. xvii. Iz—I4: if writ-
3I4.
PSALMS, LXV. [v. 8–12.
I Or,
Žo sing.
seas, the noise of their waves, and the
tumult of the people.
8 They also that dwell in the utter-
most parts are afraid at thy tokens:
thou makest the outgoings of the
morning and evening "to rejoice.
Thou visitest the earth, and
| Or,
º” 'waterest it: thou greatly enrichest
Æazzst
ºf it to it with the river of God, which is
deszze
Talil.
full of water : thou preparest them
corn, when thou hast so provided
for it. - | Or
Io Thou waterest the ridges there- tº caus,
of abundantly: "thou settlest the fur- º,”
rows thereof: 'thou makest it soft}º.
with showers: thou blessest the spring-ºf,
ing thereof. º:
II Thou crownest the year with thy #: *
goodness; and thy paths drop fatness. #ºr
I2 They drop upon the pastures of goodness.
ten as some think in the time of Hezekiah,
it may be an imitation of it.
8. thy tokens] i.e. signs of God’s presence;
miracles of mercy and judgment, such as
were hinted at before, v. 5; or allusion may be
made to some miracle of deliverance now
unknown. The outgoings of morning are
the east, from which morning is poetically
said to go forth (Note 3). Note the sentiment!
God’s tokens fill the world with alarm; but
His mercies (these are intended) fill east and
west with Songs of joy
9. Thou visitest, &c.] This verse seems to
come at last to the point aimed at from the first,
the plenteousness of earth through the visits
(Jer. xxvii. 22) of God. “Thou visitest (or,
hast visited) the earth, and waterest it, and
makest it rich abundantly. The river of God
is full of water | Thou preparest corn for
man, for it is Thou that so (i.e. abundantly)
preparest it (the earth) for its nurture.” As
rain is mentioned (v. Io), it may be that instead
of the rendering waterest it we should render
“makest it plenteous,” or “blessest it,” as
the Prayer-Book Version has it: then the words
“Thou makest it rich abundantly,” which
follow, are simply an amplification. Probably
the expression “the river of God,” &c., begins
a new sentence as above (Note 4). Is “the
rain" intended by the river of God, or
“stores of rain treasured up in the clouds”?
Or, is the Sentence an exclamation in sight
of a well-watered land, &c. * “God’s stream
is full of water " The following v. (10)
gives, it would seem, an example of such
an exclamation in sight of a land cultivated
and ready for God's blessing. It is hard
to decide between the above interpretations
of “the river of God.” The Arabs call rain
“the river of God,” says Schultens, quoted
by Perowne, Vol. I. p. 485, 2nd ed.; but the
expression is not natural, and none similar
to it occurs in Scripture.—The general idea
is manifest: God alone gives abundance,
fills the rivers with water, and covers the
land with corn, though man's labour seems
to do something. In the original there is
an alliteration which the translation cannot
imitate.
10. Thou waterest the ridges, &c.] In the
original the tenses in the first versicle seem to
be imperative. “Water its ridges—lower its
furrows—Thou softenest it with showers— {
Thou blessest the increase of it.” So the
LXX., Vulg., &c., and many moderns. A
somewhat similar transition, from the impera-
tive to the indicative, occurs Ps. lxxii. 1, 2.
Nothing can more vividly paint the land
waiting for God's blessing of rain than this
sudden exclamation. All is done that man
may do—the furrows are cut deep—the ridges
stand straight—the seed is sown : “Now, O
God, send the needful showers, and bless the
increase!”. This address would be most ap-
propriate in the spring: and Tholuck Sug-
gests the spring as the time at which the
psalm was written; but the conclusion, v.
I3, is more suited to the time of harvest; and
then vºv. 9, Io, &c., describe the preparations
for it.
11. Thou crownest, &c.] Lit. (as in the mar-
gin) “Thou hast crowned (i.e. with plenty)
a year of Thy goodness (i.e. a year of mer-
cies); and Thy paths (Hebr. tracks of chariot-
wheels: compare Ps. xviii. Io, Deut. xxxiii.
26, &c.) drop fatness 1” The word (Fºtºv)
Thou crownest is commonly followed by the
accusative of the noun indicating the blessing
dispensed (Ps. ciii. 4), in this case, “plenty.”
Mark the image of the next versicle: “Full-
ness and abundance follow in Thy train, and
drop from Thy paths (see below, v. 12)
whithersoever Thou goest, visiting the earth.”
Rosenm. compares Virg. ‘Georg.” II. 392 :
peace and plenty follow the look of the image
of the god of plenty: a pleasing fiction | Here
the paths of the great Creator drop abundance,
and His presence diffuses transports of joy; a
truth impressed upon the mind of His chosen
a thousand years before Virgil sang.
12. They drop upon, &c.] According
to this rendering the meaning is that Jeho-
vah's paths, like clouds (hence perhaps the
P. B. V.), drop fatness upon scattered pas-
tures in distant wildernesses (Job xxxviii.
26), and clothe with a garment of exulta-
tion the crowning tops of rising hills: but
it is more consistent with the original to
consider the pastures of the wilderness, i.e.
v. 13.] PSA LMS. LXV.
3 I5
flocks; the valleys also are covered
f Heb. . . the wilderness: and the little hills fre-
are girded
joice on every side.
13 The pastures are clothed with
over with corn; they shout for joy,
they also sing.
patches of verdure in desolate wilderness, and
the little hills, i.e. summits of verdant hills,
described as spots visited by the Creator, and
dropping fatness accordingly. This phrase
drop fatness does not carry the idea of
dropping abundance, like rain, from above:
rather the idea of “abounding exceedingly.” or
“overflowing with plenty.” So v. 12 con-
tains two instances of Jehovah's paths in
this sense dropping fatness. The pastures of
the wilderness drop : and the little
hills are girded With joy.
13. The pastures, &c.] “The pastures are
clothed with flocks; the valleys so hidden with
corn that they cannot be seen; they exult
with joy; yea, they sing aloud.” The article
in the orig. is added to the word flockſ,
and seems to convey the idea that flocks are
the fit decoration of pastures. The picture
of hill and valley exulting in abundance would
not be complete (some say), [Note 5] with-
out the mention of man exulting and singing
in the midst. But it is more in accordance
with the spirit of Hebrew poetry (Isai. lv.
12 ; Jer. li. 48, &c.) to consider the valleys
themselves and fields singing on account of
the abundance of God's gifts: See too Virg.
* Georg.” IV. 461, &c.
Delitzsch, Perowne, &c.,
psalm to have been written upon the occasion
of the Assyrian invasion (see Isai. xxxvii. 30);
imagine this .
and interpret the inscription, “A Psalm and
Song of David,” as indicating the manner
rather than the hand of David. But the
expressions do not seem such as would have
been chosen to describe deliverance by the
miraculous destruction of the Assyrians. The
subject seems, from viv. 9–13, to be a plen-
tiful harvest, possibly (vºv. 7 and 8) in a time
of dangerous popular disturbance, or after
miraculous deliverance from extreme peril.
Whatever may have been the object of the
psalm, it is remarkable, even among the psalms,
for its realization of Jehovah's presence in
nature and history, and for a love, trust,
approach to Him, inexplicable, except upon
the supposition of the truth of Jewish story.
These characteristics, and also minute corre-
spondences with Pss. lx, and lxii., generally
esteemed Davidical (Hengst., &c.), suggest
that David was the author: and the inscrip-
tion, certainly, was not put in the front
without cause. The mention of the temple
in v. 4 seems an argument (but see Ps. lxviii.
introd.) against the authorship of David.
The mention of the courts of the temple
has more weight, as the tabernacle had only
one court. Also certain words and phrases
remind us of psalms of the days of Hezekiah
(e.g. Ps. xcvi.), and of Isaiah's later prophe-
Cies. Possibly the psalm may have received
alterations in course of time; and been adapt—
ed to the temple-Service from an original Song
of David. º
NOTES On
I. Luther (in Delitzsch, I. 476), “Q
God | Thou art fitly praised in the stillness
of secret prayer;” opposed, not so much to the
atterance of prayers with the lips, as to sense-
less verbiage, and the noisy bustle of worldlings.
Some connect together the words “silence”
and “praise,” and render, “Silence-praise is
Thine, O God, in Zion.” The sense accord-
ing to this arrangement is the same as that
given, but the arrangement does not recom-
mend itself by simplicity, nor by conformity
with the style of Hebrew poetry. The version
of the LXX. (goi Tpéret Üpuos), and Vulg.
from which the Prayer-Book Version (Note 2)
is derived, supposes a different punctuation of
the word (nº) out of which the obscurity
arises. Some critics (e. g. EW., &c.) adopt
PSALM LXV.
this punctuation (i.e. nºt), which however
gives a common turn to the Sentiment of v. I.
2. The Prayer-Book Version adds “in
Jerusalem” at the end of the verse.
3. By attraction, as it is called, the word
may perhaps be applied to the evening; but
the “outgoings of evening ” is a phrase
to which no parallel is found. The A.V. in
some impressions puts a stop after “morning,”
and so avoids the incongruity. So, too, Zunz
and others.
4. As in the Prayer-Book Version, which
follows the LXX. and Vulg.: so too Kay,
Zunz, Umbreit, Moll, &c.
5. Delitzsch; Ewald; Moll doubtfully;-
“man shouts for joy: he sings.”
316
[v. I–II.
PSA LMS. LXVI.
PSALM LXVI.
1 David exhorteth to praise God, 5 to observe
Žis great works, 8 to bless him for his gracious
benefits. 12 He voweſ/, for himself religious
se, zlice to God. 16 Fe declareth God’s special
goodness to himself.
To the chief Musician, A Song or Psalm.
- AKE a joyful noise unto God,
# Heb. fall ye lands:
all the e º
earth. 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 great-
ness of thy power shall thine enemies
or, "f submit themselves unto thee.
#. 4. All the earth shall worship thee,
fº.º. and shall sing unto thee; they shall
sing to thy name. Selah.
5 Come and see the works of God:
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 tholdeth our soul in life, º,
zºzetteth.
and suffereth not our feet to be
moved.
Io 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.
- PSALM LXVI.
This and the following psalms have cer-
tain 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 afflic-
tion; but although commentators are gene-
rally agreed that it is of later date than theſ
reign of David, it is doubtful whether it be-
longs to the time of Hezekiah, or to the
period following the restoration from the
Babylonian captivity: of the two more pro-
bably 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 mark-
ed by Selah, except at the close of v. II, where
it is not needed.
1. all ye lands] Or, “all the earth.” The
whole world is called upgn to rejoice in the
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 viv. 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 seal. 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. Io; I Pet. i. 6, 7.
11. the net] This is probably the true
meaning of the Hebrew word; which, how-
ever, 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
v. 12–1.] PSALMS, LXVI. LXVII, 3I 7
ł Heb.
7/20ist.
f Heb.
opened.
f Heb.
772/177 Ozzy.
12 Thou hast caused men to ride
over our heads; we went through fire
and through water: but thou brought-
est us out into a wealthy place.
13 I will go into thy house with
burnt offerings : I will pay thee my
vows,
14. Which my lips have uttered,
and my mouth hath spoken, when I
was in trouble.
1 5 I will offer unto thee burnt
sacrifices of ‘fatlings, with the incense
of rams; I will offer bullocks with
goats. Selah.
16 Come and hear, all ye that fear
God, and I will declare what he hath
done for my soul.
17 I cried unto him with my
a place of confinement: an expression appli-
cable to more than one epoch in the national
history. It is used specially of David's con-
dition in exile under Saul, I S. xxii. 4, &c.
affliction] The word denotes heavy pres-
sure, 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 pro-
strate 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
Call Se.
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 accept-
able 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
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.
2O Blessed be God, which hath not
turned away my prayer, nor his mercy
from me.
PSALM LXVII.
I A frayer for the enlargement of God’s Āing-
dom, 3 to the joy of the Aeople, 6 and the
increase of God’s blessings.
To the chief Musician on Neginoth, A Psalm
or Song.
OD be merciful unto us, and
bless us; and cause his face to f Heb
shine 'upon us ; Selah. wiłºs.
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 suc-
cessors under similar circumstances.
18. If I regard] The word “regard” is
happily chosen to express the deliberate ap-
proval 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.
2O. 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
a result of peculiar manifestations of divine
goodness to Israel; when God's face shines
fully upon His people all nations will be at-
tracted and won, and the reign of righteous-
ness will be established. This is therefore, in
the highest and most spiritual sense, a Mes-
sianic psalm ; not indeed, strictly speaking,
predictive, but expressing hopes and anticipa-
tions 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
3.18
[v. 2–2.
PSA LMS. LXVII. LXVIII.
2 That thy way may be known
upon earth, thy saving health among
all nations.
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
7 God shall bless us; and all the
ends of the earth shall fear him.
PSALM LXVIII.
1 A prayer at the removing of the ark. 4 Aze
exhortation to praise God for his mercies, 7
for his care of the church, 19 for his great
zvorós.
t Heb. To the chief Musician, A Psalm or Song of
£ead. nations upon earth. Selah. - David.
5 Let the people praise thee, O ET “God arise, let his enemies be ..."
God; let all the people praise thee. scattered: let them also that
6 Then shall the earth yield her in- hate him flee before him. t Heb. .
- - e - from: his
crease; Sand God, even our own God, 2 As smoke is driven away, so?.....
shall bless us.
drive them away: as wax melteth
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 specula-
tions 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. .
wpon us] Or, “with us,” abiding with us,
our protector and guide. Cf. Ps. lxvi. 20,
Heb. In Numbers the word “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 con-
version 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, com-
munities: 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 estab-
lishment of a universal kingdom of righteous-
ness. This psalm brings one stream of Mes-
sianic prophecy, which presents the approach
of a perfect manifestation of God, near to the
point of junction with the other, which an-
nounces 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 gracious-
ness; cf. Pss. xxiii. 3, xxxi. 3; used elsewhere
only of God's faithful and tried servants.
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 cer-
tain result of divine blessings. It is taken ver-
batim from Lev. xxvi. 4. Cf. Ps. lxxxv. 12.
PSALM LXVIII. *
After an introduction in which Jehovah's
might and mercy are described, viv. 1–6;
His miracles in the wilderness, vv. 7 — Ic,
and victories at the head of His people, viv.
II—I 5, 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
vºw. I 5–23. 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 viv. 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 touch-
ing Babylon and ASSyria, favour the supposi-
tion 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
v. 3—5.]
3 I 9
PSALMS.
LXVIII.
# Heb.
Żó’.S.S.
before the fire, so let the wicked
perish at the presence of God.
3 But let the righteous be glad;
let them rejoice before God: yea,
et them fexceedingly rejoice.
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
6 resemble Isai. xl. 3, lviii. 7.
psalm : see Ps. lxv. 4. The word translated
temple may mean “tabernacle,” and is cer-
tainly, in Ps. v. 7 (where see note), applied
to the tabernacle: see also Pss. xi. 4, xviii. 6:
and I S. i. 9.
Some imagine the psalm to have been com-
posed for the occasion mentioned in 2 S. vi. 12,
and I 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 appro-
priate 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 sanc-
tuary had been some time established in Zion.
Some imagine that it was written when the ark
went out, as in 2 S. xi. II, upon an expedition
against a neighbouring foe. But the latter
part of the psalm, v. 28 &c., seems unsuit-
able to such hypothesis. The supposition
that it is a song of triumph on the return of
the ark from an expedition against a vanquish-
ed foe (De Wette, &c.) is plausible, but no
special word points decisively to such a narrow-
ing of its purport. The description given
above of the contents indicates the thread .
which connects its parts, at first sight uncon-
nected. 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, anti-
cipations of victories over the whole world,
to follow from Jehovah's choice of Zion.
Many interpretations of passages in it,
as of vºv. 14, 15, 30, must be looked upon
as scarcely more than conjectures. Through-
out it is most obscure; and thirteen words in
it occur nowhere else.
The sacred name Elohim appears twenty-
three times in the psalm; but also Jah in v. 4;
Jehovah in v. 16; Adonai in vºv. II, 17;
Shaddai in v. 14, &c. The latter name oc-
curs in Ps. Xci. I ; Num. xxiv. 4, 16; Job,
passim; and seems highly poetical. No reli-
able 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 viv. 4,
The spirit and
manner of the psalm do not in the least re-
semble 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
this psalm, agreeably with its inscription, as
written by David, in the absence of any argu-
ments 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 impos-
sible 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.
1, 2. Let God arise, &c.] When the ark
of God moved from its resting-place at night,
Num. X. 35, Moses said, Rise up, O Je-
hovah, and let Thine enemies be scattered.
In the place of Numbers quoted, the holy
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 vºv. 1, 2, 3 seems
increased by rendering the Hebrew future as
present: so they describe the simple fact:
“God arises; His enemies are scattered; those
that hate Him flee before His face. As Smoke
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
His chosen ; the righteous are His people, Pss.
xiv. 5, xxxiii. 1, &c. Similar passages occur
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 be-
fore Him.” The reading of the A. V., extol
Him that rideth upon the heavens, appears to
come from the Targum: so too M. Mendels-
sohn, “Macht Ihm Bahn der durch Aether-
wiiste fahrt 1" 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 ren-
dering 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. Io. jah
is the expressive abbreviated form of Jehovah,
familiar to all from its occurrence in Hal-
lelujah. “His name is in Jah:” His essence,
unchanging, eternal, self existing, is expressed
320
PSA LMS. LXVIII. [v. 6—Io.
also dropped at the presence of God:
even Sinai itself was moved at the pre-
sence of God, the God of Israel.
9 Thou, O God, didst f send a ºu,
plentiful rain, whereby thou didst “”
'confirm thine inheritance, when it
a judge of the widows, is God in his
holy habitation.
6 God setteth the solitary fin fami-
lies: he bringeth out those which are
bound with chains: but the rebellious
dwell in a dry land.
t Heb.
in a house.
# Heb.
cozzyżrzyz it.
7 O God, when thou wentest forth
before thy people, when thou didst
march through the wilderness; Selah:
8. The earth shook, the heavens
was weary.
Io Thy congregation hath dwelt
therein: thou, O God, hast prepared
of thy goodness for the poor.
in His ancient time-honoured title. See Exod.
vi. 3.
5. a judge] i. e. a defender or avenger.
See Exod. xxii. 22; Deut. x. 17, 18.
in his holy habitation] i. e. in heaven where
He abides.
6. God setteth the solitary, &c.] God
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 appa-
rently from the LXX. (6 eeds karoukićet pro-
votpóTovs év oikº, K. T. A.) and Vulg. (qui
inhabitare facit unius moris in domo). These
authorities seem to have interpreted the word
(b"T"IT) from the sense of “uniting” implied
in TF1".
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 wilder-
ness. Some of them reached a home in the
land of promise, but the most part perished
through their rebellion in the waste. Cf.
Ps. cwii. 4, 4o ; Heb. iii. 17. The allusion
naturally leads to the passionate enthusiastic
address which follows.
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 de-
Scription 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 “yon Sinai.” (Setkrukós; 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.”
9. Thou, O God, &c.] The P. B. V.
renders, “Thou, O God, Sentest a gracious
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
whenaweary 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.
10. Thy congregation, &c.] The word
rendered here congregation is of doubtful
import. The LXX. render, “Thy living
creatures,” Jerome, “Thy creatures,” others,
“Thy flock.” See Mic. vii. 14, 1 ; ; Ps.
lxxiv. 19, in which the terms “congregation”
and “poor. Ones” are again coupled. In
ºv. 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,”
I Chro. xii. 39. g
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, viv. II—I4, 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,
vic orous sketches of circumstances connected
with it seem added, without attention to his-
torical 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; vºv. 7, 8, from the
Song of Deborah; others may be taken, for
example, from “the book of the wars of the
v. II—I5.]
32 I
PSA L.M.S.
LXVIII.
f Heb.
arzyzy.
f Heb.
did Žee,
did Žee.
II The Lord gave the word: great
was the 'company of those that pub-
lished it.
I2 Kings of armies faid flee apace:
and she that tarried at home divided
the spoil.
I3 Though ye have lien among
the pots, yet shall ye be as the wings
of a dove covered with silver, and her
feathers with yellow gold.
14. When the Almighty scattered
kings "in it, it was white as Snow in Or.
for her,
she was.
Salmon. -
15 The hill of God is as the hill
of Bashan; an high hill as the hill of
Bashan.
Lord,” Num. xxi. 14 (‘Plain Commentary,’
Vol. I. p. 443), and so contain allusions to the
interpretation of which we have no clue.
11. The Lord gave] Or, gives the word,
i. e. Of command; and victory follows, as in
the beginning light and life followed His word;
Gen. i. 3 ; Ps. xxxiii. 9.
great was the company, &c.] Heb. “the
women publishing, or proclaiming the glad
news, are, or were, a great host:” or, “a great
host of women sang the song of triumph.”
So the women sang a song of triumph when
Pharaoh's hosts were destroyed, Exod. xv. 20.
So Deborah sang, Judg. v. So, when David
Slew Goliath, the women sang, I S. xviii. 6.
See also 2 S. i. 20.
12. Kings of armies did flee, &c.] The
action is present; Kings of armies, opposed
to Jehovah God of armies, (as in the margin)
flee, flee away; see Judg. v. 3, 19. “They
leave a mighty spoil, in which the women who
tarry at home (Judg. v. 24, cf. Eur. ‘Hec.’
I275, oikovpés) share, and distribute to the
household.” See also Judg. v. 30, where the
mother of Sisera anticipates the rich spoil that
would fall to her lot through Sisera's triumph.
It is possible that we have here the words of
the original song of victory.
13. Though ye have lien, &c.] It was
noticed that much of the psalm is an imita-
tion of the Song of Deborah. Cf. ºviv. 8,
9, with v. 5 of the song, and viv. II, 12,
with v. 19, &c. Here the address of v. 16 of
the song seems to be imitated: “Why abodest
thou among the sheepfolds to hear the bleat-
ings of the flocks?” So now, “What! dwell
ye among the sheepfolds?” (Note 2, infr.),
or, “Will ye lie among the sheepfolds?—The
wings of a dove are covered with silver,
and her feathers with pale green gold;" an
expression, abrupt, allusive, and perhaps ironi-
cal. The tribes who stay away from the
fight are taunted, as in the verse of the Song
of Deborah alluded to, with enjoying a
country life, while Jehovah's battles are
fought by others. According to this inter-
pretation, the words, “What! dwell ye among
sheepfolds?” &c., or, “Will ye lie among the
sheepfolds?” &c., are the remonstrances ad-
dressed to the absent tribes: and the fol-
lowing words, “The wings of a dove,” &c.,
are the supposed excuses of the indifferent
VOL. IV.
ones in the midst of the flocks, herds, doves,
of their rustic life, repeated in the address
with a bitter irony.
14. in it] i. e. in the land. The literal
meaning of the words that follow is, it
snowed in Salmon; or, Thou dost snow
in Salmon. Some interpret, “When the
Almighty scattered kings in the land, it was
covered with booty and the bodies of the
slain, as Salmon with snow in winter;” the
idea being the same as in ‘AEm.’ V. 865, XII.
36; Ovid, ‘Fasti,” I. 558. But the words of
the original must be strained to bear it.
Neither booty nor the bodies of the slain, nor,
of course, any comparison of them with the
Snow, are mentioned. Salmon is seldom or
never covered with snow; it is a low dark
mountain near Sichem, and no reason is appa-
rent why it should be chosen as the image of
a snowy mountain. In all likelihood the
words are again extracted from a more ancient
song, and the allusion in them may be undis-
coverable. Herder (“Ebr. P.” II. p. 8) sup-
poses them to be such an extract; and further
to be the words of the indifferentists above
introduced, excusing themselves for their ab-
sence from the war on the ground that it was
winter, and that snow covered the summit of
the little low hill of Salmon. Others consider
the words as proverbial, “When the Almighty
scattered kings in the land, it was Snow-white
on Salmon;” the contrast of joy and Sorrow in
victory and discomfiture being like the con-
trast between Salmon, the dark mountain,
black with woods (Judg. ix. 48), or clad in
a vesture of snow. But in the original there
is no mention of whiteness or darkness, and
the interpretation supposes the mount Salmon
in its dark mantle of wood, or white covering
of snow, to be so familiar to all as to require
only the briefest allusion in order to point
a comparison intelligible to all. The simple
literal rendering of the words is so uncertain
that the import of the whole passage can only
be to a great extent a matter of conjecture.
15. The hill of God is as the hill, &c.] Heb.
“a mountain of God (see Ps. xxxvi. 6) is the
mountain of Bashan: a mountain of peaks is
the mountain of Bashan: why look ye askance,
or, enviously, ye high-peaked mountains, upon
the mountain which God desires?” &c. The
A.V. “Why leap ye,” &c. seems to come from
Tº
322 PSA LMS. LXVIII. [v. 16–21
16 Why leap ye, ye high hills 2 hast received gifts for men; yea, for Hºb.
this is the hill which God desireth to the rebellious also, that the Lok D God ****
dwell in; yea, the LORD will dwell
in it for ever.
17 The chariots of God are twenty
| Or, thousand, even thousands of angels:
even many o e a tº
Žºlšanās, the Lord is among them, as in Sinai,
in the holy place. |
• Eph. 4, 8, 18 °Thou hast ascended on high,
thou hast led captivity captive: thou
might dwell among them.
19 Blessed be the Lord, who daily
loadeth us with benefits, even the God
of our salvation. Selah.
2O He that is our God is the God
of Salvation; and unto GoD the Lord
belong the issues from death.
2 I But God shall wound the head
the Targum, Quare subsilitis, &c.; so too
Luther.
A change of subject. The mountain-chain
of Bashan, lofty, many-peaked, rocky, pre-
cipitous, looking down as from a world with-
out, upon the gently undulating, lowly hill of
Zion, is addressed as though regarding with
contempt and envy the choice of God to dwell
upon the latter for ever: see Ps. cxxxii. 14;
I K. viii. 13. Bashan extended to the foot of
Mount Hermon, so that the chain of Hermon,
or Anti-Libanus, may be meant here (See
Stanley’s ‘S. and P.,’ 1st ed. p. I 14, note);
or Bashan may be used in a general way to
signify a land outside the promised land, and
unconnected with it. Afterwards, v. 22, it
is used to typify, generally, a wild inaccessible
distant region, out of which none could bring
back, except God. The joyous, exulting,
triumphant air of the original can hardly be
imitated in any rendering.
17. The chariots of God, &c.] Lit. “The
chariots of God are twenty thousand, thou-
sands, and again thousands. The Lord is in
the midst of them: (it is a) Sinai in holiness,
or, in the sanctuary.” The chariots of God,
the invisible hosts by which He is surrounded
(2 K. ii. 11, vi. 17; see also Dan. vii. Io; Matt.
xxvi. 53), are in multitude innumerable. (See
Note 3.) Jehovah is in the midst of them, as
once on Sinai, in majesty ineffable, Deut.
xxxiii. 2; or, Jehovah is in the midst, (Zion)
is Sinai with its majestic accompaniments: Or,
Jehovah is in the midst; ('tis) Sinai in majesty
and holiness: or, once again, Jehovah, &c.
(all) Sinai is in the sanctuary. The purport
is plain; Jehovah the heavenly King is mani-
fest on Zion, as once on Sinai. The last-named
rendering expresses the meaning indirectly.
18. Thou hast ascended, &c.] Otherwise,
“Thou hastascended to Thy throne in heaven
(see v. 34, and Pss. vii. 7, xviii. I6, Xciii.
4). Thou hast led captive the conquered
enemy, received gifts among men, or, consisting
of men (marg. in the man), i. e. of men van-
quished by the glory of the Victor, and devoted
to Him: and (subdued) even the rebellious, that
Jah Elohim should dwell among them.”. See
2. Cor. vi. I6; John xiv. 23. Jehovah as
God ascends to His throne above; as Leader of
His visible hosts, He leads captive the van-
quished; all people give Him gifts, 2 S. viii. 2,6;
the obstinate and rebellious too are subdued,
and become part of His possession. So close
is the relationship of Jehovah to David and
to his people, that the offices of King dwelling
and ruling in Heaven, and of the present ruler of
His hosts, are mingled together. The precise
rendering of the original is doubtful: but of
the general sense there is no doubt.
The LXX. render “Thou receivedst gifts
among men; yea even the rebellious, for the
purpose of dwelling:” of which the sense is
doubtful. St Paul, Eph. iv. 8, quotes the
words differently, “Having ascended on high
he led captivity captive, and gave gifts unto
men.” Does he quote the sense of the Targum,
which says: “Captivam duxisti captivita-
tem, docuisti verba Legis: dedisti dona filiis
hominum”? or, is it not most reasonable to
say that he referred to the words as they
would naturally be interpreted in the light of
Christ's Ascension, and sending down of His
gifts to man; and that he quotes rather the
spirit and substance of the passage than its
actual words? Jehovah ascended to Zion (and
to heaven) followed by the vanquished, and
laden with gifts, to dwell among His people
always, and to give gifts, as v. 19 implies.
Christ ascended into heaven, and gave gifts
of grace to His people: and to His office in
heaven the following verses apply, as well as
to that of Jehovah Himself. The Syr. and
Arab. versions both interpret the passage as the
Targum.
19. Blessed be the Lord, &c.] Otherwise,
“Blessed be Jehovah day by day; if one
layeth a burden on us, our God is our Salva-
tion.” Or, “Blessed, &c.; day by day He
beareth our burdens.” The thought of this
verse is amplified in v. 20: issues, i. e. means
of escape, Eccl. vii. 18 (Hebr.). As God is
merciful to His friends, so to His enemies,
vºv. 21—23, unless they repent, He is strict
in execution of chastisement.—Selah, See above,
ºv. 7.
21. But] Or, Surely. The hairy scalp
means “the head thickly covered with hair”
(as of Absalom or Samson), indicating youth
and strength.
v. 22—29.] PSA L. M. S. L XV III. 323
of his enemies, and the hairy scalp of among them were the damsels playing
such an one as goeth on still in his with timbrels.
trespasses. 26 Bless ye God in the congrega-
22 The Lord said, I will bring tions, even the Lord, "from the foun-'9;
e - º - ye that are
again from Bashan, I will bring my tain of Israel. of theſozan-
people again from the depths of the 27 There is little Benjamin with ºf is:
SC2, . * their ruler, the princes of Judah "and .ºz.a.
or, rea, 23 That thy foot may be 'dipped their council, the princes of Zebulun, company.
in the blood of thine enemies, and
the tongue of thy dogs in the same.
24. They have seen thy goings, O
God; even the goings of my God,
my King, in the sanctuary.
25 The singers went before, the
players on instruments followed after;
22, 23. The Lord said, &c.] Lit. “I
will bring again from Bashan: I will bring
again from the depths of the sea:” see Amos
ix. 2, 3. The reference is not to Jehovah's
people, as the A. V. interprets, but rather to
His enemies, in continuation of v. 21, and
in connection with v. 23. “Though Mine ene-
mies,” He says, “hide themselves in the forests
of Bashan, see v. 15, or in the depths of the
Sea, I will bring them back; that thou mayest
slay them and dip thy foot in blood; and that
the tongue of thy dogs may lap up of it.”
The exact rendering is, “that thou mayest
wound, or shake, thy foot in blood; the tongue
of thy dogs (may have) from the enemy its
portion.” (See Note 4.)
24. They have seen thy goings, &c.] Again
a change of subject: description of a Solemn
visible procession to Mount Zion. The in-
visible train was hinted at above, ºv. 17. The
phrase Thy goings is a poetical amplifica-
tion, as in v. 35 ; or it indicates that such
processions occurred often, on special occa-
sions of triumph. They have seen, i. e. men,
friends and foes, have seen, and do see, from
day to day. My King is emphatic; it is the King
as well as Lord Who heads this procession.
in the sanctuary] Cf. ºv. 17. The order
of procession: first went (orgo) the singers; the
minstrels, or players on instruments, follow :
in the midst (they are) of the damsels who
sing the words, v. 26, and play upon the
timbrels. See Exod. xv. 1–20.
26. Bless ye God, &c.] Or, according to
the marg. reading, “Bless God, &c., ye that
are from the fountain of Israel,” i. e. “Bless
God, ye that spring from Israel, the source of
this people.” Similarly Isai. xlviii. 1, li. I. In
the congregations, i.e. in full assemblies, as this
day, of the people. The P. B. V. renders the
second clause, “from the ground of the heart.”
27. There is little Benjamin, &c.] Hints
descriptive of the representatives of the tribes
taking part in the procession. The lit. render-
and the princes of Naphtali.
28 Thy God hath commanded thy
strength: strengthen, O God, that
which thou hast wrought for us.
29 Because of thy temple at Jeru-
salem shall kings bring presents unto
thee.
—º-
ing is, “There (bty, in that place,) is little Ben-
jamin, their ruler, the princes of Judah, their
company; the princes of Zebulun, the princes
of Naphtali.” Benjamin is named, it may be,
as the tribe of Saul the first king and conqueror, ,
in whose limits too the sanctuary lay: Deut.
xxxiii. 12; Josh. xviii. II, &c. He is styled
little, as the youngest Son of Jacob ; or in
reference to I S. ix. 21 : their ruler, or
leader, i. e. ruling or leading those that take
part in the procession; or, it may be, with
reference to the preceding verses, and to Saul
the great Benjamite chief, (see I S. xiv. 47,)
“their conqueror,” i. e. Subduer of the na-
tions around. Judah is described as the tribe
of David; and the words “their closely com-
pacted company” or “council” or “stone,”
i. e. bulwark, (Gen. xlix. 24,) are added, to
indicate the strength of the great tribe. Two
of the northern tribes are specified for all.
Perhaps Zebulun and Naphtali are selected
in consequence of the mention of them in the
Song of Deborah (see Judg. v. 18). The
P. B. V. renders the verse almost as above.
28. Thy God hath commanded, &c.] Je-
hovah is now seated on Zion. The Psalmist
(in conclusion of this song of triumph), in
a spirit of divine prescience, prays that His
power may soon spread everywhere. “Thy
God, O Israel, hath commanded (or ordained,
Ps. cxxxiii. 3; Lev. xxv. 21) thy strength,
i. e. thy dominion or power. Strengthen, O
God, &c. Complete the work already begun.
Threaten with Thy vengeance, unless they
yield obedience, the company of spearmen
(v. 30), the multitude of bulls (infr.), with
the calves of the people (infr.), unless they
will submit themselves with offerings of
silver. Scatter the people that delight in war.”
29. Because of, &c.] i.e. “Out of respect
for Thy temple at or over (Stanley's ‘S. and
P.’ p. 171) Jerusalem, kings shall bring pre-
sents unto Thee.” This rendering of the
particle (p) because of is uncommon. Per-
X 2.
324
[v. 30–35.
PSA LMS. LXVIII.
| Or,
the Öeast.
of the
2eeds.
| Or,
he scatter- .
etſ.
30 Rebuke the company of spear- 33 To him that rideth upon the
men, the multitude of the bulls, with
the calves of the people, till every one
submit himself with pieces of silver:
"scatter thou the people that delight
1I] W21”.
3I Princes shall come out of Egypt;
Ethiopia shall soon stretch out her
hands unto God. -
32 Sing unto God, ye kingdoms of
the earth; O sing praises unto the
Lord; Selah:
heavens of heavens, which were of
old; lo, he doth 'send out his voice,
and that a mighty voice.
34 Ascribe ye strength unto God:
his excellency is over Israel, and his
strength is in the "clouds.
35 O God, thou art terrible out
of thy holy places: the God of Is-
rael is he that giveth strength and
power unto his people. Blessed be
God.
haps it is best (see v. 35) to consider the
sentence as abrupt and elliptical. “Out of
Thy temple at Jerusalem (shall go forth such
grace and power that) kings shall acknow-
ledge it and bring presents accordingly.”
Dr Kay compares with the prophecy Isai.
xviii. 7 ; PS. lxxvi. II, 12, and 2 Chro. xxxii.
23, for its partial fulfilment. It should be
noticed that some authorities render the par-
ticle (fro) “out of" or “beginning with ”
Thy temple at Jerusalem. Thus the idea is
the same as Luke xxiv. 47: also see Pss. cx. 2,
CXXXV. 2, I. -
3O. Rebuke, &c.] Or, “Rebuke (Pss. ix. 5,
lxxx. 16) the beasts of the reeds (as in the
marg.), the multitude of the bulls, with the
calves of the people: each (now) submits him-
self with pieces of silver: He has scattered the
people that delight in war,” &c. The beast of
the reeds (see Isai. xix. 6; Ezek. xxix. 3, 4) is
supposed to be the crocodile or hippopotamus,
and to symbolize Egypt. But v. 31 repre-
Sents the princes or ambassadors of Egypt as
bringing gifts: and it is not likely that in two
consecutive verses Egypt should be described
as a beast requiring rebuke, and then by its
own name offering gifts. The multitude of the
bulls is commonly interpreted of “princes,”
and calves of the people, Hebr. peoples, as the
“Subject-soldiery” or “masses.” All this is
mere conjecture. The general meaning, as a-
bove, is plain. “Threaten all such peoples with
vengeance, unless each submits with offerings
of silver.” According to the above rendering,
the mood suddenly changes from the impera-
tive to the past or present. So the threat is
described as accomplishing its purpose. “Each
submits humbly with pieces of silver; He
has Scattered the people who delight in war.”
The grammar can only be explained on the
Supposition that the expressions are abrupt,
allusive, perhaps fragmentary, rather than de-
scriptive and full.
32. Sing unto God, &c.] Conclusion of
the whole. “Let all nations sing Thy praise,
O God, Who hast done such wonders, and
still art doing.” The import of Selah men-
tioned above, vºv. 7, 19, accords with this
place; the musical pitch is raised as v. 33 is
sung; and possibly the voice of Jehovah
Himself in thunder is heard at the words,
“Lo! He doth send out His voice. 'Tis a
voice of might !”
33. heavens of heavens] i.e. the highest
heavens (Deut. x. 14; 1 K. viii. 27), which
were of old before the creation of the heavens
(Gen. i. 1) which encompass the earth.
34. Ascribe, &c.] “Confess the might
and majesty of God seen in Israel's history,
to be seen in its coming history, and reaching
to heaven and earth.”
35. out of thy holy places, &c.] “Terrible
art Thou on account of the demonstrations of
Thy power which Thou sendest forth out of
Thy holy places.” See v. 28; Ps. xx. 2. The
plural seems a poetical license, as in Pss. lxxxiv.
I, Cxxxii. 5, 7, &c. (Hebr.).
his people] Heb. the people.
The faith and hope expressed briefly, but
with intense earnestness, in the latter verses of
this psalm, and the confident assurance of
Jehovah's future reign in Zion over all lands
(though its manner of accomplishment is not
stated), seem as remarkable as the fire and
brilliancy of the early portion of it. As a
whole the psalm cannot be considered as
referring to Christ's kingdom; but the appli-
cation to Him in the New Testament of vºv.
17, 18, and the natural application to His king-
dom of the latter verses, compel us to regard it
as in a sense, though not the most direct,
Messianic; requiring Christ and His day for
its complete elucidation. Such a view of the
psalm, compared with the exulting Christian
meditations upon it, of Bishop Horne, and of
the author of the ‘Plain Commentary’ (to
instance only two authors), must needs ap-
pear cold and shallow to some. But the
object of this Commentary is to expound
the text as it was read in earliest times. To
apply it to Christian times, and add to it
Christian meditations, is not hard, but is
foreign to the purpose; and interferes with
the exhibition of an original majestic Scripture
in its simplicity and intense instructiveness to
those for whom it was composed.
# Heb.
g27/é.
v. I—3.]
25
PSALMS. LXIX.
NOTES On PSALM LXVIII.
I. The psalm appended I Chro. xvi. 7—
36 (see the note there), though added to in
subsequent times, probably contains the origi-
mal psalm put into the hands of Asaph, &c.
2. The word bºº, and the similar
word Dºn=tºp (Gen. xlix. I4; Judg. v. I6;
see the notes at those places), are generally
rendered stalls, pens, or folds; the former, in
the text, pots. To lie among the folds would
seem to mean, to lead a peaceful country
life at ease.
A very clear and excellent summary of
the various interpretations of this place may
be found in Perowne, “Book of Psalms,” l.c.
3. The Hebrew word lsº occurs only
here: it means in all probability “repetition,”
from 73°. The LXX. render xi)\tdöes
súðnvoëvrov, deriving the word from Nº', as
if it were listy. The Vulg. renders “millia
latantium.” The Targum says, “The cha-
riots of God are twenty thousand, blazing
with flame, led by 2000 angels,” &c. Hence,
perhaps, the interpretation and rendering of
the A.V.
4. The translation of the Prayer-Book
Version comes apparently from the LXX.
and Vulg., which render respectively 6tros &v
8aqif, 6 Troös orov čv aipart, j y\ótta Tów
kvvöv orov čá éx6póv trap adroö; and, ut
intingatur pes tuus in Sanguine, lingua ca-
num tuorum ex inimicis ab ipso. Instead of
*nº, they read ºpnn. The confusion may
easily have arisen from v. 21. If any emen-
dation of the text is to be admitted, the read-
ing Prinn (Ps. lviii. Io) is natural. One
of Kenn. MSS. seems to favour this reading.
PSALM LXIX.
I ZXavid complaineſſ, of his affliction. I 3 He
prayeth for deliverance. 22 AHe devoteth his
| AVE me, O God; for the waters
are come in unto my soul.
2 I sink in deep mire, where there
# Heb.
º - º 2 "… f
enemies to destruction. 3o He praiseth God the 77277-e Q
zvić, Zhazz/ºgizing. is no standing: I am come into ‘deep dº
º - - ~! e waters, where the floods overflow me, º,
To the chief Musician upon Shoshannin, y • - %3.
A Psa/m2 of David.
3 I am weary of my crying: my
PSALM LXIX.
The circumstances under which this psalm
was composed, and the character of the writer,
are intimated with more than usual distinct-
ness. The Psalmist was in deep affliction, in
danger of perishing, exhausted by mourning,
surrounded by bitter enemies, an object of con-
tumely, insult, and wrong; he is cast into a
pit, in deep waters, at the point of death: his
food is mingled with gall, his drink is vinegar.
On the other hand, though deeply conscious
of sin, he is yet certain that his sufferings are
directly owing to his devotion to God, to his
zeal for His house, and that he bears reproaches
aimed at God; he is sure of God's love and
favour, and has but one wish, to see His face.
He speaks of others as sharing his trouble
as the Lord's prisoner, and expresses a sure
hope that God will save Zion and build the
cities of Judah, and that the seed of the
righteous will inherit and dwell in the land.
The psalm is attributed to David in the
inscription, and it bears so close a resemblance
to Pss. XX., XXXV., xl., xliv., and li., that even
Köster admits they may have been composed
by one writer. The coincidences with Jere-
miah's history are so numerous and striking
that many critics are disposed to believe
that he was the author (see however notes on
viv. I and 2); others believe that it was writ-
ten in the period of the captivity: but such
conjectures rest on no solid basis, and are
advanced and rejected with equal facility.
If the inscription be admitted—and there is
no sufficient reason for rejecting it—it must
be supposed that David wrote the psalm
either immediately before, or during his exile
from Jerusalem, and that under the con-
trolling influence of the Spirit of God his
utterances were so modified as to find their
true and complete fulfilment in the person of
Christ, of Whom he was a type. The very
numerous references to the psalm in the New
Testament leave no doubt as to its general
acceptance as a Messianic psalm in the time
of our Lord : some of them distinctly at-
tribute it to David, all assume its prophetic
or typical significance. The imprecations
upon the fierce and malignant enemies of
God's persecuted servant bear the character
of prediction, nor can their fulfilment be
denied. The devout reader, who sees through-
out a portraiture of Christ, under the veil of
an imperfect but really typical representative,
attains in all probability most nearly to the
true meaning of the psalm.
The metrical system is highly artistic, a fact
nearly conclusive against the supposition of a
late date; it consists of five strophes respond-
ing to each other in reverse order, with 4, 8, 9,
8, 4 verses severally: with a liturgical close,
verses 35, 36.
A Psalm of David] It is ascribed to David
by St Paul, Rom. xi. 9.
1. the waters are come inj This expression
appears to be metaphorical; it occurs in
326
[v. 4.—Io.
P.S.A. L. M. S. LXIX.
theb.
Azeżzzess.
throat is dried: mine eyes fail while
I wait for my God.
4. They that hate me without a
cause are more than the hairs of mine
head: they that would destroy me,
being mine enemies wrongfully, are
mighty : then I restored that which
I took not away.
5 O God, thou knowest my fool-
ishness; and my 'sins are not hid
from thee.
6 Let not them that wait on thee,
O Lord GoD of hosts, be ashamed
for my sake: let not those that seek
thee be confounded for my sake, O
God of Israel.
7 Because for thy sake I have borne
reproach; shame hath covered my face.
8 I am become a stranger unto
my brethren, and an alien unto my
mother’s children.
9 * For the zeal of thine house hath - John 2.
eaten me up; *and the reproaches of ºom is.
them that reproached thee are fallen 3.
upon me.
Io When I wept, and chastened
my soul with fasting, that was to my
reproach.
other psalms, especially in those attributed
by all critics to David. Cf. Pss. xviii. 4, xlii.
7, lxxxviii. 7, 17; see also Job xxii. II and
xxvii. 20. It is supposed by some to refer to
Jeremiah's being let down into a pit, or cistern,
but we are expressly told that there was no
water in that.
2. deep waters] The two figures in this
verse taken together are irreconcileable with
the reference to Jeremiah: they give a most
lively and forcible representation of David
(see Ps. xl. 2), and of Him Whom David
prefigured, in the hour of His desolation.
3. mine eyes fail] Cf. Deut. xxviii. 32.
wait for my God] See note on Job
xiii. I5.
4. They that hate me without a cause] See
John xv. 25. The quotation of these words
by our Lord proves that they are applicable to
the Messiah. David might say of some (as in
Ps. xxxv. 19), but certainly not of all his
enemies, that they hated him without cause.
then I restored] Dr Kay refers to the ac-
cusation of Shimei, 2 S. xvi. 8. David had
not seized the throne, as was then asserted.
5. O God, thou knowest my foolishness] It
is remarkable that in appealing to God the
Psalmist does not, as elsewhere, assert his
innocence, but simply confesses his foolishness
and guilt. This is quite intelligible in the
case of David, who always distinguishes care-
fully between his position in relation to God
and to his subjects: it is far less suitable to
Jeremiah, who owns no expressions cor-
responding to this.
my sins.] This leaves no doubt as to the
personal character of the psalm. The Psalmist
goes to the depth of his own consciousness.
Though blameless in his relations to his per-
secutors he knows that what occurs is the
result and punishment of sin.
sins.] The Hebrew word denotes “guilt:”
hence in the marg. “guiltiness;” but the
original is plural, and the Psalmist refers to
certain acts by which he had contracted guilt.
LXX. TXmppuéXetat: Vulg. delicta. It is
better to retain the A. V.
6. be ashamed] As they would be if one
were utterly forsaken, whose sin had been
pardoned, and whose repentance had been
sealed by devotion to God's service. Such
a prayer implies, and is the expression of, a
sure hope: its tone is confident. The Psalmist
appeals to God’s power as the God of hosts,
to His covenanted relations as the God of
Israel: there is a world of promise in the
combination of the two names.
7. for thy fake] The Psalmist in this and
in the following verses attributes his sufferings
directly to his zeal in God's service. This is
one of the reasons why the psalm is attributed
to Jeremiah, to whom such expressions are
undoubtedly applicable (see ch. xv. 15): but
they are true of God's servants in all times;
David may have felt that the real secret of
the enmity which he encountered, whatever
the pretext might be, was hatred of the justice
and religion which he upheld. In the highest
sense the statement is absolutely applicable to
the Messiah.
8. I am become a stranger] Cited twice
by St John, i. II and vii. 5. Cf. Ps. xxxi. 11;
Isai. liii. 3, and Job xix. I 3.
9. the zeal of thine house] Or, “jealousy
for thine house:” cf. 2 K. x. 16. This evidently
points to a special and extraordinary instance,
or habit, of zeal, such as was shewn by David
and the best of his successors. See Ps. cxxxii.
I—-5, and cf. cxix. I 39. It might of course
be said by Jeremiah or any of the pro-
phets, but with far less propriety than by
David. It can only be applied by a very
forced construction to a prophet writing in
the captivity, when the temple did not exist.
The application to our Lord is made by
St John, ii. 17.
the reproaches] See Rom. xv. 3.
10–12. The feelings here described are
quite in harmony with those which breathe.
v. II—22.]
327
PSA LMS. LXIX.
I I I made sackcloth also my gar-
ment; and I became a proverb to
them.
against me; and I was the song of
the ‘drunkards.
I3 But as for me, my prayer is
unto thee, O LORD, in an acceptable
time: O God, in the multitude of
thy mercy hear me, in the truth of
thy salvation.
14 Deliver me out of the mire, and
let me not sink: let me be delivered
from them that hate me, and out of
the deep waters. -
I5 Let not the waterflood overflow
me, neither let the deep swallow me
up, and let not the pit shut her mouth
upon me.
16 Hear me, O LoRD ; for thy
lovingkindness is good : turn unto
12 They that sit in the gate speak
me according to the multitude of
thy tender mercies. -
17 And hide not thy face from thy
servant; for I am in trouble: ‘heart Heb,
& 27take haste
me speedily. to hear me
18 Draw nigh unto my soul, and
redeem it: deliver me because of mine
enemies. -
19 Thou hast known my reproach,
and my shame, and my dishonour:
mine adversaries are all before thee.
20 Reproach hath broken my heart;
and I am full of heaviness: and I
looked for some to take pity, but Heb.
* º to lazyzezzt
there was none; and for comforters, with me.
but I found none.
2 I They gave me also gall for my Matth27.
e e 34, 48.
meat; “and in my thirst they gave Majºrs.
me vinegar to drink. jºin I9.
22 *Let their table become a snare 29.
before them: and that which should ºn. II.
in psalms composed during the period of
extreme depression and suffering, mental and
bodily, which immediately preceded the out-
burst of Absalom's rebellion. One point,
however, stands out here more prominently,
the consciousness that the Psalmist was hated
above all things because of his devotion to
God's service. Cf. Ps. xxxv. 13, 16; Job xvii.
6, xxx. 9. This portion of the psalm has no
direct bearing upon our Lord's life. No such
external demonstrations of sorrow, no fasting,
no sackcloth, gave occasion to revilings in His
case; on the contrary, He was reproached for
neglecting them. .
12. sit in the gate] i. e. even the magis-
trates and rulers; see note ou Job v. 4, xxix.
7, and Ps. ix. I5. Cf. also Mark xv. 31.
song] Thus Job xxx. 9.
drunkards] Or, drinkers of strong wine.
13. acceptable time] See Ps. Xxxii. 6;
Isai. xlix. 8, lv. 6; 2 Cor. vi. 2.
14. The same metaphors as in viv. 1, 2: evi-
dently representing the perilous condition of
the Psalmist under different, and, if they were
taken literally, incongruous, figures. The appli-
cation to Jeremiah is therefore groundless.
18–21. In these verses the Psalmist de-
scribes his condition in terms which belong
so completely to Him Whom he represented,
as to obscure their primary application. They
are but partially applicable to David, who
was never abandoned by all his friends, or to
Jeremiah, who found pity and warm sym-
pathy even among the princes, or even to any
prophet under the captivity, who found true
and faithful comforters among their country-
men. The last special circumstances could
only be figuratively true of any save Christ
in the hour of His Passion.
19. my reproach] PS. xxii. 6.
XXvii. 29.
2O. I am full of heaviness] . The Hebrew
expresses “deadly faintness.” Cf. Matt. xxvi.
37, 38.
21. Literally, “They gave, or put, gall in
my food.” The word rendered gall includes
all poisonous, or even very bitter ingredients;
hence the fitness of the application to the
wine mingled with gall which Our Saviour
tasted, but which He would not drink. See
notes on Matt. xxvii. 34; Joh. xix. 29.
22–28. Regarding these imprecations as
simple outpourings of bitter indignation, they
belong to the spirit of the Old Testament,
which breathes of judgment rather than of
mercy: regarding them as predictions, there
can be no doubt of their fulfilment. In either
case they are to be looked upon not as utter-
ances of Him Whom the Psalmist prefigured,
but of a human Soul wrought almost to mad-
ness by the triumph of cruelty and crime.
22. their table] As they administered
“gall” and “vinegar,” See v. 21, so must
they in turn know the bitterness of frustrated
desires. The table is an emblem of prosperity;
See XX111. 5.
and that which should, &c.] Or, and a
trap to them in their security; i.e.
while they are at ease, in a state of perfect
security, let sudden destruction come on them;
just as they injured him who was at peace
with them. The A. V. follows Calvin, who
Cf. Matt.
328 PSALMS. LXIX. [v. 23–29.
have been for their welfare, let it be- thou hast smitten; and they talk to
come a trap. the grief of ‘those whom thou hast Heb.
o £hy
23 Let their eyes be darkened, that wounded. wozended.
they see not; and make their loins 27 Add "iniquity unto their ini-'ºz.
continually to shake. quity: and let them not come into ºf
zºzzzzęży.
24 Pour out thine indignation upon thy righteousness.
them, and let thy wrathful anger take
hold of them. -
28 Let them be blotted out of the
book of the living, and not be written
º. 25 Let ‘their habitation be deso- with the righteous.
Él, late; and "let none dwell in their 29 But I am poor and sorrowful:
ºº: tents. let thy salvation, O God, set me up
dweller. 26 For they persecute him whom on high.
renders the passage “qua ad pacem Sunt
(pacifica eorum), Deus convertat in exitium.”
This gives a good sense, and harmonizes with
the original, but is too paraphrastic for a
translation. The mind reverts naturally to
the ruin brought upon our Lord's country-
men by their adherence to rites from which
all life had departed. -
a trap.] As a wild beast grasps
and falls into a Smare.
23. their eyes be darkened] In retribution
for their malignant joy in gazing upon the
sorrows of the righteous: thus too the trem-
bling of the loins (cf. Dan. v. 6, Nah. ii.
Io) punishes the abuse of strength. The
expression “darkening of the eyes,” however,
is equivalent to darkening of the understand-
ing in many passages. See Isai. vi. Io, and the
quotations Matt. xiii. I4; John Xii. 39, 4o;
Rom. xi. 8; 2 Cor. iii. I4.
at food,
25. their habitation] The Hebrew word sig-
nifies specially the circular enclosure in which
shepherds or nomadic tribes kept their cattle.
This applies better to David's time than either
to that of Jeremiah, when the open country was
occupied by the Assyrians, or to that of the
captivity in Babylon. The application to
Judas by St Peter (Acts i. 20) proceeds on
the general principle that all curses of the Old
Testament come in their fulness upon those
in whom wickedness reached its culminating
point; or it may be because Ahithophel, a-
gainst whom this imprecation, if uttered by
David, was probably directed, was a type of
the betrayer of the Son of David.
26. These curses are strictly and ex-
actly retributive, and as such inevitable con-
sequences of divine justice. The wicked are
to suffer above all things for their unpitying
cruelty. It is observable that sufferings
which are inflicted by God, and indications
of His displeasure, are here represented by the
Psalmist as calling for compassion and tender
sympathy on the part of man. Thus 2 Chro.
xxviii. 9; Job xix. 21 ; Isai liii. 4.
talk to the grief] Or, “fell of the grief;”
they dwell upon every detail, recount the
marks of God's anger with malignant curi-
osity; cf. Ps. xli. 5–8. This passage again
is far more suitable to David than to Jere-
miah, who was smitten by the enemies of
God, and bore no traces of divine dis-
pleasure. -
27. Add iniquity unto their iniquity] This
rendering is perfectly correct, and preferable to
that suggested in the margin of our A.V., viz.
punishment of iniquity. The Psalmist refers
to the record of sins in God's book, which is
not to be blotted out, but to be accumulated
unto the day of judgment. This of course
assumes their persistence in evil.
come into thy righteousness] The expression
is somewhat peculiar. To come into God's
righteousness is to be a partaker of it, whether
by communication or imputation: to be an
object of sanctifying or justifying grace. In
this passage the latter effect is undoubtedly
that which the Psalmist contemplates. He
does not pray that they should remain in a
state of unconversion, not becoming righteous,
but that being unconverted they should not
be dealt with as righteous, suffered to prosper
and to escape punishment.
28. book of the living] See Exod. xxxii.
32, and compare Isai. iv. 3; Dan. xii. 1; Phil.
iv. 3. The “book of the living ” includes
all who are preserved in this life by the divine
goodness, who not only live, but are deemed
worthy to live. The figure may be taken from
the register in which the names of all citizens
were enrolled. See Ezek. xiii. 9.
with the righteous] This clause proves that
the book of the living does not include the
names of those who are not the objects of
God's love. Cf. Ps. lxxxvii. 6; Ezek. xiii. 9,
and Luke x. 20, “Your names are written in
heaven.”
29. But I, &c.] This verse describes the
actual condition and certain hope of the
Psalmist-in contrast to his enemies. They
are proud and prosperous but will be brought
low, he is lowly and afflicted but will be
exalted.
v. 30–1.]
329
PSA LMS. LXIX. LXX. LXXI.
Or,
27teek.
f Heb.
cree/eth.
3o I will praise the name of God
with a song, and will magnify him
with thanksgiving.
31 This also shall please the LoRD
better than an ox or bullock that hath
horns and hoofs.
32 The "humble shall see this, and
be glad: and your heart shall live that
seek God.
33 For the LORD heareth the poor,
and despiseth not his prisoners.
34 Let the heaven and earth praise
him, the seas, and every thing that
' moveth therein.
35 For God will save Zion, and
will build the cities of Judah: that
they may dwell there, and have it in
possession.
36 The seed also of his servants
shall inherit it: and they that love
his name shall dwell therein. .
PSALM LXX.
APazid soliciteth God to the speedy destruction of
the zwicked, and £7-eservation of the godly.
To the chief Musician, A Psalm of David, to
bring to remembrance.
- A/ AKE haste, “O God, to deliver
me; make haste ‘to help me,
O LORD.
2 ”Let them be ashamed and con-
a Ps. 40.
I3, &C.
f Heb.
zo my help.
* Ps. 35. 4.
7I. I.3.
founded that seek after my soul: let
them be turned backward, and put to
confusion, that desire my hurt.
3 Let them be turned back for a re-
ward of their shame that say, Aha, aha.
4. Let all those that seek thee re-
joice and be glad in thee: and let such
as love thy salvation say continually,
Let God be magnified.
5 But I am poor and needy: make
haste unto me, O God: thou art my
help and my deliverer; O LoRD,
make no tarrying. -
PSALM LXXI.
I Oavid, in conſidence of faith, and experience
of God’s favour, prayeth both for himself,
and against the enemies of his soul. 14 Aſz
fromiseth constancy. 17 Åe prayeſ/, for Žer-
severance. 19 Ae £7:aiseth God, and pro-
miseth to do it cheerfully. -
N “thee, O Lord, do I put my
trust: let me never be put to
confusion.
3O. magnify him with thanksgiving] Cf.
Ps. l. I4.
31. Or, And it shall please the Lord
'better than an ox, a bullock that hath
horns and hoofs. The horns mark the
age of the bullock, not under three years, the
hoofs its ceremonial cleanness, thus together
representing the most perfect offering ordained
by the law; cf. Lev. xi. 3.
32. The verse may be rendered, The
humble have seen it, and they will
rejoice; let your heart live, ye who
seek the Lord. Cf. PS. xxii. 26.
33. his prisoners] Those who suffer im-
prisonment, or generally, oppression and per-
secution for His sake. This expression, though
suitable to Jeremiah, is too general to affect
the question of authorship. Cf. Ps. lxviii. 6.
35. will save Zion] The natural inference
from this verse is that Zion is in danger, and
that the cities of Judah are destroyed; a com-
bination which points to the time of Jeremiah,
yet is unsuitable in the mouth of that prophet,
who, at the very time when he is supposed to
have written this psalm, foretold the destruc-
tion of Zion. On the other hand, the wish
that God may build the cities of Judah, com-
plete and secure them, and grant them for a
permanent possession to His people, is one
which befits a patriotic king, and may without
incongruity be assigned to David. Cf. note
on Ps. li. I8.
PSALM LXX.
This is taken with little variation from
Ps. xl., 13th and following verses. The name
Elohim is substituted in most places, but not
throughout, for Jehovah. The inscription
describes it as a psalm “to bring to remem-
brance,” from which it may perhaps be in-
ferred that it was used by the Psalmist when
he brought a legal meat-offering to the altar.
It is quite uncertain whether this psalm was
separated from the context and arranged for
liturgical use by David, or by a later com-
poser.
PSALM LXXI.
This psalm has no inscription, but in the
Septuagint version it has the title, “A psalm
of David, of the sons of Jonadab, and of
those who were first led captive.” This pro-
bably means that it was composed by David,
but used as especially suitable to their own
condition by the Rechabites, and by the Jews
of the captivity. It is full of reminiscences,
or direct quotations of other psalms, especially
the 22nd, 35th, and 40th, and is supposed to
have been a compilation by a later writer. The
date and authorship are wholly uncertain. It
consists of two parts. In the first (I–II),
the author prays for deliverance, and describes
& Ps. 31. I.
33O
[v. 2—19.
PSA LMS. LXX I.
f Heb.
Ae thoze to
2 Deliver me in thy righteousness,
and cause me to escape: incline thine
ear unto me, and save me.
3 "Be thou my strong habitation,
nºa whereunto I may continually resort:
% thou hast given commandment to 13 Let them be confounded and
tion. save me; for thou art my rock and consumed that are adversaries to my
my fortress. soul; let them be covered with re-
4. Deliver me, O my God, out proach and dishonour that seek my
of the hand of the wicked, out of the hurt.
hand of the unrighteous and cruel 14. But I will hope continually,
IIla Il. . and will yet praise thee more and
5 For thou art my hope, O Lord more.
GoD : thou art my trust from my 15 My mouth shall shew forth thy
youth. righteousness and thy salvation all the
6 By thee have I been holden up day; for I know not the numbers
from the womb: thou art he that thereof.
took me out of my mother's bowels: I6 I will go in the strength of
my praise shall be continually of the Lord GoD : I will make mention
thee. of thy righteousness, even of thine
7 I am as a wonder unto many; only.
but thou art my strong refuge. 17 O God, thou hast taught me
8 Let my mouth be filled with from my youth: and hitherto have
thy praise and with thy honour all I declared thy wondrous works.
the day. 18 Now also when I am old and jºb. /a/
9 Cast me not off in the time of greyheaded, O God, forsake me not; º;
old age; forsake me not when my until I have shewed ºthy strength fº.
strength faileth. unto this generation, and thy power ***.
Io For mine enemies speak against to every one that is to come. f
... me; and they that "lay wait for my I9 Thy righteousness also, O God,
observe.” soul take counsel together, is very high, who hast done great
II Saying, God hath forsaken him.
persecute and take him; for there is
none to deliver him.
12 O God, be not far from me:
O my God, make haste for my help.
his sufferings and his hopes grounded on past
mercies, in the Second (12–24), he promises
thanksgiving and praise for the triumph over
his enemies which he confidently anticipates as
the result of his prayers.
1—3. Compare these verses with the com-
mencement of Ps. xxxi., 1–3.
3. my strong habitation] Or, as marg.,
a rock of habitation, i.e. a stronghold on
a rock. The figure is common in the Davidic
psalms. Cf. Deut. xxxiii. 27.
5. my hope] Compare Jer. xiv. 8, xvii.
I3, I. 7, and I Tim. i. 1; Col. i. 27.
6. have I been holden up] Compare Ps.
xxii. Io. There the Psalmist represents him-
Self as cast upon God, here as sustained by
Him from first to last.
out of my mother's bowels] Ps. xxii. 9.
7. a wonder] An object of marvel, a
portent, as some suppose, because he had been
marvellously protected and delivered ; but as
others, more in accordance with the context,
explain the word, a marvellous example of
Thus Job was looked
God’s punishments.
See also Isai. viii. 18;
upon by his friends.
Zech. iii. 8.
9. of old age] This leaves no doubt that
the Psalmist was growing old. See too v. 18.
The latter years of David's life were prosper-
ous, but visited by an affliction severe enough
to give occasion to these lamentations: See
2. S. xxiv.
12, 13. These verses are apparently adap-
tations from other psalms, Sc. xxii., xxxv.,
xxxviii. and lx.
15. thy righteousness] The attribute on
which all hope of Salvation depends. God's
righteousness is the pledge not only of His
accepting the righteous, but of His adherence
to His promises of mercy and forgiveness to
penitents.
16. of thine only] As the only ground of
} justification.
18. when I am old and greyheaded] Or,
near to old age and grey hairs. The
Psalmist is on the verge of old age, but not
yet arrived at it.
V. 20–5.]
33 I
PSA LMS. LXXI. LXX II.
f Heb.
zwith the
zzzszz-ze-
zyzewut of
Asaltery.
things: O God, who is like unto
thee!
20 Thou, which hast shewed me
great and sore troubles, shalt quicken
me again, and shalt bring me up again
from the depths of the earth.
2 I Thou shalt increase my great-
ness, and comfort me on every side.
22 I will also praise thee with the
psaltery, even thy truth, O my God:
unto thee will I sing with the harp,
O thou Holy One of Israel.
23 My lips shall greatly rejoice
when I sing unto thee; and my soul,
which thou hast redeemed.
24 My tongue also shall talk of
thy righteousness all the day long:
for they are confounded, for they are
brought unto shame, that seek my
hurt.
PSALM LXXII.
1 David, praying for Solomon, sheweth, the
goodness and glory of his, in ºpe, and in
truth, of Christ's Aingdom. 18 Ae blesset”
God. g
A Psalm for Solomon.
IVE the king thy judgments,
O God, and thy righteousness
unto the king's son.
2 He shall judge thy people with
righteousness, and thy poor with judg-
IIlent.
3 The mountains shall bring peace
to the people, and the little hills, by
righteousness.
4. He shall judge the poor of the
people, he shall save the children of
the needy, and shall break in pieces
the oppressor.
5 They shall fear thee as long as
thy strength] Or, “Thy arm,” the mani-
festation or putting forth of the divine power.
19. who is like unto thee!] The motto of
the Maccabees. Compare also Ps. lxxxix. 6, 8.
22. with the psaltery] Literally, “with
an instrument of a lute,” a periphrasis which
may perhaps indicate a later age than David's.
Holy One of Israel] A name of God very
often used by Isaiah, but which occurs twice
only in the psalms. Jeremiah also uses it
twice.
PSALM LXXII.
This psalm is attributed in the inscription
to Solomon; and it bears strong indications of
his authorship: the style resembles that of the
Proverbs, and is different from the Davidic
psalms: the allusions to distant lands, to an
extended and peaceful dominion, and a certain
air of calm and cheerful reflection, are charac-
teristic of the son of David. It was probably
Composed early in the king's reign for liturgical
recitation, a form in which the people might
give expression to loyal and devout aspirations,
connected with the head of the Theocratic
kingdom. Hence the Messianic tone which
pervades the whole: the author felt himself to
be the representative of the ideal and future
Messiah; his prayers and hopes reach far be-
yond his own sphere; they are fulfilled only
in Christ. This psalm is thus the culmi-
nating point of that portion of Messianic pro-
phecy which sets forth the kingly office of
the Saviour. The Hebrews of Solomon's
age may possibly not have distinguished be-
tween the type and the antitype, and may
have expected a realization of the old national
hopes in the person of one so richly gifted
as their young, beautiful, wise, and prosper-
ous king; but the Psalmist's spirit was under
the control of a Power, which prompted utter-
ances, in which the Church of all ages has
found announcements of Christ. ©
for Solomon] Or, “ of Solomon,” literally,
“to Solomon;” precisely the same form is
used here as in the inscriptions of psalms as-
signed to David. It marks authorship. See
Ps. xlvi., inscription.
1. the king] The Targum, representing
the old Hebrew tradition, renders this “the
King Messiah.”
thy righteousness] The righteousness, which
belongs to the kingly office, is thus repre-
sented as a communication of the divine at-
tribute. The Psalmist sees in the king's son
the recipient and channel of all righteousness;
hence the application to Christ.
the king's son] Solomon naturally lays stress
on this point: the promises made to David
had special reference to his son.
2. He shall judge, &c.] Cf. Isai. xi. 3, 4,
XXXII. I. *
3. The mountains and hills represent the
whole land, of which they are the most promi-
nent objects. The whole country will overflow
with the peace which is the result of righte-
ousness.
4. Compare Job xxix. I2—17; Isai. xi. 4.
children of the needy. Cf. 8vorrijvov traíðes,
‘II.’ p. 151, a common idiom in Hebrew and
Hellenistic Greek; see Cremer, ‘Biblische
Grâcität, S. v. viós.
5. fear thee]. Thee, that is, God. True
religion will be the great and permanent re-
sult of righteous government.
| Or, of:
3.32
|v. 6—15.
PSALMS. LXXII.
f Heb.
zz/2 there
be zeo
2/20072,
the sun and moon endure, through-
out all generations.
6 He shall come down like rain
upon the mown grass: as showers
that water the earth.
7 In his days shall the righteous
flourish; and abundance of peace 'so
long as the moon endureth.
8 He shall have dominion also from
sea to sea, and from the river unto
the ends of the earth.
9 They that dwell in the wilder-
ness shall bow before him; and his
enemies shall lick the dust.
Io The kings of Tarshish and of
the isles shall bring presents: the
kings of Sheba and Seba shall offer
gifts. -
II Yea, all kings shall fall down
before him : all nations shall serve
him.
12 For he shall deliver the needy
when he crieth ; the poor also, and
him that hath no helper.
13 He shall spare the poor and
needy, and shall save the souls of the
needy.
14. He shall redeem their soul from
deceit and violence: and precious
shall their blood be in his sight.
I5 And he shall live, and to him
fshall be given of the gold of Sheba:
as long, &c.] Literally, “with the Sun
and before the moon,” but our A.V. gives
the true sense. Cf. Luke i. 33.
6. like rain] Solomon undoubtedly refers
to, and adopts, his father's description of the
righteous ruler. See 2 S. xxiii. 4. Compare
Hos. vi. 3.
mown grass] This is undoubtedly correct;
cf. Amos vii. 1; the Prayer-book, “fleece,”
follows the old versions. &
7. so long as the moon endureth] Lit. as
in marg. till the moon be no more. Cf.
Job xiv. 12. This passage is important as
shewing that the idea of a King whose reign
should last to the end of time was distinctly
present to the Psalmist's mind. It determines
the Messianic character of the whole compo-
sition. Cf. Isai. ii. 4.
8. The kingdom was to be universal, ex-
tending to the ends of the earth. The exten-
sion of the Israelitish realm under David and
Solomon was sufficient to suggest the hope,
and might be regarded by the Psalmist as a
pledge of its realization, but taken in connec-
tion with the preceding verses this declaration
is strictly Messianic.
from the river] i.e. the Euphrates. The
sovereignty of Solomon over tributary peoples
extended to the Euphrates; but that limit
was but the commencement of the dominion
which the ideal King would exercise over the
whole world. Cf. PS. ii. 8, cx. 2.
1O. Tarshish and the isles represent the
west, of which vague but impressive accounts
were brought to Palestine by the Phoenicians,
whose commerce at that time extended to the
south-west of England. Sheba, in Arabia,
and Seba (i.e. Meroe, according to Josephus,
‘Antt.’ II. x. 2), represent the nations of
Asia and Africa. Cf. I K. X. I, and note on
Gen. x. 7.
offer gifts] Not merely in token of friend-
ship, but of subjection: all powers of the
earth will be tributary to the King.
12. For] The connection of thought is
observable. The extension of the King's
dominion is the result not of military force,
but of moral influence; all nations will be
won by the righteousness of His sway, more
especially by His care for the poor and af-
flicted. See Drechsler on Isai. ix. 7. This
is important as shewing how completely Jew-
ish anticipations of the Messianic epoch are
opposed to the plain statements of Hebrew
prophecy.
when he crieth] Sc. for help. Job xxix. I2,
where both clauses occur.
the poor also, and him] Or, and the poor
who hath no helper. Thus LXX., Vulg.,
and Jerome. Job l.c. has “the orphan, who
hath no helper.”
13. the poor and needy] Or, the weak
and needy.
14. deceit] Ps. xxxvi. 3; here fraud and
extortion are specially meant.
precious shall their blood, &c.] I S. xxvi.
21; 2 K. i. 13. As King He will be merciful
and just; as Saviour He will redeem them
with His own precious blood.
15. he shall live] It is questioned who is
the subject of this and the following clauses.
The words rendered literally are, “And he
shall live, and he shall give to Him of the
gold of Saba, and he shall pray for Him con-
tinually, and shall bless Him every day.” On
the whole it seems most natural to take the
man who has been delivered by the righteous-
ness of the King as the subject of the Sen-
tence. His life is saved, and in grateful
acknowledgment he brings costly gifts “of
the gold of Sheba,” prays for the King's pro-
sperity, and blesses His name unceasingly. To
# Heb.
one shal!
gºve.
v. 16—20.]
333
PSA LMS.
LXX II.
# Heb.
shall be.
prayer also shall be made for him con-
tinually; and daily shall he be praised.
I6 There shall be an handful of
corn in the earth upon the top of
the mountains; the fruit thereof shall
shake like Lebanon: and they of the
city shall flourish like grass of the
Heb.
shall be as earth.
, a son to
continue
17 His name tshall endure for ever:
'º's this name shall be continued as long
zzazze for
€z/e?".
as the sun; and men shall be blessed
in him : all nations shall call him
blessed.
18 Blessed be the LORD God, the
God of Israel, who only doeth won-
drous things. -
19 And blessed be his glorious
name for ever: and let the whole
earth be filled with his glory; Amen,
and Amen.
20 The prayers of David the son
of Jesse are ended.
this explanation, which Hupfeld holds to be
the only one grammatically admissible, there
is the obvious objection that the “poor man’”
would not offer gold of Sheba; rich offerings,
however, would naturally be made by sub-
jects saved from oppression. Dr Kay renders,
“and He shall live: and one shall give to Him
of Sheba's gold; and He shall make interces-
sion continually for him, all day long shall he
bless Him.” But though it is quite possible
that different subjects may be supplied for the
separate clauses, the changes in this rendering
appear somewhat abrupt.
16. There shall be, &c.] Or, May there
be a bundance of corn in the land, on
the top of mountains. “Handful” in the
A.V. follows a Hebrew tradition; but the
meaning “abundance” given by the Syriac,
and supported by Heb., Chald., and Arabic
usage, is accepted by modern critics, and is
better adapted to the context. The LXX.
orrijptypia is not easily accounted for. Symm.
txuos Tpoºfs.
mountains] See v. 3. There are traces of
cultivation extending up the terraced sides to
the Summit of the mountains of Palestine—a
well-known evidence of former prosperity.
Cf. 2 S. i. 21.
the fruit thereof.] The ripened corn on the
heights will rustle in the wind like the foliage
on Lebanon. “Shake" or “rustle” is prefer-
able to “wave;” the word denotes movement
and Sound. -
like grass A different word meaning grass
is used v. 6; the Hebrew word in this pas-
sage includes all herbs. Cf. Job v. 25. On
the rapid increase of a regenerate people in
Messianic times, see Ps. cx. 3; Isai. ix. 3,
xlix. 20.
17. His name shall endure] Or, “May
His name be for ever.” This is at once a
prayer and a prophecy. Cf. Ps. lxxxi. I5,
lxxxix. 36.
his name] Or, “may His name be re-
newed so long as the sun shimeth.” The He-
brew word for “renewed” occurs only in
this passage, but the meaning is not disputed;
His name will produce a new progeny, will be
continued by every renewed race. See Note
below.
and men shall be blessed] Cf. Gen. xxii. 18,
xxvi. 4. Lit. shall bless themselves. This im-
plies a consciousness and recognition of the
blessing. It is more, as Dr Kay observes,
than “be blessed,” in Gen. xii. 3, xxvi. 4.
all nations] Luke i. 48.
18, 19. See Ps. xli. I 3.
18. who only doeth wondrous things] See
Job v. 9.
2O. This verse marks the close of the
collection, which contains at least sixty psalms
ascribed to David, and probably bore as a
formal designation, “The Prayers of David.”
In the next book one psalm only is assigned
to David. The title David the son of Jesse
recalls the last words of David, 2 S. xxiii. 1; it
was evidently here, as in that passage, assumed
by the king himself, both in memory of his .
comparatively humble origin, and of the mean-
ing of the name Jesse, or Yishai.
NOTE on PSALM LxxII. 17.
N.B. The Cethib ("}", yanin) is preferable
to the Keri (İlx", yinnon). It is noticeable that
the Rabbins took “Yinnon” to be a proper
name. “Why shall Messiah be called Yinnon
Because He shall raise those who sleep in the
earth,” see ‘Midrash Mishle,’ f. 53, 3, quoted
by Sepp, “Leben Jesu,” Vol. vi. p. 517. They
rightly apprehended the meaning of regenera-
tion involved in the word, applying it, how-
ever, not to the creation of a new people, but
to the resurrection, which our Lord calls “the
regeneration,” traXiyyevso-ta, Matt. xix. 28.
334 PSA L.M.S.
LXXIII. [v. I—5.
PSALM LXXIII.
I 7%e prophet, prevailing in a temptation, 2
sheweth the occasion thereof, the prosperity of
the zwicked. 13 Z'he zwound given thereby,
diffdence. I 5 7"he zictory ozer it, knowledge
of God’s ſºurpose, in destroying of the wicked,
and sustaining the righteous.
%an. # A Psalm of Asaph.
{º} RULY God is good to Israel,
# Heb. even to such as are 'of a clean
cleazz of
Æeazz. heart.
2. But as for me, my feet were al-
most gone; my steps had well nigh
slipped.
3 For I was envious at the foolish, Jºſ.
when Isaw the prosperity of the wicked jeº...
4. For there are no bands in their, a b. ???
death: but their strength is firm. #ſat.
5 They are not in trouble as other ...,
men; neither are they plagued "like ºn
other men. zwzz/.
THIRD BOOK. PsALMs LXXIII.-LXXXIX.
The psalms in this book differ in some
important points from the preceding. Eleven
are attributed to Asaph, four to the sons of
Korah, one to Ethan, and one only to David.
Their character is for the most part didactic,
grave, Solemn, and sententious. They are
pervaded by a deep feeling of melancholy,
relieved however by flashes of spiritual hope;
containing at once the most harrowing de-
scriptions of national calamities, and the clearest
anticipations of a futurity of blessedness. It
is observable that from the forty-second to
the eighty-fourth psalms the name Elohim
is used almost exclusively. This is conclusive
against the assumption that such an usage
indicates an early date, for these psalms,
with very few exceptions, belong to the post-
Davidic period, and are even assigned in part
by some critics to a far later age.
PSALM LXXIII.
This psalm may have been composed by
Asaph, the contemporary of David, but the
name appears to have been borne by some of
his descendants. The indications of date are
uncertain. The progress or triumph of un-
godliness is a feature common to every age,
nor are the complaints stronger than those
found in the psalms of David. The apostasy
of which the Psalmist speaks is rather moral
than ceremonial; the unbelief rather of prac-
tical atheism than of heathenish superstition.
The sanctuary is still standing (17), the Psalm-
ist goes there for instruction and comfort.
The belief in a future retribution is definite
(24), not like that of Job, a strong aspiration,
or even subjective conviction, but based on
the divine promise. Thé language is archaic,
and the style somewhat obscure, resembling to
some extent the book of Job, with which the
• author was evidently familiar. Upon the whole
it appears most probable that we have here
a product of the Solomonian age, written at
a season when a turbulent and corrupt nobility
had the upper hand, and vicious habits were
taking deep root in the nation. A few years
before the death of Solomon, or the period
immediately following the accession of his son,
would supply abundant materials for such re-
flections.
A Psalm of Asaph] Literally, “to or for
Asaph,” as in the margin; but the word gene-
rally denotes authorship. See note on title
of Ps. lxxii.
1. Truly] Or, Verily, as in v. 13. The
word so rendered indicates the result of a
mental struggle, it speaks of doubts satisfied,
and obstinate questionings silenced. Dr Kay
has “only;” but scarcely in accordance with
English usage.
even to such as are of a clean heart] Or,
to the pure in he art. Thus Our Lord,
“blessed are the pure in heart, for they shall
see God.” God reveals His goodness on this
condition. Sin is the mist which intercepts
the light and warmth of His presence. Cf.
Ps. Xxiv. 4.
2. 'well nigh] An admirable description
of the effects of evil influence. The Psalmist
is like a man standing on slippery ground,
and scarcely able to retain his footing against
a rushing stream: all but borne along by the
current of popular opinion.
3. envious] The cardinal temptation. Cf.
Job xxi. 7, where the feeling is brought out
with its results.
the foolish] The word implies empty boast-
ing, fools exulting in their impiety. See note
on Ps. v. 5. Dr Kay has “boastful.”
the prosperity] Literally, “the peace.” The
great trial was to see the boastfulness of the
wicked apparently justified by their security
and Success.
4. no bands] This is generally understood
to mean, the wicked go through no severe
struggles, mental or bodily, in their death;
they die easily, without fear or pain. Thus
Job xxi. 13, “they spend their days in wealth,
and in a moment go down to the grave,” and
v. 23, “in full strength, being wholly at ease
and quiet.” The word occurs elsewhere only
in Isai. lviii. 6. This indeed is the natural and
obvious sense; but late commentators (De-
litzsch, Hupfeld, &c.) object that the Psalmist
would hardly begin with the death of the
wicked, and they therefore suggest other ren-
derings, such as, the wicked have no pains or
affliction until their death, or not such as
cause death: the objection, however, seems to
v. 6—13.]
335
PSA L.M.S.
LXX III.
# Heb.
they £ass
z/*e
z/kozęghts
of the
Æea rt.
6 Therefore pride compasseth them
about as a chain; violence covereth
them as a garment.
7 Their eyes stand out with fat-
ness: ‘they have more than heart
could wish.
8 They are corrupt, and speak wick-
edly concerning oppression: they speak
loftily.
9 They set their mouth against the
heavens, and their tongue walketh
through the earth. -
Io Therefore his people return
hither: and waters of a full cup are
wrung out to them.
II And they say, How doth God
know? and is there knowledge in the
most High #
I2 Behold, these are the ungodly,
who prosper in the world; they in-
crease in riches.
13 Verily I have cleansed my heart
in vain, and washed my hands in in-
nocency.
have little weight; of all trials to the ob-
Server that of a peaceful, fearless death ending
a life of wickedness is the severest. It has
probably caused more fallings away than any
other, and would naturally present itself first
to the Psalmist's spirit. See Note below.
their strength is firm Literally, “fat,” as
in the margin, but “firm” expresses the real
meaning; their body is sound, unbroken by
disease or suffering to the very hour of death.
We have “the rich man” of the parable faring
Sumptuously, till surprised by sudden and
painless death. The word rendered “strength.”
occurs only in this passage. Ges. s. v. renders
it “body.”
5. They are not in trouble, &c.] Or, They
have no part in the trouble of men,
In Or a re they plague d With other men.
Even in times of national calamities and visit-
ations they seem exempt; famine and disease
carry off the poor, while the rich oppressor is
living in luxury. This points to a period of
general suffering, not however of foreign in-
vasion, when the rich are the chief losers, but
rather to such a period as that described by
Amos vi. I–6, and Isai. ii. 7; such as pro-
bably preceded the death of Solomon, when
the people were well-nigh exhausted by exac-
tions, which brought about the revolution
after his death.
6. a chain] . The gold chain, indicating
the rank of the noble, and symbolizing his
pride. The original is far more striking, but
quite untranslateable. Pride, so to speak, necks
them, covers their neck, gives it stiffness, clings
to it as a chain of massive gold. -
garment] The long flowing robe bright
with gorgeous colours and embroidery is an
apt symbol of the luxurious nobility living
on the spoils of an oppressed and plundered
people. Cf. Ps. cix. 18.
7. stand out with fatness] It is strange
that an image so striking and so true should
have been meddled with—the projecting eye
of the full-fed oppressor completes the picture.
Cf. Job xv. 27; Ps. xvii. Io.
they have more than heart could wish] Or,
the imaginations of their he art. Over-
flow, i. e. all their words express without
restraint or shame the inward imaginings of
hearts full of wickedness. Thus Hupfeld and
nearly all modern critics. The word rendered
“imaginations” is used of figures painted or
carved on walls, especially of heathen temples
(cf. Lev. xxvi. 1; Ezek. viii. 12); “idolatrous
fancies” would express the true sense.
8. This verse explains the preceding sen-
tence. It may be rendered, They sneer,
and speak wickedly of oppression;
they speak haughtily, lit. “from a
height.” There is no disguise, no hypocrisy,
no shame or fear; what they think they say,
they exult in their crimes: they see in them
proofs of nobility, of Superiority to men.
9. The boasting has two objects; against
heaven it takes the form of blasphemy, against
man that of threatening or calumny: “the
walking through the earth” is a phrase espe-
cially used of calumny; the wicked, like Satan
(See Job i. 7), go to and fro inventing and
propagating slanders. Perowne says, “not
against but in the heavens,” but Hupfeld shews
that the rendering “against,” which is that of
all ancient, and most modern, commentators,
is probably correct.
10. Or, Therefore his (or my) people
turn hither, and full waters are
swallowed by them. The meaning of
this striking, but somewhat obscure, passage
appears to be, the people, corrupted by their
example and boasts, run after them and
imbibe all their principles without hesitation.
The figure of drinking iniquity like water is
found in Job xv. 16. Thus we read of drink-
ing shame, suffering, and death. See Note
below. *
11. The result is open and avowed dis-
belief in God's providence. The success of
wickedness, if permanent as they hold it to be,
is incompatible with faith in His knowledge
and power. Cf. Job xxi. 13.
12. Behold] This verse expresses the re-
sult of mere outward observation. Behold
these are wicked, and (yet) prosperous
336 PSALMS.
LXXIII. [v. 14–20.
14 For all the day long have I been
º, plagued, and 'chastened every morning.
%. I 5 If I say, I will speak thus; be-
WalS. hold, I should offend against the gene-
ration of thy children. -
16 When I thought to know this,
... fit was too painful for me; -
Zabour in 17 Until I went into the sanctuary
* * of God; then understood I their end.
18 Surely thou didst set them in
slippery places: thou castedst them
down into destruction.
19 How are they brought into deso-
lation, as in a moment they are ut-
terly consumed with terrors.
2O As a dream when one awaketh;
so, O Lord, when thou awakest, thou
shalt despise their image.
,”
for ever, they increase in strength.
The Psalmist is supposed to be quoting an-
other's words; but he is evidently expressing
his own former feelings, and presents the
problem broadly, without reserve, nearly in
the same words as, and entirely in the same
spirit which breathesin, the book of Job. On
the one side a godless race of nobles, rich,
Strong, without shame, remorse, or misgiving,
Surrounded by abject followers; on the other,
innocence, not only unrequited, but suffering
afflictions, such as throughout the Old Test-
ament are especially attributed to divine
wrath.
14. plagued] See v. 5.
15. I will speak thus] Or, “I will tell it
out thus,” openly declare that such is the real
state of things in the world. There are two
stages of indignation, the inner feeling, and
the outward expression; from the latter the
Psalmist is preserved by his consciousness of
the ill effects which it would produce; it
would be treachery to God's people. See
Note below.
offend] The word, if taken in the New
Testament sense of putting a stumblingblock
or temptation in the way, gives the substantial
meaning of the original, which, however, may
be more closely rendered “I should have be-
trayed,” “dealt unfaithfully with.”
16. When I thought] The word indicates
a process of meditation; the Psalmist first
tried to discover a rational account of the
anomaliès in the world's government, but the
attempt resulted in nothing but confusion and
trouble. Like Job and his friends, he could
arrive at no conclusion.
too painful] Or, “grievous,” in the two-
fold Sense of painful and hurtful, leading to
sinful as well as melancholy thoughts, such for
instance as were entertained by Job, and not
overcome without a divine revelation. The
word is rendered “travail,” and “vanity,” in
Eccles. iv. 4.
17. into the sanctuary of God] The trans-
lation is quite correct, though in the original
the word is plural, “the sanctuaries of God.”
There in “the calmness of the sacred courts”
(Kay), and in answer to prayer, the Psalmist
found the solution which no effort of thought
could attain: he evidently speaks of an inward,
subjective movement of consciousness, but one
prompted by God's Spirit.
then understood I their end] This does not
exactly mean the termination of their life, but,
as the word literally signifies, their after des–
tiny, their ultimate portion. Up to the end
of their life, as he points out in the first place
(v. 4), they are supposed to be prosperous.
Cf. Prov. xxiii. 17, 18. The retribution must
therefore be after death, or not at all. In the
three following verses five points are enu-
merated, in which the Psalmist finds a proof
of divine judgment.
18. slippery places] Their position is ut-
terly insecure, “they seem to stand, but have
no hold.” Cf. Ps. xxxv. 6. -
destruction] When they fall, their ruin is ab-
Solute, without hope of recovery, Ps. lxxiv. 3.
19. in a moment] Their ruin is sudden,
comes on them without warning; this touches
the complaint that “they have no bands in
their death.”
consumed with terrors] The terrors are
not mere alarms, with the horror comes de-
struction. The word occurs very frequently
in Job, Sc. xviii. II, xxiv. 17, xxvii. 20, XXX.
I5.
2O. when thou awakest Or, arisest.
This translation is adopted by nearly all
critics (see Note below): God's arising refers
of course to the manifestation of His justice;
cf. Ps. lxxviii. 65.
their image] A fine expression, denoting
the unsubstantial character of that outward
show which had disturbed the Psalmist;
the word is especially applied to idols, and
probably means a shadowy form.
Strictly speaking, all these points describe
simply the destruction, death and ruin of the
guilty; but they involve the thought that there
is an absolute difference between their fate
and that of the righteous; and inasmuch as
that difference cannot consist merely in the
termination of existence, however sudden and
terrible, since it is but the common fate of
all, and in evil times most frequently that
of the patriot and martyr, it must needs
refer to the state after death. In the Old
Testament we have no distinct notice of a
futurity of agony appointed to the wicked,
v. 21—28.] PSA L.M.S.
LXX III. 337
2 I Thus my heart was grieved,
and I was pricked in my reins.
f Heb. 22 So foolish was I, and 'igno-
MÁnew moč.
f £5" rant : I was as a beast f before
zvzth thee. thee.
23 Nevertheless I am continually
with thee: thou hast holden me by
my right hand.
24. Thou shalt guide me with thy
counsel, and afterward receive me to
glory.
25 Whom have I in heaven but
thee? and there is none upon earth
that I desire beside thee.
26 My flesh and my heart faileth:
but God is the 'strength of my heart, ºb.
7"OCAE.
and my portion for ever.
27 For, lo, they that are far from
thee shall perish: thou hast destroyed
all them that go a whoring from thee.
28 But it is good for me to draw
near to God: I have put my trust in
the Lord GoD, that I may declare all
thy works.
but we have here a vision of hopelessness,
horror, and contempt. The last expression
Suggests the thought afterwards developed
in Dan. xii. 2. The word “image” implies
a continued, though unsubstantial, existence;
the form of the man will remain, though,
divested of all that disguised its misery and
corruption, it will be an object of “everlast-
ing contempt.” A future judgment with
everlasting issues, if not declared, is implicitly
contained, in this passage.
21, 22. The Psalmist now reviews and
condemns his hasty thoughts; the connection
of thought is rather obscure in our A.V.
The translation should run thus: When my
he art Wa, S grieved and I Wa, S pricked
in my reins, then I was foolish and
ignorant, I was a brute before Thee.
The word “was grieved” is very forcible,
was in a state of ferment, of diseased excite-
ment, and disturbance: “was pricked,” pierced
as with the sharp fang of an adder. The posi-
tion is not precisely the same as that of Job,
for the Psalmist gets to a conclusion, which
substantially clears up the difficulty, without
an outward revelation. -
23. The state of the righteous in its
contrast. He is with God continually, and
therefore in no real danger; God holds him
up, so that he cannot slip; through life he is
guided and then received into glory. This
last expression involves far more than tem-
poral prosperity, which it is scarcely proba-
ble that the Psalmist expected, and which
certainly would be no adequate compensation
for undeserved affliction; the glory must be
the manifestation of that abiding Presence,
which even here sustains, preserves and guides
the faithful.
24. The ground of hope is present faith.
The Psalmist has but one object in heaven or
earth: giving his heart wholly to God, he
has Him wholly as his portion. The beauty
of Watts's paraphrase is remarked by De-
litzsch, “Were I in heaven without my God,
'Twould be no joy to me; And while this
earth is mine abode, I long for none but
Thee.” See note on Ps. xvi. 2.
26. This verse contains a strong assertion
of personal immortality; given the destruc-
tion of the flesh, even of the heart, the body
with all its powers, the heart with all its facul-
ties and endowments, yet the destruction is
but seeming, at the most temporary, for God
will preserve or restore that nature in which
personality and perpetuity of consciousness
consist, and He will be the portion of the be-
liever for ever. All after-revelations could
but confirm and justify this clear anticipation.
Annihilation of consciousness was a thought
inconceivable to him who held it.
28. But it is good for me] Or, as Dr Kay
well renders it, And as for me, nearness
to God is my good. “Nearer, my God, to
Thee, nearer to Thee.” The Vulg., following
LXX., has mihi autem adhaerere Deo bonum
eSt.
The characteristic of the wicked is separa-
tion from God, which can have but one re-
sult, absolute destruction; that of the faithful
is union with Him, which secures all good in
time and eternity; imposing one permanent .
duty, that of declaring His works.
The sum-total amounts to this; the pro-
sperity of the wicked may, or may not, last
till death, but it is a mere phantom, ending
here in nothingness, and followed by everlast-
ing shame; the life . of the righteous is a
journey under sure guidance, lighted by God's
presence, and issuing in glory, with an entire
fruition of blessedness for ever.
NOTES on PsALM LXXIII. 4, Io, I5, and 20. -
4. Dnipº means properly “at their death:”
not “until,” as some would render it. This
Drechsler, quoted by Perowne, 2nd edit.,
shews to be the true sense of 2 in reference
VOL. IV.
to time. The word n\in\mn was evidently
not understood by the ancients. LXX. have
dváyevorts, sc. escape, which perverts the sense,
and may imply a different reading, perhaps
A
338
|v. I, 2.
PSA L. M. S. LXXIV.
n"Nºn, as in Ps. lxviii. 21, where A.V.
“issues from death.” This reading might
also account for the Syr. loco “end,” sc. exi-
tus. Jerome and Sym. had a different read-
ing. Aquila, however, renders it 8voiráðetat.
Our A.V. is correct.
10. For Ypy, the LXX. have d Naås uov,
and "py is probably the true reading. Thus
Syr., Vulg., and the Arab., AEth. and Coptic
translations of the LXX. sº p is an un-
usual expression; Hupfeld takes sºp to be an
abstract noun, “fulness.” Sp" is derived not
from ssp, “to find,” but from Tsp=ºsp,
“to swallow.” Dr Kay adopts the Cethib
nº instead of the Keri nº ; but the latter
is supported by LXX., Vulg., Syr.
15. Hupf. objects to DS before “I said.”
Perowne suggests, “if (said I) I should speak
thus.” In the second clause Yon appears, as
Hupfeld thinks, to be taken as an adverb.
LXX., Vulg., oùros, sic.
2O. Second clause nºyin: the old versions, the
Rabbins, and some modern critics take Yºy to
mean city; but the word evidently corresponds
to "pn in the previous clause; differing from
it perhaps in the energy of action. A man
wakes, God rouses Himself, i.e. puts forth
His power.
PSALM LXXIV.
1 ZWe Arophet complaineth of the desolation of
the sanctuary. Io He moveth God to he//, ine
# Or, & § p *
A Psalm consideration of his power, 18 of his re-
for 4 sagſ, proachful enemies, of his children, and of
zo grzz/c /his coz/entazzt.
2nstrzęc-
.#zozz.
| Maschil of Asaph.
GOD, why hast thou cast us off
- for ever? why doth thine an-
ger smoke against the sheep of thy
pasture ?
2. Remember thy congregation,
which thou hast purchased of old;
PSALM LXXIV.
This psalm is closely connected with the
:Seventy-ninth, and appears to have been com-
posed at the same time, with reference to the
Same events.
The external circumstances of
the nation are described with a completeness
which might seem to leave little room for doubt
as to the date. Commentators, however, are
at issue, some assigning it to the period of the
Chaldean invasion, otherstothetime of the Mac-
cabees. An examination of the internal evidence
brings out considerable difficulties connected
with each of these views; more especially the
latter. A third supposition, to which the writer
would call the attention of readers, seems to
be less open to objection, and to meet the con-
ditions of the exegesis. The invasion of Pa-
lestine by Shishak in the reign of Rehoboam
is described very briefly in 1 K. xiv. 25, 26,
and 2 Chro. xii. 2–9 ; but from those pas-
sages we learn that “he took away the trea-
sures of the house of the Lord and the trea-
sures of the king's house; he took away all.”
The extent of that invasion, and its dura-
tion, are illustrated by the inscription on the
south wall of the temple of Karnak, which
Shishak set up on his return.
The king is
represented in the act of dragging by the hair
a band of captured enemies to the feet of A-
mon Ra, the tutelary god, to whom he attri-
butes his victory. In his right hand he wields
the Egyptian sword or battle-axe, with a
menacing gesture as though he would destroy
the prisoners with a blow. The names of
the places, amounting to 133, which he had
captured, are inscribed in mural rings. Many
of these are identified with cities in Palestine,
and among them are some which were forti-
fied by Rehoboam (see 2. Chro. xi. 5—Io),
e.g. Shoco, Adullam, Adoraim, Ajalon, and
several Levitical cities, including Gibeon,
“the great high place,” where Solomon had
offered up a thousand burnt-offerings on the
altar; where also the Lord appeared to
Solomon, and assured, him of the fulfilment
of all his wishes; see I K. iii. 4, 5–15.
That such an invasion should not be noticed
by any of the Psalmists seems improbable;
and, as will be shewn, the expressions used in
this psalm are suitable to the transactions
which must have accompanied it. Some weight
is also to be attached to the position of the
psalm in the collection, among other compo-
sitions of Asaph, which belong to the period
extending from the latter part of Solomon's
reign nearly to the time of Asa. It is not easy
to account for its introduction here on the
Supposition that it belongs to the time of the
Babylonish captivity, or to that of the Mac-
cabees. -
The structure, like that of other psalms at-
tributed to the elder Asaph, is highly artistic.
It begins and ends with strophes of one verse
each; the other strophes come in this order:
2, 4, 2, 3, I, 3, 2, 4, 2.
\s->
the middle verse Io stands alone.
Maschil] See note on Ps. xxxii.
1. why... for ever] Two questions are
combined, why God should have cast off His
people 2 whether it is for ever ? For ever,
See v. Io. The Psalmist fears, but does not
assert, that the desolation will be perpetual.
the sheep of thy pasture] An expression
common in the psalms of Asaph ; see lxxvii.
20, lxxviii. 52, lxxix. I 3. The “sure mer-
cies of David,” see lxxviii. 70–72, seemed to
v. 3—7.] PSALMS, LXXIV. 339
the rod of thine inheritance, which
thou hast redeemed; this mount Zion,
wherein thou hast dwelt.
3 Lift up thy feet unto the per-
petual desolations; even all that the
enemy hath done wickedly in the
sanctuary.
# Or,
b 5 A man was famous according as
friðe.
he had lifted up axes upon the thick
treeS. -
6 But now they break down the
carved work thereof at once with
axes and hammers.
7 * They have cast fire into thy tº
- • © º e They haze
4. Thine enemies roar in the midst sanctuary, they have defiled by casting sen; #.
of thy congregations; they set up down the dwelling place of thy name #2
their ensigns for signs. to the ground. fire.
be withdrawn. There may be a reference to
the time when God led His people like sheep
(out of Egypt) by the hand of Moses and
Aaron. - -
2. Three points are given which have a
special suitableness in the case of the Egyptian
invasion: the purchase, or rather the acquisi-
tion, of the congregation, see Exod. xv. 16,
where the same word is used; the special re-
demption of the tribe of Judah (Gen. xlix.
8–10); and the choice of Mount Zion for
God's dwelling; all announced in the Penta-
teuch. It is evident that this clause could
not have been written at the time of the exile:
the Psalmist speaks as an eye-witness, and as
an inhabitant of Zion—this mount Zion.
3. Lift up thy feet, &c.] The meaning of
this clause would seem to be that God is in-
treated to stand as a deliverer, or restorer,
upon the ruins, which but for His interposi-
tion would be perpetual. This undoubtedly
implies that buildings connected with the
temple had been overthrown: but the havoc,
though great, did not amount to a total de-
struction. The terms are stronger than can
be justified by the notices of damage in the
time of the Maccabees, and hardly strong
enough for the total destruction of the
temple by the Chaldees. That Shishak, who
both as belonging to a family of priests (see
Brugsch, “Histoire d'Egypte," p. 221), and as
the ally of Jeroboam (see I K. xi. 40), would
feel a special enmity to the sanctuary of Judah,
and have committed great havoc when he
plundered the temple, is highly probable: it
accords with the practice of the Egyptians,
who mutilated the fanes of hostile deities;
see Chabas, ‘Voyage d'un Egyptien," p. 176.
all that, &c.] This implies that the sanc-
tuary was still standing, the evil was done in
the sanctuary: see too the next verse.
4. thy congregations] Or, Thy place of
meeting; it means specially the spot in which
Jehovah promises to meet His people; that
is the Holy Precinct between the tabernacle
and the altar: see note on Exod. xxix. 43.
The reading of MSS. varies here between the
singular and plural; the former has best au-
thority, but the sense is substantially unal-
tered whichever is preferred.
©
their ensigns for signs] The Hebrew repeats
the same word: their own signs for signs;
the meaning is questioned: but the word
signs undoubtedly signifies “standards” in
Num. ii. 2 ff., and is probably here taken in
that sense. The enemies set up their standards
as symbols of their religion; see Ges. ‘Thes.’
p. 4o S. v. § 2. This might of course be ap-
plied to the time of Antiochus, see 1 Macc. i.
30–59, or to the Chaldees; but it is equally
probable in the case of Shishak. -
5. A man was famous. The verse is
obscure, but it may be rendered, as by Dr
Kay, “Each man was seen as if plying aloft
hatchets in a copse of wood.” In all proba-
bility it denotes the wild, fierce gestures of
men cutting down the woodwork of the
temple, either in wanton devastation, or,
more probably, in order to carry off the
golden decorations.
6. But now] Or, And now they batter
down the carvings there of altogether
with hatchets and hammers. So total
a devastation of the sanctuary is not intimated
in connection with the Syrians. It would
scarcely be dwelt upon in the account of the
conflagration by Chaldees. The thorough
mutilation of figures, inscriptions and deco-
rations is characteristic of Egyptians. It is
somewhat remarkable that the word rendered
“hammers” occurs in old Egyptian, “karabu,”
or “kalaphu,” Heb. “kalaph.” Brugsch
(‘D. H. s.v.) notices the identity of the root,
though without reference to this passage.
7. They have cast fire into thy sanctuary] .
The expression in the Hebrew is peculiar, see
marg. Had a total destruction by fire been
meant the usual form would be “they have
burnt with fire.” It certainly denotes the
burning either of a part of the sanctuary, or
of consecrated things. The word, which is
plural, may mean the temple, but it is applied
to “the sanctuaries of Israel,” Lev. xxvi. 31 ;
including such places as Gibeon, see I K. iii.
5: and also to “holy things,” see Num, iv.
19, 20. “They have cast Thy holy, things
into the fire on the ground,” is probably the
true meaning of this clause. It is evidently
spoken by an eye-witness. -
they have defiled, &c.] If we accept the Ma-
Y 2.
34C
[v. 8–12.
PSA LMS. LXXIV.
f Heb.
&rea/2.
8 They said in their hearts, Let us
* destroy them together: they have
burned up all the synagogues of God
in the land.
9 We see not our signs: there is
no more any prophet : neither is there
among us any that knoweth how long.
Io O God, how long shall the ad-
versary reproach shall the enemy
blaspheme thy name for ever?
I I Why withdrawest thou thy
hand, even thy right hand f pluck it
out of thy bosom. -
12 For God is my King of old,
Soretic punctuation the meaning may be cor-
rectly expressed by the A.V. It implies that the
Holy of Holies was actually overthrown. This
is quite incompatible with Syrian proceedings:
very improbable in the case of Egyptians,
unless indeed it were understood of the high
place at Gibeon which they captured. But
the LXX. connect the words “to the ground”
with the preceding clause; a far more natural
construction, giving the result that the holy
things were cast into the fire upon the ground,
of course in the courts of the temple; thus
causing a defilement of the dwelling-place of
Jehovah.
8. The great difficulty of reconciling this
verse either with the Syrian or Chaldean devas-
tations is felt by all interpreters. The words
Seem to imply an intention, not an actual ful-
filment, such as was wrought by the Chaldees.
The word rendered “synagogues” is the same
which occurs in v. 4, i.e. places of meeting the
Lord. No notice of synagogues in or out of
Jerusalem is found before the captivity; no
certain notice in the time of the Maccabees.
It is, however, certain that “holy places,” con-
Secrated by ancient associations, and not con-
demned by God's law so long or so far as
they were used aright, existed in various parts
of Palestine, the most striking instance being
that of Gibeon: see the preceding note. That
the Egyptians actually besieged and captured
more than one of these places is testified by
the contemporaneous inscription at Thebes;
that they burnt or devastated them is more
than probable, see note on v. 3.
therefore be regarded as a fair explanation of
the passage. It is to be observed that the term
there used would certainly not have been ap-
plied to any such places after the time of
Hezekiah, by whom they were altogether abo-
lished (2 K. xviii. 4, where see note), partly
doubtless because of Superstitious practices
which had grown up around them, partly
because they interfered with the supremacy of
the temple at Jerusalem, and endangered the
spiritual unity of the nation. Again it is cer-
tain that this term was not applied at any
period to the places of worship, which may
have been established under the Maccabees.
The word synagogue is equivalent to the
common Hebrew designation beit hak-keneseth
(nbjºn nºn), more rarely beit vaed (Tyn) nºn),
both meaning place, or house, of assembly, but
not of a covenanted meeting with Jehovah.
This may.
That Asaph, the later contemporary of Solo-
mon, should have used it of Gibeon, or other
holy places, or rather should have put it into
the mouth of foreign invaders, is natural and
probable. Compare the words of Rabshakeh,
2 K. xviii. 22.
9. We see not our signs] The reference to
ºv. 4 is obvious. Instead of their own signs,
whether standards (as in Num. ii.) or sacred
emblems, the Israelites see those of triumphant
enemies. This cannot apply to the period of
the Maccabees, whose standards were raised
at the beginning of their revolt. It is well
suited to the state of the people after the cap-
ture of Jerusalem by Chaldees or Egyptians.
there is no more any prophet, &c.]
The complaint may imply either a total
cessation of prophets, or, according to a
common Hebrew idiom, the withholding of
a special communication declaring “how
long " the infliction should last. The former
alternative seems scarcely admissible: even
under the Maccabees the coming of a prophet
was regarded as by no means improbable (see
I Macc. iv. 46, a passage which also shews
that the altar was profaned by Antiochus,
but “pulled down '' by the pious Israelites);
at the time of the Chaldean invasion at least
two great prophets, Ezekiel and Jeremiah,
gave distinct warnings both of the course
and duration of the affliction; see Jer. xxv.
II, I2, xxix. Io; an argument, of which the
full force is not removed by the words of
Jeremiah at the time “her prophets also find
no vision from the Lord,” Lam. ii. 9, for
his distinct prediction of the length and end
of the captivity was first delivered in the
fourth year of Jehoiakim; see Jer. xxv. 1. The
second alternative is more probable; the
withholding for a season of the knowledge
“how long’’ was a common feature of severe
visitations. In the case of Judah under Reho-
boam it was specially deserved, “because they
had transgressed against the Lord,” I K.
xiv. 24, 25; 2 Chro. xii. 2. The want of
knowledge was an appropriate chastisement
for a king who had rejected wise counsels
at the outset of his reign. It is also clear from
ºv. 8 in Chronicles that the servitude was to
last an indefinite time.
11. pluck it out of thy bosom] Lit. “Out
of Thy bosom, make an end:” put forth
Thy right hand and destroy by one blow.
v. 13–19.] • PSA LMS.
LXXIV. 34. I
working salvation in the midst of the
earth.
a Exod. 4, 13 “Thou didst divide the sea by
thy strength: thou brakest the heads
of the "dragons in the waters.
I4. Thou brakest the heads of le—
viathan in pieces, and gavest him to
* Exod. ... be meat to the people inhabiting the
šum, ... wilderness.
jº. " " I 5 "Thou didst cleave the foun-
jº. * tain and the flood: “ thou driedst up
f Heb. frn; º
..., "mighty, rivers.
strength.
16 The day is thine, the night also
is thine: thou hast prepared the light
and the sun.
17 Thou hast set all the borders
of the earth: thou hast ‘made sum-º:
mer and winter. £heme.
18 Remember this, that the enemy
hath reproached, O LORD, and that
the foolish people have blasphemed
thy name.
19 O deliver not the soul of thy
turtledove unto the multitude of the
wicked: forget not the congregation
of thy poor for ever.
12. my King of old] Cf. Ps. xliv. 4. The
reference to ancient mercies, never out of
place, has a special suitableness, assuming the
Egyptian invasion to be meant. It intro-
duces a series of direct allusions to the dis-
comfiture of Pharaoh in the Exodus.
in the midst of the earth] Thus Exod. viii.
22, “to the end thou mayest know that I am
the LoRD in the midst of the earth.”
13. Thou didst divide] Or, Thou didst
cleave; lit. break; a violent action is de-
scribed. Cf. Exod. xiv. 21, where a different
word is used. The Psalmist is specially con-
cerned with the suddenness and vehemence
of the act.
dragons Or, sea-monsters; the well-known
symbols of Egypt: see note on Exod. vii. 9,
where the quord is shewn to have been used
by the Egyptians. The reference is evidently
to the destruction of Pharaoh and his host in
the Red Sea.
14. leviathan] That is, the crocodile; see
Job xli. I. The symbolical meaning is not
questioned; as in Isai. xxvii. I, it represents
the Egyptian host, which was crushed by the
divine power, and cast on the shores of the
Red Sea. It is however to be observed that
this application to Egypt is not found in the
book of Job, where the leviathan symbolizes
more generally the antagonistic powers of
darkness, see note on Job iii. 8. There would
be a peculiar suitableness in the application,
if it were first made on the occasion of an
Egyptian occupation of Jerusalem.
him] them; i.e., the heads of Egypt,
Pharaoh and his captains.
to the people inhabiting the wilderness] On
the construction, see Note below. The A.V.
follows the old interpretation, which refers
this to the Israelites; but in that case the ex-
pression “meat” is scarcely intelligible. Later
commentators suppose dwellers in the wilder-
ness to mean wild beasts, jackals, hyaenas,
&c., which devoured the carcases.
15. Thou didst cleave, &c.] Cf. Exod.
xvii. 6; Num. XX. II.
thou driedst up] Josh. iii. 13, &c.
The Psalmist thus rapidly goes through the
whole history of the great deliverance, which
he prays may be now repeated. -
16. From the recapitulation of past mer-
cies Asaph turns to the contemplation of
God's power as Creator; and as such at once
opposed to, and Lord over, all the agencies
which the heathens, more especially the
Egyptians, personified and worshipped.
the light and the sun] The first word means
literally, as in Gen. i. 14, light-bearer; the
word sun follows as the principal luminary.
There is probably an allusion to the worship
of the sun, which is thus declared to be a
creature of God. In the “Egyptian Ritual,”
ch. xvii., Tum, the Sun-God, declares him-
self to be self-existent. The Targum takes
the light-bearer to be the moon; thus too
Hitzig. The LXX. have “the sun and the
moon,” which may indicate a different read-
ing: but Sym. and Aq. have qoorfipa kai
#Atov. m
18. the foolish people] The word is used
specially of corrupt and ungodly sinners:
See note on Job ii. Io.
19. thy turtledo've] Song of Sol. ii. 14.
The figure has a special suitableness in the
mouth of one trained under Solomon. It
favours the mystical or spiritual interpreta-
tion of that passage.
the multitude] In the next clause the same
word is rendered “congregation.” It may
have the latter meaning, as in Ps. lxviii. Io.
But two renderings, each requiring a slight
change, are proposed. Hupfeld (transposing
the prep. to), “Give not up to violence the
life of Thy turtle-dove: forget not for ever
the life of Thy poor.” Dr Kay, “Give not
over Thy turtle-dove to the herd of wild
will.” This needs only a change of punctua-
tion. See Note below.
342 PSALMS. LXXIV. LXXV. [v. 20–4.
20 Have respect unto the cove—
nant : for the dark places of the earth
are full of the habitations of cruelty.
21 O let not the oppressed return
ashamed : let the poor and needy
praise thy name.
22 Arise, O God, plead thine own
cause: remember how the foolish man
reproacheth thee daily.
23 Forget not the voice of thine
enemies: the tumult of those that rise
e e & U. D.
up against thee increaseth continually. ascenaeth.
2O. unto the covenant] See Gen. xvii. 7,
8; the reference, suitable at all times of afflic-
tion, is peculiarly so when the Psalmist ap-
prehends captivity, or loss of the possession
of Canaan, given to the seed of Abraham for
an everlasting possession.
the dark places] The word is specially
used of Sheol, or Hell: cf. Ps. lxxxviii. 6;
Lam. iii. 6; compare Job x. 21. In this pas-
sage it must mean the heathen land where the
Israelites had been, or feared to be, in bondage.
*
The reference to Egypt, the iron furnace, the
house of Spiritual darkness and physical misery,
is obvious.
Aabitations of cruelty] Dr Kay, “home-
steads of violence;” the latter word means
specially “unjust violence,” such as that of
the Egyptian oppressors.
23. increaseth continually] ascendeth,
as in marg. ; it goes up to heaven calling for
punishment. Cf. Gen. iv. Io, xviii. 20, and
Exod. iii. 7–9.
NOTES on PSALM Lxxiv. 14, 19.
14. Bº byº. The construction is un-
grammatical. Dr Kay renders, “for a people
among the desert tribes,” meaning thereby
a prey for the jackals and hyaenas, who claim
the desert as their own. The LXX. and
Vulg. Xaois Tois Aiétoilet, populis AEthiopum,
which implies a different, but certainly cor-
rupt, reading. Syr. has “to a strong people,”
which probably points to a true reading for
bºsº, sc. Disy.
19. It may be assumed as certain (1) that
Th"IT is stat. const., and must therefore be fol-
lowed by a noun; (2) that it must have the
Same meaning in both clauses. Hence we have
no alternative but either to read with Hupf.
Thin nºn, “the life of Thy turtle-dove,”
placing 9 before %), Sc. to greed, or blood-
thirstiness; or, with Dr Kay, to take tºp) nºn
together; “a tribe of greediness.” The latter
requires less change, and avoids the difficulty
of taking tº apart in the sense of greed.
PSALM LXXV.
I 7%e Zºrož/ief praiseſ/, God. 2 He promiseth to
judge uprightly. 4 He rebukeſh the proud by
consideration of God's providence. 9 Ae
27 aſseth God, and promiset/. to execute justice.
Or, To the chief Musician, Al-taschith, A Psalm
£ºtroy or Song of Asaph.
# Or, - $º
Jºhsº. NTO thee, O God, do we give
thanks, unto thee do we give
thanks: for that thy name is near
thy wondrous works declare.
2 "When I shall receive the con-'9, ,
gregation I will judge uprightly. shall take
a set timee.
3 The earth and all the inhabitants
thereof are dissolved: I bear up the
pillars of it. Selah.
4 I said unto the fools, Deal not
PsALM LXXV.
The Psalmist describes the manifestation of
God’s righteousness in a time of great afflic-
tion. The date is uncertain, but it probably
belongs to the same age as the following psalms
attributed to Asaph in this part of the collec-
tion. The style is archaic, abrupt, and rather
obscure, but full of energy and grandeur.
The structure is graceful, one introductory
verse, then four strophes, each of two verses
(2–8, the 8th has two metres), and a close
which recapitulates the leading thoughts in
vºv. I and 4.
Al-taschith] i.e. Destroy not. See note on
Ps. lvii.
1. for that, &c.] Or, and Thy name
is near, Thy wondrous works have
declared it. This is on the whole the most
probable translation. Thus Hupfeld. By the
nearness of God’s name the Psalmist means
the manifestation of God's attributes. God
hath shewn Himself, and past wonders have
declared His power and justice. See, how-
ever, Note below.
2. When I shall receive] The marg. When I
shall take a set time is preferable. The
speaker is God, the “set time” is the time ap-
pointed for judgment, “the day of the Lord.”
The application to Christ is obvious, but the
Psalmist contemplated an immediate inter-
position and with reference to then existing
evils: see notes on the preceding psalm.
3. dissolved, i.e. with terror, as before
the last judgment, “men’s hearts failing them
for fear.”
I bear up] Or, “I have established.” The
v. 5–4]
343
PSA LMS. LXXV. LXXVI.
* {Heb.
aesert.
| Or
for A sağh.
foolishly: and to the wicked, Lift not
up the horn:
5 Lift not up your horn on high:
speak not with a stiff neck.
6 For promotion cometh neither
from the east, nor from the west, nor
from the 'south.
7 But God is the judge: he putteth
down one, and setteth up another.
8 For in the hand of the Lord
there is a cup, and the wine is red; it
is full of mixture; and he poureth
out of the same: but the dregs there-
of, all the wicked of the earth shall
wring them out, and drink them.
9 But I will declare for ever; I
will sing praises to the God of Jacob.
IO All the horns of the wicked also
will I cut off; but the horns of the
righteous shall be exalted.
same Almighty power which at the creation
set fast the foundations of the earth will main-
tain fixed order in the midst of all convul-
sions. The expression “pillars” may, how-
ever, be metaphorical, meaning “rulers,” as in
I S. ii. 8, and as “foundations,” Ps. xi. 3,
lxxxii. 5.
4. fools] Here in the sense of empty
foolish boasters, as in Ps. v. 5, and lxxiii. 3, to
which there is an obvious reference.
Lift not up the horn) The word “lift up"
occurs four times in two verses; it marks
the leading thought, the pride and self-con-
fidence of God's enemies; the best illustra-
tion is found in the speech of Rabshakeh, to
which it seems probable that the Psalmist
directly alludes.
6. promotion] Or, “lifting up.” This ren-
dering is much contested, but it is adopted by
Hupfeld, and appears to accord better with
the context than any which has been proposed
in its place. The meaning of the verse is that
power comes from no earthly quarter. The
“north’’ is not mentioned, either because the
Psalmist passes rapidly to the assertion of
God's power, or because the people of Judaea
did not expect deliverance from that quarter:
the Assyrians themselves came from the north.
from the south] Literally, “desert,” but the
A.V. gives the meaning.
7. setteth up] Or, lifteth up; see note
above on v. 5. -
8. the wine is red] and it (the cup)
foams with wine, full of mixture, i.e.
strong spiced wine. A well-known and com-
mon figure of divine wrath. See Jer. xxv. 15,
xlix. I2, li. 7 ; Isai. li. I 7; Ezek. xxiii. 32,
33; Hab. ii. I6.
NOTE. On PSALM LXXV. I.
The LXX. followed by Vulg. and Syr. had
a different and easier reading, kai étruka)\eoró-
piega rö 8vouá orov Šumyńoroplat (Vulg. narra-
bimus) arávta rā 6avpiáortá orov' i.e. STP)
ITED) Thºn. The change is very slight. It
has the advantage of accounting for the Ma-
Soretic reading himp.
PSALM LXXVI.
1 A declaration of God’s majesty in the church.
II An exhortation to serve himz reverently.
To the chief Musician on Neginoth, A Psalm
or Song of Asaph.
N Judah is God known: his name
is great in Israel.
2 In Salem also is his tabernacle,
and his dwelling place in Zion.
3 There brake he the arrows of the
bow, the shield, and the sword, and
the battle. Selah.
4. Thou art more glorious and ex-
cellent than the mountains of prey.
•
PSALM LXXVI.
There can be little doubt that this psalm
refers to the destruction of Sennacherib's army.
Such is the opinion both of the ancient and
of most modern commentators. It is closely
connected with the preceding psalm, written
before the judgment which is here represented
as consummated.
The structure is regular, four strophes, each
of three verses; the first and third marked by
Selah.
1. is God known] i.e. by the manifestation
of His power, both in former times and now
by the miraculous destruction of the invading
army, cf. Ps. xlviii.
2. Salem] The ancient name of Jerusalem,
see Gen. xiv. 18; Heb. vii. 1, 2. -
Ais tabernacle] This alludes to the first
establishment of the tabernacle in David's
time; instead of “is” read “was,” i.e. was
Set up.
3. the arrows of the bowl Literally, the
344
LXXVI. [v. 5–12.
PSA LMS.
5 The stouthearted are spoiled,
they have slept their sleep: and none
of the men of might have found their
hands.
6 At thy rebuke, O God of Jacob,
both the chariot and horse are cast in-
to a dead sleep.
7 Thou, even thou, art to be feared:
and who may stand in thy sight when
once thou art angry:
8 Thou didst cause judgment to
be heard from heaven; the earth
feared, and was still,
9 When God arose to judgment,
to save all the meek of the earth.
Selah.
Io Surely the wrath of man shall
praise thee: the remainder of wrath
shalt thou restrain.
II Vow, and pay unto the LORD
your God: let all that be round about
ought to be feared.
12 He shall cut off the spirit of
princes: he is terrible to the kings of
the earth.
PSALM LXXVII.
1 The Žsa/mist sheweth what fierce combat he
had with diffidence. Io The victory which he
Žad by consideration of God’s great and gra-
cious works.
To the chief Musician, to Jeduthun,
A Psalm I of Asaph.
lightnings of the bow, a graphic figure,
which might have been preserved in the trans-
lation : in Ps. lxxviii. 48, the word is rendered
“hot thunder-bolts,” in Deut. xxxii. 24,
“burning heat.” **
4. Thou art more glorious] Or, Thou art
glorious, majestic from the moun-
tains of spoil. (Thus LXX., Aq., Sym.,
Theod.) The comparison with the moun-
tains of prey, i.e. the strongholds of the in-
vaders, which is adopted by most commenta-
tors, and is expressed in our A. V., is hardly
satisfactory. By the “mountains of spoil”
Hupfeld understands Jerusalem. God is thus
said to manifest His glory and majesty from
the stronghold where the spoils of the invaders
are divided. The Song of Sol. iv. 4 may be
compared, if, as a friend suggests, the shields
which adorned the towers of Jerusalem were
spoils of the mighty slain. The verse might be
paraphrased, “Thou, O God, art arrayed in
light, Thou hast displayed Thy majesty on
Mount Zion, where the spoils of Thy ene-
mies are distributed to Thy people.”
5. slept their sleep. The sleep of death; a
figure which is peculiarly appropriate to the
destruction of the Assyrian army in the dead
of night.
none...have found their hands] This phrase
is remarkable; it seems to represent a death
which comes suddenly, yet with a momentary
interval of consciousness; the sleeper, awak-
ened by a sudden pang, endeavours in vain
to put out his hands and grasp his weapons,
but falls back overwhelmed by the deep sleep,
which in the next verse is said to fall on
chariot and horse, i.e. the whole army of the
invaders. .
7–-9. The description of the effect of
God's judgments upon the people is very
striking; the tones are grave, Solemn, Speaking
rather of awe than exultation ; the only grace
which the Psalmist claims for his people is
meekness, a consciousness of weakness, and
dependence on God's power.
LO. The meaning of the first clause ap-
pears to be that all the wrath and violence of
man do but serve to bring out the attributes
of God, and so display His glory; the Second
clause is more doubtful; our version gives a
fair sense, God will put an end to all other
outbursts of fury on the part of His enemies.
This interpretation is defended by Calvin,
Venema, Doederlein, and Dathe (who follow
Kimchi), and it is supported by an analogous
use of the original word in Arabic, Syriac, and
in the Mishna. The interpretation suggested
by modern commentators seems forced and
unnatural, “Thou wilt gird Thyself with the
remainder of wrath,” i.e. God will take the
fury of His enemies and adorn Himself with
it as a robe of triumph. Delitzsch proposes
“with a remainder of wrath wilt Thou gird
Thyself,” i.e. should the enemies' rage be re-
newed, God will arm Himself with fresh
wrath, a reserve, So to speak, of vengeance,
in order to subdue it; such too is the expla-
nation of a second Targumist.
11. unto him that ought to be feared] This
translation is correct, but less forcible than the
single word in the original, the terrible,
the awful and terrible God. The same word
is used by Isaiah, viii. 13.
12. cut off] The original word is used
especially of cutting grapes in the vintage, and
refers to the terrible consummation of judg-
ments so often described by the prophets; see
Joel i. 13; Rev. xiv. 18; and cf. Isai. xviii. 5.
PSALM LXXVII.
The Psalmist in great distress, of what kind
we cannot say, but in common, probably (as
the deliverances related are national), with his
people, earnestly entreats God for Succour,
and, at first, seems to despair of it; the recol-
lection of former prosperities, and of mercies
him bring presents 'unto him that º.
| Or,
for Asaph.
v. 1–10.] PSA LMS.
345
LXX VII.
H Heb.
any hand,
CRIED unto God with my voice,
even unto God with my voice;
and he gave ear unto me.
2 In the day of my trouble I sought
the Lord: ; my sore ran in the night,
and ceased not: my soul refused to be
comforted. -
I remembered God, and was
troubled : I complained, and my spirit
was overwhelmed. Selah.
4 Thou holdest mine eyes waking:
I am so troubled that I cannot speak.
5 I have considered the days of old,
the years of ancient times.
6 I call to remembrance my song
in the night: I commune with mine
own heart: and my Spirit made dili-
gent search.
7 Will the Lord cast off for ever?
and will he be favourable no more
8 Is his mercy clean gone for ever?
doth his promise fail for evermore ?
tender mercies 2 Selah.
Io And I said, This is my infir-
mity: but I will remember the years
of the right hand of the most High.
vouchsafed in times past, being only painful
(vºv, 4–9). At last, the Spirit of God Sug-
gests the thought, that as He was, so He is ;
and that His power manifested so often in
deliverances of His people would quickly be
manifested again. The miraculous deliverance
which at the instant vividly impresses the
imagination of the Psalmist, and turns his
despair into hope, is the passage of the Red
Sea: in a description of which he rests, dwell-
ing upon its circumstances with a Sublime
power.
The 3rd chapter of Habakkuk should be
read with this psalm, to which it contains fre-
quent allusions, and of which it is in some
sense a continuation. The psalm can scarcely
be an imitation, its purpose and unity forbid
Such a Supposition: but its spirit, and some
phrases in it, may have so impressed them-
selves upon the national memory, as to be re-
peated in later prophecy. The expressions in
Habakkuk, which seem imitations of the
psalm, are fuller. We may conclude with
some certainty that the psalm is earlier than
the reigns of Josiah or Manasseh, the age of
Habakkuk; but beyond this, it is hard to
decide anything as to its date. Hengst. and
others argue (chiefly from viv. 16 and 2 com-
pared with Gen. xxxvii. 35) that the psalm is
a lament for the carrying away of the Ten
Tribes: , but the contents of the psalm do
not specially suit such occasion.
1. I cried unto God, &c.] Lit. “My voice (is)
unto God, and I cry aloud: my voice (is) unto
God, (and I say) Oh hearken unto me!”
or, “May He hearken to me.” The rendering
of A.V., and He gave ear unto me, does not
suit the idea of the psalm. Hope does not
spring up till v. Io.
2. my sore ran, &c.] Marg., my hand.
The meaning is, My hand is stretched out (in
prayer and supplication) all night; and ceases
not (to be outspread). See Note below.
‘viv. 1, 2, 3, 4, 5–9 contain a description of
the Psalmist during his agony of doubt which
is at its climax, almost of despair, in v. 7.
The tenses in the original are sometimes pre-
sent, sometimes past, but the purport seems
always present.
3. I complained] Rather, “I muse” or
‘‘meditate.”
4. Thou holdest mine, &c.] “I sleep not
through the night, for Thou holdest mine eyes
fast, that they watch (as if on sentry) all night.
I speak not, for Thou tiest fast my tongue, so
that I cannot relieve myself through speaking.”
There is doubt as to the meaning of one
word, “watches” or “wakings” of the eyes
(ninº), which some authorities (Gesen.,
Moll, Delitzsch, Bunsen, &c.) render “eye-
lids.” “Thou holdest fast mine eyelids that
I cannot close them,” &c. The general Sense
is the same, with this rendering, as that given
before. •
5, 6. I have considered, &c.] “I consider
the long series of past years and prosperity:
I remember the songs which I have often
poured forth in the night for mercies received
(see Job xxxv..Io), and my spirit anxiously
asks, Will the Lord,” &c. Cf. Ps. lxxiv. r.
At the end of v. 9 there is a pause, and a ray
of comfort is suggested in v. Io.
8. promise] See Ps. cxix. 38, Stablish Thy
word, or promise, unto Thy servant: see too
Ps. lvi. 4.
9. hath he in anger shut up, &c.] “As a
man shuts his hand upon a gift which he re-
fuses to bestow, does God shut up His
tender mercies within His breast?” (see Deut.
xv. 7).—Selah, see Ps. lxviii. 7. The import
here is the same as in that place: the accom-
paniments of music and voices are raised to
indicate a change in the spirit of the Psalmist,
and a consolation suggested by God Himself.
Below, ºv. 15, the import is to add force to
the description of the awful passage.
10. And I said, This is my, &c.] Or, “Then
I said, It is mine own infirmity.” See Deut.
f Heb.
£o genera:-
9 Hath God forgotten to be gra-ºº:
* e ic gezzé2&-
cious? hath he in anger shut up his #.
346
PSA LMS.
L XXVII. [v. II—18.
deemed thy people, the sons of Jacob
and Joseph. Selah.
16 The waters saw thee, O God,
the waters saw thee; they were afraid:
the depths also were troubled.
I7 "The clouds poured out water: Heb,
The clouds
I I I will remember the works of
the LoRD: surely I will remember
thy wonders of old. -
12 I will meditate also of all thy
work, and talk of thy doings.
13 Thy way, O God, is in the
sanctuary: who is so great a God as the skies sent out a sound: thine àº.:
our God? arrows also went abroad. ºr”
14. Thou art the God that doest 18 The voice of thy thunder was water.
wonders: thou hast declared thy
strength among the people.
I5 Thou hast with thine arm re-
in the heaven: the lightnings light-
ened the world: the earth trembled
and shook. -
xxix. 22; the Hebrew word “sicknesses” is
similar to “infirmity” in the text.
the years of the right hand of the most Highj
“My despair is mine own weakness: (remem-
ber) the years in which the right hand of the
Most High has helped us.” The thought
suggested to the despairing Psalmist is rather
hinted at, than expressed, in three words,
“years,” “right hand,” and “Most High”
(in the original). They convey the notion of
rapid thought, like lightning, passing through
his mind. The words “but I will remember”
are not in the original. Others (De Wette,
Delitzsch, Hupfeld, Bunsen) explain different-
ly, “I said, It is mine appointed lot and trial
(Jer.x. 19: I Pet. v. 6); years (these are) which
the mighty hand of God has laid upon me.”
Or, “It is mine appointed lot and trial, that
the right hand of the Most High has turned
against me.” So the LXX., Vulg., Chald.
The interpretation given first is the most ex-
pressive; and seems best to suit the context,
and the words which follow, ºv. II, &c.
11. I will remember] Or, make mention
of: the works of the LORD, or, of JAH.
There is force in the mention of God by this
Name. The eternal unchangeable Jehovah will
act towards His people, always, as of old :
Ps. lxviii. 4.
12. I will meditate, &c., and talk, &c.]
Saying, ºv. 13, Thy way, &c. The word ren-
dered talk should rather be “muse” as in v. 3.
13. in the sanctuary] Rather, “in holiness,”
or, “encompassed with holiness;” i.e. “most
holy:” as the Prayer-Book Version, “Thy
way, O God! is holy.” Holiness is the cha-
racteristic of the way of Jehovah above all
gods ! See Ps. lxviii. 24, They have ſeen Thy
goings...in the sanctuary, or, “in holiness.”
The allusion is to Exod. xv. II. See also
Exod. xv. 13—I6, at v. I 5 of this psalm.
14. thou hast declared, &c.] “Thou hast
manifested Thy might among the nations.”
15. the sons of jacob and joseph] Com-
mentators refine too much upon this descrip-
tion, when they say that Joseph is mentioned
as in a sense the first-born of Jacob (I Chro.
v. 1), and having a double inheritance (Gen.
xlviii. 5, 6). The deeds and deservings of
Joseph fully explain the selection of his name
before that of any other son of Jacob. See Pss.
lxxviii. 67, lxxx. 1, lxxxi. 4, 5.
16. The waters, &c.] Cf. Pss. xcvii.,
cxiv. “The waters of the Red Sea saw
God, trembled, and made way for His people
to pass!” The consequence is not added in
the text: only the fact noticed, that “the wa-
ters saw God.” The accompaniments of the
passage follow, vºv. 18, 19, i.e. rain, thunder,
lightning, and, perhaps, a horrible whirlwind.
17. The clouds, &c.] The marg. is better:
“The clouds were poured forth with water.”
The skies sent out a sound, Or, the heavens ut-
tered a voice (in thunder): Thine arrows went
abroad, hither, thither, and everywhere.
18. The voice of thy thunder, &c.] Hebr.
“The voice of Thy thunder was in the wheel.”
So the LXX., Vulg. and others. “Wheel.”
some think, is put for “chariot,” and indicates
the “chariot of God,” in which (see Hab.
iii. 8, 15) He troubled the Egyptians. But
the “chariot” is not mentioned in the psalm,
and the ellipsis is violent. Most interpreters
render the word, above translated “wheel ” and
in the A.V. “the heaven,” by “whirlwind.”
The transition from “wheel” to “whirlwind.”
is easy. In Isai. xvii. 13 the word in ques-
round about us.
tion seems to mean “thistledown,” or, “a
light thing whirling before the wind.” In
Ps. lxxxiii. 13, it is parallel to “stubble.” In
the first of these places the A.V. renders it “a
rolling thing,” in the latter “a wheel.” A
whirlwind is not the necessary accompaniment
of thunder, and its abrupt curt mention with
the thunder is harsh. Grotius conceives that
“wheel” is put for “the air” or “aether,”
which common opinion regards as whirling
This idea led probably
to the rendering of the A.V. “the heaven,”
and of the Prayer-Book Version “round
about.” • ‘
v. 19–2.]
PSA LMS. LXXVII. LXXVIII. 347
20 * Thou leddest thy people like & Exod. 14.
a flock by the hand of Moses and I9.
19 Thy way is in the sea, and thy
path in the great waters, and thy foot-
steps are not known.
Aaron.
20. After the preparation detailed above,
God made a way for His people through the
sea, and they followed Him: but Himself is
unseen, and His miracles only indicate His
presence. So too in nature, and in the
spirit of man, His presence, says Del., is not
seen; it is only inferred from the deeds which
He has done and the traces which He has
left.
Abp. Secker (notes on the Psalms in Mey-
rick's translation, p. 166) remarks on this
psalm, that something is wanting, and that it
ends abruptly: similarly Thol., Rosen., Olsh.,
&c. But its abruptness is expressive. In the
joy and exultation of the miracle recorded,
the occasion of the psalm is forgotten: and
the Psalmist, casting off the burden that op-
pressed him at its commencement, reposes in
full confidence on his Almighty protector.
“The minstrel” (says Vaihinger) “lets his
harp drop, and reclines in fulness of faith on
God's love.”
NOTE On PSALM LXXVII. 2.
The Hebrew word (nº) explained above
“stretched out,” is of doubtful import: it
means rather “poured out” like water (we
are as water spilt on the ground, 2 S. xiv.
I4); as if the hand were thrown out in Sup-
plication, and stretched out, so as scarcely to
be drawn back. Or it may be that a word
properly applied to a flood of tears that ceases
not is boldly applied to the hand, which ceases
not to be extended and to Supplicate. A
somewhat similar expression Lam. iii. 49,
Mine eye trickleth down (Heb. is poured out
or spilled, &c.) and ceaseth not, without any
intermission. The Targum, to avoid the dif-
ficulty, renders “By night mine eye distilled
in tears:” as if the word translated “hand”
or “sore” meant “eye.” The Rabbins in-
terpret the same word “my wound; ” hence
no doubt the A.V.
PSALM LXXVIII.
I An exhortation both to learn and to preach
the law of God. 9 7%e story of God’s wrath
IVE ear, O my people, to my
Dr law: incline your ears to the
words of my mouth.
| Or, against the incredulous and disobedient. 67 & e - º & Ps. 40. 4.
A Psalm 7%e Zsraelites being rejected, God chose Judah, 2 * I will op en my mouth II]. 2. Miº #.
%.º. Zion, and David. parable: I will utter dark sayings of 33.
& * - * * &
strzęczzozz. | Maschil of Asaph. old:
PSALM LXXVIII.
The history of Israel, from the Exodus to
the establishment of the kingdom of David,
"is reviewed by the Psalmist in this the longest,
and probably the earliest, of the historical
psalms, intended for public recitation in the
services of the sanctuary. Those services
were organized by David, and the chief place
among the superintendents was assigned to
Asaph (see notes on Ps. 1.), to whom this
psalm is attributed by the inscription. The
principal object of the writer is to draw
lessons of warning and admonition from the
records of national sins and punishments.
Special attention is directed to the wrong-
doings of one tribe, that of Ephraim.; partly,
it may be, as having from the time of Joshua
throughout the period of the Judges held
the post of leader of the whole nation,
and as such being in some sense its repre-
sentative; partly, however, with reference to
the transfer of the national sanctuary from
Shiloh to Mount Zion (see v.v. 67, 68). It
Seems strange that the appropriateness of
this subject to the age of David should be
questioned. When the large band of singers
in the temple were appointed, chosen doubt-
less with reference to their spiritual and
mental qualifications, one main duty must
have been to inculcate the lessons derived
from the events of national history; and no
events could present stronger claims than
those described in this psalm. It was impos-
sible that the transfer of the sanctuary should
not have been celebrated, most improbable
that the circumstances which preceded and
occasioned the transfer should have been
passed over in silence. Those circumstances
are not described in terms calculated to give
reasonable ground of offence to the powerful
tribe of Ephraim, nor in such as indicate a
settled feeling of animosity: the guilt is de-
scribed as national, nor is any exemption
from it claimed for the tribe of Judah. It
is indeed certain that the rivalry between
Ephraim and Judah, of which traces may
be pointed out in earlier times, burst out
into an open quarrel at the time of David's
348
[v. 3–9.
PSALMS.
LXXVIII.
3 Which we have heard and known,
and our fathers have told us.
4. We will not hide them from their
children, shewing to the generation to
come the praises of the LORD, and his
strength, and his wonderful works that
he hath done.
5 For he established a testimony
in Jacob, and appointed a law in
might know them, even the children
which should be born; who should
arise and declare them to their chil-
dren: -
7. That they might set their hope
in God, and not forget the works of
God, but keep his commandments:
8 And might not be as their fathers,
a stubborn and rebellious generation;
Israel, which he commanded our a generation that set not their heart Heb.
º; fathers, "that they should make them aright, and whose spirit was not sted- ;3.
* * * * known to their children: fast with God. Ž.
6 That the generation to come
9 The children of Ephraim, being
restoration to the kingdom, see 2 S. xix.
41–43, when “the words of the men of
Judah were fiercer than the words of the men
of Israel;” and such feelings may have given
a certain tone to the utterances of the Psalm-
ist. David might have been more careful in his
own compositions to spare the susceptibilities
of so considerable a portion of his subjects,
but it would scarcely occur to him to Sup-
press statements at once true, important in
their spiritual bearings, and delivered under
the guidance of God. The psalm, however,
may have been composed some few years
after the accession of Solomon, though it is
doubtful whether the allusion in v. 69 implies
the existence of the temple.
Had the work been written after the revolt
of the ten tribes, some reference to that event,
and to their relapse into idolatry, might have
been looked for: nor would a writer, after
the exile, have failed to point out the far
more terrible warnings suggested by the
captivity of Judah and destruction of the
temple. -
The style of the whole psalm accords with
the date and authorship thus assigned to it.
It has the characteristics of Asaph, gravity,
force, “a lofty judicial tone, with awful
warnings and admonitions:” there are also
special points of resemblance with other
psalms which belong to him or to the Korah-
ites: see notes on viv. I, 2, 7, I2, I 7, &c.
The structure of the psalm is thoroughly
symmetrical; it is divided at the end of v. 31
into two parts, each consisting of Seven
strophes: in the first part five, each with four
verses, then two with five and six verses seve-
rally: in the second part five strophes with
six verses each, wound up, like the first por-
tion, with two of five and six: thus presenting
the schema:
4,'4, 4, 4, 4, 5, 6;
6, 6, 6, 6, 6, 5, 6.
1. Give ear, O my people] This exordium
befits the position and character of Asaph,
and bears a striking resemblance to his style.
In the fiftieth psalm he speaks as a prophet
calling the people to listen to the words of the
Lord; here he speaks in the name of God as
a public teacher, commissioned to proclaim
and explain the law. Cf. Isai. li. 4, and
xlix. I. Compare “my law” with Ps. lxxxix.
3o; “my people,” l. 7, lxxvii. I5, 20.
2. I will open my mouth] See marg. refer-
ences, and note on Job iii. 1.
a parable] Here in the widest sense, in
sententious sayings, drawing out the hidden
meaning of ancient records.
utter] The word implies a strong impulse;
the words are forced out by an inward move-
ment. Sym. divaſºtoro Tpog)\ijuata dipxaſia.
dark sayings] Sayings which contain deeper
truths than lie on the surface. In Arabic the
word occurs in the Sense of a simile or allegory.
Cf. Prov. i. 6; Judg. xiv. 12. The expres-
sions in this verse belong specially to the age
of Solomon. Köster supposes a reference to
the artistic structure: which seems far less
probable.
sayings of old] Cf. Ps. lxxvii. 5, II.
4. We will not hide, &c.] Asaph dwells upon
the thought that in discharging this duty of
a teacher he is obeying the ancient injunction,
of the law; cf. Deut. iv. 9, vi. 7, xi. 19.; See
also Job xv. 18. Points of resemblance with
Job are numerous in all the songs of Asaph.
6. the children which should be bornj See
Ps. xxii. 31.
7. works of God] See Ps. lxxvii. 12.
8. a stubborn and rebellious generation]
Asaph here strikes the key-note of his exhor-
tation. It is peculiar to the prophets and
teachers of Israel to urge without sparing the
warnings derived from the sins of their fore-
fathers. Cf. Deut. ix. 7, 24, xxi. I 8, 20,
xxxi. 27; Jer. v. 23. In the whole of the
following section to v. 54, Asaph dwells
upon the scenes in the wilderness.
set not their heart aright] Or, “establish-
ed,” directed it aright. See Job xi. 13.
9. The children of Ephraim] The mention
of Ephraim in this passage is undoubtedly
v. Io-25.]
PSA LMS.
349
LXXVIII.
the rock, and caused waters to run
º: armed, and ‘carrying bows, turned 18 And they tempted God in their
Jorth. back in the day of battle. heart by asking meat for their lust.
Io They kept not the covenant 19 / Yea, they spake against God; 'Nº!".
of God, and refused to walk in his they said, Can God 'furnish a table Hé.
law; 3. - in the wilderness 2 order.
II And forgat his works, and his 20 & Behold, he smote the rock, ”.
wonders that he had shewed them. that the waters gushed out, and the Numb. 20.
12 Marvellous things did he in the streams overflowed; can he give II •
sight of their fathers, in the land of bread also 2 can he provide flesh for
- Egypt, in the field of Zoan. his people? -
• Exod. 14. 13 °He divided the sea, and caused 2 I Therefore the LORD heard this,
2I, them to pass through; and he made and was wroth: so a fire was kindled
the waters to stand as an heap. against Jacob, and anger also came
*Exºd, 13. 14 °In the daytime also he led up against Israel; -
21. & 14. - e * e
24. them with a cloud, and all the night 22 Because they believed not in
with a light of fire. God, and trusted not in his salva-
.**7. , 15 He clave the rocks in the wil- tion:
Numb. 20. derness, and gave them drink as out of 23 Though he had commanded the
F. los. the great depths. clouds from above, and opened the
tºo..., , 16 He brought streams also out of doors of heaven, At Exod. 16
24 *And had rained down manna iſ
upon them to eat, and had given them ſº 6. 31.
of the corn of heaven. Everyone
a'zz eaf
25 "Man did eat angels' food: he tºne
62 &
down like rivers.
17 And they sinned yet more against
him by provoking the most High in
the wilderness.
sent them meat to the full.
perplexing. The reference must certainly be
to an event in the early history of Israel. A
double charge is brought against the Ephraim-
ites, cowardice in battle, and disobedience to
God. The former charge cannot refer to a
defeat by Judah, but by some heathen nation,
probably to the transactions recorded in
Judges ii. 1 o–16. Peculiar responsibility
may have attached to Ephraim, as inheriting
the hegemony from Joshua. See too the note
on Josh. xvii. 14. It is also possible that the
national guilt of idolatry was specially con-
nected with the tribe of Ephraim; cf. Hos.
iii. 3. Still in all other passages both charges
are brought against the nation as such, and
might be expected to be urged by Asaph, who
addressed these words in the first place to
the people of Judah. Conjectural emenda-
tions are always unsatisfactory, but it is
perhaps allowable in this passage to assume
that the name of Ephraim may have been
substituted by a transcriber for that of Israel:
cf. v. 57.
12. Zoan] From Num, xiii. 22 we learn
that Zoan was built Seven years after Hebron.
Zoan or Tanis, now San, was a city of
great importance, and the chief residence of the
Pharaohs of the 18th and 19th dynasties on
the North-western frontier. See note on Exod.
v. 1. The mention of the name in this passage
may either be attributed to an ancient tradition
independent of the Pentateuch, or to the know-
ledge of Egypt which was a result of the
friendly intercourse of David and the marriage
of Solomon with an Egyptian princess. It
has, therefore, a peculiar propriety in the
mouth of the elder Asaph. In the Egyptian
‘Zeitschrift” for 1872, p. 16, an account is
given by Brugsch of an inscription in which
the hieroglyphic name of Zoan, exactly cor-
responding with the Hebréw, is for the first
time discovered, with the further peculiarity
of expression, Sochet Zoan, i.e. “the field of
Zoan.” In the same article Brugsch shews
that Zoan is not, as he formerly supposed,
identical with Avaris, but with Rameses, the
city from which the Israelites started on their
march out of Egypt: two points of great im-
portance in reference to this psalm, and to
Exodus.
13. as an heap Exod. xv. 8.
16. the rock] Or, “cliff;” cf. Num. xx.
8, Io, II.
17. the most Highl Cf. 35, 36, and lxxvii.
IO.
18. they tempted] Sc. by inwardly ques-
tioning His goodness and power. Exod. xvi.;
I Cor. X. 9.
21. was wroth] Deut. iii. 26.
23. the doors of heaven] Gen. vii. II.
25. angels' food] Lit. “bread of mighty
ones;” but the interpretation of the A.V.,
which follows the old versions (see also Wisd.
xvi. 20, xix. 20), and is defended by modern
mzighty.
350
[v. 26–45.
PSA LMS. LXXVIII.
f Heb.
to go.
f Heb.
fowl of
wzzag,
*Numb.r.I.
33.
26 He caused an east wind f to
blow in the heaven: and by his power
he brought in the south wind.
27 He rained flesh also upon them
as dust, and f feathered fowls like as
the sand of the sea : w
28 And he let it fall in the midst
of their camp, round about their habi-
tations.
29 So they did eat, and were well
filled: for he gave them their own
desire;
30 They were not estranged from
their lust. But while their meat
was yet in their mouths,
31 The wrath of God came upon
them, and slew the fattest of them,
and 'smote down the "chosen men of
Israel. -
32 For all this they sinned still, and
believed not for his wondrous works.
33 Therefore their days did he
consume in vanity, and their years
in trouble.
34. When he slew them, then they
sought him: and they returned and
inquired early after God.
35 And they remembered that God
was their rock, and the high God their
redeemer.
36 Nevertheless they did flatter
him with their mouth, and they lied
unto him with their tongues.
37 For their heart was not right
with him, neither were they stedfast
in his covenant. - -
38 But he, being full of compassion,
forgave their iniquity, and destroyed
them not: yea, many a time turned
he his anger away, and did not stir
up all his wrath. - -
39 For he remembered that they
were but flesh; a wind that passeth
away, and cometh not again.
49 How oft did they provoke him ºf
in the wilderness, and grieve him %.
in the desert |
41 Yea, they turned back and
tempted God, and limited the Holy
One of Israel.
42 They remembered not his hand,
nor the day when he delivered them
from the enemy. | Or,
43 How he had wrought his signs ºf
in Egypt, and his wonders in the tº “.
field of Zoan:
44 *And had turned their rivers * Exod, 7.
into blood; and their floods, that they 2O.
could not drink.
45 °FHe sent divers sorts of flies Exod, 8.
among them, which devoured them; * *
and frogs, which destroyed them.
critics (Hupfeld, Delitzsch, &c.), is probably
correct; not, however, in the sense “food such
as angels have,” but “supplied by angelic minis-
trations,” equivalent to “the corn of heaven”
in the preceding clause. The symbolism of
manna is recognized by all Christian divines,
and rests upon the authority of our Lord,
from whose words, however, it is clear that
manna was a product of earth, Supplied by
heavenly power, and but a figure of the true
bread “which cometh down from heaven,”
Joh. vi. 49–51.
lust]
3O. They were not estranged from their
i. e. they had not as yet satiated their
appetite; or, “had not yet repented of their
desire;” thus Syr., Hitz., Stier.
31.
the fattest of them] See xxii. 29.
33. in vanity] The Hebrew word is used
specially of short and insecure life, as in Gen.
iv. 2, the name Abel, or Hebel.
The whole
generation died out prematurely.
34. inquired early] Or, “earnestly.” See
note on lxiii. I.
35. their rock] See Deut. xxxii. 4.
their redeemer] See lxxiv. 2; Isa, xli. 14,
xliii. 14, &c.
37. Sted/ast] Or, “faithful.” The same
word is used in v. 3.
38. full of compassion] See Exod. xxxiv. 6.
39. Ae remembered] Ps. ciii. 14, 16; Job
vii. 7, x. 9; and cf. Gen. vi. 3.
a wind Job vii. 7.
4O. grieve] Cf. Eph. iv. 30.
41. limited] In their minds set limits to
His power. The Hebrew word is rare, and
the meaning disputed; the A.V. is defended
by Stier, Hengst., Del. Others follow the
LXX. Trapajévvav, “provoked;” thus Luther,
Hupfeld: the meaning in that case would be
drawn from the Syriac,
43. Zoan] See v. 12.
45. divers forts] See note on Exod. viii.
17, 21; where, however, the words “a species
of beetle’’ are not strictly correct, since, as
a naturalist informs the writer, the blatta
orientalis is a sort of cockroach. In this
passage Sym, has kuvápºvvav.
v. 46–61.]
PsALMS.
35 I
LXXVIII.
46 “He gave also their increase
unto the caterpiller, and their labour
unto the locust.
*Exod. Io.
13.
* Exod. 9. 47 "He destroyed their vines with
22. - º e
fireb. hail, and their sycomore trees with
| Or, o &
sºaiº. 48 He gave up their cattle also to
Szozzes. e e
º the hail, and their flocks to hot
; * thunderbolts.
%. 49 He cast upon them the fierce-
nings, ness of his anger, wrath, and indigna-
tion, and trouble, by sending evil an-
gels among them.
50 " He made a way to his anger;
he spared not their soul from death,
but gave "their life over to the pes-
tilence;
tºur 51 ° And smote all the firstborn in
£º Egypt; the chief of their strength in
# Heb.
Pſe weigh-
ed a path.
| Or,
fhezz-
&easts to
º :** the tabernacles of Ham:
52 But made his own people to go
forth like sheep, and guided them in
the wilderness like a flock.
tº 53 And he led them on safely, so
#eb. that they feared not: but the sea
coºd. At overwhelmed their enemies.
54 And he brought them to the
border of his sanctuary, even to this
mountain, which his right hand had
purchased.
55 He cast out the heathen also
before them, and Z divided them an in- & Josh, rs.
heritance by line, and made the tribes ". -
of Israel to dwell in their tents.
56 Yet they tempted and provoked
the most high God, and kept not his
teStlm OnleS :
7 But turned back, and dealt un-
faithfully like their fathers: they were
turned aside like a deceitful bow. -
58 "For they provoked him to an- pewt sº.
ger with their high places, and moved "
him to jealousy with their graven
Images.
59 When God heard this, he was
wroth, and greatly abhorred Israel:
6o “So, that he forsook the taber- * 1 Sam. 4.
nacle of Shiloh, the tent which he “
placed among men;
61 And delivered his strength into
captivity, and his glory into the ene-
my’s hand.
46. the caterpiller] Asaph uses a more
specific word than is given in Ex. x. I—20.
It occurs in Joel i, 4, ii. 25.
47. their vines] On the vineyards of
Egypt see note on Gen. xl. 9.
49. by sending evil angels among them]
Or, a mission of angels of woe: thus
Kay. The evil is not necessarily in the nature
of the angels, but in the penalties which they
are commissioned to inflict; see, however,
Job i. and Introduction, p. 16. Natural
agencies may possibly be included. See Ps.
CIV. A.
51. Ham] The father of Mizraim : Chem,
or Ham (black), is the Egyptian name of the
whole country, derived, however, as Egypt-
Ologers hold, from the black soil of the
Nile.
52. like sheep) See lxxvii. 20.
54. even to this mountain] Thus Ex. xv.
I7, See note, and cf. v. 13. “This moun-
tain” is probably the mountain of the sanc-
tuary, Moriah; though even here Dr Kay
and others hold that it may apply to the whole
of Canaan, referring to Exodus, above quoted,
and to Deut. xi. II; Isai. xi. 9, lvii. 13: thus
too Hupfeld. Ewald stands alone in referring
the word to Shiloh.
57. like a deceitful bowl See Hos. vii.
I6; and note on v. 9. The apostasy is here
distinctly represented as the sin of the whole
nation, not of one tribe.
58. to jealousy] Cf. Num. xxv. II.
59. Israel] This is supposed by many
critics to apply specially or exclusively to
Ephraim, on account of the reference to
Shiloh and to Judah in viv. 60, 68: but the
guilt which brought on the punishment was
national, and visited on the whole people.
6O. the tabernacle of Shiloh] See the ac-
count of the establishment of the tabernacle
by “the whole congregation of the children
of Israel,” Josh. xviii. 1. It was the national
sanctuary throughout the period of the Judges;
the forsaking here spoken of was accomplished
or testified by the capture of the ark. The \
tabernacle itself appears to have been removed
first to Nob, I S. xxi. 1, and then to Gibeon;
see I K. iii. 4. From Jeremiah vii. 12, we
learn that the sanctuary had been deserted, if
not destroyed, whether by foreign enemies or
otherwise, probably long before the prophet's
time. This passage is quoted in the ‘Chris-
tian Observer,’ 1872, p. 261, as conclusive
evidence of the identity of the tabernacle at
Shiloh. -
61. his strength] The ark of the covenant;
see note on Ps. lxiii. 2. Thus too “glory”
is associated with the ark; hence the name
Ichabod, “the glory is departed from Israel,
352
PSA LMS. LXXVIII.
[v. 62–72.
nacle of Joseph, and chose not the
tribe of Ephraim :
68 But chose the tribe of Judah,
the mount Zion which he loved.
62. He gave his people over also
unto the sword; and was wroth with
his inheritance.
63 The fire consumed their young
and their maidens were not
men ; 69 And he built his sanctuary like
* Heb., "given to marriage. high palaces, like the earth which he
£raised. 64. Their priests fell by the sword; hath established for ever. %.
and their widows made no lamenta- 70 *He chose David also his ser-ſº
tion. vant, and took him from the sheep- !º. 7.8.
65 Then the Lord awaked as folds:
one out of sleep, and like a mighty 71 °From following the ewes Heb.
man that shouteth by reason of great with young he brought him to 3%.
wine. feed Jacob his people, and Israei his tºsan
66 And he smote his enemies in inheritance. 1 Chron.
the hinder parts: he put them to a 72 So he fed them according to the II. 2.
perpetual reproach.
67 Moreover he refused the taber-
integrity of his heart; and guided
them by the skilfulness of his hands.
unexpected, irresistible.
because the ark of God was taken,” I S. iv.
21. There is no indication here of a special
visitation on Ephraim. God was “wroth
with his inheritance,” “v. 62, and the whole
people were reduced to subjection under the
Philistines.
62. unto the sword] First in the terrible
overthrow, when 3o,ooo Israelites perished.
I S. iv. Io.
63. The fire] This is generally under-
stood to mean the fire of war, or the Sword,
as in Num. xxi. 28; Isai. xxvi. II; Jer. xlviii.
45. The fire of divine wrath may be meant.
See lxxix. 5, lxxxix. 46.
given to marriage] The expression “prais-
ed,” as in the marg., refers to bridal songs,
and such encomiums as we read in PS. xlv.
and in Song Sol. iv. -
64. and their widows, &c.] Cf. Job xxvii.
15. The widow's heart broke, I S. iv. 22. The
neglect of funeral rites marks the extremity
of desolation.
65. Then the Lord awaked] See Pss. vii. 6,
xxxv. 23, lxxiii. 20. The awakening marks
the manifestation of divine power, Sudden,
See I S. xiv.
that shouteth] Cf. Isai. xlii. 13, 14. The
cry of the warrior, after a long cessation from
fighting, full of strength and fury, is thus
vividly designated. The reader will remember
the shout of Achilles, the turning point of the
Iliad.
66. in the hinder parts] This is an un-
happy rendering: the Hebrew means smote
his enemies, driving them backward; thus
Ps. xl. 14, and in every passage where the word
occurs in descriptions of a defeat. The A. V.
seems to countenance the Rabbinical tradition
alluding to the plague of the Philistines.
67. Moreover ... Joseph] One result of
the long series of victories by which God
delivered His people from their oppressors
was the final transfer of the sanctuary to
Zion. The hegemony was transferred to
Judah; the tabernacle of Joseph, that is of
the tribe of Ephraim, ceased to be the centre
of the national religion. If this psalm was
composed, as the Inscription states, by Asaph,
and doubtless for recitation in the sanctuary
of Zion, it is impossible that such an event
should have been unnoticed, nor, although the
record must have been painful to the Ephraim-
ites, is there any expression calculated to
cause needless offence.
68. which he loved] See Ps. lxxxvii. 2, and
cf. PS. ii. 6. The proof of that love was the
transfer of the ark to Zion. See 2 S. vi.
I2–18, vii. 27—29.
69. like high palaces] Rather, “like the
heights,” Sc. of heaven; thus Hupfeld, who
compares Job xxi. 22, xxii. 12. The com-
parison with heaven seems far more appro-
priate than with earthly palaces, and is applic-
able to the tabernacle as the abode of the
Lord. There does not appear to be a reference
to the outward majesty of the temple, or to
its stability, but to the promise of God made
to David, 2 S. vii. -
70. He chose David] See I S. xvi. 11, 12.
In this great liturgical psalm the call of David
necessarily takes its place as the climax of all
blessings. During the king's life the record
of his humble estate and calling has a special
propriety. The abrupt conclusion is admitted
by rationalists to imply that the psalm was
written in David's time: see the note in the
‘Christian Observer,’ quoted above on v. 6o.
71. to feed Jacob See 2 S. vii. 7, 8,
v. 1–6.]
PSA L. M.S.
353
LXXIX.
PSALM LXXIX.
I ZThe Žsalmist complained/, of the desolation of
Jerusalem. 8 Aſe £rayefſ, for delizerance,
13 and promiseth thankfulness.
A Psalm of Asaph.
GOD, the heathen are come
into thine inheritance; thy holy
3 Their blood have they shed like
water round about Jerusalem; and
there was none to bury them.
4 *We are become a reproach to *Ps.4.x3.
our neighbours, a scorn and derision
to them that are round about us.
5 *How long, LoRD 2 wilt thou be *Ps,89.46.
# Or,
jor Asaph.
temple have they defiled; they have
laid Jerusalem on heaps.
2 The dead bodies of thy servants
have they given to be meat unto the
föwls of the heaven, the flesh of thy
saints unto the beasts of the earth.
angry for ever? shall thy jealousy
burn like fire 2
6 “Pour out thy wrath upon the ‘Jerzo.2s.
heathen that have not known thee,
and upon the kingdoms that have not
called upon thy name.
PSALM LXXIX.
This psalm, which bears a near resemblance
to the seventy-fourth, represents the temple
desecrated, the city reduced to a heap of
ruins, the people around Jerusalem massacred
in numbers and unburied, multitudes led into
captivity, and reserved for a cruel death.
These indications do not exactly coincide
with either of the two dates usually assumed
by commentators. In the Chaldean invasion
the temple was not merely desecrated, but
burnt down, and utterly destroyed; in the
Maccabean period the city was not reduced
to a heap of stones. Both psalms may have
been composed immediately after the plunder-
ing of the temple by Shishak, when the
Psalmist would have before him the scenes so
graphically described. We have no notice of
destruction of buildings in Jerusalem at that
time, but the Egyptian conquerors were not
likely to leave the city without such marks of
their presence. That many Hebrews were led
into captivity on that special occasion is a
fact attested by the monuments of Karnak;
see note on Ps. lxxiv.
There are four strophes, the first (1–4)
with four verses, the remainder of three each.
The verses are somewhat longer than usual,
with unequal members, a form well adapted
to elegiac poetry.
1. the heathen ... inheritance] Cf. lxxiv.
2: Lam. i. Io.
deftled] The word implies the actual pre-
sence of the enemy in the temple, but not its
destruction; cf. Ps. lxxiv. 7. In the 5th year
of Rehoboam Shishak took away the treasures
of the house of the Lord. See I K. xiv. 25,
26, and 2 Chro. xii. 2—Io. This description
so far is equally applicable to the profanation
of the temple by Antiochus Epiphanes.
laid Jerusalem on heaps] Or, “in ruins.”
The full records of the Syrian period leave
no place for this destruction. From the very
brief notices of Shishak’s invasion, it is clear
that the city was spared, but apparently after
a siege, during which a considerable portion
VOL. IV.
may have been laid in heaps by the formidable
engines of the Egyptians; see Wilkinson, Vol.
I. p. 390. The historical period, which so far
agrees most fully with this description, is
that of the Chaldeans. Cf. the prophecy in
Mic. iii. 12.
2. The dead bodies] The passage is quoted,
evidently as an old prophecy fulfilled in his
own time, by the author of the Maccabees,
I Macc. vii. 17; see note at end. The circum-
stance in itself supplies no indication of date: it
was common to every foreign invasion. See
Deut. xxviii. 26; Jer. vii. 33, xv. 3.
thy servants] Or “ saints;” see note on Ps.
xvi. Io; the term is generic, but implies per-
Sonal piety.
3. round about Jerusalem] This seems to
imply that the slaughter ceased when Jerusa-
lem itself was occupied; a circumstance which
does not suit the Chaldean invasion. The
immense army of Shishak does not appear to
have encountered any resistance when it en-
tered the city; a fact which seems necessarily
implied in the plundering of the temple, and
in the servitude of the nation; see 2 Chro.
xii. 7–9.
4. our neighbours] The word implies
actual dwellers in and about the territory,
such for instance as the descendants of the
old inhabitants who had been reduced to
subjection by David, and were employed,
doubtless with little consideration, in the
works of Solomon's reign. Their exultation
at the humiliation of his successor is just what
might be expected.
round about us] This applies to the neigh-
bouring tribes and nations, Syrians, Ammon-
ites, Moabites, and Edomites whose prince
Hadad was closely allied with the Egyptians,
See I K. xi. I4—23.
5–7. Appeal to God, implying a long
continuance of the calamity. The nation was
in subjection to Shishak for some time; see
2 Chro. xii. 8. -
%
354
[v. 7–13.
PSA L.M.S.
LXXIX.
7 For they have devoured Jacob,
and laid waste his dwelling place.
*Isaid49, 8 °C) remember not against us
'9r..." former iniquities: let thy tender mer-
the inigui-
*sºn cies speedily prevent us : for we are
ź... brought very low.
9 Help us, O God of our salva-
tion, for the glory of thy name: and
deliver us, and purge away our sins,
for thy name’s sake.
Io Wherefore should the heathen
say, Where is their God? let him be
known among the heathen in our
sight by the 'revenging of the blood
of thy servants which is shed.
II Let the sighing of the prisoner
come before thee; according to the
* Heb.
zezzgeazzde.
greatness of ºthy power preserve º
thene arm.
thou those that are appointed to die; ; Heb.
* 22°ze th
12 And render unto our neigh-ºº:
bours sevenfold into their bosom their “*
reproach, wherewith they have re-
proached thee, O Lord.
I3 So we thy people and sheep of
thy pasture will give thee thanks for
ever: we will shew forth thy praise
f * f Heb.
'to all generations. Żogezzeraz-
£207, and
PSALM LXXX. ge?ze?-a-
#ion.
I 7%e Åsa/mist in his prayer complaime!h of the
miseries of the church. 8 God’s former fa-
zlours are turned into judgments. 14 Aſe
frayeſh for delizerance.
To the chief Musician upon Shoshannim-Eduth, Or,
A Psalm of Asaph. for Aſsaf%.
7. his dwelling place] The word properly
means a habitation of shepherds, caula; it
is used of the Sanctuary, Exod. xv. 13;
2 S. xv. 25; but in this and most other
passages it is understood by nearly all critics
to denote “pasture,” the pastoral district;
thus Rosen., Hengst., Hupfeld, Perowne.
8. for we are brought very low] These
words, though strong, are not strong enough
for the destruction of the nation: the writer
was evidently in his own land, then in lowly
estate, as it would be under Shishak.
10. Where is their God?] The triumph
over a nation was always regarded as a proof
of the weakness, or absence, of its God: hence
the force of the following appeal, the blood
shed by the invader was that of Jehovah's
servants.
11. of the prisoner] The monuments of
Karnak shew that Shishak led numbers of
the Jewish nobility into captivity, and that
many were reserved for death as offerings to
his god. The prisoners who were sent to
Babylon were not massacred, Nebuchadnezzar
slew his victims on the spot. It is observable
that in no part of the psalm do we find a
prayer for the general restoration of the nation,
such as characterize all the productions of the
later period.
appointed to die] Literally, “children of
death.” Cf. I S. xx. 31. Our version gives
the meaning, though it loses the force of the
original. The Hebrew idiom is best explained
by Cremer, ‘Biblische Gràcität,” p. 562.
12.
13.
The careful examination of this psalm by
Himpel, ‘Quartalschrift,” 1870, p. 432 f.,
establishes the following points. 1. There is
a close connection between this and the 74th
reproach] Ps. lxxiv. Io, 18, 22.
thy people] Ps. lxxiv. 1.
psalm: thus Ps. lxxix. 5, “How long, Lord?
wilt thou be angry for ever?” Cf. lxxiv. I, Io.
lxxix. 2 describes the evil which is feared in
lxxiv. 19 ; compare also lxxix. I 3, and lxxiv. I.
The lamentations refer to the slaughter of
the people, the desecration or overthrow of
the temple. 2. Both psalms are closely con-
nected with Jeremiah (ch. x. 25), and a com-
parison of the passages leads to the conclusion
that the prophet adopted the Psalmist's words,
a point open to dispute, but well supported
by Himpel. 3. The application of the psalms
to the period of the Maccabees is not ques-
tioned, but the quotation of this psalm in
I Macc. vii. 16, “according to the word which
he wrote,” clearly assumes its previous ac-
ceptance as a portion of Holy Writ; since
the word “he” cannot refer to the subject
of the preceding clause, viz. Alcimus the
murderer; Eusebius supplies “Asaph,” and
the Syriac version “the prophet;” and it is
certain that one or the other word was either w
expressed or understood by the author of that
book.
PSALM LXXX.
The prayers in this psalm apply specially
to the restoration of the kingdom of Israel.
There is no special mention of Judah. It is
evidently written while the temple is standing
(note on v. 1), and the people to which the
Psalmist belongs occupy their native land.
The devastation is terrible, the vineyard is laid
waste, the branches cut down and burnt, but
the Psalmist relies on the continued favour of
God to the man of His right hand, and anti-
cipates a final deliverance. All these circum-
stances point either to the period immediately
preceding the captivity of the ten tribes, or to
the interval between that event and the Chal-
dean invasion, or shortly before that former
event, Himpel, p. 461. It is, however, not
improbable that it was composed with refer-
v. I—9.]
355
PSA LMS. LXXX.
IVE ear, O Shepherd of Israel,
thou that leadest Joseph like a
flock; thou that dwellest between the
cherubims, shine forth.
2 Before Ephraim and Benjamin
and Manasseh stir up thy strength,
* Heb. and ‘come and save us.
come for e
...tion 3 Turn us again, O God, and
O 2/S. cause thy face to shine; and we shall
be saved.
4 O LORD God of hosts, how long
º,..., 'wilt thou be angry against the prayer
zuilt thou,
syſtoke £
of thy people?
5 Thou feedest them with the
bread of tears; and givest them tears
to drink in great measure.
6 Thou makest us a strife unto our
neighbours: and our enemies laugh
among themselves.
7 Turn us again, O God of hosts,
and cause thy face to shine; and we
shall be saved.
8 Thou hast brought a vine out of
Egypt: thou hast cast out the hea-
then, and planted it.
9 Thou preparedst room before it,
and didst cause it to take deep root,
and it filled the land. \
ence to the same events which gave occasion
to the 74th and 79th psalms. The extreme
beauty of the imagery, the grace and dignity
of the style, remind the reader of the noblest
productions of Asaph's school.
Köster observes that “the structure of this
elegiac psalm has something quite peculiar.
vºv. 3, 7, 19 are a refrain, in which the predi-
cates of God, which are concentrated in v. 4
(cf. Ps. lix. 5), increase gradually: and thus the
strophes enclosed within the refrain are longer
by degrees, consisting severally of three, four,
and two of six verses. The two last verses
form a distinct portion with the allegory of
the vine, for which reason probably they are
not separated by a refrain.” This structure
seems characteristic; see remarks on PS. lxxviii.
Shoshannim] PS. xlv.
1. The Psalmist grounds the appeal to
God on His old relation to Israel, with
express reference fo the last blessing of Jacob,
Gen. xlviii. 15, and on His continued presence
in the Temple between the Cherubim. The
prayer is for all Israel, but apparently with
special regard to the ten tribes.
2. Ephraim, Benjamin and Manasseh are
named together probably as children of Rachel
(see Num. ii. 18–24, and x. 22–24); the
Psalmist prays that God's power may be spe-
cially manifested in the salvation of those
three tribes. This combination presents some
difficulty, since Benjamin was united to the
kingdom of Judah: but a large portion, in-
cluding the cities Bethel, Gilgal and Jericho,
belonged to the northern kingdom, and it is
probable that the district was overrun, and
the inhabitants led into captivity, by Shal-
maneser. Shishak also captured several cities
in the same district: This passage is conclu-
sive against the Maccabean hypothesis.
3. Turn us again] This seemingly points
to a restoration from captivity, but the ex-
pression is frequently used of a deliverance
from any great calamity; See note on Job
xlii. Io. In this first refrain we have the
name Elohim, God; in verse 7, Elohim, God
of hosts; in the 4th and last verses, O Lord
God of hosts, a striking combination, which
shews how much the Psalmist was guided by
subjective feeling in the choice of the divine
names, and how little dependence can be placed
upon chronological assumptions based on such
usage.
4. O Lok D God of hosts] A form not
Common in the psalms, but occurring in lix. 5,
lxxxiv. 8.
will thou be angry] Literally, “hast Thou
Smoked,” a common metaphor for wrath; see
PSS, xviii. 8, lxxiv. I. The Psalmist uses the
past tense because the wrath has already been
long manifested; the A.V. gives the sub-
stantial meaning.
against the prayer] Lit. “with (i. e. not-
withstanding) the prayer;” the anger con-
tinues, not excited, but as yet not appeased
by prayer: thus Hupfeld.
5. fedest them] See Ps. xlii. 3.
in great measure] Literally, “a goblet;”
the A.V. gives the Sense. Cf. xlii. 3.
6. our neighbours] Here, as in lxxix. 4,
the Psalmist probably alludes to the remnants
of Gentile races Scattered through Palestine
ever ready to take part with Israel's enemies.
7. O God of hosts] The addition of “hosts”
is equivalent to an expression of confidence in
God's power.
8. a vine out of Egypt] This passage
draws out all the force and beauty of the
figure first applied to Joseph in the blessing
of Jacob, to which the Psalmist evidently
refers, “Joseph is a fruitful bough,” &c.
(Gen. xlix, 22). Compare Isai. v. 1–7, xxvii.
2–6; Jer, ii. 21, xii. Io; Ezek. xv. 6, xvii. 5.
planted it] The expression first occurs in
its figurative meaning in Exod. xv. 17, to
which the Psalmist probably refers. Cf. Ps.
xliv. 2.
**
Z 2.
356
[v. Io-I.
PSA LMS. LXX X. LXXXI.
Io The hills were covered with the
shadow of it, and the boughs thereof
f Heb. were like 'the goodly cedars.
the cedars -
of God. II. She sent out her boughs unto the
sea, and her branches unto the river.
12 Why hast thou then broken
down her hedges, so that all they
which pass by the way do pluck her ?
13 The boar out of the wood doth,
waste it, and the wild beast of the
field doth devour it.
14. Return, we beseech thee, O
God of hosts: look down from heaven,
and behold, and visit this vine;
15 And the vineyard which thy
right hand hath planted, and the
branch that thou madest strong for
thyself. -
16 It is burned with fire, it is cut
down: they perish at the rebuke of
thy countenance.
17 Let thy hand be upon the man
of thy right hand, upon the son of man
whom thou madest strong for thyself.
18 So will not we go back from
thee: quicken us, and we will call
upon thy name.
19 Turn us again, O LORD God
of hosts, cause thy face to shine; and
we shall be saved. -
1O. goodly cedars] Lit. “ cedars of God.”
Objection is taken to the figure as hyper-
bolical, but the object of the Psalmist is to
shew the more than natural growth of the
nation. For the idiom cf. Gen. xxiii. 6.
11. the river.] The Euphrates, the extreme
limit of the Israelitish kingdom in its ideal
extent, nearly realized under Solomon.
12. Compare Isai. v. 5.
13. The boar... the wild beast] A general
description of the invaders, not necessarily, or
probably, of an individual. Cf. Jer. v. 6.
14. Return, we beseech thee] See v. 3.
15. Two words in this verse are doubtful,
“vineyard” and “branch;” the former may
be rendered “the plant,” (see, however, Note
below), but the latter in the original is “son,”
which may be equivalent to branch (as in
Gen. xlix. 22, “Joseph is a fruitful bough,
lit. son, lin, whose n\}il, lit. daughters, i.e.
branches run over the wall”), but more pro-
bably it is to be understood literally; the
Psalmist leaves the metaphor, and points out its
meaning. The vine which God plants is Israel
His adopted child; thus “and have called my
Son out of Egypt,” Hos. xi. I. See also Exod.
1W. 2 2. -
16. it is cut down] The word is used
specially of thorns cut down, and used as
fuel; thus Isai. xxxiii. 12. Compare our Lord's
words of fruitless branches of the vine, John
XV. 6.
17, the man of thy right hand] i.e. the
people of Israel, so called as delivered by
God’s power and strengthened for His special
service: or there may be a reference to David,
See Ps. lxxxix. 21. The application to the
Messiah, which the Jewish interpreters recog-
nized, rests upon the fact that He is the ideal
and representative of the nation. What is
partially true of the nation, is absolutely true
of Him. See Luke i. 66.
18. Quicken us] i.e. restore us to life, give
us renewed life, Ps. lxxi. 26. The spiritual
application of this psalm reaches the central
and most vital truths of religion, the redemp-
tion of God's people by the Son of man, and
their renovation by His Spirit.
19. O Lord God of hosts] The name of
Jehovah, which recurs at the close of the
psalm, as though the Psalmist felt that his
prayer was accepted in virtue of the covenant,
which that word represents.
NOTE on PSALM Lxxx. 15.
The word Tºº, here rendered “vineyard,”
without authority, is generally taken to mean
a plant, but the interpretation of the LXX.
ratápriorat, Vulg. perfice, “establish,” is a-
dopted by Michaelis, with a slight modifica-
tion, Sc. “protect,” from the Arabic kamna;
thus too Hupfeld, who shews that an impera-
tive is required, and that this verb explains
the construction. The verse would then be
rendered, “and protect what Thy hand plant-
ed, and the branch which Thou hast strength-
ened for thyself.”
PSALM LXXXI.
# An exhortation to a solemn Zºraising of God.
4 God challengeſh that duty by reason of his
(benefits. 8 God, exhorting to obedience, com-
Žaineſh of their disobedience, which proveth
3%eir own hurt.
To the chief Musician upon Gittith,
A Psalm I of Asaph.
ING aloud unto God our strength:
make a joyful noise unto the God
of Jacob.
* Or,
Jor Asaf%.
v. 2–14.]
J
PSA L. M. S. L X X XI.
•)
Take a psalm, and bring hither
the timbrel, the pleasant harp with
the psaltery.
3 Blow up the trumpet in the new
moon, in the time appointed, on our
solemn feast day.
4. For this was a statute for Israel,
and a law of the God of Jacob.
5 This he ordained in Joseph for
a testimony, when he went out
8 Hear, O my people, and I will
testify unto thee: O Israel, if thou
wilt hearken unto me;
9 There shall no strange god be in
thee; neither shalt thou worship any
strange god.
Io I am the LORD thy God, which
brought thee out of the land of Egypt:
open thy mouth wide, and I will fill
1t. -
II But my people would not
Or, through the land of Egypt: where I
* heard a language that I understood hearken to my voice; and Israel
In Ot. . would none of me.
6 I removed his shoulder from the 12, "So I gave them up unto their Acts 14
2. burden: his hands were delivered own hearts' lust: and they walked in jór,
away from the pots. their own counsels. %.
7 Thou calledst in trouble, and I 13 Oh that my people had heark-º.
... p.a., delivered thee; I answered thee in ened unto me, and Israel had walked #ine.
for the secret place of thunder: I “proved in my ways! e
sº thee at the waters of Meribah. Selah. I4 I should soon have subdued
feast” absolutely.
PSALM LXXXI.
A psalm for public recitation at a festival,
and, as the special mention of trumpets in-
dicates, at the feast of Tabernacles on the Ist
of Tisri. The rapid alternation of interlocu-
tors, and the style, grave and energetic, are
characteristic of Asaph.
Four strophes seem to be distinctly marked,
vv. I–3, 4–7, 8–Io, II and I2, I 3—I6;
presenting a Scheme less symmetrical than is
usual in Asaphic psalms, 3, 4, 3, 2, 4.
1. Sing aloud] Deut. xxxii. 43, where
A.V. has “rejoice.”
make a joyful noise.] The word is specially
used of the blare of trumpets, Lev. xxiii. 24,
Num. xxix. I; see PS. xlvii. I.
2. the timbrell Exod. xv. 20.
3. in the new moon] Every new moon
was celebrated both with sacrifices (Num.
XXviii. II) and with Sound of trumpets, but
the new moon of the seventh month, the sab-
batic month, in which the great festival of
Tabernacles was observed, was especially
Solemnized by blowing of trumpets (Num.
xxix. I); ancient and most modern commen-
tators agree that this psalm was composed for
recitation upon that day, which is called in
Lev. xxiii. 24 “a Sabbath, a memorial, of
blowing of trumpets, a holy convocation.”
our solemn feast day] The feast of Taber-
nacles was especially remarkable for its festive
character, so that it was frequently called “the
There was an interval of
fifteen days between the new moon and its cele-
bration, and this psalm may have been recited
on both occasions.
5. where I heard a language that I under-
stood not Rather, omitting “where,” I heard
a language I knew not. Thisis generally un-
derstood to mean a foreign, barbarous language,
and the interpretation is borne out by many
similar passages (Ps. cxiv. 1; Deut. xxviii. 49;
Isai. xxxiii. 19); but there appears good reason
to adopt the sense pointed out by Hupfeld,
“there I heard for the first time the voice of
God, which I knew not, speaking on Sinai.”
The reference to that great manifestation seems
better suited to the context, and introduces the
following address of the Deity. Kay, “The
lip of one I had not known then heard I,” re-
ferring, as Delitzsch does, to the unknown
significance of the name Jehovah.
6. from the pots] Or, the basket, Sc.
in which Egyptian bricklayers bore the clay
for bricks (thus the LXX.): but the word
means also earthen vessels, as in Job xli. 31.
7. in the secret place of thunder] The
cloud by which the Almighty at once mani-
fested and veiled His presence, before, during,
and after the passage through the Red Sea.
Exod. xiii. 2 I, xiv. 19, 24.
waters of Meribah] i.e. “ of strife,” but
the word is used as a proper name. See
Exod. xvii. 6, 7.
10. open thy mouth widel See Ps. xxxvii. 4;
Eph. iii. 20. The promise may include all
wants spiritual and temporal, though it refers
primarily to bodily Sustenance.
12. their own hearts' lust] Or, “to the
stubbornness of their hearts,” Deut. xxix. 19.
counsels.] The word is generally taken in
the bad sense of human counsels apart from
and opposed to the divine. Mic. vi. 16.
14, soon] Or, “in a little;” that would
have been a sure, natural, and easy result.
358
[v. 15—8.
PSALMS. LXXXI. LXXXII.
their enemies, and turned my hand
against their adversaries.
15 The haters of the LORD should
}a have it submitted themselves unto
%:... him: but their time should have en-
#., dured for ever.
16 He should have fed them also
* Hººb., f with the finest of the wheat: and
zeſzáſz £he º
% with honey out of the rock should I
“” have satisfied thee.
PSALM LXXXII.
I 7%e £sa/mist, hazing exhorted the judges,
5 and regroved their negligence, 8 prayeth
God to fudge.
I. Or, A Psalm I of Asaph.
Jor Asaf%.
OD standeth in the congrega-
tion of the mighty; he judgeth
among the gods.
2 How long will ye judge unjustly,
and “accept the persons of the wick- a Deut. x.
ed? Selah. I7.
3 * Defend the poor and fatherless: %.
do justice to the afflicted and needy.
4 * Deliver the poor and needy: rid ...”. *
them out of the hand of the wicked.
5 They know not, neither will
they understand; they walk on in
darkness: all the foundations of the
earth are out of course. ...,
6 * I have said, Ye are gods; and john to.
all of you are children of the most “
High.
7 But ye shall die like men, and
fall like one of the princes.
8 Arise, O God, judge the earth:
for thou shalt inherit all nations.
15. have submitted] See marg., and note
on Ps. xviii. 44.
16. Comp. Deut. xxxii. 13, 14; Job
xxix. 6.
PSALM LXXXII.
Asaph denounces the injustice, corruption,
and ignorance of the judges of Israel, and
threatens them with destruction. In the first
verse he represents the Almighty as sitting in
judgment, in the last he calls on Him to judge
the earth. The psalm has bold and remark-
able expressions, and the style is pure, com-
pact, and vigorous, but there are no certain
indications of date. It may have been written
under one of the kings of Judah, either by
the elder Asaph at a period of general corrup-
tion, as in the reign of Rehoboam; or by a
descendant bearing the same name, on the eve
of a vigorous reformation, such as that usher-
ed in by Asa, and accomplished by Jehosha-
phat; see 2 Chro. xv. 8—19, xix. 4—II.
The division into two parts, each of four
verses, is distinctly marked; but the strophes
are irregular and somewhat abrupt, in accord-
ance with the general tone of the psalm.
1. In the congregation of the mighty] Rather,
In the assembly of El, i.e. of the Al-
mighty, not, as our A.V. implies, in the con-
gregation of the princes of the earth. By
“assembly of El’ must be understood the
assembly called by the Supreme God; it con-
sists of beings called here, as elsewhere, Elohim
in a Subordinate Sense, as partakers of a divine
nature.
Ae judgeth among the gods. A name which
here seems to designate the angels; see I K.
xxii. 19 ; 2 Chro. xviii. 18, and Job i. 6;
Dan. vii. 9, Io. Two explanations are gene-
rally given; each open to grave objections
doctrinal and exegetical. The one assumes that
the mighty and “the gods” are earthly judges.
(see Jehoshaphat's charge, 2 Chro. xix); the
other that the address which follows is spoken
by God Himself, and directed against the
angels put in charge of the earth. The Scrip-
tural and most rational account appears to be
that in this first verse the Psalmist represents
God as holding a court of judgment in heaven
surrounded by the divine ministers who will
execute His behests; see I K. xxii. 19: Job i. 6.
This is a more lively and poetical introduc-
tion than an appeal to the God of judgment,
though equivalent to such an appeal in prac-
tical significance. -
2. This and the rest of the psalm is ad-
dressed by Asaph, in the name of the God of
judgment, to the unrighteous judges of Israel.
The evils are those denounced by all the pro-
phets. “Accept the persons,” a common ex-
pression for undue partiality; See Ex. xxiii. 2;
Lev. xix. 15 ; Deut. i. 17; James ii. I.
3. Defend] Or, “judge,” as in the marg.;
cf. Ps. X. I4; Job xxix. I2.
4. rid]. Or, “deliver,” as in Prov. xxiv.
II, I2.
5. They know not, neither will they under-
stand] Ps. xiv. 4, liii. 4; cf. Mic. iii. I.
they walk on in darkness] Prov. ii. I3.
The last clause should be rendered, “All
the foundations of the earth are shaken;”
a similar expression in Ps. xi. 3 refers to the
disturbance of the fundamental principles on
which the administration of justice rests.
6. I have said] The meaning appears to
be, “I,” i. e. the Psalmist, “I, for my part,
said, Ye are Gods, and sons of the Almighty,
all of you,” representatives of God, sharing in
a peculiar sense His very attributes. The
name of God in this sense is certainly attri-
buted to earthly judges (Ex. xxi. 6; I Sam, ii.
v. I—6.]
PSA LMS. LX X XIII. 359
against thy people, and consulted 3-
gainst thy hidden ones.
4. They have said, Come, and let
us cut them off from being a nation;
that the name of Israel may be no
more in remembrance.
5 For they have consulted together
with one "consent: they are confede-º:
PSALM LXXXIII.
1 A complaint to God of the enemies' conspira-
cies. 9 A prayer against them that oppress
the church.
A Song or Psalm of Asaph.
EEP not thou silence, O God:
hold not thy peace, and be not
still, O God.
| Or,
Jor Asaf%.
2 For, lo, thine enemies make a
tumult: and they that hate thee have
lifted up the head. -
3 They have taken crafty counsel
rate against thee:
6. The tabernacles of Edom, and
the Ishmaelites; of Moab, and the
Hagarenes;
25), and it is so used by our Lord (see ref.),
who quotes the passage to prove that the usage
is not blasphemous. Hupfeld, who disregards
that authority, supposes that God is thus ad-
dressing the angels, and threatening them with
death (privation of immortality) in the follow-
ing verse. The Psalmist expresses the profound
reverence entertained by Israelites, and justified
by the divine law, towards the vicegerents and
representatives of God on earth.
children of the most High See Ps. lxxxix. 27.
7. like men] Literally, like Adam,
which may either mean share the common lot
of mortality, or, with a more pointed reference,
like Adam when he violated the conditions on
which he held life; cf. Job xxxi. 33; Hos.
v1. 7. -
of the princes] The princes who had been
cut off as enemies of God, probably with
special allusion (as in the following psalm,
v. II) to the Midianitish princes: two ex-
amples are thus held up—the one of Adam,
the son of God in a special sense by creation,
who died for disobedience, and the other of
sinners cut off in their antagonism to God.
8. shalt inherit Or, “art Lord.” The
word means that all nations are actually the
heritage of the God of Israel, He is the Lord
and Judge of the whole earth (thus Luther,
quoted by Hupfeld, bist Erbherr); hence the
force of the appeal, as in Gen. xviii. 25. This
verse, however, may with perfect propriety be
understood to refer to the personal manifesta-
tion of God in Christ.
PSALM LXXXIII.
This psalm describes a powerful confederation
against the kingdom, of which the principal lead-
ers are Edom, Moab, Ammon, certain Arabian
tribes, supported by the Philistines, Tyrians,
and Assyrians. The mention of Amalek proves
that the psalm belongs to the period before the
captivity, since the Amalekites were destroyed
by the Simeonites before that time. Nearly
all ancient and many modern commentators.
(Tholuck, De Wette, Hengstenberg, Delitzsch,
Himpel, Kay) hold that the confederacy of
the Moabites and Ammonites and others, de-
Scribed in 2 Chro. XX. 5—12, gave occasion
to the psalm. The great terror of Jehosha-
phat and the people, the express mention of
Mount Seir, and the result brought about by
a division between the incongruous elements,
confirm this view; nor is it at all impossible
that the psalm may have been written by
Jahaziel, “a Levite of the sons of Asaph,”
who was moved by the Spirit of God to
promise a complete deliverance, 2 Chro. XX.
I4—17. The mention of the ASSyrians, not
as leaders, but as encouragers, of the con-
federacy of the Philistines and Tyrians, will
be considered in the notes. We find the
Edomites, Philistines, and Arabians active in
hostility in the reign of Jehoshaphat's suc-
CeSSOT.
The division is marked by Selah: the stro-
phes have each four verses, except the last,
which has six, expanding the leading thought.
2. lifted up the head] See Judg. viii. 28. The
expression in both passages denotes a revolt;
See the next note.
3. crafty counsell The word implies Se-
crecy. The movement originated among peo-
ple partially or wholly subject to Judah.
4. let us cut them off from being a nation]
Cf. 2 Chro. XX. II, and comp. Jer. XXXi. 36;
John xi. 48. -
6. The tabernacles of Edom] The nomad
tribes of Edom: they are named as leaders in
the passage of Chronicles, quoted in the pre-
ceding note, under the designation of Mount
Seir, v. Io. The Ishmaelites occupied, ac-
cording to Gen. xxv. 18, the districts between
Yemen and Assyria. They are not mentioned
expressly by the Chronicler, who speaks (v. 1)
in general terms of “others beside the Am-
monites.”
Hagarenes] “They dwell in their tents
throughout all the land from east of Gilead ''
to the Persian Gulf; see I Chro. v. Io, and
vºv. 18–22. That account explains the reason
both of the enmity of the Hagarenes (who had
been expelled by the Reubenites in the time
of Saul), and of the subordinate position as-
signed to them in this passage.
360
[v. 7–1.
PSA LMS. LXXXIII. LXXXIV.
7 Gebal, and Ammon, and Ama-
lek; the Philistines with the inhabit-
ants of Tyre;
8 Assur also is joined with them:
‘they have holpen the children of
Lot. Selah.
% 9 Do unto them as unto the “Mi-
#fffa dianites; as to "Sisera, as to Jabin, at
udges 7. º e
2 the brook of Kison:
Io Which perished at En-dor: they
became as dung for the earth.
II Make their nobles like º Oreb,
and like Zeeb; yea, all their princes
as Zebah, and as Zalmunna :
I2 Who said, Let us take to our-
selves, the houses of God in possession.
13 O my God, make them like a
wheel; as the stubble before the wind.
I4. As the fire burneth a wood,
and as the flame setteth the moun-
tains on fire;
t Heb.
they /*aze
Öeezzazz
2.
* Judges 4.
I5, 24-
6 Judges 7.
25. & 8, 21.
15 So persecute them with thy
tempest, and make them afraid with
thy storm. .
I6 Fill their faces with shame;
that they may seek thy name, O
LORD.
17 Let them be confounded and
troubled for ever; yea, let them be
put to shame, and perish:
18 That men may know that thou,
whose name alone is JEHOVAH,
art the most high over all the earth.
. PSALM LXXXIV.
1 The prophet, longing for the communion of the
sanctuary, 4 sheweth how blessed they are
that dwell thereinz. 8 Ae Arayeff, to be re-
stored unto it.
To the chief Musician upon Gittith, A Psalm
for the sons of Korah.
OW amiable are thy taber-
nacles, O LORD of hosts |
| Or, of
7. Gebal] A tract of Edom south of the
Dead Sea. See Josh. xiii. 5; Ezek. xxvii. 9.
Philistines and Tyrians are named by Amos,
i. 6, 9, as allies of Edom in wars against Israel.
The hostility of the latter people was felt as
peculiarly cruel, on account of the old “bro-
therly covenant” with the house of David.
It is probable that on this occasion they sent
reinforcements.
8. Assur] Assur is mentioned as supporting
the confederacy, not as taking a leading posi-
tion ; their support of the Moabites and Am-
monites is evidently regarded by the Psalmist
as a remarkable event. It is the first indica-
tion of any movement of the Assyrian power
in that direction. The incidental notice shews
that as yet that great nation had not attracted .
The
the special attention of the Israelites.
mention of Assur is conclusive against the
hypothesis of the Maccabean date.
they have holpen] Lit. “been an arm,” im-
plies that they were auxiliaries, not leaders, on
this occasion.
9. The allusion to the Midianites has a
peculiar fitness in reference to an expected in-
vasion by vast hordes of nomad tribes: for
the history see Judg. iv. v. and vii.
11. Make their nobles] Oreb and Zeeb were
princes, i.e. nobles, or military commanders;
Zebah and Zalmunna kings or sheikhs of Mi-
dianitish nations; see note on Judg. viii. 12.
12. the houses of God] Or, “the dwell-
ings of God,” (as in Ps. xxiii. 2, pastures, or
homesteads); the districts which are the spe-
cial heritage of God's people. The war had
not, as our A.V. would imply, any special
religious character.
13. wheel] The translation is literal, but
the word means whirlwind, or, rather, the
sand caught up and hurled along by the whirl-
wind; thus Isai. xvii. 13; an admirable figure
of the flight of a panic-stricken army.
stubble]. PS. i. 4; Job xiii. 25 ; Isai. v. 24.
14. Or, As fire consumeth a forest,
and as flame burnet h mountains: the
last words represent the rapid progress of flame
through the brushwood on mountain-sides; cf.
Deut. xxxii. 22, and the two expressions Tpó-
xos and ÜNm in James iii. 5, 6.
15. persecute...tempest] Job ix. 27, xxi. 18.
16. with shame] The ignominy of a
frustrated attempt. Job x. 15.
that they may seek thy name] This is a
feeling altogether peculiar to God's people.
The object of all the judgments which the
true prophet desires is to bring all nations into
subjection to God. Their calamities will be
converted into blessings, unless they persist in
rebellion: in that case the curses denounced in
the last verse must be accomplished. Their
knowledge will but Seal their condemnation;
cf. PSS. lix. I 3, lxxxvi. Io, and the close of xviii.
18. the most high] Comp. the prayer of
Jehoshaphat, 2 Chro. XX. 6.
PsALM LXXXIV.
This introduces another set of psalms by
the sons of Korah, all of them closely resem-
bling those in the preceding book, which are
attributed to the same authors. Like them (See
especially xlii,) it describes the longing of the
Psalmist for the solemnities of the temple-Ser-
vice; but it is fuller of hope, and appears to
have been written when he contemplated a
v. 2—10.] PSA L.M.S. LX X XIV.
36I
2 My soul longeth, yea, even
fainteth for the courts of the LoRD :
my heart and my flesh crieth out for
the living God. 4
3 Yea, the sparrow hath found an
house, and the swallow a nest for
herself, where she may lay her young,
even thine altars, O LORD of hosts,
my King, and my God. -
4. Blessed are they that dwell in
thy house: they will be still praising
6 Who passing through the valley
*filleth the pools. º,
7 They go "from strength to ºc.
f Heb.
appeareth before God. | Or,
8 O LORD God of hosts, hear myº”
Selah.
9 Behold, O God our shield, and
"of Baca make it a well; the rain also Or, of
Azazz a
strength, every one of them in Zion cozereth.
prayer: give ear, O God of Jacob. *
look upon the face of thine anoint-
thee. Selah. ed. - f Heb.
5 Blessed is the man whose strength Io For a day in thy courts is bet-ſº
is in thee; in whose heart are the
ways of them.
ter than a thousand. 'I had rather rather to
© szz at the
be a doorkeeper in the house of my ºr shoia.
speedy restoration to his old avocations. It it is most appropriate in the mouth of a Levite
may belong to the period immediately after
the Suppression of Absalom's rebellion; or,
possibly, to Some other period under the kings
of Judah; certainly before the captivity, since
the national Sanctuary was standing.
The division of the psalm into three equal
parts, each of four lines, is distinctly marked
by Selah, viv. 4, 8.
l. , thy tabernacles] Or, “Thy dwellings;”
i. e. the Sanctuary, whether tabernacle or tem-
ple; probably the former; see note on Ps. xliii.
3, and cf. cxxxii. 7.
2. My soul longeth] Cf. Pss. xlii. 1, 2, lxiii.
I. Dr Kay observes, The LXX. have étruroðel,
the word used by St Paul of the spirit's long-
ing for “the house from heaven,” 2 Cor. v. 2.
fainteth] Job xix. 27, where A.V. has “be
consumed;” Ps. lxxiii. 26, “faileth:” the same
word is used of the intense longing of David
to see Absalom, 2 Sam. xiii. 39.
living God] See Ps. xlii. 2; that was the
real object of the longing, the realization of
God’s presence.
3. the sparrow] The Psalmist feels like a
wandering bird, homeless, until he finds a refuge
in God's house. The latter half of the verse
“even Thine altars,” may be taken, as by our
A.V., in apposition to “house;” but it appears
rather to be an exclamation, as though the
Psalmist would say “The birds have their
houses; my refuge and home, the place in
which my heart finds all its comfort, is the
altar of God.”
my King] PS. v. 2, where see note.
5. The latter clause is rather obscure, lite-
rally “ways in their heart,” but the meaning
appears to be, Blessed is the manywhose strength
is in Thee, in whose heart are the ways to
Jerusalem, blessed are they whose hearts are
full of one thought, that they are drawing
nearer to God's house. This verse suggested
Herder's view, that the psalm was specially
composed for pilgrims to the Holy City; but
on his way to the temple.
6. The general meaning is clear; “They
whose strength is God, and whose heart is
fixed on their journey to His house, passing
through the dreariest valley find wells of spiri-
tual comfort;” but the construction is difficult.
The valley of Baca is either a proper name
(Baca having an ambiguous Sense, “mulberry-
free,” or “balsam,” or “weeping”), or more
probably it means that any valley through
which they pass, however dreary and desolate,
naturally a very vale of bitter weeping, becomes
to them a sweet fountain. The verse may be
rendered “Passing through the valley of weep-
ing they make it a fountain, the rain also fills
it with blessing.” They have an inward spring
of joy which makes it a place of refreshment,
for the favour of God falls on it like the
early rain, i.e. the autumnal rain of Seed-
time. In favour of the rendering “mulberry-
tree,” or “balsam,” for each of which there
is good authority, it is to be observed that
they grow in dry places. Thus Ew., Köster,
and Hupfeld. - -
the rain also filleth the pools] Or, the
early rain clothes it with bles sings:
thus nearly all commentators. Dr Kay refers
to Ezek. xxxiv. 26; and observes that in
2 Chro. xx. 26, Jehoshaphat and the people
praised God in the valley of Berachah, or “bless-
ing.”.
7. They go from strength to strength] The
journey instead of exhausting increases their
powers.
9. our shield] . An expression appropriate
to David (cf. Pss. iii. 3, xxviii. 7, lix. II). See
also Gen. xv. 1.
thine anointed] i.e. The king, on whose
prosperity depends that of the people: this is
equally appropriate to David and to his suc-
cessors on the throne: it has its highest mean-
ing in the mouth of the Christian, who cares
only to be seen and known in Christ.
362 PSALMS. LXXXIV. LXXXV.
[v. II—8.
God, than to dwell in the tents of
wickedness.
II For the LORD God is a sun and
of thy people, thou hast covered all
their sin. Selah. -
3 Thou hast taken away all thy
shield: the LORD will give grace and wrath: "thou hast turned thyself from 9;...,
a Ps. 34 glory: “no good thing will he with- the fierceness of thine anger. tºrned
9, IO. hold from them that walk uprightly. 4 Turn us, O God of our salva- #.
* Ps. 2. 12. I2 O LORD of hosts, *blessed is tion, and cause thine anger toward us;*
the man that trusteth in thee.
PSALM LXXXV.
I 7%e psalmist, out of the experience of former
Żmercies, prayeth for the continuance thereof.
8 He promiseth to wait thereon, out of confi-
dence of God’s goodness.
Or, oy: To the chief Musician, A Psalm for the sons
of Korah.
to Cease.
5 Wilt thou be angry with us for
ever? wilt thou draw out thine anger
to all generations?
6 Wilt thou not revive us again:
that thy people may rejoice in thee?
7 Shew us thy mercy, O LORD,
and grant us thy salvation.
9r, well T OR D, thou hast been "favour- 8 I will hear what God the LORD
£leased. _, able unto thy land: thou hast will speak: for he will speak peace
brought back the captivity of Jacob. unto his people, and to his saints: but
• Ps. 32. r. 2 *Thou hast forgiven the iniquity let them not turn again to folly.
10. a thousand] i.e. any number else- 1. brought back the captivity] This expres-
where. sion does not prove that the psalm was written
a doorkeeper] Or, “lie on the threshold,”
i.e. as a servant of the lowest order, but still
ministering to the temple: the Korahites were
doorkeepers in the temple, I Chro. xxvi. 13
—IQ.
11. a sun.] The only passage where God
is directly so called, but the thought is fre-
quently suggested, as in Isai. lx. I9; Mal. iv. 2;
Rev. xxi. 23; see also Ps. XXvii. I.
PSALM LXXXV.
The psalm begins with thanksgiving for de-
liverance and forgiveness of sin (1–5), and
then suddenly turns to prayer for mercy and
Salvation (4–7): the concluding portion con-
tains the divine promise of all spiritual and
temporal blessings. The rapid alternations of
thought and feeling are best accounted for on
the supposition that the psalm was composed
for public recitation shortly after the restora-
tion of the people from captivity, when grati-
tude for that blessing was blended with a
strong sense of their actual wants and suf-
ferings, feelings which are then absorbed by a
sure hope of the future accomplishment of all
God's purposes for the redemption and Sal-
vation of Israel : the character of the con-
cluding portion is essentially Messianic. Like
other psalms attributed to the sons of Korah,
this bears a striking resemblance to the latter
portion of Isaiah. - -
It may however be observed that the psalm
would be perfectly suitable to a period of de-
liverance, and very specially to the cessation of
the servitude to Egypt, when Rehoboam hum-
bled himself beforé God. , 2 Chro. xii. 12.
. The structure is peculiar, two strophes of
six lines, with an intervening ejaculation, v. 7.
©
after the captivity, for it is used in many pas-
sages which describe deliverance from cala-
mity (see note on Job xlii. Io); but it applies
naturally to that period.
3. all thy wrath] Cf. 2 Chro. xii. 7.
turned thyself] This is nearer to the ori-
ginal than the marginal version, and expresses
the exact meaning.
4. Turn us, &c.] The rapid and even abrupt
change of thought seems to indicate a respon-
sive or alternate recitation; while one half of
the singers, representing the people, dwell
wholly on the indications of grace and pardon,
the other directs the thought to the need of a
deep spiritual change in the recipients, which
alone can secure the continuance and Com-
pletion of God's gracious purposes. Such
alternations are far from uncommon in the
psalms. This portion of the psalm implies
that the people were in a state of great distress
and weakness, such as is described in Ezra
and Nehemiah, and must have followed the
Egyptian invasion under Rehoboam. The
whole tone of this address is specially suitable
to that time; compare vºv. 5, 6 with PSS.
lxxiv. I, and lxxix. 5.
8. I will hear] The Psalmist, as is usual
in prophetic writings (see Habakkuk ii. 1),
represents himself as waiting for a divine an-
swer to the prayers just offered: he then gives
the purport of the answer as it is apprehended
by his spirit. "
unto his people, and to his saints] Compare
the whole tenour of the pleading in Ps. lxxxix.
I5—I'7.
to folly] such as that which brought
on the visitation. The expression specially
v. 9–8.] PSA LMS. LXXXV. LXXXVI.
OW down thine ear, O LORD,
hear me: for I am poor and
needy.
2 Preserve my soul; for I am
"holy: O thou my God, save thy or,
- one whome
servant that trusteth in thee. zhoze fa-
3 Be merciful unto me, O Lord: *
363
9 Surely his salvation is nigh them
that fear him; that glory may dwell
in our land.
Io Mercy and truth are met to-
gether; righteousness and peace have
kissed each other.
II Truth shall spring out of the
earth; and righteousness shall look
down from heaven.
I2 Yea, the LORD shall give that
which is good; and our land shall
yield her increase.
I3 Righteousness shall go before
him; and shall set us in the way of
his steps.
PSALM LXXXVI.
I Zazid strengthenet/. Ai's prayer &y the core-
science of his religion, 5 by the goodness and
for I cry unto thee 'daily. | O
4 Rejoice the soul of thy servant: “
for unto thee, O Lord, do I lift up
my soul.
5 *For thou, Lord, art good, and “Joela.13.
ready to forgive; and plenteous in
mercy unto all them that call upon
thee.
6 Give ear, O Lord, unto my
prayer; and attend to the voice of my
supplications.
£ower of God, 11. He desireth the continuance 7 In the day of my trouble I will
º%. e?” of former grace. 14 Complaining of the call upon thee: for thou wilt answer
being *” proud, he craveth some token of God’s good. IIle
Psalm of 72&SJ. - -> - s
Dazid. 1 A Prayer of David. 8 Among the gods there is none
- denotes presumptuous folly, that which is the
result of prosperity and luxury; see the ac-
count of Rehoboam and the princes, in 2
Chro. xi. 23, and xii. I.
10. Mercy and truth] See Ixxxix. 14. The
adaptation of this promise to the work of
Christ is obvious; all such promises have an
ideal or a Messianic character, partly appre-
hended by the prophetic spirit, and distinctly
explained by the event. In the enumeration of
graces the inner and eternal harmony of divine
attributes, which in their partial manifestation
appear, if not opposed, yet diverse, is repre-
sented as perfectly developed; a consummation
which appertains entirely to the manifestation
of God in Christ.
II. Truth] The meaning appears to be,
the result of God's faithfulness to his cove—
nant of grace will be abundance of the fruits
of righteousness; in the outward sense, tem-
poral prosperity, in the inner sense (which if
not present to the Psalmist's mind, is involved
in the divine promise), the spiritual gifts and
graces which belong to the kingdom of God.
righteousness shall look down from Aeaven]
Compare Isai. xlv. 8.
13. Righteousness shall go before him] Isai.
lviii. 8.
and shall set us in the way of his stepſ] Lit.
“and shall make His steps a way:” the mean-
ing appears to be that righteousness, preparing
the way for the restoration of the Lord's
favour, will guide the people in the way mark-
ed out by His footsteps, the indications of His
will. The personification of the attributes of
God, Mercy, Truth and Righteousness, is a
characteristic of the 89th psalm ; see v.v. 8, 14.
PSALM LXXXVI.
This is called a psalm of David in the in-
Scription, but the expression does not always
mean authorship, and in this instance critics
of very different schools (Delitzsch, Hupfeld
and Hengstenberg) generally agree that we
have the production of another author, pro-
bably an adaptation of the Davidic psalmody
to liturgical usage. There is, however, no
certain indication of a later period either in
the subject-matter or the style; Dr Kay ac-
cepts it as a psalm of David, and Köster admits
this to be very probable.
The structure resembles that of the preced-
ing Korahite psalm ; two strophes each of
seven verses, with an intervening strophe (8–
Io) of three unequal verses.
1. Bow down, &c.] Common expressions
in Davidic psalms; see PSS. xvii. 6, xxxi. 2,
&c.
I am poor and needy] Pss. xl. 17, lxx. 5; see
also XXXV. Io, XXXvii. I4.
2. I am holy] The Hebrew word is equi-
valent to “saint” in the New Testament (see
note on Ps. l. 5); but with this difference,
that àytos in the New Testament is never
used of one individual Christian; here it
simply expresses the Psalmist's conviction that
he is one of God's people, a child of grace.
4. lift up my soul] Ps. XXV. I.
8. Among the gods] The expression is
taken from Exod. xv. II, and is frequently
364
[v, 9–2.
PSALMS. LXXXVI. LXXXVII.
* Deut. 3.
24.
c Deut. 6.
4 & 32. 39.
Isai. 37, 16.
& 44. 6.
Mark 12.
| Or,
g?&ze.
f Heb.
zerº-zö/e.
I Cor. 8, 4.
Ephes. 4.6.
* Ps. 25. 4.
& 119. 33.
like unto thee, O Lord; "neither are
there any works like unto thy works.
9 All nations whom thou hast
made shall come and worship before
thee, O Lord; and shall glorify thy
Ila IIlê.
Io For thou art great, and doest
wondrous things: “thou art God
alone. - -
11 *Teach me thy way, O LORD ;
I will walk in thy truth: unite my
heart to fear thy name.
God, with all my heart: and I will
glorify thy name for evermore.
13 For great is thy mercy toward
me: and thou hast delivered my soul
from the lowest "hell.
I4. O God, the proud are risen
against me, and the assemblies of
‘violent men have sought after my soul;
and have not set thee before them.
12 I will praise thee, O Lord my
I5 °But thou, O Lord, art a God e Exod. 34.
full of compassion, and gracious, long- šum, i.
suffering, and plenteous in mercy and #, as s.
truth. ::::::
16 O turn unto me, and have * * *
mercy upon me; give thy strength
unto thy servant, and save the son of
thine handmaid.
17 Shew me a token for good;
that they which hate me may see it,
and be ashamed: because thou, LORD,
hast holpen me, and comforted me.
PSALM LXXXVII.
I 7%e nature and glory of the church. 4 7%e
increase, honour, and comfort of the members
thereof.
A Psalm or Song Ilfor the sons of Korah.
IS foundation is in the holy
mountains.
2 The LORD loveth the gates of
Zion more than all the dwellings of
Jacob.
| Or, of.
repeated or imitated in the psalms, e.g. lxxxix.
6, lxxi. I9, lxxvii. I 3, XCV. 3.
9. All nations] See note on Ps. xxii. 31.
The Psalmist's belief in the future conversion
of the heathen rests on two grounds, the crea-
tion of man by God, and the manifestations
of His power.
11. unite my heart] A beautiful prayer
which includes singleness of heart, a heart
having no object but God, and a complete
unison in all its powers and aspirations.
Compare Jer. xxxii. 39, and Deut. vi. 5, x.
I2.
13. from the lowest hell] Or, from hell
beneath, the original “Sheol” means here
as elsewhere the abode of the departed, which
is always represented as subterranean, doubt-
less with special reference to the buried body,
though the word is not (as our marg. makes
it) equivalent to the grave. The thanksgiving
refers to deliverance from Some great danger.
See note on Ps. xvi. Io.
14, the proud.... violent] Better than “the
terrible" in the margin.
15. The Psalmist appeals to God's own
declaration in Exod. xxxiv. 6. Compare Num.
xiv. I8, Joel ii. I 3, also Jonah iv. 2.
16. the son of thine handmaid] The expression
doubtless implies that the Psalmist, like Timo-
thy, owed his first religious impressions and
training to his mother's care; it may also shew
that the ground of his hope is that from child-
hood he has belonged to God's own family,
His servant by birth. *
17. a token] A proof of divine favour,
not necessarily, or indeed probably, a miracu-
lous intervention, but help and comfort.
PsALM LXXXVII.
The Messianic character of this beautiful
psalm, which declares the nature and glory of
the Church, and the increase, honour, and
comfort of the members thereof, is recognized
by all modern commentators. It bears a close
resemblance to the prophecies of Isaiah which
describe the future conversion of the bitterest
enemies of Zion. See ch. ii. 2–4, xi. Io, xviii.
xix. 23–25, XX. and xxiii. Hence it has been
referred, with great probability, to the time
of Hezekiah, but the date is uncertain; it can
Scarcely have been written after the return
from Babylon. See notes on v. I.
The division into two strophes is marked
by Selah, vv. 3, 6; with an epiphonema, or
ejaculatory verse at the close.
1. The glory of Zion is that God hath
founded it, and Sanctified the mountains on
which it is built by His presence. Hupfeld
alters the construction slightly, and reads,
“Jehovah loveth His foundation on the holy
mountains.” t
the holy mountains] This applies to the
whole city of Jerusalem, which was built on
Several distinct heights.
2. the gates of Zion more than all the dwell-
ings of jacob. This clause evidently implies
a comparison between Zion and other places,
where God had specially manifested Himself,
or where the ark had rested, and it seems
consequently to belong to an early period,
v. 3—I.] PS A LMS. L X X XVII. L XXXVIII.
365
7 As well the singers as the play-
ers on instruments shall be there: all
my springs are in thee.
PSALM LXXXVIII.
A prayer containing a grievous complaint.
A Song or Psalm for the sons of Korah, to the Or, of:
chief Musician upon Mahalath Leannoth, |
|Maschil of Heman the Ezrahite. *in of
O LORD God of my salvation, %:...
I have cried day and night be- ºg
fore thee:
Glorious things are spoken of
thee, O city of God. Selah.
4 I will make mention of Rahab
and Babylon to them that know me:
behold Philistia, and Tyre, with Ethi-
opia; this man was born there.
5 And of Zion it shall be said, This
and that man was born in her: and
the highest himself shall establish her.
6 The LoRD shall count, when he
writeth up the people, that this man
was born there. Selah.
zzzsáz-zec-
£zozz.
before the overthrow of Israel, and the old
sanctuaries of Shiloh and Bethel. See PS.
lxxviii. 6o, 67.
3. Glorious things] The Psalmist refers
either to the old promises and predictions of
the eternal duration and future glory of the
Holy City, or more probably to the declara-
tion of the Almighty in the following verses.
4. These are the words of the Almighty
speaking by the Psalmist. Our A. V., ob-
scures the meaning. The passage should be
rendered:
I will name Ra hab and Babylon a-
mong them that know me.
Behold Philistia, and Tyre, with Cush:
This man Was born the re.
That is, God will bring about the entire
conversion of the oldest and most bitter ene-
mies of Israel, and count them among His
own people, who know Him, and are known
of Him: of each converted individual, de-
scendant though he be of the accursed Ham,
God will say, “this man is born in Zion,
admitted to all the privileges of the children
of Israel.” This declaration is one of the
strongest found in the prophetical writings.
It does not speak of the Subjugation, much
less of the overthrow, of the enemies of Zion,
but of their free admission to every blessing
upon their conversion. It is Satisfactory that
this interpretation is given by Hupfeld. Ra-
hab, as usual, is equivalent to Egypt. The
mention of Babylon may point to a time after
the exile; but that city must previously have
been well known to the Psalmist as the strong-
hold of idolatry; and the captivity of Judah
was predicted by Isaiah, ch. xxxix. 6, and by
Micah, iv. Io.
5. And of Zion] Or, And to Zion. The
Psalmist represents the Almighty as presenting
every convert to the holy city, and saying,
“This and this, one and all, belong to thee,
every one is thy own child.” Such, in fact,
is the exact language of God to the Church,
the true Zion, in which alone promises and
predictions have an adequate and perfect
fulfilment.
shall establish her] This promise secures
the perpetuity of the Church after it has
become the home or mother of the converted
Gentiles.
6. when he writeth up] Cf. Exod. xxxii.
32; Ps. lxix. 28; Phil. iv. 3. This is a repe-
tition of the preceding promise: it would seem
to be needed to remove all shadow of doubt.
God is represented as holding a general census
of the Gentile world, and declaring of each
individual, who is admitted into covenant,
“This man is a true child of Zion, the birth-
right is become his.”
7. This verse seems to express the joy of
the converted Gentiles, who are represented
as coming in a procession with singing and
choral dancing unto Zion, and there one and
all exclaiming “All my fresh springs, i.e. all
Sources of life and joy, are in thee.”
the players on instruments] Or, “dancers;”
the words may be rendered, “And singers
with dancers (will say), All my springs are in
thee.”
PSALM LXXXVIII.
The Bible has no poem which represents
personal anguish in language more utterly
desponding than this psalm, attributed in the
inscription to Heman the Ezrahite. There is
one word of trust, inseparable from inward
hopefulness, in the beginning ; the Psalmist
knows that the Lord is the God of his sal-
vation; but that word occurs but once, and
finds no echo in the succeeding strains. Death
is nigh at hand (3), all strength exhausted (4);
as one already occupying the grave (5) the suf-
ferer lies in darkness, overwhelmed by God's
wrath (6); forsaken of all friends, an object
of loathing to them, shut up in prison (8), he
is still praying, urgently and without ceasing
(9 and 13), yet finds no response; from his
youth ever on the point of death, distracted
by the terrors of God, crushed by His fierce
wrath, he lies now without lover or friend,
with but one acquaintance left, even the dark-
ness of Sheol.
It has been supposed (by Kimchi and
Rosenmüller) that the sufferings of the nation
366
[v. 2–5.
PSA LMS. LXXXVIII.
2 Let my prayer come before thee:
incline.thine ear unto my cry;
3 For my soul is full of troubles:
and my life draweth nigh unto the
grave.
4. I am counted with them that go
rememberest no more :
down into the pit: I am as a man
that hath no strength :
5 Free among the dead, like the
slain that lie in the grave, whom thou
cut off "from thy hand.
in exile are represented; but the traits are
strictly personal; hence Some have suggested
that Uzziah, Smitten with leprosy (see note
on v. 5), or Hezekiah in his mortal sickness,
may have been the author; but some expres-
sions (see v. I5) are not applicable to either
of these princes, or to Jeremiah, whose name
has also been suggested. We have the por-
traiture of an individual, highly gifted, but
subjected to every affliction which can try
a faithful servant of God.
Heman is mentioned in I K. iv. 31, as a
contemporary of Solomon, remarkable for wis-
dom, in conjunction with Ethan the Ezrahite.
Both names are borne also by Levites, who,
together with Asaph, were “set over the ser–
vice of Song” in the sanctuary by David,
I Chro. vi. 33–44: whether Heman, a Ko-
hathite, and Ethan, a Merarite, could also be
called Ezrahites, is questioned, but Levites in
some instances, as in that of Elkanah (1 S. i. 1),
from whom Heman was descended, took the
name of the district in which they settled,
probably also of the family into which they
were adopted, and the assumption of such a
change of designation in the case of Heman
and Ethan seems far more probable than that
both should have borne the same names with
distinguished contemporaries.
The supposition that this psalm was written
within a few years after the death of Solomon
is in itself probable, and accepted by many
critics, e.g. Kay, Delitzsch, Moll. It was a
period of severe trial to the sons of Korah; the
disruption of the kingdom, the faithlessness of
Rehoboam (2 Chro. xii. 1), followed by the
invasion of Shishak, and the total, though
temporary, subjection of all Judaea (Chro. l. c.
v. 8), might well give intensity to anguish
connected, as it would seem, with personal
and long-continued affliction. The familiarity,
moreover, of the writer with the book of Job,
(so striking that Delitzsch would even suggest
that he may have been its true author,) though
shared by other Psalmists, is peculiarly cha-
racteristic of the Solomonian period. Some
critics hold that this and the following psalm
were written at the same time, which is very
probable, and also that they were intended to
be recited in succession; a supposition which
appears untenable, considering the difference
not merely of tone but of subject-matter, the
one dealing with national events, the other
with strictly personal misery.
The structure of the psalm is irregular,
without the relief of distinct strophic change,
a slow unbroken wail, the monotony of woe.
The divisions, marked by Selah, viv. 7 and Io,
are unequal.
for the sons of Korah] The double inscrip-
tion may possibly be referred to a tradition of
doubtful authority. If correct, it may be
assumed that the sons of Korah were en-
trusted with the recitation of the psalm.
Mahalath Leannoth] On Machalath, see
Ps. liii.
Leannoth] i. e. “for singing,” or “for
humbling.” The probable meaning is, a psalm
of deep affliction to be recited with a fitting
accompaniment.
1. O Lord God of my salvation] An ex-
pression of absolute trust; whatever may
betide, that remains unshaken ; cf. PS. xxvii. 9.
I have cried day and night] The construc-
tion is broken. Lit. “ day I have cried, by
night before Thee;” expressive, as Dr Kay
rightly suggests, of the Psalmist's trouble,
gasping, So to speak, for utterance.
3. is full of troubles] Full . . . . to Satiety;
thus Job x. 15, where the same word is
used.
unto the grave]
I O.
4. go down into the pit] See Ps. xxviii. I.
no strength] The Hebrew word, which is
Somewhat peculiar, implies utter failure of
bodily power, the man is become a mere
shadow.
5. Free among the dead] This interpreta-
tion follows the old versions, and is probably
correct. The meaning is, free from all earthly
duties, as a hireling from his master, Job iii.
I9, cf. vii. I, Exod. xxi. 2; thus too Rom.
vi. 7. To this it is objected, though some-
what unfairly, that the word is elsewhere
taken in a good sense only, and modern critics
generally prefer the rendering “dismissed,”
from human society, a sense quite justified by
the etymology, confirmed by the following
clause, and above all by the expression 2 K.
xv. 5, “in a several house,” i.e. a lazar-house,
in which Uzziah passed the last years of his
life. The Hebrew word is the same in both
passages. A meaning quite different from
this is suggested by the Arabic, “prostrate,”
and many critics would render the passage,
“my couch is among the dead,” with special
reference to Job xvii. 13, a passage which was
undoubtedly present to the Psalmist's mind;
See note on the last word in the psalm.
“to Sheol,” as in Ps. xvi.
and they 2 ITC .9%
ºy thy
Aazza.
v. 6—16.]
367
PSA L. M. S. L X X XVIII.
6 Thou hast laid me in the lowest
pit, in darkness, in the deeps. -
7 Thy wrath lieth hard upon me,
and thou hast afflicted me with all thy
waves. Selah.
8 Thou hast put away mine ac-
quaintance far from me; thou hast
made me an abomination unto them :
I am shut up, and I cannot come
forth. -
9 Mine eye mourneth by reason of
affliction: LORD, I have called daily
upon thee, I have stretched out my
hands unto thee.
Io Wilt thou shew wonders to the
dead? shall the dead arise and praise
thee? Selah.
II Shall thy lovingkindness be de-
clared in the grave? or thy faithful-
ness in destruction ?
12 Shall thy wonders be known in
the dark? and thy righteousness in the
land of forgetfulness?
13 But unto thee have I cried, O
LORD ; and in the morning shall my
prayer prevent thee.
I4 LORD, why castest thou off my
soul? why hidest thou thy face from
me? ~"
1 5 I am afflicted and ready to die
from my youth up: while I suffer thy
terrors I am distracted.
16 Thy fierce wrath goeth over
me; thy terrors have cut me off.
whom thou rememberest no more] In other
psalms, vi. 5, xxx. 9, the suspension of man's
power to praise God is dwelt on ; but this
points to a far deeper affliction, the suspension
of God's care and remembrance of the dead
in Sheol, “the land of forgetfulness,” v. 12.
See notes on Job x. 21, 22.
cut off from thy hand] Cf. Job xii. Io; Isai.
liii. 8; and Ps. xxxi. 22.
6. Each expression in this verse is applied
in other passages to the grave, or to Sheol;
See especially the note on Job x. 21.
in the deeps] As in Ps. lxix. 15, the abyss is
meant, equivalent to “Abaddon" in v. II.
7. Thy wrath lieth hard upon me] Other
sufferings are represented in figurative terms;
the one great cause is the pressure of God's
wrath: cf. xxxii. 4.
all thy waves] See Ps. xlii. 7. (The construc-
tion is peculiar; LXX. have émiyayes, and all
the ancient versions appear to have had a
word with the meaning “brought on.”)
8. Thou hast put away, &c.] Compare
Ps. XXX. II: Job xix. I 3, 14.
an abomination] Job XXX. Io.
I am shut up. Cf. Job iii. 23, xiii. 27, xix.
8, and elsewhere; the expressions in this verse
are all specially applicable to a leper, but may
be, and probably ought to be, understood
figuratively; the imprisonment, and the inability
to go out, imply utter prostration, but (as in
the case of Job, xxxi. 34) not necessarily
external restraint.
9. Mine eye mourneth] PS. vi. 7; Job
xvii. 7.
10. wonders] Cf. Exod. xv. II.
shall the dead arise] Isai. xxvi. I4. The
Hebrew word rephaim is used by Job in a
passage to which the Psalmist seems to refer,
xxvi. 5; where see note. . It denotes wan,
shadowy, forms of the once mighty dead; cf.
Isai. xiv. 9, Io. The question applies not to a
future resurrection, but to the possibility of
their rising up in that state to praise God.
11. Shall thy lovingkindness] The plea for
prolonged life thus rests upon a deep feeling of
God’s love; the answer however was reserved
for a future revelation. The accumulation
of expressions is noticeable, “the grave” or
sepulchre; “destruction ” or “Abaddon,”
as in Job xxvi. 6, xxviii. 22 (the word occurs
elsewhere only in Job, and in Prov. xv. 11);
“the dark,” as in Job x. 21 ; “the land of for-
getfulness,” in the twofold sense, where the
dead have no remembrance, and where they
are wholly forgotten; see note on v. 5, and
cf. xxxi. 12, and Eccles. ix. 5.
13. The word “I” is strongly empha-
sized in the Hebrew, marking a sudden turn
of thought, “and yet I have cried,” &c.; it
represents an earnest expostulation.
prevent] A beautiful and true rendering;
the morning-prayer would still be offered, as
it were to anticipate the grace which it could
not fail to win. -
14. why hidest thou, &c.] Thus Job xiii.
24, “Wherefore hidest thou thy face?” cf.
Ps. xiii. I.
15. ready to die from my youth up] Or,
“dying from my youth.” The word “dying”
implies in a dying state, perishing, not merely
with reference to the common destiny of man,
but as one afflicted with a life-long malady.
Such may have been the personal experience
of the Psalmist; it is difficult to understand it
as used of Israel (Dr Kay), and it is certainly
not applicable to Hezekiah, or to Jeremiah.
while I suffer, &c..] Rather, “I have borne
Thy terrors; I am distracted:” see Job vi. 4,
ix. 34, xiii. 21. The exact meaning of the
last word, which occurs here only, is disputed.
It evidently denotes the effects of long-con-
368
PSALMS. LXXXVIII. LXXXIX. [v. 17–4,
| Or,
all the day
| Or,
A Psalm
17 They came round about me
"daily like water; they compassed me
about together.
18 Lover and friend hast thou put
far from me, and mine acquaintance
into darkness.
PSALM I, XXXIX.
I The psalmist praiseth God for his covenant,
5 for his wonderful ?ower, 15 for the care of
A is church, 19 for his favour to the Kingdom
jº, A., of ZXavid. , 38 7%en complaining of contrary
the Æz-
events, 46 he expostulateth, Żrayeth, and bless-
rahite, to eff God.
gzzle 27t-
struction. |Maschil of Ethan the Ezrahite.
WILL sing of the mercies of the
LoRD for ever: with my mouth
will I make known thy faithfulness
‘to all generations. f Heb.
2 For I have said, Mercy shall be ; :
built up for ever: thy faithfulness shaltº.”
thou establish in the very heavens.
3 I have made a covenant with my -
chosen, I have “sworn unto David ..."?
my servant,
4 Thy seed will I establish for ever, ...”
and build up thy throne to all genera- tº
gezzera-
tions. Selah. tion.
tinued mental anguish, most probably utter
exhaustion and confusion of spirit. The LXX.
have 6&ntropijónv. An Arabic etymology is
suggested, but is doubtful. The grammatical
form of the word indicates a giving way of
the will.
16. Thy fierce wrath] Lit. “wraths;” the
expression represents the overflowing of burn-
ing streams.
thy terrors have cut me off I Both words,
“terrors” and “cut me off,” belong in He-
brew to the style of Job; the former occurs
vi. 4, and there only; the latter, though in a
different form (here a very peculiar one), in
Job vi. I 7, xxiii. 17.
17. They came round about me] Sc. the
floods of wrath, ºv. 16.
they compassed me] Cf. PS. xviii. 4.
18. Lover and friend] See v. 8, and cf.
Ps. xxxviii. II.
and mine acquaintance into darkness] Or,
mine intimates—darkness. The only
companion he has to count upon is the dark-
ness of the grave; thus Job xvii. 14, “I have
said to corruption, Thou art my father: to the
worm, Thou art my mother and my sister.”
This forcible and affecting figure is generally
recognized as the true meaning of the passage
by modern critics. In connection with the
preceding verses, from 13 onwards, it repre-
sents the two great characteristics of the
psalm, utter hopelessness of deliverance, and
intensity of faith finding expression to the last
In prayer.
PsALM LXXXIX.
The inscription assigns this psalm to Ethan
the Ezrahite, the colleague of Asaph and He-
man. Supposing it to have been composed
towards the end of his life, some few years
after the death of Solomon, every portion of
the psalm finds a perfect explanation in the
circumstances of that period. *
It is written not by the king, but by one
closely connected with him; by a man spe-
cially conversant with the divine promises and
terms of the covenant with the family of
David. The king had been subjected to
severest chastisement, an object of God’s
wrath, v. 38; his crown had been dishonoured,
39; the frontiers of his territory had been
broken down, his strongholds ruined, his
adversaries had prevailed and triumphed over
him, his attempts at resistance had failed at
once and ignominiously, his glory had passed
away, his throne was cast down, old age has
come on him in early manhood, he is covered
with shame. Each of these points tallies
exactly with the facts recorded of the invasion
of Shishak, whose enormous army overran
the whole country, destroyed the strongholds
which had been fortified by Rehoboam, and
who reduced the kingdom for a time to a
state of vassalage, which is expressly stated
to have been a punishment for the sins of
the princes, and to have effected its object;
for when the king “humbled himself, the
wrath of the Lord turned from him;” for
“yet in Judah there were good things;” see
2 Chro. xii. I—I2; especially vºw, 4, 5, 8,
and 12, marg. The tone of hopefulness, which,
notwithstanding the terrible suffering, pervades
the psalm, is thus accounted for, and is strik-
ingly unlike the forebodings of the prophets
who were commissioned to announce the ruin
of the descendants of Josiah, especially of Je-
hoiachin, of whom it was expressly said, no
more of his seed should “prosper, sitting on
the throne of David.” See Jer. xxii. 24–30.
The date here assigned is admirably defend-
ed by Waterland, Vol. IV. p. 316 ff., and ac-
cepted by Bishop Wordsworth and Delitzsch;
it accords with the interpretation of other
psalms, lxxiv., lxxix., which are referred to the
same events in these notes.
The metrical system is highly artistic, such
as might be expected from a leader of the
Levitical choirs in his advanced age. At the
beginning and the end we have severally one
division (1–19, 38–51), each with three
subdivisions. In the middle the promises of
David occupy two parts, 19—37, divided at
v. 29. The movement throughout is solemn
and majestic.
v. 5–14.]
PSA L. M. S.
LXXXIX. 369
5 And the heavens shall praise thy
wonders, O LORD : thy faithfulness
also in the congregation of the saints.
Io Thou hast broken "Rahab in %.
pieces, as one that is slain; thou hast Tº
scattered thine enemies twith thy º
zozz/; the
6 For who in the heaven can be strong arm. º
compared unto the LORD? who among 11 *The heavens are thine, the $6.
• I.
earth also is thine: as for the world *:::::
and the fulness thereof, thou hast
founded them.
12 The north and the south thou
hast created them: Tabor and Her—
mon shall rejoice in thy name.
13 Thou hast 'a mighty arm : ...,
strong is thy hand, and high is thy %,
right hand. zzzzg/tz.
I4. Justice and judgment are the
"habitation of thy throne: mercy and .ºz.
the sons of the mighty can be likened
unto the LoRD 2 -
7 God is greatly to be feared in
the assembly of the saints, and to be
had in reverence of all them that are
about him. &
8 O LoRD God of hosts, who is a
strong LORD like unto thee? or to thy
faithfulness round about thee 2
9 Thou rulest the raging of the
sea: when the waves thereof arise,
thou stillest them.
77te/tt.
truth shall go before thy face.
1. mercies] The two words “mercies”
and “faithfulness” are the refrain of the
psalm; all the hope of the people rests on the
“sure mercies of David,” Isai. lv. 3, and
“the faithfulness” of God, in adhering to
His covenant; the latter word recurs in viv.
2, 5, 8, 24, 33, See also v. 37, note.
2. shall be built up] Notwithstanding the
overthrow of the king's throne, v. 44, it shall
be built up and established, v. 4, by God's
mercy and faithfulness, which by a fine
metonymy are thus represented as themselves
maintained. *
in the very heavens] i.e. conspicuous as the
Sun, and the moon, See v. 37.
3. chosenj Thus I K. viii. 16, “I chose
David to be over my people Israel.”
I have sworn) Viv. 35, 49 ; See 2 S. vii.
8—I6.
5. the congregation of the saints] This
refers to the assembly of angels, as in Job
v. 1, xv. 15. In this and the two following
verses the Psalmist refers, with unusual ful-
ness of expression, to the dwellers in heaven.
The object is evidently, in the name of the
king and of the princes, to declare a formal
renunciation of the Superstitions into which
they had fallen. No mention is here made of
false gods, but it is declared that the one office
of the heavens and all their hosts is to proclaim
the wonders of the Lord, and to acknowledge
in reverence and fear. His “greatness beyond
compare and power divine.”
6. sons of the mighty] Thus Ps. xxix. I.
7. the assembly of the saints] i.e. “the
council of the angels:” the two words “con-
gregation” and “council’’ differ in so far as
the one only describes the act, the other the
purpose, of their assembling, when “the sons
VOL. IV.
of God came to present themselves before the
Lord.” Job i. 6.
that are about him] Another designation of
the angels; cf. Ps. ciii. 20, 21.
8. O Lord God of hosts] An appellation
used here with special reference to the preced-
ing verses.
like unto thee] Cf. Exod. xv. II, to which
there is an evident reference in this passage;
thus for “Lord” the Hebrew has “Jah,” as
in Exod. xv. 2.
9. the raging of the seal Here, as in nu-
merous passages, representing the wild uproar
of invading hosts, PSS. xlvi. 3, lxv. 7. Cf. Job
xxvi. I2, xxxviii. Io, II.
10. Rahab] See notes on Job ix. 13,
xxvi. 12. The application to Egypt is indis-
putable in other passages, e.g. PS. lxxxvii. 4,
Isai. li. 9. May not this mystical name have
been first used in this passage, suggesting the
Sure overthrow of the invaders of the land,
and plunderers of the sanctuary? Hence the
special fitness of the words thine enemies.
12. The mention of Tabor and Hermon
may refer to the occupation of the land of
which they are no unfitting representatives,
as its most conspicuous and commanding ob-
jects; they will yet rejoice in a perfect deliver-
ance. Considering, however, that the north
and south have been named, they may severally
designate the east and west of Palestine.
14. the habitation] Or, foundation;
Ps. xcvii. 2.
go before thy face] Not in the sense of pre-
ceding, but of standing in the presence of
God; the two great attributes of the Lord
God are, so to speak, personified, thus adum-
brating the doctrine to be revealed, Mercy in-
carnate in the Son, Truth disclosed in the
Spirit, that “ leadeth into all truth.” May
not this explain Zech. iv. 14?
A. A
37O
[v. 1.5–27.
PSA LMS. LXXXIX.
I5 Blessed is the people that know
.Nºmb, the ‘joyful sound: they shall walk, O
* * LoRD, in the light of thy countenance.
16 In thy name shall they rejoice
all the day: and in thy righteousness
shall they be exalted. -
17 For thou art the glory of their
strength: and in thy favour our horn
shall be exalted.
º: 18 For "the LORD is our defence;
º, and the Holy One of Israel is our king.
ź. 19 Then thou spakest in vision to
§ſ thy holy one, and saidst, I have laid
ºf help upon one that is mighty; I have
” exalted one chosen out of the people.
... in 20 °I have found David my ser–
vant; with my holy oil have I an-
ointed him:
21 With whom my hand shall be
established : mine arm also shall
strengthen him. -
22 The enemy shall not exact
upon him; nor the son of wickedness
afflict him.
23 And I will beat down his foes
before his face, and plague them that
hate him.
24. But my faithfulness and my
mercy shall be with him: and in my
name shall his horn be exalted.
25 I will set his hand also in the
sea, and his right hand in the rivers.
26 He shall cry unto me, Thou
art my father, my God, and the rock
of my salvation.
27 Also I will make him my first-
Heman.
15. that know the joyful found] The expres–
sion is specific, teruah, the Sound of “the blow-
ing of trumpets,” Lev. xxiii. 24, XXV. 9. See
note on Ps. lxxxi. I. The Psalmist refers
to the peculiar privileges of Judah, which re-
tained the full Levitical services in the Sanc-
tuary, under the personal Superintendence of
Jhimself and his two colleagues, Asaph and
This continuous celebration was a
pledge of blessing; so long as it was retained
the covenant was valid. Thus in PS. xxvii. 6,
David declares that he will offer “Sacrifices
of joy.” (teruah), accompanied by the Sound
of sacred instruments.
they shall walk] As a result of their de-
votion they will have the light of God's
countenance shining on them; with an evi-
dent reference to the priestly blessing, Num.
vi. 24–26. Cf. Ps. iv. 6.
17. the glory of their strength] With
reference, probably, to His presence over the
Ark, with which the word strength is specially
connected. See note on PS. Xcvi. 6.
our horn) Thus v. 24; see I S. ii. I.
18. For the LoRD is our defence, &c.] Or,
For our shield belongeth to Jehovah;
and our king to the Holy One of
Israel. The “shield” is the king himself,
who holds his office, with its powers, as Servant
of the Lord: see Ps. xlvii. 9. This interpreta-
tion, which is adopted by nearly all critics
(Hupf, Hitz., Del., Kay, Perowne), ought
to settle points of great importance, (1) that
the psalm was not written by the king him-
self; (2) that the kingdom was in existence,
therefore that the psalm could not belong to
the time during or after the exile; and (3)
that the king was still in Jerusalem, not in
captivity, a description which is specially ap-
plicable to Rehoboam. The reference to the
shield may possibly have been suggested by
the fact that Shishak “took away all the
shields of gold which Solomon had made,”
I K. xiv. 26. “Our shield belongs to the
Lord,” is the reflection of the Psalmist.
19. Then thou spakest] This introduces
another division of the psalm ; from general
grounds of confidence it passes to direct
pledges. The vision is that recorded in
I Chro. xvii. 3—15. The holy one is pro-
bably David himself (cf. xvi. Io), to whom
the vision was communicated: but the read-
ing “Thy holy ones” has the authority of
many MSS., and all the ancient versions
(LXX., Vulg., Syr., Targ.). Thus Jerome,
“quod omnes Tois àorious orov, id est sanctis
tuis, transtulerunt.” “Ep. ad Lun. et Fret.' 57.
Delitzsch understands it to refer both to
Nathan and David. The second clause in
ºv. 22 is taken almost verbatim from Nathan's
vision, 2 S. vii. Io.
I have laid help] Thus PS. xxi. 5, “honour
and majesty hast Thou laid upon him:” “help.”
is here chosen with reference to the present
need, and to the expression “shield” in v. 18.
mighty] A word applied to David, 2 S.
XV11. I O.
choſen) See v. 3; 1 K. xi. 34.
2O. I have found, &c.] Acts xiii. 22.;
I S. xvi. 12, 13.
21, shall be established]. Ps. lxxx. 17.
22. exact upon him] Come upon him as
an exacting creditor. May this refer to claims
asserted by Shishak, founded on Solomon's
obligations to his predecessors? See e.g., I, K.
ix. I6.
25. Cf. Ps. lxxii. 8: a promise claimed with
special propriety on behalf of the Son of
Solomon.
26. my father] 2 S. vii. I4.
the rock of my salvation] Ps, xviii. 1,6;
2. S. xxii. 47.
v. 28–43.]
PSA LMS.
LXXXIX. 371
born, higher than the kings of the
earth.
36 °His seed shall endure for ever, ... Sam Z.
and his throne as the sun before me, i.e. as:
f Heb. Aro-
Jane may
statiſtedes.
f Heb.
A zwill zºo;
28 My mercy will I keep for him
for evermore, and my covenant shall
stand fast with him.
29 His seed also will I make to
endure for ever, and his throne as the
days of heaven.
30 If his children forsake my law,
and walk not in my judgments;
31 If they ‘break my statutes, and
keep not my commandments;
32 Then will I visit their trans-
gression with the rod, and their ini-
quity with stripes.
33 Nevertheless my lovingkind-
ness will I not utterly take from him,
... nor suffer my faithfulness to fail.
from himz.
34. My covenant will I not break,
37 It shall be established for ever Jºhn 12.
as the moon, and as a faithful witness
in heaven. Selah.
38 But thou hast cast off and ab-
horred, thou hast been wroth with
thine anointed.
39 Thou hast made void the cove-
nant of thy servant: thou hast pro-
faned his crown by casting it to the
ground.
4O Thou hast broken down all his
hedges; thou hast brought his strong
holds to ruin.
41 All that pass by the way spoil
him: he is a reproach to his neighbours.
42 Thou hast set up the right
hand of his adversaries; thou hast
* f Heb. º e e e e
zo Zze. nor alter the thing that is gone out of made all his enemies to rejoice.
my lips. - 43 Thou hast also turned the edge
f 35 Once have I sworn by my holi- of his sword, and hast not made him
Heb. o º - º -
#7 is ness that I will not lie unto David. to stand in the battle.
27. my firstborn. The expression is ap-
plied to Israel, Ex. iv. 22, and then in a special
sense to David, as representing Messiah.
Ps. ii. 7; cf. Heb. i. 5, 6.
higher than the kings, &c.] Or, most
high over the kings of the earth. This
very strong term is used in Deut. xxviii. 1,
“The Lord thy God will set thee on high
above all nations of the earth.” It implies
Supremacy and dominion approaching the
divine. Cf. Num. xxiv. 7.
30. If his children forsake my law] Re-
hoboam “forsook the law of the Lord, and
all Israel with him,” 2 Chro. xii. I.
31. break my statutes] Or, profane, as
In marg.
32. with the rod] 2 S. vii. 14, “with
the rod of men,” Sc. with chastisements not
too heavy for human infirmity. In Job xxi. 9,
“the rod of God” denotes terrible judgments.
33. my faithfulness to fail] Lit. “to lie:”
a very strong expression, but see Heb. vi. 18.
34. break] profane, as v. 31.
35. by my holiness] Ps. lx. 6.
37. and as a faithful witness in heaven]
Rather, and the Witness in heaven is
faithful. By “the Witness,” Delitzsch holds
that God Himself is meant, comparing Job
xvi. 19. (Thus Sym. § 6tapuaprupópevos, LXX.
6 paprus.) The objection, that God Who
makes the promise cannot represent Himself
as the witness, is futile: what God decrees He
attests. Some would explain it to mean the
moon (Hupf., Perowne), on the singular
ground that “in all countries she has been
the arbiter of festivals.” This, however, is the
climax of the whole argument of the Psalmist;
he rests wholly on the faithfulness of God (see
note on v. 1), and his last word is “faithful.”
38. But thou hast cast off] In contrast
to all that is promised comes the description
of the actual condition of the king: the object
being, not to upbraid the Faithful and True,
Whose praise will be ever in the Psalmist's
mouth (see v. 1), but to shew that the chas-
tisement is complete; it has done its work.
See 2 Chro. xii. 12, quoted above.
39. Thou hast made void The Hebrew
word occurs elsewhere in Lam. ii. 7 only:
Jeremiah, as is his wont, adopts the language
of earlier seers.
Ais crown] See Job xix. 9; Lam. v. 16.
In this passage, however, the word refers un-
doubtedly to the king: his crown was pro-
faned when he was reduced to vassalage.
2 Chro. xii. 8.
4O. his hedges] Shishak “took the fenced
cities which pertained to Judah,” l. c. v. 4.
Strongholds fortified by Rehoboam are named
in the inscriptions of Karnak. -
41. All that pass by, &c.] See Ps. lxxx. 12.
“The people were without number—Lubims,
Sukkiims, and Ethiopians,” 2 Chro. xii. 3.
43. the edge of his sword] The expres-
sions in this verse imply that no resistance was
made in the open field. Such was evidently
the case in the Egyptian invasion. The phrase
does not mean “blunted the edge of his
A A 2
372 PSA LMS. LXXXIX. XC.
[v. 44–1.
;.... 44 Thou hast made his ‘glory to - 50 Remember, Lord, the reproach
cease, and cast his throne down to
the ground.
45 The days of his youth hast
thou shortened : thou hast covered
him with shame. Selah.
46 How long, LORD? wilt thou
hide thyself for ever? shall thy wrath
burn like fire?
47 Remember how short my time
is : wherefore hast thou made all men
in vain?
48 What man is he that liveth,
and shall not see death? shall he de-
of thy servants; how I do bear in my
bosom the reproach of all the mighty
people;
51 Wherewith thine enemies have
reproached, O LORD ; wherewith they
have reproached the footsteps of thine
anointed.
52 Blessed be the LORD for ever-
more. Amen, and Amen.
PSALM XC.
I Moses, setting forth God’s providence, 3 com-
Alained/, of Azazzazz fragility, 7 dºzine chastise-
ments, Io and brevity of life. 12 He prayeff. 1 or, A
liver his soul from the hand of the for the knowledge and sensible experience of Prayer,
grave? Selah. God’s good providence. }. of
49 Lord, where are thy former lov- |A Prayer of Moses the man of God. ſº -
€. D. 222
J. 2 Sam. 7 ingkindnesses, which thou /swarest
ORD, thou hast been our dwell-generation
I5. unto David in thy truth? | f
º f : e and gezle-
ing place ‘in all generations. e
7atzozz.
sword,” as in our usage, but “turned back
his attack.”
44. Ais glory] Lit. “Thou hast made
him to cease from his purity.” The expres-
sion is peculiar: it implies that the king had
contracted defilement, been subjected to treat-
ment which degraded him; an account true
of Jechoniah, but not less so of Rehoboam.
cast his throne] See note on v. 39.
45. The days of Ais youth] Or, “Thou
hast cut short the days of his youth:” i. e. of
his youthful vigour, as in Job xxix. 4, xxxiii.
25. Rehoboam was forty-six years old, still
in the prime of life, when the ruin fell upon
him. He survived it twelve years. See
2 Chro. xii. 13. -
covered bim] Clothed him with shame, as
a mantle. Thus PSS. lxxi. I 3, cix. 29.
46. How long, LoRD?] See Ps. lxxiv. Io.
hide thyself] Ps. xiii. 1.
burn like fire] Ps. lxxix. 5.
47. how short my time is] Ps. xvii. 14,
xxxix. 5; the word rendered “time” is used
properly of the brief, frail life of man: hence
Dr Kay, “how fleeting.” The Psalmist speaks
in his own person, but probably as represent-
ing the race of man. *
wherefore . . . . in vain] Thus the old in-
terpreters, but modern critics generally give,
“for what vanity hast Thou created all men?”
49. lovingkindnesses] The word rendered
“mercies” in v. I. The Psalmist recurs to
his original plea. -
in thy truth] Rather, “in Thy faithfulness,”
as in v. 1; the refrain of the Psalmist's expos-
tulation.
50. how I do bear, &c.] “I do bear in
my bosom all the reproach of many peoples.”
The expression is obscure. The general mean-
ing of “bearing in the bosom,” spoken of a
chief or teacher, is fostering with tender care;
thus of Moses, Num. xi. 12; but the following
clause evidently points to the word “reproach”
inserted in the A. V. The Psalmist bore the
revilings of the enemies of Israel as a heavy
load upon his heart.
51. the footsteps of thine anointed] This
is generally understood to mean “all the move-
ments of the king;” as Perowne suggests,
“every step he takes;” so Ps. lvi. 6; but the
word, which means “heels,” may imply the
traces, the retreating movements, the back-
ward steps of the king; see note on v. 43.
Thus Gen. xlix. 19, “agmen extremum.” The
Targum has “they revile the tardiness of the
footsteps of Thy Christ.”
The psalm is not directly Messianic; the
whole tone of expostulation and prayer belongs
to local and temporary circumstances; but
the anticipations are grounded on promises
which have their true fulfilment in Christ.
It is a noble Ode, and forms a fitting close to
the book which contains the deep teaching of
seers trained in the school of David. The
concluding words, though added to mark the
completion of this division, seem to have a
special connection with the beginning of the
psalm, and express the innermost and per-
manent conviction of the composer.
FOURTH BOOK. PSALMS X.C. CVI.
PSALM XC.
The deepest interest attaches to this solemn
bymn, through its title, which ascribes it to
Moses. There is nothing in the psalm incon-
sistent with such authorship: and its general
Contents, many particular phrases, its resem-
v. 2–7.]
37,
PSA L.M.S. XC.
2. Before the mountains were
brought forth, or ever thou hadst
formed the earth and the world, even
from everlasting to everlasting, thou
art God.
3 Thou turnest man to destruc-
a 2 Pet 3 tion; and Sayest, Return, ye children
8. - f
l Or, where of IIl CI] .
Åe haz/.
Aassed
them.
4 * For a thousand years in thy
sight are but as yesterday "when it
is past, and as . a watch in the
night. - -
5 Thou carriest them away as with
a flood; they are as a sleep: in the
morning they are like grass which
"groweth up. -
6 In the morning it flourisheth,
and groweth up; in the evening it
is cut down, and withereth.
7 For we are consumed by thine
blance throughout to the books of the Pen-
tateuch, but especially to the book of Deu-
teronomy, its earnestness, trust, realization
of God's nearness, and a melancholy which
seems natural in a man of such astonish-
ing experiences and mighty disappointments,
fall in with the supposition which general
opinion confirms. Many passages, as ‘viv.
7, 8, assume a singular significance, as coming
from him at the end of his wanderings in the
desert; but are pointless in comparison, if
written by any other. Moses is styled, as
here, Deut. xxxiii. I, Josh. xiv. 6, Ezra iii. 2,
the man of God.
1. dwelling place] Or, “home;” see Deut.
xxxiii. 27; Ps. lxxi. 3, and Xci. 9. The word
seems specially significant, if written by Moses,
who had no fixed dwelling-place for forty
years.
in all generations] Cf. Deut. xxxiii. 27.
2. Before the mountains, &c.] (1) “Before
the mountains, which are the emblems of
etermity and strength (Deut. xxxiii. 15; Gen.
xlix. 26; Prov. viii. 25), were brought forth,
and born (Job xxxviii. 8, 28); (2) before the
earth, and the world in which we live and
move, were born (see Gen. ii. 4); and (3)
from everlasting to everlasting, Thou art God.”
The Hebrew word, which is rendered in the
A. V. Thou hadst formed, is probably the third
person fem., and the rendering should be as
above, “before the earth and the world were
born,” &c. A slight change of punctuation
in the Hebrew is required for this rendering.
The reference is to Gen. i. 9.
3. Thou turnest, &c.] Either referring to
Gen. iii. 19, in which case the meaning is,
“Thou turnest man to destruction (i.e. to
dust and corruption), and Sayest, Return to
dust, ye children of dust;” or, “Thou turnest
man to dust, and Sayest to another generation,
Return to life, and occupy for a time.” The
Second exposition (see Eccles. i. 4) sets in the
most conspicuous light the contrast between
the eternity of God and man's changing exist-
ence: but the first seems best, as the words
of the place in Gen. seem to be quoted. See
also Eccles. xii. 7.
. . 4. For a thousand, &c.] Rather, “For a
thousand years in Thy sight are but as yester-
day, for it passes, or, as it passes, and
(as) a watch in the night;” i.e. “so dost Thou
create, destroy, and re-create successive gene-
rations of men; for a thousand years pass
away to Thee as one day: for it passes, or, as
it passes (so to Say), in an instant; as a watch
in the night passes momentarily in sleep.”
The words in the original express rapidity.
The rendering of the A. V., “as yesterday
when it is past,” is approved by good au-
thorities (Zunz, &c.), yet seems, even Sup-
posing that the Hebrew will bear it, less
spirited and poetical than the other.
a watch in the night] A space of time
shorter than the day or night (see Exod. xiv.
24). The night, commencing at 6 o'clock,
was divided in early times into three, after-
wards into four, watches. Judg. vii. 19 ;
Mark xiii. 35.
5. Thou carriest, &c.]. Images introduced
to mark man's frail nature. “The men (that
were) Thou hast carried them away as with
a flood: they are as a sleep: as grass which
flourishes in the morning and is cut down in
the evening, are they,” &c. There is ob-
scurity in some of the expressions of this
verse; and many commentators conceive that
an alteration in the text, or a different arrange-
ment of some words in it, is needful. As it
stands (and is exhibited in the A.V.), it
presents a sense sufficiently plain. The com-
parison of man's life and weakness to grass
is not fully drawn out.—Lit. “in the morn-
ing as the grass grows up: in the morning
it grows up: in the evening it is cut down
(strictly, man cuts it down), and withers: So”——
we must supply—“the life of man.” In the
first two images (v. 5) no comparison is ex-
pressed; man is swept away with a flood: he
is a sleep. A single word expresses the first of
these similitudes. The phrase (v. 5) which in
the P. B.V. is interpreted “fade away,” is ren-
dered in our version groweth up, but in the
margin “is changed.” It can scarcely (as in
the P. B. V.) have two different meanings, i.e.
“fade away” (v. 5), and “groweth up" (v.
6), in consecutive verses. In the original there
is nothing answering to “dried up” of the
P. B. V: it is inserted, we may suppose, partly
| Or, as
changed.
374 º
[v. 8–12.
PSALMS. XC.
anger, and by thy wrath are we trou-
# Heb.
turned bled.
fé, a 8 Thou hast set our iniquities
*::::iter before thee, our secret sins in the
Hºb. As light of thy countenance. -
for the * f
days of 9 For all our days are 'passed
O227° º ©
gar, in away ºn thy, wrath; we spend our
** are years "as a tale that is told.
seventy f
3/642 S. Io The days of our years are
threescore years and ten ; and if by
reason of strength they be fourscore
years, yet is their strength labour and
sorrow; for it is soon cut off, and we
fly away.
II Who knoweth the power of
thine anger ? even according to thy
fear, so is thy wrath.
12 So teach us to number our
on account of the rhythm, and partly as an
amplification.
7. For we are consumed, &c.] . From the
general subject of man's weakness, the Psalmist
turns to speak particularly of the weakness
and sin of himself and his people, and of the
wrath of God, of which sin was the cause. The
complaint is suitable to any period of Israel's
history, in which suffering followed sin as its
meed, but seems specially suited to the expe-
rience of Moses. He and his people, on
account of their sin, were consumed in the
wilderness, and troubled through His wrath;
for all of them, except Caleb and Joshua,
perished before their time, and lost the in-
heritance promised to their fathers. See
Deut. i. 35–38.
God's anger and wrath (the same expres–
sions, Heb., as in the psalm) are constantly
coupled in Deut. ix. 19, XXix. 23, 28, &c.
8. Thou hast set, &c.] “Thou hast set our
iniquities before Thee, so as to mark each one
individually, and recollect it: our secret sins
(lit. Secrets), which we would gladly conceal
from ourselves, Thou hast put in the splendour
which surrounds Thy countenance, so that
Thou Thyself, and all creation, may note
each and every one of them.” Wherever God
in mercy turns His face, a bright benignant
radiance shines, Num. vi. 25 ; PS. xxxvi. 9.
In the midst of this blaze of light, which
encompasses. Him, and uncovers all things
everywhere, He has placed the sins of the
Psalmist and of His people: words, which
have a singular force if written by Moses,
who saw the splendour of God, and carried
away from His person (Exod. xxxiv. 29) its
manifest tokens.
9. For all our days, &c.]
days pass away (quickly) in Thine anger; we
spend our years as a tale, or, as a meditation,
that has come to an end, or, as a word that
is spoken, and thought of no more.” The
complaint is of the shortness and misery of
life through God's wrath; a complaint which
has a singular propriety if uttered by Moses,
who saw a generation of men perish before
their time in a few years, and multitudes
perish in a moment by special interposition of
God. The word rendered “passed away”
** For all Our
means (see the marg.) “have turned ” as the
day turns at evening. Jer. vi. 4, “Woe unto
us! for the day turneth (in our version,
goeth away), for the shadows of the evening
are stretched out.” A quick, unexpected,
invisible passing is imaged. The comparison
which follows of the years of life to a tale
that is told, or a word, whisper, sigh, or
thought, which is spoken, heard, or imagined,
for a moment, and leaves no trace, is of
similar import: Job xxxvii. 2, “the sound
that goeth out of his mouth " (Heb. as in
the ps.), favours the interpretation, a sound
or word. Note, the poetical form of the
word years, in the next verse, occurs Deut.
xxxii. 7.
10. The days of our years, &c.] Lit. (as
in the marg.) “As for the days of our years,
in them (are) seventy years.” But the spirit
and manner of the original are better exhibited,
if the distinct versicles are marked.
“All the days of our years—threescore
years are they ;
Or if strength be great, seventy and
ten years;
And their pride is labour and sorrow ;
For Soon it has passed away—and we too
must fly away !”
By their pride, their strength in our
version, is meant that which is best in each,
i.e. youth, beauty, strength or glory, as in
each case may happen.
This lament over the shortness of life, and
its limitation to seventy or eighty years,
seems inconsistent with the supposition that
Moses wrote the psalm. Moses lived 120
years, Aaron 123 years, Miriam longer. We
can only guess what was the average dura-
tion of life in that generation with which
Moses lived in the wilderness. It was cer-
tainly much lower than that of any one of
those named; and probably lower than that
specified in the psalm. But the Psalmist is
not speaking of an exceptional average, as that
of the pèople whose lives were miraculously
shortened, but of the general lot of man, and
of his average life as shortened by divine
ordinance. The latter may not improbably
have been communicated to Moses by God,
before the Sentence was fully carried out.
v. 13--—17.]
375 -
PSA L.M.S. X C.
f Heb.
cause to
CO//24'.
again (See above, v. Io).
days, that we may apply our hearts
unto wisdom.
13 Return, O LORD, how long 2
and let it repent thee concerning thy
servants. -
14 O satisfy us early with thy
mercy; that we may rejoice and be
glad all our days.
I 5 Make us glad according to the
days wherein thou hast afflicted us,
and the years wherein we have seen
evil. -
16 Let thy work appear unto thy
servants, and thy glory unto their
children.
17 And let the beauty of the LORD
our God be upon us: and establish
thou the work of our hands upon us;
yea, the work of our hands establish
thou it.
11 Who knoweth, &c.] Or, Who knoweth the
power of Thine anger, and according to
Thy fear, (who understands) Thy wrath?
i.e. “Who understands, practically and for
life's guidance, what Thine anger is? Who
understands the terror of Thy wrath, in
a way that a just fear of Thee, a fear suit-
able to Thy majesty and holiness, should
impart?”
12. So teach us, &c.] Rather, “Teach us
so to number our days; and we shall ob-
tain a heart of wisdom I?’ “So,” i.e.
rightly, in accordance with a just fear of
Thee, and appreciation of Thy displeasure;
to be connected with the preceding verse,
not with what follows, as in I S. xxiii. 17:
or, in accordance with the accents, “To num-
ber our days, O teach us thus to under-
stand! and we shall obtain,” &c. “We shall
obtain,” an image taken from the “gathering
in " and “bringing home” of a plentiful har-
vest (2 S. ix. Io; Hag. i. 6, &c.).
13. Return, O Lord, &c.] Rather, Turn,
O Lord i.e. from Thy fierce anger: re-
pent (of this evil, Exod. xxxii. 12), or, shew
compassion towards Thy servants. “How
long will it be ere Thou dost turn ?”
thy servants] See Deut. ix. 27, xxxii. 36,
&c.
14. early] Or, in the morning, of a new
day of mercy and hope.
15. Make us glad, &c.] “Make us to
rejoice according to the days, for a time, that
is, bearing some proportion to the days,
wherein Thou hast afflicted us, to the long
years in which we saw calamity.” &
The poetical form of the word (nip)
signifying “days,” occurs only here and
Deut. xxxii. 7. The poetical form of the
word (nº) signifying “years,” occurs here
Also comp. Deut.
viii. 2, “And thou shalt remember all the way
which the LoRD thy God led thee these forty
years in the wilderness, to humble thee.” In
the Heb. “to afflict thee,” as in the psalm.
16. Let thy work, &c.] See PSS. xcii. 4,
xliv. 2, lxxvii. 12, &c. “Let Thy power and
majesty be seen, as oftentimes, and exerted
for the deliverance of Thy people !” If Moses
be the Psalmist, Jehovah's work, Deut. xxxii.
4, is the performance of His promise to Abra-
ham, Isaac and Jacob, and the establishment
of His people in Canaan. This latter work
was to be accomplished through the instru-
mentality of men, therefore the Psalmist adds,
“Prosper thou the work of our hands upon
us:” a phrase common in Deut., see ch. ii. 7,
iv. 28, xiv. 29, xvi. I5, &c.
17. beauty, &c.] “May the grace and
favour and loveliness of God: may all that in
Him is beautiful, endearing, and engaging,
be shewn to us, who have experienced His
severity and justice l’”
The cloud which hung over the psalm in
its opening portion is partially removed to-
wards its close. That intense confidence in
God which is characteristic of Moses the
servant of God through his varied history,
breaks forth, if he be indeed the Psalmist, at
the last. The phrases employed, and change
of rhythm in viv. 14, 15, 16, &c., mark the
transition from dark despondency under the
sense of God's wrath, to a hope of the mercy
so often experienced. It has been remarked
(Perowne, ‘Pref.’ p. xvii.) that this psalm is
like the pillar of fire and cloud which led the
march of Israel: it is dark and bright: it is
dark as it looks in sorrowful retrospect upon
man; it is bright as, it is turned in hope and
confidence to God. In its grand purport, as
well as in many particulars which have been
mentioned, in loftiness of tone, solemnity,
acquaintance with God, close approximation
to Him, and a magic power of swaying the
thoughts, and moving them to their depths, it
reminds us of the acknowledged composi-.
tions of Moses: and it is strange that eminent
critics should imagine such a psalm, worthy
(all allow) of Moses the man of God, to
have been written late, and attributed to a
mighty name. Grotius says “(Psalmus) non
ab ipso Mose factus sed ejus rebus animoque
conveniens.” Hupfeld says, “The contents of
the psalm, its profound earnestness, and Solemn
treatment of the theme of man's weakness and
misery through sin, are worthy of Moses, and
suitable to the close of his life in the desert.”
Ewald says, “There is something in the psalm
that is wonderfully striking and Solemn, ac-
*
376
[v. I—3.
PSA L.M.S. X CI.
PSALM XCI.
I 7%e state of the godly. 3 Their safety. 9
Their habitationz. II 7%eir servants. 14
Their friend; with the effects of them all.
E that dwelleth in the secret
place of the most High shall
f abide under the shadow of the Al-f
mighty.
2 I will say of the LoRD, He is
my refuge and my fortress: my God;
in him will I trust. -
3 Surely he shall deliver thee from
quainting us with the profoundest depths of
the Divine Nature. These awful thoughts
may well have occurred to Moses at the close
of his wanderings: and the author, whoever
he may be, is plainly a man grown grey with
a vast experience, here taking his stand at the
end of his earthly course.”
PSALM XCI.
This psalm has been called the Invocavit
psalm of the Church, and in the Talmud
(‘Tal. Hierosol. Sab.’ VI. 2) “a song of acci-
dents,” i.e. a protective or talismanic Song in
times of danger. Like most of those contain-
ed in the fourth book, it bears no inscription
in the Hebrew. In common with Pss. xcii.
and xciii. it seems to have been designed for
liturgical use. The ancient Rabbins and some
modern commentators assign it to Moses, but
on no stronger grounds, apparently, than its
place in the Psalter in connection with Ps. xc.,
and its verbal coincidences with Deut. xxxii.
and xxxiii. It has many thoughts and ex-
pressions resembling those which occur in the
psalms of David, to whom it is ascribed in the
LXX., but as regards its peculiar phraseology
it has a closer resemblance to the book of Job.
Professor Plumptre (‘Biblical Studies,” p. 184)
characterizes it as “an echo, verse by verse
almost of the words in which Eliphaz the
Temanite describes the good man's life.” Job
v. 17–23. The supposition that it was com-
posed with special reference to the pestilence
recorded in 2 S. xxiv. and I Chro. xxi.,
appears to be groundless; for (I) it is doubt-
ful whether there is any direct allusion to such
a calamity in v. 3; and (2) it seems impossible
to reconcile the language of v. 8 with that of
David in I Chro. xxi. 17.
The fundamental idea of the psalm is
the security, at all times, of the man who
makes God his refuge, and who has the
Most High as his defence. It is equally
applicable to seasons of national visitation,
whether of pestilence or other calamity, and
to the occurrences of daily life. It may,
indeed, be fitly described as an expansion
of the idea expressed by S. Paul, “If God
be for us, who can be against us?” The diffi-
culties arising out of the repeated changes
of person have been unduly magnified.
Though more than ordinarily numerous and
abrupt, they are by no means without parallel
in other psalms (see e. g. PSS. xviii. 24–28,
xx. throughout, xli. 4–9, cik. 5, 6, and CXXi.
throughout). The simplest and most natural
explanation of these changes, and one which
involves no arbitrary alteration of the text,
seems to be that the psalm was composed as
a pilgrim song, and that it consists of the
alternate responses of two voices, thus: Ist
voice, v. I : 2nd voice, v. 2. Ist voice, vv.
3—8: 2nd voice, v. 9a. Ist voice, vºv. 9 b
—I 3. The oracle, or divine response, Con-
tained in viv. 14–16, forms the fitting Con-
clusion. Its principal division into two parts
Jod
Heb.
º.
is clearly marked by the refrain of v. 9, and
also by the recurrence in viv. 9 and Io of the
theme or ground-thought of the psalm, as
enunciated in viv. 1, 2.
Although the psalm has numerous refer-
ences to earlier compositions, it is, as Delitzsch
has observed, one of the most original and
beautiful in the Psalter, and, in common with
many of the psalms contained in this book, it
resembles in style the second part of the pro-
phecies of Isaiah.
1. He that dwelleth, &c.] Rather, He
that dwelleth in the covert of the
Most High—(that) abideth under the
shadow of the Almighty. Both clauses
of the verse may be regarded as describing,
in accordance with one of the most common
forms of Hebrew parallelism, the character
of the man who is the object of the divine
protection. The omission of the relative pro-
noun before “abideth’’ in v. I has three paral-
lels in vºv. 5 and 6, as may be seen in the A.V.,
where “that” occurs three times in italics.
It is probable, from v. 4, that the allusion
in viv. I and 2 is to the overshadowing wings
of the cherubim in the most holy place, rather
than to the shelter from heat and storm af-
forded to the traveller by the rock-hewn caves
of Palestine; cf. Pss. xvii. 8, lvii. 1, lxiii. 7 ;
in which passages the words translated “sha-
dow” (v. 1), and “wings” (v. 4), are com-
bined; or, there may be an allusion to both,
as in Ps. lxi. 2–4. Cf. PSS. xxvii. 5, XXXi.
20, xxxii. 7, czix. I 14; Isai. xvi. 4, xxxii. 2.
abide Lit., passes the night. Cf. Gen.
xix. 2; Job xxxix. 9, 28.
2. I will say of the LORD] The key-note
of the psalm being struck in v. 1, the response
of the second voice, in v. 2, “I will say,” &c.
involves no serious difficulty, and necessitates
no conjectural change of reading or punctua-
tion. According to the accentuation the trans-
lation should be, “I say, To Jehovah belongs,”
&c., or, “In Jehovah is,” &c., but (see v. 9,
where the address is direct) the words may
v, 4–9.]
37
PSA L.M.S. X CI.
the snare of the fowler, and from the
noisome pestilence. -
4. He shall cover thee with his
feathers, and under his wings shalt
thou trust: his truth shall be thy
shield and buckler.
5 Thou shalt not be afraid for the
terror by night; nor for the arrow
that flieth by day;
6 Nor for the pestilence that walk-
eth in darkness; nor for the destruc-
tion that wasteth at noonday.
7 A thousand shall fall at thy side,
and ten thousand at thy right hand;
but it shall not come nigh thee.
8 Only with thine eyes shalt thou
behold and see the reward of the wicked.
9 Because thou hast made the
LORD, which is my refuge, even the
most High, thy habitation;
be rendered “I say to Jehovah, My refuge
and my fortress,” i.e. I habitually invoke Him
as such. To those who thus trust in Him
God reveals Himself not only as El Elyon
and El Shaddai (v. 1), but as Jehovah, the
covenant God of His believing people (Exod.
vi. 3, where see note).
fortress] See Note at end.
3. Surely he shall deliver thee] Rather,
For He shall deliver the e, or, “For He,
even He, delivers thee,” These words begin
the response of the first voice, assigning the
ground of the confidence just expressed. The
pronoun is emphatic. - .
from the snare of the fowler] Cf. Ps. cxxiv. 7
(a psalm of degrees), where the same figure
occurs with reference to the men who rose up
against Israel: also Pss. xviii. 5, czli. 9; Eccles.
ix. I2; Hos. ix. 8. Spiritually, the promise of
deliverance applies to “the snare of the devil.”
Cf. 2 Tim. ii. 26.
from the noisome pestilence] Rather, from
the pestilence of malignity. The se-
cond noun is in the plural, which gives it an
emphatic and comprehensive meaning. See
note on Ps. v. 9. Cf. Ps. lvii. I.
4. He shall cover thee with his feathers]
Or, “There shall be a covering for thee under
His pinion.” The verb here used occurs with
reference to the ark as concealed by the vail
(Exod. xl. 3), and to the cherubim as covering
the mercy-seat with their wings (1 K. viii. 7).
(Cf. Ezek. xxviii. 14, 16; S. Matt. xxiii. 37.)
shalt thou trust] Rather, “thou art shel-
tered.” Cf. Ps. lvii. I.
his truth shall be thy shield and buckler]
Or, “shield and buckler is His truth.” The
word rendered shield denotes the large shield
which protected the whole body, the 6vpeós,
scutum, as distinguished from the dotrís, cly-
peus. Cf. PS. v. 12; Eph. vi. 16.
5. terror by might] The perils to which
Eastern travellers are exposed by night, from
robbers and beasts of prey, are very numerous.
Cf. Job xxxvi. 20. Night attacks, like that of
Gideon, were also common in Eastern war-
fare.
the arrow] The continuity of thought and of
metaphor is still preserved. The arrow may
be God's arrow (see Deut. xxxii. 23, 24), as e.g.
the pestilence, or any noxious influence, such
as the Simoom, or Sirocco, which is said
to prevail most commonly in the day-time
(see Ritter’s ‘Compar. Geog. of Palestine,’
I. 249, and “The Negeb, pp. 37, 38, for
a description of it); or it may be the arrow
of the enemy, i. e. any hostile assault. The
sixth verse may be regarded as explanatory,
on the principle of parallelism, of the fifth, or
as illustrative of its meaning.
7. A thousand shall fall, &c.] Lit. “There
shall fall on thy side (i.e. thy left hand) a
thousand, and ten thousand on thy right
hand; to thee it shall not come nigh.” The
omitted particle may be supplied in the first
clause of the verse thus: “If a thousand
should fall,” &c.; cf. Ps. xxxix. II: Or,
more correctly, in the second, as in the A V.;
“but it shall not,” &c. Cf. Ps. cxix. 23, 51,
61; Hos. viii. 12. The singular number
(“it shall not come nigh”) is expressive of
the security of the righteous man from each
and every form of the dangers and evils enu-
merated. The promise has its spiritual fulfil-
ment, whether the temporal danger be averted,
or whether grace and strength sufficient for
the day be vouchsafed. The same rod which
destroys the wicked comforts the righteous,
even in the passage through the dark valley of
the shadow of death. The man who keeps
Christ's saying never sees death, because for
him the sting of death is extracted. Cf.
Joh. viii. 51, 52 ; I Cor. XV. 55–57.
8. Only with thine eyes shalt thou behold]
It was thus with the Israelites when, having "
passed safely through the Red Sea, they “saw
the Egyptians dead upon the sea-shore,”
Exod. xiv. 30. Cf. also Exod. xii. 29, 30 ;
2 Chro. XX. I 7.
reward] Or, “recompence.” The same
form of the word is not found elsewhere.
Cf. Isai. xxxiv. 8, where a plural masculine .
form occurs.
9. Because thou hast made] For Thou,
O Jehovah, art my refuge: thou (See
intr.) hast made the Most High thy
habitation. The first clause refers to ºv. 2,
and seems to be the refrain of the second
voice, in which case the second clause of the
verse will be the response of the first voice.
378 PSA LMS. X CI. [v. Io—I5.
Io There shall no evil befall thee,
neither shall any plague come nigh
thy dwelling.
a Matth.4. II “For he shall give his angels
ike 4. to charge over thee, to keep thee in all
I3 Thou shalt tread upon the lion
and "adder: the young lion and the Or, asø.
dragon shalt thou trample under feet.
I4. Because he hath set his love
upon me, therefore will I deliver him:
thy ways.
12 They shall bear thee up in
their hands, lest thou dash thy foot
against a stone.
I will set him on high, because he
hath known my name.
I5 He shall call upon me, and I
will answer him: I will be with him
The word which is rendered “ habitation ” is
the same which is used in Ps. Xc. I.
10. There shall no evil, &c.] The promise
of exemption from calamity is here expressed
yet more strongly. The word rendered “evil”
denotes any calamity, whatever its origin, or
its nature. The word rendered “plague” is
one which is commonly used to denote the
stroke of God's hand, as the leprosy, pesti-
lence, &c.
thy dwelling] Lit. thy tent. The word
comports well with the general complexion of
the psalm as a pilgrim psalm.
11. his angels] The promise of angelic
guardianship is here (as in Ps. xxxiv. 7) given
to all who trust in the Lord. The words
neither assert nor deny the appointment of
specific guardian angels to individuals. Cf.
Gen. xxiv. 7: Exod. xxiii. 2 of Dan. iii. 28.
over thee] Or, “with respect to,” or “on
account of thee,” i.e. for thy benefit. The
angels are said to be “sent forth for ministry
on behalf of those who shall be heirs of salva-
tion.” Heb. i. I4.
in all thy ways] The office of the angel whom
God promised to send before the Israelites is
described in the words “to keep thee (the same
word here used) in the way.” (Exod. xxiii. 20.)
When Satan applied this verse of the psalm
to our Lord in the wilderness, he omitted the
words “in all thy ways,” as not suitable to
his purpose. “Non est via haec, Sed ruina;
et si via tua est, non illius. Frustra in tenta-
tionem Capitis intorsisti, quod scriptum est
ad corporis consolationem.” D. Bernard.
“Serm. XIV. in Ps. x.c.” (Heb. xci.).
12. in their hands] upon their hands.
LXX. Th Xelpóv. The same figure which
pervades the psalm appears here under another
form. As the eagle is represented in Deut.
xxxii. II, bearing its young “on her wings,”
so the angels, the flying ones (cf. Isai. vi. 6;
Dan. ix. 21 ; Rev. viii. 13, xiv. 6), are here
described as lifting up the righteous “upon
their hands,” or pinions. -
lest thou dash thy foot, &c.] There is pro-
bably a reference here to Prov. iii. 23, as in
vºw. 5, 6 to Prov. iii. 25, 26. The stone is
in entire harmony with the view taken of this
psalm as a journeying psalm.
13. Thou shalt tread, &c.] Although the
verbs rendered “tread” and “trample under
foot” have primary reference to the second of
the two nouns in each clause of the verse,
nevertheless, in the narrow mountain-passes of
the East, obstacles can often be overcome in
no other manner than by walking over them.
Figuratively, the assaults of open violence are
fitly represented by the fury of the lion, whilst
those of secret malice are as fitly represented by
the venomous bite of the serpent. Cf. S. Mark
xvi. 18, “they shall take up serpents;” S. Luke
x. 19, “Behold I give unto you power to tread
on serpents and scorpions, and over all the
power of the enemy;” Rom. xvi. 20, “The
God of peace shall bruise Satan under your
feet shortly;” also Judg. xiv. 6; I S. xvii. 34,
35; Dan. vi. 23; Acts xxviii. 3, 6; and more
especially S. Matt. iv. I—I 1. “Sed manifeste
etiam leonem te conculcabit Leo de tribu Iuda.”
D. Bernard., ut Supra.
14. set his love upon me] The word which
is rendered “set his love,” and which is more
literally rendered “to take pleasure in one,”
is used in Deut. vii. 7, and x. I5, to denote
God's delight in His people. Here, the de-
light of God's people in Him is represented
as drawing forth the fulfilment of His pro-
mises to them.
deliver him] i.e. “set him free,” or “enable
him to escape.” Cf. Ps. xviii. 48, cxliv. 2.
I will set him on high]. The promise be-
comes brighter and fuller, but the same figure
is preserved which is used in v. 12.
Ae hath known my name] i. e. My covenant
name, Jehovah. See note on v. 2.
15. I will be with him in trouble] God
is described in Ps. xlvi. I, as the “very present
help" of His people in “troubles,” the plural
of the same word used in this verse.
I will deliver him] Or, “rescue him,” a dif-
ferent verb from that employed in v. 14. Cf.
Ps. l. 15, of which the promise contained in
this verse is an echo.
and honour him] Because he honours God
by reposing all his confidence in him. Cf.
I S. ii. 30.
16. With long lift] length of days.
See note on Ps. xxi. 4. A long life in the
land of promise was the reward of obedience
to the requirements of the Mosaic law. Cf. Ex.
v. 6–5. PSALMS, XC1, XCII. 379
in trouble; I will deliver him, and
honour him.
16 With flong life will I satisfy Heb.
* & * Aength of
him, and shew him my Salvation. º.
xx. 12 (where see note); Deut. v. 16. But the
words here, as in Ps. xxiii. 6, and elsewhere,
require a larger and a spiritual interpretation,
as looking forward to that eternal life of which
a long life in the land of Canaan was the type
and the pledge.
and shew him my salvation] i. e. cause him
to behold it with complete Satisfaction; an
echo of Ps. l. 23. Cf. also PSS. liv. 7, lix. Ic,
cvi. 5, czii. 8, cxviii. 7, cxxviii. 5; and see note
on Psalm xxii. 17. “To live to see the final
glory,” says Delitzsch in loc., “was the rap-
turous thought of the Old Testament hope,
and, in the apostolic age, of the New Testa-
ment hope also.” Cf. Gen. xlix. 18; Ps.
cxviii. I4, 21; Isai. xii. 2; Heb. ix. 28.
NOTE On PSALM XCI. 2.
The word Hºsp is rightly rendered “for-
tress” or “defence” in this place. But it
also means a net (Ps. lxvi. II; Ezek. xii. I 3);
and if, as is possible, the Psalmist had this
signification also in his mind, we are able to
trace a continuity of thought in the following
verse: “He shall deliver thee from the snare
of the fowler;” and also in v. 4, where the
figure of the bird is again introduced.
PSALM XCII.
I 7%e prophet exhorteſh to praise God, 4 for Ais
great works, 6 for Žis judgments one the
wicked, Io and for his goodness to the godly.
A Psalm or Song for the sabbath day.
A T is a good thing to give thanks
unto the LORD, and to sing praises
unto thy name, O most High :
2 To shew forth thy lovingkind-
ness in the morning, and thy faith-
fulness fevery night, º:
3 Upon an instrument of ten “”
º . . | Or, wºozz
strings, and upon the psaltery; 'upon º Ž.
the harp with 'a solemn sound. sound
zyżh Zhe
4. For thou, LORD, hast made me hº.
f Heb.
glad through thy work: I will tri- ºran.
umph in the works of thy hands.
5 O LORD, how great are thy
PSALM XCII.
The title of this psalm seems to imply that
it was used in the temple-Services on the Sab-
bath-day. It was sung, we are told, in the
morning at the time of the drink-offering of the
first lamb, and also on the Second day of the
Feast of Tabernacles (see ‘ Middoth,’ II. 5). It
is a disputed question, however, in the Talmud
whether the psalm refers to the Sabbath of
Creation, or to the final Sabbath of the world's
history; and it is described in one place as
“A Psalm or Song for the future age, all of
which will be Sabbath.” S. Athanasius de-
scribes its subject as the rest which remains for
the faithful; aiveſ éketvmu Tàu yeumo'opéumu dvá-
Travorty. The Sabbath number is preserved in
this psalm in the sevenfold recurrence of the
word Jehovah. The theme is the faithfulness
and truth of God as displayed in His righte-
ous administration of the universe, and as
vindicated by the ultimate destiny both of the
righteous and of the wicked. The chief points
of difference between this and other psalms in
which the same subject is treated are (I), that
whereas they, for the most part (cf. Pss. i.,
xxxvii., lxxiii.), teach the equity of God's pro-
vidential government dogmatically, this pro-
claims it in a song of thanksgiving ; and
(2), whereas elsewhere, especially in Psalm
lxxiii., the inequality in the present administra-
tion of God's providence is a source of per-
plexity, this psalm seems to have its standing-
point in a dispensation in which we shall no
longer “see through a glass darkly,” and
in which the promise, “What I do thou
knowest not now, but thou shalt know here-
after,” shall have received its fulfilment. In
this psalm, as in the preceding, God is spoken
of as Elyon, “Most High.” Both psalms
employ the sacred name Jehovah, and the Sen-
timent expressed in xcii. II corresponds with
that of xci. 8. -
1. to sing praises] The word means either
to “sing ” or “play upon an instrument.” It
is used also to denote the accompaniment of
the song with instrumental music. The noun
mizmor, i.e. “psalm,” is derived from it.
3. Upon an instrument of ten strings, &c.]
It is probable that two instruments only are
named in this verse, and that it should be
rendered thus: “To the ten-stringed instru-
ment, even to the lute, to a gentle strain upon
the harp.” LXX. Šv ŠekaxópóQ \raxtypig,
per' ºffs év któápg. See critical Note at end.
4. through thy work] Or, “through Thy
works,” as it is in many MSS. The words
translated in the A. V. ‘‘work” and “works”
are different in the Heb. The former is fre-
quently used of God's works or dispensations
38O
[v, 6–10.
PSALMS, XCII.
works 1 and thy thoughts are very
deep. *
6 A brutish man knoweth not;
neither doth a fool understand this.
7 When the wicked spring as the
grass, and when all the workers of
iniquity do flourish; it is that they
shall be destroyed for ever:
8 But thou, LORD, art most high
for evermore. -
9 For, lo, thine enemies, O LORD,
for, lo, thine enemies shall perish; all the
workers of iniquity shall be scattered.
Io But my horn shalt thou exalt
like the horn of an unicorn: I shall
be anointed with fresh oil.
in providence (cf. Pss. xliv. 1, xc. 16). The
latter is a more common word, and includes
the works of creation. (Cf. Ps. viii. 6; also
cxliii. 5, where both words are found, and .
apparently in the senses respectively assigned
to them here.) The unfolding of the psalm
begins with this verse.
6. A brutish man] i. e. man in his rude,
uncultivated state, as by nature (cf. Ps. lxxiii.
2.2 ). -
* fool] Literally, “one fat or fleshy.” This
word, which is of frequent occurrence in
the books of Proverbs and Ecclesiastes, is
found only in two other places in the Psalms,
viz. xlix. Io, which probably belongs to the
same period as this series of psalms (see introd.
to that psalm), and Xciv. 8. In both cases it
is found in conjunction with the word ren-
dered “brutish.” Both words are opposed
to the truly wise, i.e. righteous man, who
rightly considers God's works. The Psalms
frequently refer to the elevating influences
of spiritual intuition as constituting the true
distinction between the natural man (JrvXukós)
and the spiritual man (Tvevuarukós).
7. When the wicked spring as the grass]
The same verb is applied to the righteous in
v. 12, and translated “flourish.” In eastern
countries the grass, beneath the influence of
heavy rains and a hot sun, soon attains ma-
turity, and is as quickly scorched and withered.
(Cf. Ps. xxxvii. 35, 36, where the coincidence
of thought is striking, but the phraseology is
different.) There seems to be a reference to
this verse in 1 Macc. ix. 23, where the corre-
spondence with the LXX. version of it is
very close.
it is that they shall be destroyed] Lit. “for,
or with reference to, their being destroyed;”
i. e. that they are fast ripening for destruction.
Cf. Ps. lxii. 9. (Cf. also Job xxvii. 14, where,
however, the construction is different.)
for ever] A peculiar expression. It is found
only in two other psalms, viz. lxxxiii. 17, and
cxxxii. 12, 14, and twice in Isaiah. See Note
at end.
8. art most high] Or, “art (throned) on
high.” Cf. Ps. xciii. 4. This verse, standing
in the middle of the psalm, contains the central
truth which is enforced throughout it. The
assurance that “the Lord sitteth above the
water-floods” is the prop of the righteous
man's faith, however the people may rage,
and however vehemently the water-floods may
beat.
9. For, lo, thine enemies] The word ren-
dered “lo " seems to point with a finger of
Scorn to the workers of iniquity and to their
end. Cf. “those mine enemies,” S. Luke
xix. 27. The iteration tends greatly to
strengthen the force of the passage.
shall be scattered] The word may mean
simply dispersed (cf. Job iv. II), or it may mean
(so the Chaldee) separated, i.e. separated from
the congregation of the righteous, as the chaff
is separated by winnowing from the wheat
(S. Matt. xiii. 30), and as the sheep are divided
from the goats (S. Matt. xxv. 32). Cf. Job
xli. I 7. Although the world-powers now seem
great and compact, they are destined to be
smitten by the stone “cut out without hands;”
and then “the iron, the clay, the brass, the
silver and the gold” must be “broken to pieces
together, and become like the chaff of the sum-
mer threshing-floors” (Dan. ii. 35).
1O. But my horn, &c.] Rather, “But
my horn hast thou exalted as that of an oryx
(or antelope).” See notes on Num. xxiii. 22;
Job xxxix. 9; Ps, xxii. 21. The height of the
horn was the measure of the real or imaginary
greatness of the wearer. As God is “en-
throned on high” (cf. v. 8, where the root is
the same as in the word “exalted”), and is
the Most High (v. 1), so He lifts up and sets
on high His people.
I shall be anointed] Rather, “I am anointed
with fresh oil,” cf. Ps. xxiii. 5. The expres-
sion “I am anointed with fresh oil" denotes
ease, refreshment, and health. The importance
of extracting the oil before the berry becomes
black, and consequently of gathering the fruit
at the proper time, is well known. It is
thought best to carry the fruit to the press
as soon as it is gathered and cleaned. See
Smith’s “Dict,’ art. Olive. “Si in terrà, vel
tabulato oleum nimium diu erit, putrescet...
ex quovis oleo oleum viridius vel bonum fieri
potest, si tempori facias.” M. Cato, “De
rebus rusticis.” The word rendered “fresh,”
which is commonly used of the tree and
translated “green,” is, in this place only, used
of its oil. See Note at end of Psalm.
v. II—I5.]
381
PSA L.M.S. X. CII.
* Hos. I4.
5.
II Mine eye also shall see my de-
sire on mine enemies, and mine ears
shall hear my desire of the wicked that
rise up against me.
12 * The righteous shall flourish
like the palm tree: he shall grow like
a cedar in Lebanon.
13 Those that be planted in the
house of the LORD shall flourish in
the courts of our God.
14. They shall still bring forth fruit
in old age; they shall be fat and
'flourishing;
I5 To shew that the LORD is up-
right: he is my rock, and there is no
unrighteousness in him.
ll. shall ſee my desire . . . . .ſhall hear my
desire] Or, “has seen my desire.” Although
the words “my desire" are rightly printed in
italics, their verbal equivalents being wanting,
the Hebrew idiom in both clauses implies the
meaning expressed in the A.V. (see v. 7 and
note). This is the only case of the occur-
rence of this idiom after a verb of hearing.
mine enemies] Rather, “those who lie in wait
for me.” This form of the word does not
occur elsewhere. w
of the wicked that rise up against me] Ra-
ther, “of those who rise up against me (as)
evil-doers (or acting maliciously).”
12. like the palm tree] The palm-tree of
the Oasis is remarkable for its erect growth,
notwithstanding the weight of its produce
(“nititur in pondus palma”), its perpetual ver-
dure, its power of putting forth young shoots
even in old age, the quantity of the fruit
which it bears, and the distance of its foliage
from the earth. Growing, as it does, in places
where no other tree is found, it is an image of
life in the midst of surrounding death. (See
Delitzsch in loc., and note on Ps. i. 3.)
he shall grow like a cedar in Lebanon] As
the date-palm of the desert is remarkable for
its vital energy, so is the cedar of Lebanon for
its stately and gigantic growth. The cedar
is a lofty, long-lived, wide-spreading, and
deeply-rooted tree. Its wood is fragrant and
almost imperishable. Twelve of the cedars of
mount Lebanon still remain, and young trees
in the East are as rare as ruins in the West.
(See Tristram's ‘Land of Israel,” p. 17.) Some
of the properties belonging both to the palm-
tree and the cedar seem to be alluded to in
Isai. lxv. 22 and Song Sol. ii. 3.
13. Those that be planted] Rather, “Plant-
ed, or being planted, in the house of Jehovah,
they shall blossom,” &c. (cf. Job xiv. 9). Dean
Stanley and others are of opinion that certain
trees were planted in the courts of the temple.
The prohibition of Deut. xvi. 21 (see note in
loc.) seems to refer solely to idolatrous images.
It appears also not improbable, considering
the heat of the climate, that the court of the
tabernacle, and afterwards the courts of the
temple, were partially shaded by the foli-
own soil.
age of trees. Nor are there wanting passages
which seem to support this idea, as Josh. xxiv.
26, which speaks of the oak, or terebinth, by
(or in) “the sanctuary of the Lord” (”TPo–
iepāv), and Ps, lii. 8, where the Psalmist com-
pares himself to “a green olive-tree in the
house of the Lord.” The righteous are like
trees planted in a good soil. (Cf. “trees of
righteousness, the planting of Jehovah,” Isai.
lxi. 3.) The LXX. render shethulim by treqv-
Teupićvot; the other Greek versions render it
by peraqīvrev6évres, transplanted. So Jerome,
transplantati. The wicked man, on the con-
trary, is compared to a tree growing in its
He is indigenous. See notes on
PSS. i. 3 and xxxvii. 35.
in the courts of our God] The word
“courts,” in the plural, appears to be used
only of the temple, not of the tabernacle
with its one court. .
14, bring forth fruit Or, “shall be vigor-
ous,” or “in full vital energy.”
in old age] This seems to look back to
Ps. xci. 16, “With long life will I satisfy
him.” The allusion to the cedar and the
date-palm is still sustained; both being re-
markable for longevity.
fat and flourishing] i.e. “full of sap and
rich in verdure” (the same word as in v. Io,
which is there translated “fresh”), in allusion
probably to the vital energy and productive-
ness of the date-palm, and to the perpetual
verdure both of that tree, and also of the cedar.
The corresponding Aramaic word is used of
Nebuchadnezzar, Dan. iv. 4, and rendered
“flourishing.”
15. To shew, &c.] This verse looks back
to ºv. 2. The verb rendered in v. 2 “to
shew forth,” and here “to shew,” is the same.
The “no unrighteousness” of v. I 5 is the
exact equivalent of the “faithfulness” of v. 2;
the two words being the direct opposites of
each other. Cf. “a God of truth, and with-
out iniquity,” Deut. xxxii. 4, where the word
rendered “truth" is the same as that which is
rendered “faithfulness” in v. 2, and the word
rendered “iniquity” differs only in form from
that which is rendered “unrighteousness” in
this verse.
f Heb.
greezt,
38 2
[v. 1, 2.
PSA L.M.S. XCIII.
NOTES on PSALM xCII. 3, 7, and Io.
3. Somethink that four musical instruments
are denoted in this verse. In this case it may
be rendered thus; “To (or upon) the ten-
stringed instrument, and to the lute; to the
higgaion, with (i.e. with the accompaniment
of) the harp.” But (1) in the two other
places in which, the word "Yºy occurs, viz.
Ps. xxxiii. 2 (where see note), and Ps. cxliv. 9,
it is preceded by the word 35; and one instru-
ment, viz. the ten-stringed lute, is denoted;
(2) the word "j" does not denote any musical
instrument in Ps. xix. 14, or Lam. iii. 62,
or in the only other place, besides the present,
in which it occurs, viz. PS. ix. I6, where see
note. Moreover, had two musical instruments
been mentioned in the second clause of the
verse the parallelism would have led us to ex-
pect n)}> *y) instead of m355. This, how-
ever, appears to be the only place in which
the prep. by or V is used instead of n in
connection with musical instruments.
7. The former of the two words Ty-Ty
is generally regarded as a prep., as in Ps. civ.
23, after the form *g. It is not improbable,
however, that it is here the const. form of the
noun, and that the rendering should be “for
ever and ever,” or lit. “(for) duration of dura-
tion;” the prep. Ty being omitted for the sake
of euphony, as in the titles of Pss. lvii. and lyiii.
by is omitted before ºs. Cf. Ty rºy Ty
Isai. xlv. I 7.
10. Two other words corresponding in
form with "nºn, “I am anointed,” are used
intransitively, viz. "non, Isai. xliv. 16, and
"nº-1, Ps. cxvi. 6. Saul and Jehu were
anointed with the flask, TE), ºpdxos (I S.
x. I ; 2 K. ix. 1); David with the horn, inp,
the word used in this place (1 S. xvi.
I3).
PSALM XCIII.
ZThe majesty, Žower, and holiness of Christ’s
Áingdom.
THE LORD reigneth, he is cloth-
ed with majesty; the LORD is
clothed with strength, wherewith he
hath girded himself: the world also
is stablished, that it cannot be moved.
2 Thy throne is established tof Hºp.
from
old: thou art from everlasting.
PSALM XCIII.
This psalm has no superscription in the
Hebrew. In the LXX. the title is “For the
day preceding the Sabbath, when the world
had been peopled or established (3re karg—"
Kuortat, al. Katóktoro, j yń). A Song of praise
by David.” The former part of the title
agrees with the Talmudic tradition, which re-
gards this as the Friday's psalm, because God
on the 6th day had finished His work, and
had begun to reign over His creatures. (See
‘Rosh hash-shanah,’31 a, quoted by Delitzsch.)
Hitzig and others have observed the con-
nection of this psalm with v. 8 of Ps. xcii.
Whatever historical allusions may be con-
tained in v. 3 to the past or present assaults
of the world-powers upon Israel, this psalm,
the first of a remarkable series of theocratic
psalms, anticipates the period of Jehovah's
personal manifestation of Himself as the King
of the whole earth. Cf. Apoc. xi. 15, 17,
and xix. 6.
1. The LoRD reigneth] Rather, “Jehovah
is King,” i.e. He now reigns; His kingdom
is visibly established, His foes being made His
footstool. LXX. ‘O KYPIOX 380 oriNevorev:
Prayer-Book. Version, “The Lord is King.”
The veth in the same tense is commonly used
to denote the beginning of a new reign. Cf.
I K. i. 18, “Adonijah reigneth.” Cf. also I K.
xxii. 4I ; 2 K. iii. I, xv. 13; 2 Chro. xxix. I;
in all of which places it is rendered in the A.V.
“began to reign.” The Theocracy, as has
been observed by Delitzsch in his introduction
to this psalm, had its first manifestation when
Jehovah became the King of Israel (Exod. xv.
18), and it will receive its completion when
the King of Israel becomes the King of a whole
world subdued, both outwardly and inwardly,
to Himself. The verb which is here rendered
“is (or has become) King,” or, as Delitzsch
renders it, “is now King,” is here used in re-
ference to the inauguration of the Theocracy
in its final and complete manifestation. This
is the watchword of the theocratic psalms (cf.
PSS. xcvi. Io, xcvii. I, xcix. I).
the LoRD is clothed with strength, &c.]
Rather, “Jehovah is clothed, He is girded with
strength;” the noun being understood in the
former case, and expressed only in the latter.
Cf. Isai. lix. 17, “He put on righteousness as
a breastplate;” also Isai. li. 9, “Put on strength,
O arm of Jehovah ;” also Isai. lxiii. 1. The
verb translated, “He hath girded Himself,” is
a military term; cf. Isai. viii. 9.
the world also is stablished] Or, “therefore,
the world is firmly established;” cf. Ps. xcvi. Io.
The word rendered “world.” (ºn tebel, de-
rived probably from the unused verb ºnn, Or
in", in the sense of “to grow,” “to be fruit-
ful”) corresponds to joikovpévm, S. Luke
ii. 1; Heb. i. 6, and has special reference to
£hezz.
v. —5.i PSA L.M.S. X CIII.
383
3 The floods have lifted up, O
LORD, the floods have lifted up
their voice; the floods lift up their
than the noise of many waters, yea,
than the mighty waves of the sea.
5 Thy testimonies are very sure:
WaVeS. holiness becometh thine house, O Heb.
g G e g f to length
4. The LORD on high is mightier LORD, for ever. of days.
the world as inhabited. The prophecy points
to a time when the shaking of the earth and
the troubling of its inhabitants foretold in Pss.
lxxv. 3, Xcvii. 4, xcix. I (cf. Isai. xxiv. 19, liv. Io),
shall have subsided, when the things which can
be shaken (Heb. xii. 27) shall have been removed,
and the things which “cannot be shaken º'
shall be finally established. Having become
the seat of Jehovah's, kingdom, the world can
no longer be shaken by the combined opposi-
tion of earth and hell. It is worth notice, as
an illustration of the danger of bringing scrip-
ture to bear on scientific questions, that so
able an expositor as Calvin appealed to this
passage as a proof that the earth is motionless.
(See Calvin in loc.)
2. Thy throne is established of old] The
transition is abrupt, and brings into fuller
view the predictive import of this series of
psalms as referring to some future and signal
manifestation of the Sovereignty of Jehovah.
(Cf. Pss. xxii. 28, xlv. 6; Zech. xiv. 9.) The
clause may be interpreted, however, as de-
noting the certainty of Messiah's reign over a
subjugated earth (cf. 2 S. vii. 16, where the
words are almost identical, and Ps. lxxxix.
29, 36, 37), as determined by God's eternal
and unchanging counsels.
3. The floods have lifted up] The word ren-
dered “floods” commonly denotes the “rivers,”
but it is sometimes used of the sea in parallel-
ism (cf. Ps. xxiv. 2.; Jonah ii. 3), which, with
its foaming and dashing waves, is also a fitting
emblem of the powers of the world as arrayed
in opposition to the kingdom of God. The
three great world-powers by which the Israelites
were successively oppressed are typically de-
noted by the three great rivers, the Nile, the
Tigris, and the Euphrates. Thus e.g. in Isai.
viii. 7, “Now therefore behold the Lord bring-
eth up upon them the waters of the river, strong
and mighty (the same word as in v. 4), even
the king of Assyria,” &c. Both the Nile and
the Euphrates are designated by the word
Nahar, without the article (Isai. xix. 5,
vii. 20). In the dual the word is used to
denote the Euphrates and the Tigris (Gen.
xxiv. Io, &c.). Cf. also Jer. xlvi. 7, 8.
the floods lift up their waves] Or, “roaring.”
The noun here employed, which occurs in no
other place, seems to denote primarily “col-
lision,” “dashing,” and hence the din or noise
produced by the breakers. The change of
tense is significant, as denoting the continuance
of the threatened dangers. Such a transition
is natural if the psalm was composed in the
time of Hezekiah. (See Excursus on Pss. Xci.
—C.)
4. The Lord on high, &c.] The construc-
tion of this verse is involved in considerable
difficulty, but the general meaning is clear.
It may be rendered thus: “More glorious
than the voices of waters many (and) glorious,
(than) the breakers of the sea, is Jehovah
(throned) on high.” Cf. Ps. lxxvi. 4; Isai.
xxxiii. 21; also Ex. xv. Io, where the adjective
rendered “mighty" in the A.V. is used of
the waters in which the Egyptians sank. See
Note at end.
5. Thy testimonies are very sure, &c.] Cf.
Ps. lxxxix. 28, 37. The abruptness of the
transition causes a difficulty in tracing the
connection of thought. The meaning probably
is that the glory of Jehovah which is now
manifested in the vindication of His attributes
of truth and holiness will be more fully re-
vealed hereafter when He shall take to Him-
Self His great power, and reign over a world
reduced outwardly and inwardly into submis-
Sion to His sceptre. S. John, in like man-
ner, having foretold in Apoc. xxi. I the estab-
lishment of the new heaven and the new earth,
records in v. 5 the divine command given to
him to “write: for these words are true and
faithful.” Cf. also Apoc. xxii. 3, 4, 6. It
should be noticed, however, that there is a
similar transition in Ps. xix. 7 from God's
works to His word, and a striking verbal co-
incidence between that verse and v. 5 of this
psalm.
for ever] Lit. “for length of days,” as in
Ps. xxiii. 6.
NOTE on PSALM xCIII. 4.
The rhythm of the verse, especially when
compared with the similar structure of the
preceding and following verses, and the accen-
tuation point to a different rendering from
that given in the foot-note, viz.: “More
glorious than the voices of many waters, than
the glorious breakers of the sea, is Jehovah
(throned) on high.” The objection, how-
ever, to this rendering is the position of the
adj. Dºn'ts.
PSA L.M.S. XCIV.
[v. 1–9.
# Heb.
God of
2-ezezuges.
f Heb.
shzzze
Joz-Żh.
PSALM XCIV.
I 7%e prophet, ca/Zing for justice, complaineff.
of Żyranny and impiety. 8 Aſe teacheſ/, God’s
A rovidence. I2 A/e shewedh the blessedness of
affliction. 16 God is the defender of the
afflicted. .
LORD ! God, to whom ven-
geance belongeth; O God, to
whom vengeance belongeth, shew
thyself.
2 Lift up thyself, thou judge of
the earth : render a reward to the
proud. r
3 LORD, how long shall the wicked,
how long shall the wicked triumph :
4. How long shall they utter and
speak hard things? and all the workers
of iniquity boast themselves 2
5 They break in pieces thy people,
O LORD, and afflict thine heritage.
6 They slay the widow and the
stranger, and murder the fatherless.
7 * Yet they say, The LoRD shall Ps, re.
II; T.E.
not see, neither shall the God of Ja-
cob regard it.
8 Understand, ye brutish among
the people: and ye fools, when will & Exod. .
Prov. 20.
ye be wise II.
9 * He that planted the ear, shall 2.
PSALM XCIV.
This psalm also is without title in the Heb.
The inscription in the LXX. is “A lyric
psalm of David, for the 4th day of the week.”
It is said to have been the Wednesday song in
the temple liturgy. It was also used by the
Jews on the 4th and 5th days of the Feast of
Tabernacles. The connection with the preced-
ing psalm is probably as follows. The pre-
diction of Messiah's reign suggests (cf. Rev.
vi. Io) the earnest prayer for the hastening of
His coming, for the purpose of “rendering
vengeance to His enemies,” and “avenging
the blood of His servants” (Deut. xxxii. 35,
41, 43). The verbal points of coincidence
with Pss. xcii. and xciii. are numerous and
striking. The supposition that it has refer-
ence to the oppression of foreign foes, which
has led Delitzsch to regard it as a very late
psalm, seems to be without foundation (see
notes on viv. 4, 6, 7, 8, 20). The exactions
and acts of injustice and oppression of which
the Psalmist speaks, appear to be those of the
nobles or chief men amongst the people, not
of foreign invaders; and the whole character
of the psalm corresponds with the state of
things described in the early chapters of the
prophecies of Isaiah. Cf. i. 23, x. 2. º
1. O LORD God, to whom vengeance belong-
eth] Lit. “O God of vengeances, Jehovah.”
The intensive plural denotes the completeness of
the recompence, as Jer. li. 56 (cf. Deut. xxxii.
35; Isai. XXXV. 4).
shew thyself] Some render, “hath shone
forth,” as Deut. xxxii. 2, and Ps. 1. 2. But
the next verse is a prayer, and therefore v. I
may be so regarded, the final letter of the
verb (viz. H) being omitted before the same
letter which begins the next word. So Hitzig
and Olshausen, J. -
2. Lift up thyself] Cf. Isai. xxxiii. Io.
render a reward, &c.] Cf. Jer. li. 56; Isai.
xxxv. 4. There is probably an allusion, by
way of contrast, to Ps. xciii. 1, where the
word rendered “majesty” is cognate with that
here rendered “proud.”
3. LoRD, how long, &c.] We may com-
pare with this inquiry the cry of the souls
under the altar, “How long, O Lord holy and
true,” &c., Apoc. vi. Io.
4. How long shall they utter, &c.] Rather,
“They pour forth (i.e. cause to gush out like
a stream), they speak wantonness (or de-
fiance).”
all the workers of iniquity boast themselves]
The verb (inpsn') may mean, “they exalt
themselves like princes,” ut Emiri se gerunt
(Schultens); (cf. Isai. lxi. 6;) or, more pro-
bably, it means simply, “they carry themselves
high,” i. e. act proudly. Cf. Isai. xvii. 9,
where the cognate noun denotes the top, or
highest branch, of a tree. The twice-repeated
“workers of iniquity” (here and in v. 16)
looks back to the same twice-repeated phrase
in Ps. Xcii. 7, 9. -
5. They break in pieces] i.e. “crush” or “op-
press,” probably in reference to xciii. 3, where
the adverse powers are represented as lifting up
their roaring, a form of the same root. The
verb is used Isai. iii. I 5, and Prov. xxii. 22,
where it manifestly refers to the acts of do-
mestic oppressors, not of foreign invaders.
6. They slay the widow and the stranger,
&c.] Neither the acts nor the words recorded
in this and the following verse are those of
foreign oppressors. They would have had no
special motive for the murder of the stranger
and the fatherless; and “Jah,” and “the God
of Jacob,” are not the words which would have
been familiar to them.
8. Understand, ye brutish among the people,
&c.] Or, “ye most foolish of the people” (the
prep. - being one of the modes of expressing
the superlative degree in Heb. Cf. Song of Sol.
i. 8; Lam. i. 1). The words rendered “brutish”
and “fools” are the same which occur xcii. 6
(where see note). The words “among the
people” (cf. Ps. lxviii. 35) afford additional
proof that the reference is not to foreign op-
pressors, but to Israel.
v. Io–17.]
385
PSA L.M.S. X CIV,
c 1 Cor. 3. II
he not hear? he that formed the eye,
shall he not see 2
Io He that chastiseth the hea-
then, shall not he correct 2 he that
teacheth man knowledge, shall not he
Ánow *
* The LoRD knoweth the
from the days of adversity, until the
pit be digged for the wicked.
14. For the LoRD will not cast off
his people, neither will he forsake his
inheritance.
I5 But judgment shall return unto
righteousness: and all the upright in
heart f shall follow it. º
16 Who will rise up for me a- ºi
2O.
thoughts of man, that they are
vanity.
I2 Blessed is the man whom thou
chastenest, O LORD, and teachest
him out of thy law;
13 That thou mayest give him rest
gainst the evildoers? or who will stand
up for me against the workers of
iniquity ? - -
17 Unless the LORD had been my
9. shall he not hear?] In allusion, as it
seems, to the perverse words to which re-
ference is made in v. 4. -
shall he not see?] i.e. the deeds of violence
and wrong recorded in viv. 5, 6. Everything
which is good and excellent in the creature
must be possessed in absolute perfection by
the Creator.
10. He that chastiseth] Or, that “chasten-
eth (as in v. 12) the nations;” i.e. shall not
He who does not suffer even the heathen to go
unpunished visit the oppression of His own
people by their brethren? Cf. Gen. xviii. 2; ;
Job xii. 23, for similar allusions to God's
providential and judicial administration of the
heathen world.
Ae that teacheth man knowledge, shall not he
know?] Rather, “ (even) He that teacheth
man knowledge.”
The words in italics in
the A.V. are needless. The argument is de-
rived from God's moral government, as be-
fore from man's physical constitution.
11, the thoughts of man, &c..] See Note at
end.
12. This verse affords no valid argument
in favour of a late date, inasmuch as the puri-
fying results of affliction, though more clearly
brought to light in the later portions of the
Old Testament, are distinctly recognized in
the Pentateuch (cf. Deut. viii. 5); in many of
the psalms of David; in the book of Pro-
verbs (as e.g. Prov. iii. 12); and in a yet more
striking manner in the book of Job. Cf. v.
I7, &c.
and teachest him out of thy law] This psalm
must have been written at a time when the law
of God was in the hands of the writer. The
law was known to Hezekiah, who “kept the
commandments which the Lord commanded
Moses” (2 K. xviii. 6). Cf. Isai. xxxiv. 16;
2 Tim. iii. I6.
13. That thou mayest give him rest, &c.]
Lit. “To give (or afford) him rest from the
days of evil;” i.e. “so that he shall not be
disturbed by the days of evil.” So Dr Kay.
LXX. Toi Tpgüvat adró d'H' juspóv trovmpóv.
VOL. IV.
formity with) right.”
antil the pit be digged for the wicked] Cf.
PSS. ix. 15, xxxv. 7, 8; Prov. xxviii. Io. The
word rendered “until” denotes the inevitable-
ness of the doom reserved for the wicked,
though “sentence against his evil work” is not
always “executed speedily.” Eccles. viii. 11.
It may, however, have the meaning of whilst,
as in Job i. 18. So Hitzig and Zunz.
14. For the Lord, &c.] The certainty of the
final issue is confirmed by the “for” of this
verse. This is the answer to the inquiry con-
tained in v. 3. This verse should be com-
pared with Jer. xii. 7, “I have forsaken mine
house; I have left mine heritage” (where the
same verbs occur in the Heb. as here, only in
inverted order, and the noun rendered heritage
is the same as that here rendered inheritance),
and also with I S. xii. 22. S. Paul (Rom.
xi. 2) argues the point nationally as regards
the Jews, and affirms that “God hath not
cast away His people whom He foreknew.”
The words “His people” and “His inherit-
ance” point back to v. 5. Both words occur
in Deut. xxxii. 9.
15. But judgment shall return unto righte-
ousness, &c.] Or, “For judgment must return
to (i.e. finally issue in and be found in con-
The meaning seems to
be that righteousness must eventually triumph
Over present injustice, and then all honest-
hearted men shall rejoice in the attainment of
that which has been long yearned after. The
ways of God must be finally vindicated, and
all the upright in heart shall see and acknow-
ledge that there is “a reward for the right-
eous,” and “a God who judges (righteously)
in the earth” (Ps. lviii. 11). Cf. Isai. xlii. 3,
“He shall bring forth judgment unto truth.”
16. Who will rise up for me, &c.] The
Psalmist sees no refuge in man, and turns only
to God. Cf. Ps. xcii. 11. The verse may be
understood also prophetically of the time of
the final vindication of the divine administra-
tion spoken of in the preceding verse. For
the construction cf. Exod. xiv. 25 ; Judg. vi.
31 ; Ps. lv. 19 ; and 2 Chro. xx. 6; and for
the fuller construction, 2 K. xiii. 12.
B B
386
[v. 18–2.
PSA LMS, XCIV. XCV.
help, my soul had "almost dwelt in
silence.
18 When I said, My foot slippeth;
thy mercy, O LORD, held me up.
19 In the multitude of my thoughts
within me thy comforts delight my
soul.
20 Shall the throne of iniquity
have fellowship with thee, which
frameth mischief by a law
21 They gather themselves toge-
ther against the soul of the righteous,
and condemn the innocent blood.
22 But the LORD is my defence;
and my God is the rock of my refuge.
23 And he shall bring upon them
their own iniquity, and shall cut
them off in their own wickedness;
yea, the LORD our God shall cut
them off.
17. had almost dwelt in silence] Or, “had
almost inhabited silence” (cf. Ps. xxxvii. 3,
for the construction), i.e. the silence of the
grave (cf. Ps. cxv. 17).
18. When I said] Or, “Though I have said,”
i.e. if in time of danger and apparent deser-
tion I have said, “My foot tottereth” (as S.
Peter afterwards said, “I perish”), the com—
passion of Jehovah has sustained me.
19. my thoughts] “My cares” or “anxie-
ties” or “distractions;” cf. Ps. cxxxix. 23 (the
only other place in which this word occurs).
2O. Shall the throne of iniquity, &c.] i.e.
the judgment-seat of unrighteousness or
wickedness. There can be no fellowship be-
tween Jehovah's throne of righteousness (xciii.
2) and the holiness which becomes His house
(xciii. 5, cf. also 2 Cor. vi. I4), and the judg-
ment-seat of unrighteousness, or malignity, and
the oppression described in this psalm as exe-
cuted “by a law,” or by a decree, i.e. under
the semblance of the administration of justice.
This and the following verse afford further
indication that it is internal and not external
oppression to which the Psalmist refers.
21. They gather themselves together againstj
The verb thus rendered may mean, “they
decide upon the life of the righteous” (so
Fuerst), or, “they press in upon,” i.e. “assail
the righteous” (so Delitzsch).
the righteous, &c.] The word “righteous”
is in the singular. Whether these words be
distinctly Messianic or not, they received their
literal accomplishment when the false witnesses
rose up against our Lord, and when Pilate,
whilst protesting his innocence of the “blood
of this righteous man,” gave sentence as His
enemies required. The LXX. has aiua d660V.
The words of Pilate were d666s elut diró toº
atuaros roºrov (or toà èukatov rotºrov), S.
Matt. xxvii. 24.
22. the rock of my refuge] Cf. Ps. xviii. 2.
The word rendered “defence” in this verse is
there rendered “high tower.”
23. And he ſhall bring, &c.] Rather,
“And He turns back,” or, “He has turned
back upon them,” denoting the certainty of
the righteous retribution.
in their own wickedness || Rather, “by (or
through) their own wickedness.” The workers
of iniquity (viv. 4, 16) are here represented as
having fallen into the pit which they have dug
for others. The iteration, as in v. I and in
Ps. xcii. 9, adds emphasis to the prediction.
NOTE On PSALM XCIV. I I.
Some couple the last words of v. To with
this verse, and read, “He that teacheth man
knowledge, (even) Jehovah, knoweth the ima-
ginations of man that they are vain.” Others
render, “for they (i.e. men) are vanity, or a
breath” (cf. Pss. xxxix. II, lxii. 9, CKliv. 4).
But there is stronger authority for the A.V.,
the relative particle being commonly and
rightly rendered elsewhere “that” (not “for”),
after the same verbs (cf. Gen. xxxi. 32,
xxxviii. 16; Exod. xxxiv. 29; Josh. viii. 14,
&c.), whilst the other rendering would ordi-
marily require in the Heb. a transposition of
the predicate and the subject. In I Cor. iii.
20 the words róv oroq,6v are substituted for
the Heb. DTN and the LXX. Töv duépôtrov.
PSALM XCV.
COME, let us sing unto the
LORD : let us make a joyful
1 An exhortation to praise God, 3 for his great-
zzess, 6 azed for /ćis goodness, 8 and moč to
tempt him.
noise to the rock of our salvation. # Heb.
Azez'ezz?
2 Let us t come before his pre-ſºº.
PSALM XCV.
This psalm bears internal evidence of having
been composed as an anthem for the temple-
worship, and probably on Some special occa-
sion. It is entitled by the LXX. “A Psalm of
David,” and the writer of the Epistle to the
Hebrews (who quotes it, iii. 7–II, and iv. 3, 7)
uses the expression “in David” with reference
v. 3–7.] PSA L.M.S. X CV. 387
sence with thanksgiving, and make a 5 The sea is his, and he made it: ;tº a
joyful noise unto him with psalms. and his hands formed the dry land. ... *
3 For the LORD is a great God,
| Heb and a great King above all gods.
Zzz zwhose.
| Or, the 4. " In his hand are the deep places
Žeigh: © -
% of the earth: the strength of the
are his hills is his also.
6 O come, let us worship and bow
down: let us kneel before the LORD
our maker. * º
7 For he is our God; and we are
the people of his pasture, and the
to it; but this probably implies no more than
that the words in question area quotation from
the Book of Psalms, of which David was, to a
considerable extent, the author, just as “the
Psalms” is used in the New Testament as a
synonym for the Hagiographa, because the
Psalms formed the first portion of that divi-
sion of the Old Testament Scriptures. The
phraseology, as the psalm now stands, does
not appear to be that of David, though it is
quite possible that, in its original form, it may
have proceeded from him. The principal
Jewish writers interpret this and the follow-
ing psalms up to Ps. c. of the Messiah. This
psalm is one of the Friday evening psalms in
the Synagogue service. It has been used from
a remote period in the daily services of the
Western Churches, as it is still in our own,
in which it has been generally known as the
Invitatory Psalm, a designation evidently de-
rived from the invitations to the worship of
God contained in viv. 1, 2, and 6, but per-
haps not without reference to the fact that
the Sabbath is regarded by the Jews as “the
Bride,” whom by the use of this psalm, at the
beginning of the Sabbath, they are supposed
to go out to meet. (Cf. ºv. 2.) The psalm
consists of two clearly defined portions; (1)
an invitation to praise, in grateful acknow-
ledgment of God's mercies; (2) a solemn
warning applicable, primarily, to the Jewish
Church and nation, but, as the writer of the
Epistle to the Hebrews testifies, a warning to
the Christian Church also, against the sims of
unbelief and disobedience. The connecting
links with Ps. xciv. are found in xcv. 1, com-
pared with xciv. 22 ; xcv. 7 compared with
Xciv. I4, 23; and, perhaps, in the desire to
enter into the divine presence expressed in xcv.
2, 6, as contrasted with the desire to escape
the divine observation expressed in xciv. 7.
1. let us sing] “Exult,” or “shout joyfully.”
In this verse, as in v. 6, an outward expression
of worship is required of the faithful in the
utterance of the voice and the bowing of the
knees (so Calvin, in loc.).
2. Let us come before his presence] Rather,
“Let us go forth to meet Him,” i.e. anticipate
His presence. Cf. Ps. lvii. 8, where the Psalm-
ist is represented as awakening the morning
with his thanks and praise. The verse may
be regarded as the Christian's reply to Balak’s
inquiry, “Wherewith shall I come before the
Lord?” Mic. vi. 6, and it is illustrated by
Ps. 1. 23, “Whoso offereth (lit. sacrificeth)
praise (the same word which is here rendered
thanksgiving and which means also a thank-
offering; cf. Ps. c. 1, 4, and the notes in loc.)
glorifieth me.”
psalms] “Songs” or “hymns;” cf. 2 S.
XX111. I.
3. above all gods] Cf. Ex. xviii. 11; PSs.
lxxxvi. 8, Xcii. 8, Xciii. 4, Xcvi. 4; Jer. X. Io,
II. The LXX. add &T, oùk diróoretal Kûptos
Töv \aov attoo. .
4. In his hand, &c.] Rather, “in Whose
hand;” or, “because in His hand,” &c.
deep places] Or, “unsearchable, unexplored
recesses;” here probably the lower places of the
earth; Sym. karaśrata yńs; Jer. fundamenta
terrae; as contrasted with the higher places of
the Second clause.
strength] Or, “heights,” LXX. Tà jūrm ;
Jer, altitudines montium. See Note at end.
5. The sea is his] Rather, “Whose is the
sea,” or “to Whom belongeth the sea.”
6. let us worship] The word means “pros-
trate oneself upon the earth,” in accordance
with the oriental mode of adoration.
our maker] A comparison of this passage
with Deut. xxxii. 15, 18, where we find Jeho-
vah spoken of as the Rock of Israel's Salvation
(as in v. 1), and as the “God which made
him,” seems to warrant the inference that it is
to the constitution or adoption of Israel as
the people of the Lord rather than to the lite-
ral creation of man that both Moses and the
Psalmist have reference. (Cf. Isai. xliii. 21,
xliv. 2.)
7. For he is our God] The argument here
reaches its climax in the personal relationship
of God to His people as their covenant God.
Cf. Ps. xlviii. 14. The identity of Jehovah,
as the Great King, with the Covenant Angel
Who went before the Israelites, cf. Exod. xxiii.
20–23, (“Beware of Him, and obey His
voice;” and again, “If thou shalt indeed obey
His voice,”) seems to be clearly implied in this
verse. Hence, an argument for the worship of
Christ as the Angel of the Old Covenant with
outward and inward homage is derived from
this psalm.
To day, &c.] Or, “This day.” “Often as
they were faithless the ‘to-day” sounded ever
anew.” (So Tholuck, in loc.). Cf. 2 Cor. vi. 2.
The position of the word gives it emphasis.
The apodosis seems to be wanting (then it
B B 2
388 - PSA LMS. XCV. [v. 8–11.
: ºr, sheep of his hand. “To day if ye will Io Forty years long was I grieved
* * * * hear his voice, with this generation, and said, It is a
* Exod. 17, 8 Harden not your heart, "as in people that do err in their heart, and
§ſab. In the 'provocation, and as in the day of they have not known my ways:
#: temptation in the wilderness: II Unto whom I sware in my Heb.
ºr 9 When your fathers tempted me, wrath that they should not enter ź.
2022. proved me, and saw my work. into my rest. zzy rest.
shall be well with you), according to the
Masoretic punctuation, which makes the divine
voice of admonition begin in the middle of this
VerSe. {
if ye will hear] Rather, “listen to,” or
“obey.” See Note at end.
8. Harden not your heart] The hardening
of the heart, which, in the case of Pharaoh
(Ex. vii. 3, where the word is the same as here),
is ascribed to God, is here ascribed to man.
as in the provocation, &c.] Rather, as at
Meribah; as in the day of Massah.
The LXX. has Év Tó trapatrukpaguá; so also
Heb. iii. 8. The context seems to limit the
reference to the event recorded in Exod. xvii.
1–7 which took place at Rephidim. The
Meribah of Num. xx. is distinguished from
the Meribah of Rephidim as Meribah-Kadesh;
and it is the Meribah of Ex. xvii. which alone
bore the double name of Massah and Meri-
bah. (Cf. Ps. lxxxi. 7.)
9. When] As Deut. xi. 6; or, “where,”
LXX. oº, as in Num. xx. 13; Deut. viii. 15 ;
Ps. lxxxiv. 3. Cf. Heb. iii. 9.
and saw] Or, “even though they saw" (or
“had seen’’). Cf. “yea (or although), they
may forget,” Isai. xlix. I5.
my work] The LXX. and Heb. iii. 9 have
“my works.” The difference affects the punc-
tuation only.
1O. Forty years long] In Heb. iii. 9 these
words are connected with the preceding clause,
but in the 17th verse, as here, they denote the
time during which God was grieved. In the
Heb. and the LXX. it is simply a question of
division, not affecting the text.
was I grieved] Or, “moved with indigna-
tion.” LXX. Trpoor&x6iora. The Heb. future
is used here, as elsewhere, to denote that which
is customary or continuous. See Ewald’s
“Heb. Gr.’ $264 (Nicholson's ed.).
with this generation] Lit. “with a genera-
tion,” i.e. with a whole generation.
a people that do err in their heart] Lit. “a
people of wanderers in heart (are) they.” The
same word is used Ps. cwii. 4, of the wander-
ings of the Israelites in the desert. -
and they have not known my ways] Or,
“but they knew not My ways;” in allusion
probably to the way in which the people
were brought out of Egypt and led by the
Angel (cf. Exod. xiii. 17, 18, and xxiii. 20).
The word “they” is emphatic.
11. Unto whom Rather, “so that ” (as in
Gen. xi. 7) or “wherefore.” The four verses 4,
5, 9, and Ir, begin with the same word, which
may be rendered “when,” “where,” “so that,”
or “wherefore,” according to the connec-
tion. Cf. Gen. xiii. 16; Deut. xxviii. 27.
The artificial construction forbids rigorous
uniformity of rendering. It may be observed
further that the last four verses of this psalm
begin with the same letter of the alphabet.
that they should not enter into my rest] Lit.
“if they shall come;” the common form of
an oath in Heb. The reference is to the funda-
mental passage Num. xiv. 23, “if they shall
see the land which I sware unto their fathers.”
Cf. Num. xiv. 30; Deut. i. 35, xii. 9. The
rest here spoken of answers to the land in the
above passages, and must therefore denote a
place of rest. These words prove the typical
character of the land of Canaan. The same
train of thought is expanded in Heb. iii. and
iv. The author of the Epistle to the Hebrews
grounds upon the renewal in this psalm of the
promise and the warning given to the Israelites,
the inference that the true rest promised to
the faithful, “God’s rest” in the highest and
fullest sense of the words, is yet future. “There
remaineth therefore a rest (orag|3atuopios) to
the people of God.” iv. 9.
NOTES on PSALM xcv. 4 and 7.
4. It is probable that nEyhn is transposed
from ryºn, and that it is derived from yº)"
“to glitter,” “appear afar off,” “be promi-
nent,” rather than from Fly" “to faint,” or “be
weary from labour.” In this case the use of
the word in reference to high places, as ap-
parent from a distance, seems easy of explana-
tion. The same word is used of the wild
bull, or buffalo, Num. xxiii. 22, xxiv. 8,
apparently in the sense of strength. It is also
used in Job xxii. 25, where see note.
7. If the optative sense of the particle here
employed could be established, the words might
be rendered, “Oh! that ye would hearken to
His voice!” but this signification is extremely
doubtful, and Exod. xxiii. 22 seems to point
to the other construction, as in the A.V.
This construction is confirmed by Heb. iii. 7,
and iv. 7, Shuepov čāv rās (povňs aßtoo droß-
ormre, pi) ork\mpüunts rās Kapòtas jućv: Where
the LXX. version is followed in connecting
the two clauses.
v. 1–5.]
PSA LMS. XCVI.
a 1 Chron.
PSALM XCVI.
I An exhortation to praise God, 4 for his great-
zzess, 8 for his Áingdom, II for his general
judgment. *
* SING unto the LORD a new
song: sing unto the LORD, all
the earth.
2 Sing unto the LORD, bless his
name; shew forth his salvation from
day to day.
3 Declare his glory among the hea-
then, his wonders among all people.
4. For the LORD is great, and
greatly to be praised: he is to be
feared above all gods.
5 For all the gods of the nations
PSALM XCVI.
This psalm has been rightly designated as a
missionary hymn for all ages. Its liturgical
character is decisively attested both by in-
ternal and external evidence. It is entitled
by the LXX. “A Song of David;” and if the
commonly received interpretation of I Chro.
xvi. 7 be correct, the occasion of the compo-
sition of this psalm, in its original form, was
the removal of the ark from the house of
Obed-edom to the tent which David had pre-
pared for it on Mount Zion.
But whether the psalm was originally com-
posed by David or not (a point which I Chro.
xvi. does not seem absolutely to determine),
there is ground for believing that, as it here
stands (and as with slight verbal discrepan-
cies it is found in I Chro. xvi.), this psalm
is the production of a later period than that
of David. For (1) the LXX. connect the
psalm with the building of the second temple,
intending, as it would seem, to denote its
adaptation to that occasion. (2) The sub-
ject-matter and the phraseology, more parti-
cularly the anadiplosis oriteration of the psalm,
i.e. the repetition of the same words, or of
the same phrases, point to a later date than
that of David. (3) It is found in 1 Chro.
xvi. in close connection with portions of the
cwth, cvith and cviith psalms, and the com-
posite psalm of praise there recorded ends
with the doxology, slightly varied, which
closes the 4th Book of the Psalter. Like the
preceding psalm, to which it is joined in four
codices, this psalm is predictive of “the gos-
pel of the kingdom” (S. Matt. ix. 35); but,
whether the first and second Advents of the
Messiah be or be not regarded here, as in other
Old Test. prophecies, as parts of one con-
nected whole, this psalm has reference to the
coming of the Messiah as David's Lord, not
as David's Son ; as Jehovah, the Lord and
King of the whole earth; not as the “man
of sorrows and acquainted with grief.”
The first portion of the psalm naturally
divides itself into two strophes, each consist-
ing of six lines. The remaining portion, be-
ginning with v. Io, may either be divided into
two similar strophes, each consisting of two
verses, or it may be regarded as one irregular
strophe of eleven lines. The former division
is the more natural as well as the more sym-
metrical. The disorganization of the stro-
phical structure in r Chro. xvi., as well as
the composite character of the whole piece,
seems to point to the earlier date of that form
of the psalm which is preserved in the Psalter.
The concluding verses of the psalm abound
with allusions to the prophecies of Isaiah.
The phraseology is, for the most part, bor-
rowed from that prophet, and the repeated
instances of iteration remind us forcibly of
his style.
1. The opening words are found verbatim
in Isai. xlii. Io. Rashi observes, that wherever
the expression occurs, “a new song,” it refers
to the future, i.e. to the time of the Messiah.
It is true that the phrase “a new song"
occurs in Ps. xl. 3, which is ascribed to Da-
vid, and that the fuller expression “sing unto
Him a new song’’ is found in Ps. xxxiii. 3,
but the phraseology of the latter psalm, and
its mention of horses, seem to point to a later
date of composition than the time of David
(see note on xxxiii. 17). The “new song "is
not the psalm itself, but the ascription of
praise which shall ascend from a regenerated
world at the Advent of Jehovah predicted in
v. 13. (Cf. Rev. xv. 3.)
2. shew forth] This verb, though not ex-
clusively used by Isaiah, is employed by him
in a distinctive sense as denoting the procla-
mation of the gospel. (Cf. Isai. lii. 7, lx. 6.)
(It answers to the Greek word edgyye)\{{s0.6e.
The title of the gospels in the Hebrew New
Testament, corresponding to evayyáAtov, is
derived from the same root.)
from day to day] i.e. “every day;” cf.
Esther iii. 7.
3. the heathen] Or, “the Gentiles.”
AEis wonders] This word is frequently em-
ployed with reference to the miracles wrought
in Egypt and in the wilderness.
all people] Lit. “all the peoples,” or “na-
tions.”
4. For the LoRD is great, &c.] The
former clause of this verse is taken verbatim
from PS. xlviii. 1; the second clause seems to
refer back to Ps. xlvii. 2.
greatly to be praised]
celebrated in festive songs.
all gods] Cf. 2 Chro. xxxii. I5, where the
singular form occurs. -
5. For all the gods of the nations are idols]
This verse shews that the word translated
i. e. worthy to be
390 PSA LMS. XCVI. [v. 6—Io.
are idols: but the LORD made the due unto his name: bring an offering, Heb ºf
e o Æis zazme.
heavens. and come into his courts. -
O worship the LORD ! in the '9;...the
glorious
6 Honour and majesty are before
beauty of holiness: fear before him, sanctuary.
him : strength and beauty are in his
Sanctuary.
7 Give unto the LORD, O ye kin-
dreds of the people, give unto the
LORD glory and strength.
8 Give unto the LORD the glory
all the earth.
Io Say among the heathen that the ...?"
LORD reigneth: the world also shall be
established that it shall not be moved:
he shall judge the people righteously.
“gods” in the preceding verse is rightly so
rendered, and not, as some propose, “angels.”
The word rendered “idols” means “power-
less things,” or “vanities;” not as LXX. Šal-
póvua; and Jerome, daemonia. It is used more
frequently by Isaiah than by any other writer;
cf. ii. 8, 18, 20, x. Io, xix. 3. The state-
ment is similar to that of S. Paul in I Cor.
viii. 4, “an idol is nothing.” We may com-
pare with it Isai. xli. 24, xliv. 9, Io. The
utter vanity and incapacity of the gods of
the nations is contrasted with the might and
majesty of the Creator. The word rendered
“nations” is the same which is rendered
“people” in v. 3; or, as it is literally trans-
lated, “peoples.” It is a different word from
that which is rendered “heathen '' in viv.
; IO.
made the heavens] Cf. Isai. xlii. 5, xliv. 24.
6. Honour and majesty] The paronomasia
of the Hebrew is lost in the translation.
Instead of “strength and beauty are in His
sanctuary,” we read in I Chro. xvi. 27,
“strength and gladness are in His place.” It
is remarkable that in Isai. lx. I 3, where the Gen-
tiles are represented as bringing their offerings
into the courts of the Lord's house, the two
words are combined, “to beautify the place of
my sanctuary,” where also the verb translated
“beautify” is that from which the noun here
rendered “beauty” is derived. The reference
in the word which is here rendered “sanctuary”
(which is used both of the tabernacle and the
temple) is clearly to the earthly sanctuary;
and hence it seems probable that the psalm
was composed before the Captivity, the word
rendered “strength º having special reference
to the ark, and the word rendered “before
Him" having a similar reference to the She-
chinah, or manifested glory of Jehovah in the
most holy place; neither of which seems to
have belonged to the second temple.
7. Give unto the LORD...glory and strength]
i.e. ascribe to Jehovah glory and strength in a
song of praise. The words are borrowed from
Ps. xxix. I, as are the following words from
the next verse of the same psalm. The sudden
change in construction is, as Dr Phillips ob-
serves, highly poetical, and seems to imply
that this and the following verses would be
taken up by a different part of the choir.
8. the glory due unto his name] Lit. “the
glory of His name.”
&ring an offering] A collective singular, in
allusion to the eastern custom of bringing
gifts when admitted into the presence of kings
and rulers. The word “minchah " appears
to be here used, not in the restricted sense of a
vegetable offering, which belongs to it in the
Levitical law, but in the more comprehensive
Sense in which we find it used both in Gen.
iv. 3, and also by the prophets. Cf. Ps. cxli.
2 and note in loc.
his courts.] A probable indication that the
psalm, in the form in which it is here found,
was written later than the time of David; see
note on Ps. xcii. 13.
9. the beauty of holiness] The quotation
from the xxixth ps. is here continued. There
Seems to be an allusion to v. 6, where the
word rendered “majesty” is the masculine
form of that here rendered “beauty,” and
the word rendered “sanctuary'' is derived
from the same root as the word here rendered
“holiness.” For the meaning of the phrase
see note on Ps. xxix. 2. The beauty of ho-
liness may be compared, as by Delitzsch, to
the wedding-garment of the New Testament
parable.
fear before him] Or, “tremble , before
Him,” as Ps. xcvii. 4.
1O. Say among the heathem, &c.] Rather,
“Say among the Gentiles, Jehovah is King.”
Cf. Ps. xciii. 1 (where see note), also xcvii. 1,
xcix. I. An ancient gloss, but without au-
thority from existing MSS., or ancient ver-
sions, viz. diró roſ, ŠčNov, was received by
S. Justin Martyr and others as a genuine por-
tion of the text. The Psalmist is here again
carried onward by the inspiring Spirit into
the great day of the Lord, and calls upon the
faithful to proclaim the personal Advent of
Jehovah and His assumption of the kingdom.
the world also shall be established] Rather,
“therefore the world shall be established.”
This clause is quoted verbatim from Ps. Xciii. I.
It looks back apparently to v. 5, in which
mention is made of the heavens, and is the
link between that verse and the 11th, in which
mention is made both of the heavens and
earth. We find the order of this and Some
other clauses changed in I Chro. xvi.
v. II—I.]
39 I
PSA L.M.S. XCVI. XCV II.
II Let the heavens rejoice, and
let the earth be glad; let the sea roar,
and the fulness thereof.
12 Let the field be joyful, and all
that is therein: then shall all the trees
of the wood rejoice
I3 Before the LORD : for he com-
eth, for he cometh to judge the
earth: he shall judge the world with
righteousness, and the people with his
truth.
PSALM XCVII.
1 The majesty of God’s éingdom. 7 7%e church
zejoiceth at God’s judgments upozz idolaters.
Io Aze exhortation to godliness and gladaess.
HE LORD reigneth; let the earth
rejoice;
isles be glad thereof.
it shall not be moved] This may be under-
stood of exemption both from moral and
physical causes of disturbance; cf. Ps. xlvi. 5.
See note on Ps. lx. 2.
he shall judge the people righteously] Lit.
“He shall judge (or He judges) peoples in
righteousness or equity,” i.e. He shall realise
in His equitable administration of the world
the types imperfectly afforded in the adminis-
tration of Israel's most upright judges; cf.
Gen. xxx. 6, where the same word (a different
word from that in v. 13) is used in the sense
of avenging the cause of Rachel. It means
also to punish, Gen. xv. 14. Cf. PSS. vii. 8,
ix. 8, lxxii. 2.
11. Let the heavens rejoice, &c.] Or, “The
heavens rejoice, and the earth exults: the sea
roars and its fulness.” Cf. Isai. xlii. Io, where
the last clause occurs. As the whole creation,
both animate and inanimate, has groaned be-
neath the weight of the curse, so shall the
whole creation partake of the great deliver-
ance. Many of Isaiah's prophecies have re-
ference to this subject, e.g. xxxv. 1, xlii. Io,
xliv. 23, xlv. 8, xlix. I 3, lv. I2; and S. Paul
(Rom. viii. 21) distinctly asserts the same
truth. The analogy between S. Luke xxi. 25,
“the sea and the waves roaring,” and the se-
cond clause of this verse, is rather apparent
than real. A closer analogy is furnished in
Ps. xcviii. 7, where the same phrase occurs,
and is shewn by comparison with v. 8, “Let
the floods clap their hands,” &c. to be a
sound of joy and exultation.
12. then] Or, “at that time.” The word
thus translated, as in Isai. xxxv. 5, 6, looks
forward to the times of the Messiah’s Advent.
all the trees of the wood] This seems
evidently borrowed from Isai. xliv. 23 and ly.
I 2.
rejoice] Or, “sing joyously;” so Dr Kay.
13. for he cometh] Or, “is come.” The
words rendered “He shall judge (or rather
He judges) the world with righteousness,”
are taken from PS. ix. 8.
PSALM XCVII.
The key-note of this series of psalms,
“Jehovah is King,” is again sounded in the
first verse. The subject is the same as in
the preceding psalm, viz. the personal Ad-
vent of Jehovah, which is represented in
terms borrowed from the Pentateuch, and
from those earlier psalms which describe the
Theophany on occasion of the giving of the
law. All nature is moved at the divine pre-
sence. The flames which once lighted up
Mount Sinai, at the appearance of the great
King enlighten the whole world; and by
them. His enemies, “who would not that
He should reign over them,” are consumed.
The heavens which now proclaim the glory
of God shall then attest His righteousness.
His glory is displayed throughout the whole
earth; and, whilst the worshippers of false
gods are confounded, Zion rejoices and is
glad; and all nations come and worship be-
fore their King; for His judgments are made
manifest (Rev. xv. 4).
Whether the quotation in Heb. i. 6 be
from this psalm or not, and whether the
reference of the writer be to the first, or to
the second, introduction into the world of the
First-begotten (see note on v. 7), the psalm
itself contains conclusive evidence that it
reaches forward not only to the first Advent of
Christ, but also from thence to “the consum-
mation of all things.” (See Bp. Wordsworth
in loc.) It must be observed, at the same
time, that not only the phraseology of this
psalm, but also the analogy of other psalms,
suggest the probability that its immediate
occasion was some great national deliverance,
which it was the object of the writer to com-
memorate in this and the other Liturgical
Anthems which precede and follow it.
The psalm naturally divides itself into four
strophes, each consisting of three verses.
The connecting links with Ps. xcvi. are
numerous; vºv. 1, 8 of Ps. xcvii. answer to v.
II of Ps. xcvi.; v. 3, “before Him,” corre-
sponds with v. 6; v. 4 with v. 9, where the
verb rendered “tremble” in the former case,
and “fear” in the latter, in the A.V., is the
same in the Heb.; v. 6, “all the people see
His glory,” with v. 3, “declare His glory
among the heathen;” v. 7 (where the idols
are contrasted with the true Elohim) with
ºv. 5; v. 9, “Thou art exalted far above all
gods,” answers to “He is to be feared above
all gods,” v. 4 of Ps. xcvi.
1. The LoRD reigneth] See note on Ps.
xciii. 1.
let the earth rejoice] Or," the earth is glad;”
let the fnnultitude off Heb.
272azzy, Or,
great žs/es.
392
PS ALMS. XCVII. tº 2–6.
2 Clouds and darkness are round 4 His lightnings enlightened the
** about him : *righteousness and judg- world: the earth saw, and trembled.
}}... ment are the habitation of his 5 The hills melted like wax at the
throne.
3. A fire goeth before him, and
burneth up his enemies round about.
presence of the LORD, at the presence
of the Lord of the whole earth.
6 The heavens declare his right-
not the land of Canaan only, but (as in z. II
of the preceding psalm, and as further explain-
led by the words which immediately follow,
and by zºv. 5 and 9) the whole earth, in-
cluding both the animate and inanimate crea-
tion. Cf. Isai. xlii. Io—I2.
Zet the meat/titude of isles àe glad] Lit. “many
isles rejoice” (cf. Ps. xcvi. 11). The word
“many” is used here as elsewhere (Isai. lii. I5,
liii. 12; cf. Rom. v. 15, 19; Heb. ix. 28) for
a/Z. The Hebrew writers appear to have used
the word rendered islands to denote all those
countries which were separated from them-
selves by the sea. (Cf. Gen. x. 5, and the
note on it ; Ps. lxxii. Io; Isai. xli. 1, 5, xlii.
4, Io, 12, xlix. I ; Jer. xxv. 22, xxxi. Io.)
Thus the inhabitants of the isles became
synonymous with the Gentile world, as ap-
pèars from the fact that Isai. xlii. 4, “the
isles shall wait for His law,” is explained in
S. Matt. xii. 21 by the words “in His name
shall the Gentiſes trust.” This is indicated also
by the parallelisms which are found in several of
the passages to which reference is made above.
2. CZouds and darkness] The same words,
as also “fire,” which occurs in z. 3, are
found in Deut. iv. II, and v. 22, with refer-
ence to the giving of the law on Mount
Sinai. In the former of these passages another
Hebrew word occurs which is translated
“darkness,” and the word which is used here
is there rendered “thick darkness.” Cf. Exod.
xix. 16, 18; Ps. xviii. 9, II, 12. Clouds and
darkness do not belong to the divine nature,
but are characteristic of the divine dispen-
sations. “God is light, and in Him is no
darkness at all; ” but “His way is in the Sea,
and His path in the great waters: and His
footsteps are not known.”
the habitation of his throne] Rather, “the
foundation or basis of His throne,” i.e. on
which His throne rests. The words are taken
from Ps. lxxxix. I4. Cf. Ps. civ. 5; Ezra ii. 68.
3. A fire Rather, “Fire,” by which God is
represented, (“our God is a consuming fire,”)
or “lightning.” Cf. Exod. ix. 23, and the foot-
note in loc. ; also S. Matt. xxiv. 27. A similar
expression occurs in Ps. l. 3. The same order
of events is marked in both psalms. In Ps. l.
we read first of the devouring fire (z. 3),
and then of the gathering together of the
saints (zº. 5). In this psalm we find first
a description of the destruction of the enemies
(z. 3), and then of the rejoicing of Zion
(z. 8). Our Lord confirms both the general
truth of the prediction, and also the order of
the events foretold in both psalms, when, in
His prophecy of the end of the world, He
thus describes the command which will be
given to the reapers, “Gather ye together
first the tares, and bind them in bundles
to burn them : but gather the wheat into my
barn '' (S. Matt. xiii. 30).
4. His lightnings enlightened, &c.] Or,
“ have enlightened.” The Psalmist describes
the scene as if actually present to his view.
The same expression occurs in Ps. lxxvii.
18, in connection with the passage through
the Red Sea (cf. Hab. iii. throughout). Our
Lord confirms this prediction also in the
description of His own Advent (S. Luke xvii.
24).
5. The hills melted Žiže wax, &c.] Or, “are
molten.” Cf. Mic. i. 4. The frequent allu-
sions in this series of psalms to the convul-
sions of the earth, as in zº. 4, and in this verse
to the melting of the hills, suggest the idea
that some great earthquake, like that in the
days of king Uzziah, was fresh in the memory
of the writer (cf. Amos i. 1). Other passages
in the writings of the prophets connect the
levelling of the mountains with the personal
Advent of the Lord, as e.g. Isai. xl. 4, 5, and
Zech. xiv. 4, 5, where express reference is
made, by way of illustration, to the great
earthquake in the days of Uzziah. (See Ex-
cursus on this series of psalms.)
at the presence of the Zord, &c.] Rather,
“by reason of the presence of Jehovah, of
the presence of the Lord of the whole
earth.” The double appellation probably de-
notes the Advent of the Lord in His twofold
aspect—both as the Judge and also as the
Avenger—to judge and to take vengeance on
His enemies, to judge and to avenge the cause
of His people. This appears to be one of the
few passages in the Old Testament in which
the predictions of the Advent of the promised
Messiah and of Jehovah Himself no longer
run, as they do for the most part, in parallel
lines, but converge to one point. (See De-
litzsch on Isai. xl. Io, and Introd. to the
Psalter, § 18.) Cf. Isai. xxviii. 16. The phrase
** Lord of the whole earth '' occurs elsewhere
only five times in the Old Testament, viz.
Josh. iii. II, 13; Mic. iv. 13 ; and Zech. iv.
14, vi. 5. The full expression would be, “by
reason of the presence of Jehovah, by reason
of the presence of Jehovah, the Lord of the
whole earth,” i.e. of the earth now completely
reduced into obedience to His Sceptre. -
v. 7—II.] PSA LMS. XCVII. 393
9 For thou, LORD, art high above
all the earth: thou art exalted far
eousness, and all the people see his
lory.
ºd. 7 * Confounded be all they that above all gods.
tº 26. x, serve graven images, that boast them- Io Ye that love the LoRD, “hate º 34.
#::::: selves of idols: worship him, all ye evil: he preserveth the souls of his moss-s.
Rom. I2. 9.
gods.
8 Zion heard, and was glad; and
the daughters of Judah rejoiced be-
cause of thy judgments, O LORD.
saints; he delivereth them out of the
hand of the wicked.
II Light is sown for the righteous,
and gladness for the upright in heart.
6. The heavens declare his righteousness]
The same expression occurs in Ps. l. 6. It
may refer to some supernatural attestation of
the sovereignty of the Judge.
all the people see his glory] Rather, “all the
peoples, or nations.” Presuming that the pro-
phecies of Isaiah were composed before this
psalm (see Excursus), these words are the echo
of many passages in those prophecies in which
the universal manifestation of the glory of the
Lord at His second Advent is foretold in
almost identical terms, as e.g. xl. 5, “The
glory of the Lord shall be revealed, and all
flesh shall see it together; ” and lxvi. 18, “I
will gather all nations and tongues, and they
shall come and see My glory.” -
7. Confounded be all they, &c.] Rather,
“Ashamed are all they, the worshippers of
images, who boast themselves of idols (or
idol-gods).” The verbal resemblance to Isai.
xlii. 17, and xliv. 9, should be observed. Cf.
Jer. X. I4. S. Augustine, in his commentary
on this passage, thus describes the confusion
of idolaters in his own day: “Erubescant
qui adorant lapides, quia lapides illi mortui
erant, nos vivum lapidem invenimus !...Dimit-
tunt templa, currunt ad ecclesias. Confun-
dantur omnes qui adorant sculptilia. Adhuc
quaerunt adorare Sculptilia, noluerunt deserere
idola, deserti sunt ab idolis.” The same con-
fusion, as some think, is yet more graphically
described in Rev. vi. I2—17. -
worship him, all ye gods] This clause may be
rendered imperatively, as in the A.V., “Bow
down before Him, all ye gods,” or affirma-
tively, “All gods have bowed down before
Him.” . The LXX. read ºrpogrkvvija are adró
Trávres àyye)\ot attoo. The Vulg., “Adorate
eum angeli ejus.” The Syr. also understands
the passage of the angels. Both usage and
context, however, seem opposed to this inter-
pretation. As regards usage, there seems to
be no clear instance in which the word Elohim
is employed to denote, as its primary signifi-
cation, the angels. (See note on Ps. viii. 5.)
As regards the context, it seems clear that
the allusion here (as in Pss. xcv. 3, xcvi. 5,
and v. 9 of this psalm) is primarily to those
cosmical powers which had been deified not
only in the Gentile world, but also by many
of the Jews, who, at all periods of their his-
tory before the Captivity, were prone to lapse
into idolatry. Cf. Acts vii. 42 (to which
early idolatrous worship there is no reference
in the Pentateuch); also 2 K. xxi. 3, 5; Jer.
xix. 13; Zeph. i. 5. Jerome renders the clause
thus: Adorate eum omnes dii. Inasmuch,
however, as angels may have become the
objects of idolatrous worship in the days
of the Psalmist, there seems to be no suf-
ficient reason for excluding a reference to
them in this place, in support of which re-
ference Heb. i. 6 may be urged, which (if
not taken from the addition found in all
codices of the LXX. to Deut. xxxii. 43) is
a direct quotation from this verse. The
words with which the citation is introduced,
if the reference be to this psalm, have an im-
portant bearing upon its interpretation. Dr
Kay renders them thus: “When He again
introduces His First-born into the world,
He says:” words which, as has been fully
shewn by Delitzsch and others, must be re-
ferred, both on grammatical and exegetical
grounds, not to the Incarnation, but to the
Second Advent. -
8. Zion heard, and was glad] These words
are borrowed almost verbatim from Ps. xlviii.
II. They describe in glowing terms the joy
of the Church at the coming of her Lord;
in accordance with His own words as re-
corded in S. Luke'xxi. 28, “Then look up, and
lift up your heads; for your redemption draw-
eth nigh.” The very same verbs which are
used in v. I, to denote the joy of the earth
at large, are here employed as descriptive of
that of Zion.
9. Aigh above all the earth] These words
are taken verbatim from Ps. lxxxiii. 18. It
should be remarked that the Hebrew word
translated “Most High,” and the word
translated “Thou art exalted,” are cognate in
their etymology. Cf. Ps. xlvii. 2, 9.
10. hate evil, &c.] The promised deliver-
ance of Jehovah is a reason for the hatred
and avoidance of evil. Cf. Pss. xxxiv. I4, 16,
2I, XXXVii. 27, 28.
he preserveth, &c.] Or, if the accentuation
be disregarded, “He Who preserveth the souls
of His Saints will deliver them from the hand
of the wicked.” So Delitzsch.
11. Light is sown for the righteous The
ExX. has dwéreixe, i.e. is sprung up. This
394.
[v. 12—3.
PSA LMS. XCV II. XCVIII.
12 Rejoice in the LORD, ye right-
Or, to the eous; and give thanks at the remem-
4. * &
brance of his holiness.
PSALM XCVIII.
I 7%e psalmist exhorſeth the Jews, 4 the Gem-
files, 7 and all the creatures to praise God.
A Psalm.
SING unto the LoRD a new
song; for he hath done mar-
vellous things: his right hand, and
his holy arm, hath gotten him the
victory.
2 * The LORD hath made known a Isai, 52.
his salvation: his righteousness hath *
he "openly shewed in the sight of . Or,
the heathen.
3 He hath remembered his mercy
and his truth toward the house of
is based on a different reading (Thr, instead
of ynt), which seems to have had its origin
in the parallel passage in Ps. cxii. 4. There
seems, however, to be no necessity for chang-
ing the received text, which contains a beau-
tiful and expressive figure. Cf. Prov. xi. 18;
Hos. viii. 7, x. 12; S. James iii. 18. The light,
now sown for the righteous, shall spring up
in that day, when unto those that fear His
name “the Sun of Righteousness shall arise
with healing in His wings.” Cf. “Et jam
prima novo spargebat lumine terras,” “AEn.’
Iv. 584; also, “spargit lumine terras,” Lucret.
II. I.43, and “lumine conserit arva,” ib. 2 II.
Milton also uses the same figure of the dew :
“Now morn, her rosy steps in th’ Eastern
clime
Advancing, sow'd the earth with orient
pearl.” “Paradise Lost,’ v. 1, 2.
Hitzig compares kiövarat and o-kiövarat,
used of the dawn and of the Sun.
the righteous) Lit. “the righteous (man);” a
collective singular.
12. Rejoice in the LORD, &c.] Cf. v.v. I, 8,
where the same verb is rendered “be glad,”
and v. II, where the cognate noun is ren-
dered “gladness.” The first clause of the verse
is found almost verbatim in Ps. XXXii. II,
and the second clause verbatim in Ps. XXX. 4.
PSALM XCVIII.
This is the only psalm of the series, be-
ginning with the 93rd and ending with the
99th, which bears any inscription in the
Hebrew, and it is the only psalm through-
out the Psalter which bears as its inscription
the single word “Mizmor,” i. e. psalm. The
primary meaning of the verb from which
nizmor is derived is to cut or prune. Men-
delssohn says that “it is right that it should
be applied to the song which is accompanied
by a musical instrument, in the case where
the song is divided by means of this accom-
paniment into different portions.” The clearly
marked division of this psalm into three
strophes, each consisting of three verses, which
was probably indicated in its liturgical use by
means of the instrumental accompaniments,
confirms the probability of the accuracy of
this definition. The inscription in the LXX.
is “A Psalm of David.” In the Syriac the
inscription is, “Of the redemption of the
people from Egypt.” It should be observed,
however, that the deliverance from Egypt is
but a type of the deliverance promised in this
psalm, and that “the new song” of v. I is not
the song of Moses, as recorded in Exod. xv.,
but “the song of Moses the servant of God,
and the song of the Lamb,” Rev. xv. 3. The
beginning and the end of the psalm are taken
from the 96th; and the resemblance through-
out is so striking that there can be little doubt
of the identity of authorship. The psalm
abounds, even more than the other psalms of
this series, with expressions borrowed from
earlier psalms, and from the prophecies of
Isaiah, especially the later prophecies. (See
Excursus on these psalms.) Its composite cha-
racter points to its comparatively late date.
Amongst the points of connection with Ps.
xcvi. the following may be mentioned. Both
psalms begin with the same words. The
“marvellous things,” v. 1, may be compared
with xcvi. 3, where the same Hebrew word
is translated “wonders:” the words “in the
sight of the heathen,” or “Gentiles,” v. 2, with
xcvi. 3: the “righteousness” and “truth” of
vºv. 2, 3, with the display of the same attri-
butes foretold in xcvi. 13 : “Jehovah, the
King,” ºv. 6, with xcvi. Io: “Let the sea roar
and its fulness,” v. 7, with the same expression
in Xcvi. II; and v. 9, with Xcvi. 13, with
which it is almost identical. The subject of
this psalm, as of most of the other psalms of
this Series, is the final demonstration to the
world of the salvation wrought out for the
people of God, and the universal acknowledg-
ment by its inhabitants of His righteousness,
His faithfulness, and His majesty. It became
a part of the daily service of the English
Church in 1552 A.D.
1. a new song] See on PS. Xcvi. I.
marvellous things] See note on Ps. xcvi. 3.
hath gotten him the victory] Rather, “hath
wrought deliverance, or salvation, for Him.”
Cf. “viv. 2, 3, in which the word rendered
“Salvation” is derived from the same root as
the verb which is here translated “gotten the
victory.” -
2. his righteousness] Equivalent to “His
salvation” in the parallel clause, as in the later
chapters of Isaiah.
the heathen] Or, “the Gentiles.”
revealed.
v. 4–8.]
395
PSA L.M.S. X CV III.
Israel: all the ends of the earth have
seen the salvation of our God.
4. Make a joyful noise unto the
LORD, all the earth: make a loud
noise, and rejoice, and sing praise.
5 Sing unto the LORD with the
harp; with the harp, and the voice
of a psalm.
6 With trumpets and sound of
cornet make a joyful noise before the
LORD, the King.
7 Let the sea roar, and the ful-
ness thereof; the world, and they
that dwell therein.
8 Let the floods clap their hands: .
let the hills be joyful together
3. his mercy and his truth toward, &c.]
Rather, “His lovingkindness and His faithful-
ness for, or on behalf of,” &c. Cf. Ps. cwi. 45,
“He remembered for them. His covenant,”
i. e. to fulfil it; also S. Luke i. 54, plumorófivat
éAéovs...Tó ‘Agpaap kai Tô oritéppart attoo;
where it seems that the words uvnorðfival éAéovs
Tó ‘A6paap should be joined together, and
the intervening words considered as paren-
thetical.
all the ends of the earth have seen the sal-
ºvation of our God] These words occur ver-
batim in Isai. lii. Io. Cf. Isai. xlix. 6; also
Rom. xi. I2, 25, 26; where, as in this verse,
the salvation of Israel is connected with the
bringing in of the fulness of the Gentiles.
4, make a loud noise] Or, “break forth
into a loud shout.” The verb thus rendered
is used in this signification only in this place,
and in the earlier and later prophecies of
Isaiah, where it occurs six times, viz. xiv.
7, xliv, 23, xlix. I3, lii. 9, liv. I, lv. 12; and
in each place in conjunction with some form
of the word rendered “rejoice.” It probably
denotes, as Le Clerc (in loc.) has observed,
Sounds made with the mouth, as distinguished
from instrumental music, and is therefore
correctly rendered “break forth into shout-
ing.” -
sing praise] Rather, “play,” i.e. accompany
the song with the music of the stringed and
wind instruments described in viv. 5, 6.
5. the voice of a psalm] This phrase oc-
curs elsewhere only in Isai. li. 3.
6. With trumpets.] This is the only place
in the Book of Psalms in which the Hebrew
word so rendered occurs. They were ap-
pointed to be used only by the priests (see
note on Num. x. 8). If there be any allusion
here to their original use, we must understand
the summons to proclaim the praises of Jeho-
vah with the trumpet, as an indication that
this psalm points to a period when the ideal
of the Jewish nation as a nation of priests
shall have been realised. It appears, how-
ever, that in the later periods of Jewish his–
tory the trumpet, as well as the cornet (see
note on Num. x. 2 for the distinction between
them), was used on extraordinary occasions,
not only by the priests, but also by the Le-
vites, and even by the people, as e. g. by
the Levites, at the bringing up of the ark
(I Chro. xvi. 42), and by the people gene-
rally, at the coronation of Joash (2 K. xi.
I4). At the same time, the distinctive use
of the trumpets by the priests seems to have
been partially retained. Cf. 2 Chro. xiii. I4;
Ezra iii, Io; Neh. xii. 41. This use of
trumpets and cornets agrees with the conclu-
sion which would naturally be drawn from
the character of those instruments, the effect
of which would be to confound rather than
to aid an ordinary choir. Their use on occa-
sion of the proclamation or coronation of
kings, as of Absalom (2 S. xv. Io); of Solo-
mon (1 K, i. 34); of Jehu (2 K. ix. 13); and
of Joash (2 K. xi. 14), taken in conjunction
with the words “before Jehovah the King,”
confirms the view that the reference is to
that signal assumption of the kingdom by
the Redeemer at His second Advent, which
is the subject of so large a portion of ancient
prophecy.
make a joyful noise.] The verb thus trans-
lated is the same as that which occurs in v. 4,
where it is translated in the same manner, and
where, as in other places, it includes, if it
does not primarily denote, the shout of the
human voice (cf. Judg. xv. 14; I S. xvii. 20),
which often accompanied the blast of trum-
pets or cornets. Cf. Ezra iii. Io—13; also
I Thess. iv. 16, “with a shout, with the voice
of the archangel, and with the trump of God.”
See Note at end.
7. Let the sea roar, and the fulness thereof]
Verbatim from Ps. xcvi. II (where see note).
Cf. Ps. xxiv. I.
the world, and they that dwell therein]
Verbatim from Ps. Xxiv. I. The word ren-
dered “world’” in this and the ninth verse
occurs eight times in the other books of the
Psalter, seven times in this fourth book, and
nine times in the earlier prophecies of Isaiah.
8. Let the floods clap their hands] A bold
metaphor taken from Isai. lv. 12, “and all
the trees of the field (or wood) shall clap
their hands.” The change of two letters in
the word translated “floods” would convert
it into the word translated “forests” in Ps.
xxix. 9. There is, however, neither authority
nor necessity for the change. On the con-
trary, the transfer of the figure from the woods
to the streams is very striking—the more so
when taken in connection with Ps. xciii. 3.
There may also be an allusion to the closing
of the waters of the Red Sea over the Egyp-
396
[v. 9—I.
PSA LMS. XCVIII. XCIX.
b Ps. 96.
I3-..
of trumpets already noticed.
served, however, in both these cases that the
9 Before the LORD ; * for he com-
eth to judge the earth: with righteous-
ness shall he judge the world, and the
people with equity.
tians. Cf. Ps. xlvii. I, where we read both of
shouting and of clapping of hands; and es-
pecially 2 K. xi. 12, where the people are repre-
sented as clapping their hands at the corona-
tion of Joash, in connection with the blowing
It must be ob-
Hebrew word translated “clapped” is dif-
ferent from that employed in this place. The
precise expression occurs only in Isai. lv. 12.
The nearest approximation to it elsewhere is
Hab. iii. Io, “The deep...lifted up his hands
on high.”
9. for he cometh] Rather, “for He is
come.” See note on Ps. xcvi. I 3, which verse,
with the exception of the repetition which
occurs there, and of the last word, agrees ver-
batim with this verse.
NOTE on PSALM xCVIII. 6.
The Jews distinguish between the mode of
blowing the trumpet or cornet indicated by
the Hiphil form of the verb yº", and that in-
dicated by ypn. The former they consider to
be a rough, broken Sound, as though the root
were Wyºn ; the latter, a smooth, equable sound.
It seems more probable, however, that the
Sound indicated by ypn was a single, sharp
blast (not a blast with “one trumpet,” as in
the A. V. of Num. x. 4); and that the sound
indicated by yºn, i.e. nyinn , was a protracted
blast, or a succession of blasts. This expla-
nation is in entire harmony with the use of the
verb ypn and the noun Hynn in Num. x.
6, hypn" nylºnn , i.e. “they shall blow a con-
tinuous peal,” or “a succession of blasts,”
and of the two verbs in the following verse,
yºnn sº ypnn , i.e., “ye shall blow one
sharp blast, and not a continuous blast,” or “a
Succession of blasts.” See note in loc. Cf. also
Ps. cl. 3, 5.
PSALM XCIX.
I 7%e £roAftet, setting fortſ, the Kingdom of
God in Zion, 5 exhorted/, all, by the example
of yoreſat/aers, to worship God at his holy Æ//.
HE LORD reigneth ; let the peo-
ple tremble : he sitteth between
the cherubims ; let the earth
moved.
PSALM XCIX.
This is the last of that series of royal psalms
(for the cº ps. may be regarded rather as the
Doxology which closes the strain) which an-.
nounce the fact, and which describe the results,
of the Advent of Jehovah, and the third of
those pSS. which begin with the watchword
“Jehovah is King.” Its connection retro-
spectively with Isaiah's vision (Isai. vi.), and
prospectively with Apoc. xi., xiv., xv. and
xvi., should not be overlooked. It has been
described by Delitzsch as “the earthly echo
of the Seraphic Trisagion.” It might perhaps
be more correctly described as the actual rea-
lization of that state of blessedness which was
foretold in the Seraphic song heard by the
prophet, but which awaits the great day of the
Advent, in order to its actual inauguration;
a state in which sin and the curse shall be
unknown, and the earth itself shall be full of
the glory of Jehovah, as its universally ac-
knowledged Lord and King. (Cf. S. John xii.
41.) This glory of the New Jerusalem and
of the tabernacle of God amongst men is por-
trayed in imagery borrowed from the ritual
of the Jewish temple, and from the recorded
dealings of God with Moses, Aaron, and
Samuel. These (cf. Apoc. v. 8–10) may be
regarded as the representatives of the old
Testament Church, or of the converted Jews
as a nation, or of the general assembly and
Church of the firstborn (see Thrupp's ‘Intro-
duction to the Psalms,” II. p. 148).
The two chief divisions of the psalm
are clearly marked by the refrain of vºv. 5
and 9. A threefold strophical division is also
marked by the repetition at the close of each
strophe of the same, or almost the same
words; “Holy is He’’ (v. 3); “Holy is
He " (v. 5); “Holy is Jehovah our God”
(v. 9). Cf. Apoc. xvi. 5, where the best
reading is, “Which art, and wast, and shalt
be, The Holy One.” The remarkable corre-
spondence of Apoc. xi. 15–18 with this
series of psalms, and with the xcixth in par-
ticular, can scarcely escape observation ; and
it serves as a key to the interpretation of
several portions of this psalm which would
otherwise be involved in much obscurity.
1. The LoRD reigneth] See note on Ps.
xciii. I.
let the people tremble] Rather, “the peoples,
or nations, tremble, or are angry;” LXX.
ôpyºgéograv Naot; cf. Apoc. xi. 18, tà éðum
6pyto:6morav.
Ae sitteth between the cherubims] Rather (as
Ewald, Hupfeld, Hengstenberg, &c.), “(even)
He Who sitteth upon the cherubim.” Cf.
f Heb.
+ be stašš.”.
v. 2–6.]
397
PSA LMS. XCIX.
2 The LoRD is great in Zion; and
he is high above all the people.
3 Let them praise thy great and
terrible name; for it is holy.
4. The king's strength also loveth
judgment; thou dost establish equity,
thou executest judgment and righte-
ousness in Jacob. -
5 Exalt ye the LORD our God,
- , e * ſº | he Or, it is
and worship at his footstool; for "he jº,
is holy.
6 Moses and Aaron among his
priests, and Samuel among them that
call upon his name; they called
upon the LORD, and he answered
them.
I S. iv. 4; 2 S. vi. 2; 2 K. xix. 15; 1 Chro.
xiii. 6; Isai. xxxvii. 16. These words either
define, as some think, the manner in which
Jehovah reigns, “He reigns, sitting upon the
cherubim;” or, as seems more probable, when
we take into account the general tenor of this
Series of psalms, and especially viv. 2 and 5 of
this psalm, they imply that He Who, in the days
of the writer, “dwelt between the cherubim,”
enthroned, as it were, upon those mysterious
forms, and resting His feet upon the Ark be-
neath them (v. 5), is beheld in prophetic vision
as “reigning in Mount Zion, and in Jeru-
salem, and before His ancients, gloriously.”
(Cf. ºviv. 2 and 5 of this ps. with Isai. xxiv.
23; and see the Excursus on these psalms,
with reference to the importance of this verse
and of vºv. 4, 5, as bearing on the chronology
of this series of psalms.)
let the earth be moved] Rather, “the earth
is moved, or quakes.” (The apocopated form,
which is not found here, is generally used when
the imperative or optative sense is signified ;
cf. I S. ix. 20; 2 S. xix. 37; 1 K. xvii. 21 ;
Ps. lxxiv. 21.) There is, probably, an allusion
here, as elsewhere in this series of psalms, to
the earthquake in the days of Uzziah, the
only terror, as has often been observed, of
which the edge is sharpened, not blunted, by
familiarity; cf. Isai. xxiv. 19, 20, “The earth
is moved exceedingly;” “The earth shall reel to
and fro like a drunkard.” “Terra, quamdiu
immota fuerit, Sanari non potest; quandovero
mota fuerit et intremuerit, tunc recipiet sani-
tatem” (“Breviarium'sub nomine Hieronymi);
cf. Apoc. xi. 19, Kai oretopičs.
2. The LORD is great in Zion] The refer-
ence seems to be to some signal exhibition of
divine power and favour, in and on behalf of
Zion, which shall excite the admiration of all
nations; cf. PSS. lxxvi. 1, 2, xcviii. 3, 4 ;
Isai. xxiv. 23. The Lamb is beheld by S.
John (Apoc. xiv. 1) as “standing on the
Mount Sion,” when the “new song” (v. 3), to
which reference is made in Pss.xcvi. and xcviii.,
is sung. Cf. Apoc. xi. I7, Eöxapua toûpév orot.
3. Let them praise, &c.] Rather, “They
praise.” The epithets “great and terrible” are
applied in Deut. x. 17 to Jehovah Himself.
for it is holy] Rather, “Holy is He.” This
rendering seems to be determined by vºv. 5 and
9, as well as by the fundamental passage,
Isai. vi. 3, which also, as well as the proba-
bility that the words are a response of other
voices, accounts for the use of the third where
we might have expected that of the second
person.
4. The king's strength also, &c.] The
construction is doubtful. The words may be
rendered as follows: “And the strength (or
might) of a king who loveth judgment (cf.
Ps. xi. 7: Isai. lxi. 8) Thou (even Thou)
hast established; equity, judgment, and right-
eousness, Thou (even Thou) hast executed.”
(See Note at end.) Though the ultimate re-
ference seems to be to the King Jehovah, Who
shall hereafter fill Zion with judgment and
righteousness (cf. Isai. xxxiii. 5), it is reason-
able to suppose that the immediate allusion is
to the reign of the Jewish king, whether
Hezekiah, or, as some suppose, Josiah. The
words, “executed judgment and justice,” are
used as characteristic of the reigns of David
and Solomon. Cf. 2 S. viii. I5 ; 1 K. x. 9;
I Chro. xviii. I4; 2 Chro. ix. 8 ; also Isai.
Xxxiii. 5.
5. at his footstool] The word trans-
lated “footstool” occurs only in five other
places. In two of these (viz. Ps. cx. 1, and
Isai. lxvi. 1) it is used figuratively, of the
enemies of Jehovah, and of the earth; in the
other places (viz. I Chro. xxviii. 2; Ps. cxxxii.
7, and Lam. ii. 1) it seems to be employed to
denote the ark. That this is the reference
here is rendered more probable from Apoc. xi.
19, kai éq6m fi kugorós ris Staff:ffkms toū
Kvptov (or adroń). Cf. Isai. lx. 13, “the
place of My feet,” where also allusion seems
to be made to the ark, though ultimate refer-
ence may be made to the earth itself; also
Ezek. xliii. 7, “the place of the soles of My
feet.” The preposition translated “at” pro-
bably means here “towards.” (Cf. I K. viii.
30, 38, 42; also Dan. vi. Io, and ix. 3.) Al-
lusion, however, may be made to the great
Day of Atonement, when the High-priest,
as the representative of the whole nation,
carried the confessions and worship of the
people with the blood of the sacrifices to the
ark and its mercy-seat.
for he is holy] Rather, “Holy is He,” as
in v. 3. The response does not admit of the
“for” of the A.V., which is not found in the
Hebrew.
6. they called, &c.] Lit. “calling upon
Jehovah, and He answers them.” The sub-
398
[v. 7–9.
PSA L. M. S. X CIX.
7 He spake unto them in the cloudy
pillar: they kept his testimonies, and
the ordinance that he gave them.
8 Thou answeredst them, O LORD
our God: thou wast a God that for-
gavest them, though thou tookest ven-
geance of their inventions.
9 Exalt the LORD our God, and
worship at his holy hill; for the LORD
our God is holy.
stitution in the A.V. of the past tense for the
present conveys to the mind an entirely dif-
ferent idea from that which may have been
in the mind of the Psalmist. These verses may
contain either a description of the present
worship of the redeemed Church, of which
Moses, Aaron, and Samuel are the chosen
representatives (see the introduction); or a
predictive representation of the combined wor-
ship of the risen saints, and of those who shall
be Christ's at His coming, in that great day
of His appearing which the psalm describes.
In the latter case the saints will all have become
kings and priests unto God (Rev. v. Io); and
Moses, who exercised priestly functions, as in
the sprinkling of the blood (Ex. xxiv. 8), in the
consecration of Aaron and his sons (Lev. viii.
6—13), and in the disposition of the furniture
of the sanctuary (Ex. xl. 22–27), and Samuel,
who is supposed to have discharged other func-
tions than those assigned to the Levites (1 S. ii.
18, 19, and note in loc.), as well as Aaron, the
High-priest, standing amongst, or pre-eminent
amongst their brethren (see note on Ps. Xciv. 8),
may be considered as representing the Church
in its priestly character. All these were mighty
in prayer and intercession; Moses (cf. Exod.
xvii. II Sq., xxxii. 31, 32); Aaron (cf. Num,
xvi. 48, when he stood between the living and
the dead); Samuel (cf. I S. vii. 8, 9, and note
in loc., xii. 18, and Jer. xv. 1, where Moses and
Samuel are mentioned together): but whereas,
in the cases of Moses and Aaron, the priestly
functions seemed peculiarly to distinguish
them, so, in the case of Samuel, the character
of a man mighty in prayer is that which
pre-eminently belongs to him. A comparison
of these verses with Apoc. xi. 16–18 strongly
confirms the view here taken that the reference
is to the Theophany. It should be observed,
moreover, that the “Song of Moses, the ser–
vant of God,” is addressed to the “King of
the nations,” according to the best readings;
and that the several clauses of the song need
only to be compared with the several verses of
this and the preceding psalm to bring out the
striking correspondence between them. Thus,
e.g., we may compare the words (1) “Who
shall not fear Thee and glorify Thy name?”
with “Let them praise Thy great and terrible
name" (xcix. 3): (2) “Thou only art holy,”
with “Holy is He,” and “The Lord our God
is holy” (xcix. 3, 5, 9): (3) “Thy judgments
are made manifest,” with xcviii. 9, xcix. 4,
&c. It should be observed, however, that the
word here rendered “priests” is used also to
designate Secular officers, or princes. See 2 S.
viii. 18 compared with I Chro. xviii. 17; also
2. S. XX. 26; 2. K. X. II ; and Job xii. I9.
7. He spake unto them, &c.] Lit. In a pil-
lar of cloud. He speaks unt O them.
The Old Testament imagery is still preserved,
as denoting the near access of the Saints to God,
and their admission into the same intimate
communion with Him into which Moses was
admitted of old; cf. Ezek. xxx. 3, where
“the day of the Lord,” which is also “the time
of the heathen,” or Gentiles, is described as a
“day of cloud.” When thus interpreted,
there is no difficulty in the inclusion, not
only of Aaron, but also of Samuel, amongst
the number of those thus highly-favoured.
When understood, on the other hand, as re-
ferring to the past history of Israel, the in-
clusion of Samuel creates a difficulty, unless,
as is not unfrequently the case, the refer-
ence is restricted to the former clause of the
verse. Even then, however, it must be remem-
bered that the speaking to Aaron recorded in
Num. xii. 5–8, when the Lord “came down
in the pillar of the cloud,” was in the form of
rebuke. Moreover, Lev. xvi. 2 seems incon-
sistent with the supposition that God’s will
was ordinarily communicated to Aaron in the
pillar of cloud. The cloud under the New, as
under the Old, Testament dispensation is still
the outward and visible sign and symbol of the
divine presence, as on the Mount of Trans-
figuration (S. Luke ix. 34, 35), and of Ascen-
sion (Acts i. 9). It will be so also at the
Second Advent, when He Who was received
up into heaven in a cloud, “shall so come
in like manner” as He went into heaven.
(Acts i. II; I Thess. iv. I7; Rev. i. 7 ;
xiv. I4.) -
they kept his testimonies, &c.] The tense is
changed, and the reference is clearly to the
past, just as in Rev. vii. I4, 15, “They
washed their robes, and made them white in
the blood of the Lamb : therefore are they
before the throne of God, and serve Him day
and night in His temple.”
the ordinance that he gave them] The
words may be rendered, “And He gave them
a decree or a statute;” cf. Exod. xv. 25, “He
made for them a statute,” where the same word
is used which is here rendered “ordinance.”
8. thou wast a God that forgaveft them,
&c.] Rather, “Thou wast a forgiving God to
them, and (i.e., and yet) taking vengeance
upon their inventions (or doings).” God
punished Moses and Aaron with exclusion
from the land of promise, though He par-
V. I, 2.
399
PSA LMS. C.
| Or,
Żhazzās-
giving.
doned their sins. On more than one occasion
His anger was kindled against Aaron (see Ex.
xxxii. 7—Io; and Num. xii. 9). The inter-
pretation of Kimchi, who refers the vengeance
to that which was executed against Korah,
Dathan and Abiram for their doings against
Moses, is inadmissible. It is quite possible,
however, that the reference may be generally
to the sins of the people.
9. at his holy hill] Rather, “towards;” see
on v. 5; cf. Apoc. xiv. I. -
NOTE on PSALM xCIx. 4.
Some translate, “And they shall praise the
strength of a king who loves judgment,” the
verb being supplied from v. 3. The inter-
vention, however, of the response which
concludes that verse seems fatal to this in-
terpretation. Another possible rendering is,
“And strength (belongs to) a king who loves
judgment.” Others translate as the A.V., fol-
lowing the LXX. and Vulg.; but this render-
ing is open to the obvious objection that it is
the king himself, and not his strength, which
should be the nominative case to the verb, as in
Ps. xi. 7. Moreover, the rhythmical structure
of the verse appears to be broken by all of
these renderings. The pronoun is emphatic in
both clauses, and the pronoun with the verb
following seem in both clauses to follow, not
to precede, the object. The only objection to
which the rendering suggested in the foot-
note seems justly open is the neglect of the
accentuation. Cf. 2 S. vii. I 3, and PS. ix. 7,
where the throne of the king, and that of
Jehovah, are s, id to be established (the verb
is the same, li), in the same manner as the
king's strength is here said to be esta-
blished.
PSALM C.
I An exhortation to praise God cheer/u//y, 3 for
/his greatness, 4 and for his power.
A Psalm of "praise.
AKE a joyful noise unto the
-4- LORD, all ye lands.
2 Serve the LORD with gladness:
come before his presence with singing.
PSALM C.
The inscription, “A Psalm of praise,” or
“thanksgiving,” marg., describes the purpose of
the psalm, which was not improbably written
for a festive procession to the temple; see v. 4,
and Ps. cxviii. 19. It nearly resembles the
early part of Ps. xcv. (of which the use
doubtless was the same), and is closely con-
nected with the preceding series of pss., of which
it forms the fitting conclusion. The words
of v. 5, “For the Lord is good,” &c., fre-
quently occur in the later psalms, cvi. I, cvii.
1, cxviii. 1, cºxxvi. 1, &c.; and would seem
to have been used commonly as the burden of
psalms of praise about and after the Captivity.
See Jer. xxxiii. 11; Ezra iii. 11; I Macc. iv. 24.
In 1 Chro. xvi. 34 they are inserted in the
psalm of thanksgiving which David put into
the hand of Asaph and his brethren (so
the A. V.), or rather the psalm used in sub-
sequent times on occasions similar to that of
the settlement of the ark on Zion. They
also occur, 2 Chro. v. 13, in the hymn Sung
at the Dedication of the Temple. The Chal-
dee paraphrast describes the psalm as used
upon the occasion of a sacrifice of thanks-
giving. See Lev. vii. 12, also 2 Chro. xxix.
31 ; Pss. cwii. 22, cxvi. 17. Possibly the in-
scription may convey this import; but the
contents rather suit the notion above given.
In the Syriac Version the psalm is entitled
“A psalm for the conversion of the heathen
to the true faith.”
The first verse is a summary of what follows.
It calls upon the whole earth (as PSS. lxvi. I,
xcvi. I, xcviii. 4, &c.) to rejoice and be glad
before Jehovah, on account of His mercy
exhibited to His chosen; and upon His chosen,
to serve and worship Him in His sanctuary,
and rejoice before Him, as created by Him in
a peculiar Sense and Selected from all peoples
as His own. It would be straining the import
of the psalm to call it Messianic. But as we
hear it read daily, and call to mind the num-
berless Christian hymns founded upon it and
sung daily by all denominations of Christians,
we may surely consider it in a real sense pro-
phetical. The psalm, Delitzsch says, is Je-
Aovisch: it foretells the future universal reign
of Jehovah: it instructs all peoples, that they
have an interest in Jehovah's sovereignty, and
in His choice for His own of a peculiar people.
1. Make a joyful noise, &c.] See Ps. xcviii.
4, where the same words occur: also Ps. lxvi.
I, where Elohim is put for Jehovah. The
address is to the whole earth (see the marg.),
all people, and all living things; see Gen. ix.
I5, &c. It is unnatural to suppose the per-
sons addressed in the next verse different;
and that, after calling upon all living things
to rejoice before God, the Psalmist abruptly
passes in v. 2 to His peculiar people. It
is however possible that, in v. 4, a smaller
audience is addressed; the worshippers pre-
sent at the ceremony of the day may be called
upon to enter the courts of Jehovah with
thoughts suitable to His service, and to praise
Him for His doings to all and to themselves.
2. come before his presence] These words,
if they do not necessarily presuppose the
manifestation of the divine glory between
the cherubim which overshadowed the mercy-
t Heb. a 2Z.
the eaz čh.
4OO PSA LMS. C. CI.
3 Know ye that the LORD he is
God: it is he that hath made us,
}}..." and not we ourselves; we are his
people, and the sheep of his pas-
ture.
[v. 3–1.
giving, and into his courts with
praise: be thankful unto him, and
bless his name. -
5 For the LORD is good; his mercy Heb. ,
is everlasting; and his truth endureth ºft
zed gene-
zatzozz.
4. Enter into his gates with thanks-
f to all generations.
seat, are, at least, best explained on the sup-
position of its existence: a supposition which,
if correct, affords a clue to the time of com-
position of this series of psalms, and restricts
it to the period preceding the Captivity. See
the Excursus upon PSS. xci.—c.
3. Know ye, &c.] As Theodoret explains,
“Know ye, all people, by infallible proofs,
which He has exhibited to us, that He is God
(Elohim) alone. It is He that made, that is,
chose us out of all peoples and made us His
own (PSS. xcv. 6, czlix. 2 ; Deut. xxxii. 6,
I5 ; Isai. xxix. 23, 1x. 21), not we who made
or chose ourselves (to be) His people and the
sheep of His pasture.” -
The expression “not we (who made) our-
selves” seems harsh; also pointless in this
connection. The marginal reading, which is
also the marginal reading of the Hebrew, “He
made us, and His we are,” gives a more preg-
nant sense. See Note at end. It is further
noticeable that this verse is an imitation of
Ps. xcv. 7, in which there is no idea such as
the received version expresses.
The ‘Midrash” (see Delitzsch) interprets the
verse as containing a forcible antithesis to the
words attributed to Pharaoh, Ezek. xxix. 3,
“My river is mine own and I made myself;”
but it is doubtful if the place should not rather
be rendered (as in A.V.), “My river is mine
own and I made (it) for myself;” a rendering
which suits the sentiment of v. 9 of the same
chapter: also the turn of expression, in the
two places supposed to be antithetic one to
the other, is different.
Kay observes that Pss. xciii. and c. are full
of parallelisms to Isai. xl.... lxvi.; and the
marginal reading is supported by the analogy
of Isai. xliii. I. If the received text be re-
tained, the verse should perhaps be rendèred,
“it is He that made us; and we were not.”
(Sym., Rashi.)
5. For the LoRD is good, &c.] A Senti-
ment applicable to the peculiar people first,
and next, to all people. “Jehovah is merciful:
His mercy is everlasting: His truth, in per-
formance of His promises long since made
(Gen. xxii. 15, &c.), remains from generation
to generation.” If the Psalmist in v. 4 ad-
dressed a peculiar audience, in this verse he
returns to the far larger audience of ºv. 1, i. e.
to all living things, to whom the promise was
first made.
This psalm contains a promise of Chris-
tianity, as winter at its close contains the
promise of spring. The trees are ready to bud,
the flowers are just hidden by the light soil,
the clouds are heavy with rain, the Sun shines
in his strength; only a genial wind from the
south is wanted to give a new life to all things.
NOTE. On
Many Hebrew MSS., the Chaldee, Jerome,
Saadia, &c., read $2, which gives the marginal
interpretation; and the two readings by and
sº are so commonly interchanged (see Ro-
PSALM C. 3.
senm. note: the ‘Masora’ reckons fifteen places
in which sº is written and 5 ought to be
read), that we are at liberty to choose of the
PSALM CI.
Aazid maketh a zow and profession of godliness.
A Psalm of David.
two readings that which gives the better sense.
I WILL sing of mercy and judg-
ment: unto thee, O LORD, will
I sing. t
- PsALM CI.
This psalm throughout breathes the earnest,
sincere, truth-loving, lofty spirit of David.
It may have been written when he com-
menced his reign over the twelve tribes (2
S. v. 7–9), and first occupied the city of
David. The Psalmist speaks as a king, v. 1,
&c., and markedly, v. 8, as the theocratic
king. He proclaims his principles of living
and governing; to walk uprightly with Je-
hovah, vv. 1, 2; to essay no evil thing; to
banish from his presence all wicked doers,
evil speakers, proud ones, slanderers, deceivers,
liars, viv. 4, 5, 7: to search out faithful men
to dwell with him and serve him, v. 6, and
to strive with his uttermost might to expel all
the wicked from the land, and from Jehovah's
city, v. 8. The psalm is one of a very few
(see Pss. cxxvii., czzviii.) in which the duties
of daily life are described, and their due per-
formance referred to Jehovah. There appears
to be frequent allusion to this psalm in the
Book of Proverbs (xi. 20, xxi. 4): the tone
of it and of Proverbs, in fact, is not dissimilar.
See notes on Ps. xv.; in which psalm David
states the conditions of acceptance with Je-
v. 2—8.] PSA L.M.S. CI.
4OI
2 I will behave myself wisely in a that hath an high look and a prou
perfect way. O when wilt thou come heart will not I suffer. §
unto me 2 I will walk within my 6 Mine eyes shall be upon the
house with a perfect heart. faithful of the land, that they may
# IHeb.
• * 3 I will set no twicked thing be- dwell with me: he that walketh in º.
% fore mine eyes: I hate the work of a perfect way, he shall serve me. zuay.
them that turn aside; it shall not
cleave to me.
4. A froward heart shall depart
from me: I will not know a wicked
person.
7 He that worketh deceit shall
not dwell within my house: he that
telleth lies 'shall not tarry in my sight. s/ha/Z zzož
8 I will early destroy all the wick-º.
ed of the land; that I may cut off blished.
f Heb.
5 Whoso privily slandereth his
neighbour, him will I cut off: him
all wicked doers from the city of the
LORD.
hovah: here, his purpose to enforce the same
as king. -
1. I will sing, &c.] “My theme,” says
the king, “is mercy and justice; addressed to
Jehovah Whose Spirit inspires, and of Whom
alone is strength to sing and to do.” Hengst-
enberg objects that the theme is not mercy
and justice, which are the attributes of God,
but integrity and a good purpose, which are dis-
tinctions of man: but the objection seems an
over-refinement. The attributes are God’s,
but they may be imitated at a distance by
man (Micah vi. 8; Matt. xxiii. 23), and are
the foundation of practical virtue.
unto thee, O LORD, will I sing] Or, “play
upon the harp,” or “instrument of music.”
2. I will behave myself, &c.] Or, “I will
give heed to a perfect way,” &c. I will con-
duct myself wisely and uprightly, in the path
of innocence: O when wilt Thou come to me,
and aid me? The latter clause is illustrated
by Exod. xx. 24. David, while he declares his
purpose of living wisely in a perfect way, re-
collects many a sin and many a failure; so
asks, or rather wishes, for Jehovah's aid, to
live according to his purpose. The original
... words, which the A. V. renders with the in-
terrogation, “O when wilt Thou come unto
me?” are represented by many without the in-
terrogation, in which case the sense is the
Same, but the expression less pointed. “When
Thou shalt come unto me (see Joh. xiv. 23)
and assist me, I will walk wisely in a perfect
way.” Tholuck renders the words thus, and
imagines that they refer to David's fearful wish
(2 S. vi. 9), at the commencement of his reign,
to bring the ark of God into the city of David:
as if he said, “When Thou shalt come unto
me and dwell with me and bless me (as Thou
didst bless the house of Obed-edom), I will
walk in a perfect way.” But the more general
import of the words, given above, suits the
context better: the ark of God (v. 8) was
probably on Mount Zion when the psalm was
written: and it is scarcely allowable, without
a distinct authority for such application, to
interpret the expressions, “When Thou shalt
VOL. IV.
come unto me,” or, “When wilt Thou come
unto me?” as referring to the coming of the
ark to Zion.
3, 4. I will set no wicked thing, &c.]
David, in dealing with such men as Doeg,
Cush, &c., had large experience of slanderers,
talebearers, and overweening flatterers, the
pest of kings. “I will not allow any wicked
thing (Heb. a thing of Belial, see PS. xli., 8,
note), worthless, useless, to stand before mine
eyes (i.e. as a pattern for imitation, Ps. xviii.
22, or object of regard).” “I hate the work,
or act, of those that turn aside from the right
path; it shall not cleave to me, I shake it
off as a poisonous adder,” Deut. xiii. 17. “A
froward, or false heart, ill-omened guest (Prov.
xi. 20), shall be banished from my court and
person.” “I will not know (PSS. i. 6, xxxv.
II), I will not have any acquaintance or
dealings with, man or thing malicious or evil.”
8. I will early, &c.] “Day after day,
each morning (see 2 S. xxiv. II; Jer. xxi. I2;
Ps. lxxiii. 14; Luke xxii. 66), without let or
hindrance, I will pursue my endeavour; the
clearance of my palace is only the beginning
of my enterprise; I will drive out at last all
evildoers from the land, but specially from
the city in which Jehovah dwells,” 2 S. vi. Io,
I6, &c. -
Olshausen, J., Hitzig, and others refer this
princely Song, full of originality and con-
centration of thought, to the age of the Mac-
cabees. Ewald, De Wette, &c., on the other
hand, consider that every word of it discovers
the spirit and tone of David, his lofty purpose,
and intense inspiration. “It is a short, un-
premeditated outpouring,” the former says,
“of long-restrained, profoundest sentiment,
in which no attempt is made to exhaust the
subject, or to clothe it in artificial shape.
The thought of the great heart in which it
was conceived is simple, indivisible, complete
in itself, one; and corresponding to the thought
is its expression; it is a whole, to which
nothing can be added, and from which no
part could be taken without destruction of
its spirit and life!” See also Dean Stanley's
C C
4O2 Tº PSA L. M. S. CII. [v. I
8.
PSALM CII,
I 7%e Zºrophet in his prayer maſſed/, a grievous
| ]: | Or, (as
3. For my days are consumed "like ...; read)
smoke, and my bones are burned as āo
smoke.
Or, for.
complaint. I2 AHe taketh comfort in the
etermity and mercy of God. 18 7"he mercies
of God are to be recorded. 23 AHe sustaineſh
Æis weakness by the unchangeableness of God.
A Prayer of the afflicted, when he is over-
whelmed, and poureth out his complaint be-
fore the LORD.
EAR my prayer, O LORD, and
let my cry come unto thee.
2 Hide not thy face from me in
the day when I am in trouble; in-
cline thine ear unto me: in the day
when I call answer me speedily.
an hearth. . .
4. My heart is smitten, and wither-
ed like grass; so that I forget to eat
my bread.
5 By reason of the voice of my
groaning my bones cleave to my 'skin. Or ſes”.
6 I am like a pelican of the wil-
derness: I am like an owl of the
desert. -
7 I watch, and am as a sparrow
alone upon the housetop.
8 Mine enemies reproach me all
remarks upon the psalm; “Jew. Ch. Vol. II.
p. 89.
r PSALM CII.
The inscription of this psalm is peculiar: it
is “A Prayer of the afflicted, when he faints,
and pours out his meditation (Ps. civ. 34)
before the Lord.” It appears to be a direction
for the use of the psalm by all persons afflicted,
as the Psalmist was, in spirit or circumstances.
The psalm itself (see vºv. 14–18) was pro-
bably written during the Captivity: possibly
when it had lasted long, and when the time
prefigured in prophecy was almost expiring.
"The word rendered set time in v. 13 seems
&sed (Ps. lxxv.2; Hab. ii. 3; Dan. viii. 19)
for the appointed time, i. e. of return.
Slight resemblances are noticed between this
psalm and Jeremiah; it may have been written
by Daniel, whose ninth chapter resembles it
closely in tone and spirit.
Far from the land of his affections, in the
midst of his foes, in desolation and misery,
the prophet complains, viv. I–II. But de-
liverance is nigh: Zion will be rebuilt, and
all the earth adore Him that doeth such
wonders, viv. I2—22. The Psalmist him-
self, worn out with Sorrow, may not see the
day (vºv. 23–28), but Jehovah, Whose days
are for ever, will see it: and the children of
His servants will dwell before Him, and praise
His name for ever.
The intensity of passionate sorrow in this
complaint betrays the individual sufferer.
But his sorrow is not only on account of
his own ruined hopes: it is also on account
of the ruin of his nation; raised up once by
God to the highest eminence, and cast down
now for sin to the lowest abyss. The latter
ingredient of the bitter cup of sorrow (i. e.
sorrow for the nation's desolation), in many
parts of the psalm, overcomes the individual
Sentiment (vºv. I 3, 14, 16, 28).
1, 2. Hear my prayer, &c.] See Pss.
xviii. 6, xxvii. 7, XXXiX. I2, lxix. 17, &c.
The commencement of the psalm, see De-
litzsch, is made up of stereotyped phrases of
entreaty, employed as common possessions,
adequately to express thoughts springing up
in a heart moved to its depths by urgent
need. -
3, 4, 5. my days are consumed, &c.] Marg.
“into smoke,” which seems to express the
import of the ordinary reading. “Consumed
into smoke,” i. e. melt away, are mingled (so
to say) with smoke, and disappear with it
into nothing (Ps. xxxvii. 20; see also Ps. lxviii.
2). Many MSS., LXX., Vulg., &c. read “as
smoke,” or, “like smoke.” The Psalmist's
bones, the support and solid foundation of
his body (Prov. xvii. 22) are burnt up as an
hearth (upon which fire is ever Smouldering),
or as a firebrand (P. B. V.) consuming in the
flame. His heart is sun-Smitten (Ps. cxxi.
6; Hos. ix. 16) and withers; he forgets to
eat bread (Job xxxiii. 20; I S. i. 7, XX. 34,
&c.); his body, through sorrow and loud
complaining, is nought but skin and bones
(Job xix. 20; Lam. iv. 8).
6, 7. I am like, &c.] He is like a pelican
alone in a wilderness; like an owl hooting
alone in desolate ruins; like a sparrow that
mourns without its partner upon the housetop.
The rendering “pelican” is from the LXX.
The Hebrew word in the text is rendered
“cormorant’’ in the A. V. Isai. xxxiv. II:
Zeph. ii. 14, &c. It is a bird that lives in Swamps
(Lev. xi. 18, where see note). In Thomson,
“Land and Book,” p. 260, ed. I864, a pelican is
described frequenting the solitudes of Lake
Huleh, in Upper Syria. The rendering “owl”
is also from the LXX., who interpret “an
owl in the midst of ruins,” as above. Since
the “pelican” and “owl” are specified, it
is natural to suppose that a “sparrow,” or
some specific solitary bird, is mentioned in
v. 7 by the word which the LXX. render
“sparrow.” Thomson, “Land and Book,”
p. 43, says, “when one of these has lost its
mate he will sit upon the housetop alone, and
lament by the hour his sad bereavement.”
v. 9—18.]
4O
PSALMS. CII.
* Isai. 40.
James I.
IO.
the day; and they that are mad
against me are sworn against me.
9 For I have eaten ashes like
bread, and mingled my drink with
weeping,
Io Because of thine indignation
and thy wrath: for thou hast lifted
me up, and cast me down.
II “My days are like a shadow
that declineth; and I am withered
like grass.
12. But thou, O Lord, shalt en-
dure for ever; and thy remembrance
unto all generations.
13 Thou shalt arise, and have
mercy upon Zion: for the time to
favour her, yea, the set time, is come.
I4 For thy servants take pleasure
in her stones, and favour the dust
thereof.
15 So the heathen shall fear the
name of the LORD, and all the kings
of the earth thy glory.
I6 When the LoRD shall build up
Zion, he shall appear in his glory.
17. He will regard the prayer of
the destitute, and not despise their
prayer. -
18 This shall be written for the
generation to come: and the people
8. they that, &c.] Rather, “they that are
mad against me swear by me,” or use my
name as a curse, saying, “Let him be as he
is, whom Jehovah has cast down.” Isai. lxv.
I5; Jer. xxix. 22, xlii. 18. '
9. I have eaten, &c.] To sit among the
ashes, or to strew the head and dress with
ashes, are well-known expressions of the deep-
est affliction; Job ii. 8. To eat ashes instead
of bread, whilst grovelling in the dust (quia
qui humi prostrati jacent quasi terram lin-
gunt, says Calvin), would seem a still more
forcible expression of hopeless Sorrow, Lam.
iii. 16: See also Isai. lxv. 25; Ps. lxxii. 9;
Gen. iii. 14.
and mingled, &c.] A metaphor somewhat
similar to the last; see PSS. xlii. 3., lxxx. 5.
“Tears,” in these two places, are the meat
and bread of the Psalmist; in the place before
us they are mingled with his drink.
1O. Because of thine, &c.] The original
words express the ideas “wrath” and “in-
dignation” as strongly (says Delitzsch) as
these can be expressed. The bitterest ingre-
dient of our cup of sorrow is, to know that
it is owing to Jehovah's wrath and fierce
anger for sin.
thou hast lifted me up, and cast me down]
Rather, “cast me away.” The idea of lifting
up, with a view to throwing down with the
greater force, is strained. The metaphor
is probably from a wind (Job xxvii. 21,
xxx. 22), which lifts up and casts away.
See Isai. xxii. 17. It describes the condition
of God's people, plucked by His hand out of
the home of promise, and cast far away into
exile: where their days (see Ps. Xc. 9), in mid
course (v. 24), decline and vanish away as
a shadow that lengthens (Jer. vi. 4) and dis-
appears in the gloom (Ps. cix. 23):, or as a
plant plucked up by the roots, dried up in-
stantly, and destroyed. -
12, 13, 14. But thou, &c.] The import
is, “But Thou, O Lord, dost endure,” or
rather, “dost sit upon Thy throne and reign
(see PS. ix. 7, xxix. Io; Lam. v. 19) for ever;
and Thy name, or memorial, a surety of mercy
and faithfulness (see Exod. iii. 15), and Thy
promise (see Exod. xxv. 8), are for evermore.
The time (see Jer. xxv. II, 12, xxix. Io;
Dan. ix. 2) has come that Thou shouldest
shew mercy, and 'tis needed: Thy servants
love, far above the palaces in the midst of
which they dwell, the city wasted and ruinous
in which God dwelt: and shed bitter tears of
sorrow when they think of her in the dust.”
(See Neh. iv. 2.; Lam. iv. 1.)
favour the dust thereof, &c.] The P. B. V.
has “it pitieth them to see her in the dust.”
The literal meaning seems to be, “groan over,”
“view with Sorrow.” See Prov. xiv. 21.
15. So the heathen, &c.] And by His
restoration of Zión, Jehovah will extend His
kingdom: and all peoples and kings will
recognize His name, and worship Him with
fear and trembling: cf. Isai. lix. I9.
16, 17, 18. When the LoRD, &c.] The
import is, “When Jehovah shall rebuild
Jerusalem, and appear in His glory (Isai.
xl. 3—5): when He shall regard the poor
desolate ones, and despise not their prayer;
His deeds of mercy shall be written, as His
former deeds of mercy are, amongst us, written,
notspoken only (Exodºxvii.34; Deut. xxxi. 19),
for the edification of generations to come :
and a people to be born, a new people in place
of that which is dead and cast away, shall be
created afresh (Isai. lix. 19, lx. 2, 3), and praise
Him: because He looked down from His
lofty sanctuary to earth, heard the groanings
of the prisoners, loosed those that were
doomed to death:—to declare His name and
praise in Jerusalem, when peoples are gathered
together,” &c. Note the persuasions addressed
by this prophet to Jehovah listening to, and
heeding him, as a man!—the deep need of
His interference (vºv. 13, 14), the furtherance.
of His kingdom (v. 15), and of His name
C C 2.
4O4.
[v. 19–28.
PSA LMS. CII.
which shall be created shall praise
the LORD.
19 For he hath looked down from
the height of his sanctuary; from
heaven did the LoRD behold the
earth ;
20 To hear the groaning of the
f Heb, the prisoner; to loose those that are
c/.2/a/2 2.72 * -
ºft appointed to death;
2 I To declare the name of the
LORD in Zion, and his praise in Je-
rusalem;
22. When the people are gathered
together, and the kingdoms, to serve
the LORD.
f Heb. 23 He weakened my strength in
* the way; he shortened my days.
24 I said, O my God, take me
not away in the midst of my days:
thy years are throughout all gene-
rationS.
25 ° Of old hast thou laid the ºr *
foundation of the earth: and the hea-
vens are the work of thy hands.
26 They shall perish, but thou
shalt endure: yea, all of them shall.
wax old like a garment; as a vesture
shalt thou change them, and they
shall be changed:
27 But thou art the same, and thy
years shall have no end.
28 The children of thy servants
shall continue, and their seed shall be
established before thee.
and fame (v. 18, 21) as a God of deliver-
ances. The literal rendering of the Hebrew
in viv. 16–18, &c. describes the vision as
accomplished; and adds circumstances (vºv.
21, 22), i. e. the proclamation of the name of
Jehovah in Zion, and congregation of princes
and people to serve Him, which at the time of
the utterance of the word must have seemed
incredible and impossible; but soon were in
fact realized.
In v. 2 o the P. B. V. renders “deliver the
children appointed to death.” The original
words, expressed in the margin “children of
death,” are a well-known Hebraism for that
which the A. V. expresses. Cf. with viv. 19–
21, Isai. xlii. 7, lxi. I, lxiii. I5. Other re-
Semblances, besides those specially noticed,
between the psalm and the latter chapters of
Isaiah, could be added.
23. He weakened my strength, &c.] i.e.
“He weakened (marg. afflicted) my strength
in my journey of life, and shortened my
days: I said, O my God, take me not away
in the midst of my brief days, before I see
Thy manifestation in glory: Thy years endure
through all generations ; from the beginning,
ere yet the heaven and the earth existed, to
the end, when they shall wear out as a gar-
ment: and Thy promise to us, and to our
fathers, is certain; if it be not accomplished
now and to us, it will Surely be accomplished
to our children; and their seed will abide,
and stand before Thee for ever.” Cf. Ps. Xc.
16. The A.V. “my strength” is from the
marginal reading of the Hebrew Bible. The
received reading, “He weakened or wasted
His strength,” admits no easy interpretation.
Life is likened to a line of a definite length;
See Ps. lv. 23. The Psalmist, v.24, appeals to
God by His own infinite existence, entreating
Him not to snatch him (the Psalmist) away ere
the half of his short length, or course, be run:
then, resting for a moment (vºv. 25–27) upon
the sublime topic of God's eternity, draws
from it an assurance that one day Surely, if
not in the Psalmist's day, His everlasting pro-
mise will be accomplished.
26, 27, They (i.e. heaven and earth) shall
perish. Thou art the same] Literally, “Thou
art He,” as in Isai. xli. 4, xlvi. 4. See too xxxiv.
4, 1.9, li. 6, lxv. 9, 17, lxvi. 22, of which Some
expressions are recited. The idea is that God
is the same and unchangeable. Heaven and
earth, and the elements, are described as eternal
(Ps. lxxii. 5, cxlviii. 6, &c.), but contrasted
with God, here, as transitory and passing: in
other places, as by Him liable to change or
destruction; Isai. xxxiv. 4, lxv. I7, &c.
28, shall continue] Or, “shall dwell before
Thee in a home" (see Pss. xxxvii. 29, Ixviii.
16, 18). The wishes and expectations (vºv.
16, 17, &c.) of this psalm are fulfilled in their
obvious sense by the restoration of the people,
and re-appearance of Jehovah in Zion. But
there is a deeper foresight in the psalm; and
its words in the verses quoted are fulfilled in
a sense yet higher by Christ's appearance. .
This is the vision which floats in dim ob-
scurity, but really and substantially, before
the Psalmist. Jehovah, so we may say, stepped
from behind the thin veil which scarcely con-
cealed Him from this prophet, and appeared in
the flesh. A narrative of His deeds (v. 18) has
been written for us who come after: a people
unborn and created anew by His Spirit praises
Him in psalms and hymns everywhere; be-
cause He heard the groaning of the prisoners;
loosed those that were appointed to death;
and to Him are the peoples gathered. The
author of the Epistle to the Hebrews (ch. i.
Io, I I, 12), on account of this secret purpose
of the psalm, quotes v.v. 25–27 as simply
addressed to Christ. Even His coming in the
v. I–5.]
4O5
PSALMS, CIII.
PSALM CIII.
1 An exhortation to Öless God for his mercy,
15 and for the constancy thereof.
A Psa/mg of David.
Bºis the LORD, O my soul:
and all that is within me, bless
his holy name.
2 Bless the LORD, O my soul, and
forget not all his benefits:
3 Who forgiveth all thine iniqui
ties; who healeth all thy diseases;
4. Who redeemeth thy life from
destruction; who crowneth thee
with lovingkindness and tender mer-
Cles ;
5 Who satisfieth thy mouth with
good things; so that thy youth is
renewed like the eagle's.
flesh does not exhaust the applicability of the
psalm to Him. The gathering to Him of
kingdoms and peoples is only, as yet, partially
accomplished: and we of this day wait (says
Delitzsch), as the Psalmist for His coming in
the flesh, for His final appearance in glory.
Hengstenberg conceives the psalm to be written
by David, and to be wholly prophetical. This
theory destroys its spirit. Ewald, or account
chiefly of the historic descriptive words (viv.
I4, 15), conceives it written early after the
return from exile. Olshausen, J. and others re-
legate the inimitable psalm to the days of the
Maccabees. The hypothesis adopted, that it
was written towards the close of the cap-
tivity, is that of able expositors (Delitzsch,
Hupfeld, Tholuck, Calvin, &c.), seems to
correspond best with its purport, and gives it
a meaning which any other quoted hypothesis
fails to impart.
- PSALM CIII.
A psalm commemorating Jehovah's mani-
fold mercies; but chiefly His compassion in
forgiving sin, and bearing with His people's
weakness (viv. I–18): also His infinite ma-
jesty, throned in heaven (v. 19), which His
angels and all creation, and the Psalmist him-
self specially, should adore (viv. 20, 21).
The inscription assigns the psalm to David.
The Syriac Ver. describes it as written by him
in old age: after experience of sin and its
chastisement, and of God's infinite loving-
kindness. Certain Aramaic terminations, viv.
3, 4, &c., seem to indicate a later author. By
whomsoever composed, it breathes a spirit of
faith and hope all but evangelical, and is
composed with a pathos that evidences a soul
tried by real sin, sorrow, and suffering, and
rescued by God's mercy. It should be com-
pared with Psalm xxiii. -
I. all that is within me, &c.] The Psalm-
ist calls upon his soul to bless God: and for
greater distinctness, upon its parts, upon in-
tellect, feeling, sentiment; upon his under-
standing, heart, and all their powers, to unite
in the work of praise.
2. all his benefits] i.e. the sum, which is
infinitely great, of His benefits.
3. Who forgiveth, &c.] “Who forgiveth
all thine iniquities,” so that not one is unfor-
given; and “healeth all thy diseases,” so that
not a trace remains of one.
*
Sickness of body (and so of mind) is so
naturally connected with sin as its meed, that
we are not surprised to find them connected
in Scripture (see Ps. cwii. 20, &c.). The
next verse (4) continues the idea of a de-
liverance, through God's miraculous inter-
ference, from sickness and death : “Who
redeems thee from death and the grave, and
instead of these gives life and a crown of
mercy.” Many commentators (Calvin, Hup-
feld, &c.) object to the confinement of the
words healeth all thy diseases to bodily ailments
and their cure; and interpret them as extend-
ing to the healing of all ailments of body,
mind, and spirit, by divine grace. But this
extension of the meaning of the words seems
to take away their point. It can scarcely be
doubted that they refer to particular instances
of God's healing power exhibited in the case of
David himself, or of the Psalmist who sings.
5. thy mouth]
“mouth” is of doubtful meaning. In Ps.
xxxii. 9 the same word, with suffix different,
is interpreted by the LXX. as “his jaws,”
and by the old Jewish commentators “his
jaw,” or “his mouth ;” whence probably
Kimchi, and our A. V., render here as above.
The Chaldee Version interprets “thy day of
age,” a translation for which some authority
may be alleged [supposing the word to come
from the Hebrew root (Ty) signifying dura-
tion]: it has the advantage also that it makes
the two parts of the verse in some sort to
correspond: “Who satisfies thine age with
good: so that thy youth is renewed like an
eagle.” If David wrote this psalm in old age
the verse in this rendering would have a special
significance. The longings of a declining age
can only be satisfied by faith in God, the
Giver of hope better than the natural life.
so that thy youth, &c.] Is the meaning “Thy
youth is renewed, and is in strength like an
eagle”? or, “Thy youth is renewed as the
eagle renews its youth (so to say) by donning
a new plumage”? The eagle is often an image
of strength and speed (Deut. xxviii. 49; Isai.
xl. 31; Hos. viii. 1), and it seems natural
that youthful strength renewed by divine
gift should be compared to an eagle's strength.
The P. B.V. renders according to this inter-
pretation, “making thee young and lusty as
an eagle.” The renewal of youth by the
The word here rendered .
4O6
[v. 6—19.
PSALMS. CIII.
& Exod. 34.
6 The LoRD executeth righteousness
and judgment for all that are oppressed.
7 He made known his ways unto
Moses, his acts unto the children of
Israel.
8 * The LORD is
merciful and
6, 7. •
Sémb. 14.gracious, slow to anger, and 'plen-
18.
teous in mercy.
9 He will not always chide: nei-
7. * *
Ps, 86 iſ ther will he keep his anger for ever.
Jer. 32. I8.
f Heb.
Io He hath not dealt with us after
:::::/ our sins; nor rewarded us according
to our iniquities.
f Heb. 1 I For as the heaven is high above
jº the earth, so great is his mercy toward
$º them that fear him.
Z/€72. 12 As far as the east is from the
west, so far hath he removed our
transgressions from us.
I 3 Like as a father pitieth his
children, so the LORD pitieth them
that fear him.
I4. For he knoweth our frame; he
remembereth that we are dust.
I5 As for man, his days are as
grass: as a flower of the field, so he
flourisheth.
I6 For the wind passeth over it,
tº e # *
and it is gone; and the place thereof;...
shall know it no more.
17 But the mercy of the LoRD is
from everlasting to everlasting upon
them that fear him, and his righte-
ousness unto children’s children;
18 "To such as keep his covenant, Peut 7.
and to those that remember his com—
mandments to do them.
I9 The LORD hath prepared his
throne in the heavens; and his king-
dom ruleth over all.
moulting of plumage is not peculiar to the
eagle tribe: the image does not seem to be
scriptural, and is perhaps too far removed
from common observation to be introduced
without explanation into this Solemn hymn.
6. The LoRD, &c.] The Psalmist passes
from his own experience to that of his people.
Cf. Pss. cil. 20, 21, cxlvii. 6, &c.
7. He made known, &c.] Generally, by
His revelation of Himself as described in
Scripture: specially as described in Exod.
xxxiii. 19 and xxxiv. 6. His ways are the
ways in which He Himself walks (PSS. xxv. 4,
lxvii. 2, lxxvii. 19). His acts are His deeds of
righteousness, deliverance, and Sustentation
(PSS. ix. 12, lxxviii. II; Exod. xxxiv. Io. See
Joh. v. 17).
8. The Lord, &c.] Exod. xxxiv. 6, the
text, so to say, of this psalm: See also Pss.
lxxxvi. 5, 15, cxi. 4, czii. 4, CKlv. 8. These
places describe God's attributes displayed in
His dealings with His people; but also, we
may be assured, His ineffable essence in which
mercy predominates.
9. He will not, &c.] The place, Exod.
xxxiv. 6, is often quoted by Moses himself
(Exod. xxxiv. 9; Num. xiv. 18) in explana-
tion and mitigation, so to say, of the rigid
sentence of Exod. xx. 5, 6; and after Moses,
by the prophets in all ages; Isai. lvii. 16; Jer.
iii. 5, 12; Joel ii. 13; Jonah iv. 2; 2 Chro.
XXX. 9; Neh. ix. I 7.
11. For as the heaven, &c.] The vastness
of the infinite heavens above the earth is an
image of God's infinite mercy, which Heshews
to all that fear Him: the distance which
Separates east and west images the distance
to which He has removed our sin away, if we
are His. As a father pities his son whom he
loves and knows, so God pities us, knowing
that we are but dust (Gen. ii. 7). God is
described in Deut. xxxii. 6; Job x. 8; Isai.
xxix. I6, lxiii. 16, lxiv. 8, &c., as the Father
of His people: but here the relation is ex-
pressed in still more tender phrase: see Matt.
vii. 7, &c. The life and death of God mani-
fest in the flesh are the best comment upon
these signal words of prophecy.
15, 16. As for man, &c.] Similar images
Ps. Xc. 5; Isai. xl. 6; Job xiv. 2, &c. The
original word used for man expresses his
weakness and littleness.
the wind passeth, &c.] The east wind
(Jer. iv. II, I2) changes in a moment a garden
into a waste.
the place, &c.]. See Job vii. Io (where the
very words of the second versicle of v. 16
Occur), viii. 18, xx. 9. The place in which it
grew is as if it had never been there; has no
recollection of the day when it grew there and
flourished. As the flower that was and is not,
so is man's estate and hope. But God's mercy
encompasses those that love Him as the heavens
encompass the earth. His justice, that is,
His faithfulness to promise, reaches to a thou-
Sand generations of those that remember His
commandments to do them. See Exod. xx. 6;
Deut. vii. 9; Isai. xl. 8. Perowne remarks
that the condition of God's lovingkindness is
thrice repeated (vºv. II, 13, 17): it is for them
that fear Him. e
Such is God's mercy: the incomparable
majesty of Him Who thus condescends is
lastly described. Cf. Ps, xciii. 1, 2, 3, &c.
PSA L.M.S. CIII. CIV.
LESS the LoRD, O my soul.
O LORD my God, thou art
very great; thou art clothed with
26 Bless the LORD, ye his angels,
º, that excel in strength, that do his
272.3/liy 272 e
tº commandments, hearkening unto the
voice of his word.
2 I Bless ye the LORD, all ye his hosts;
ye ministers of his, that do his pleasure.
22 Bless the LoRD, all his works
in all places of his dominion: bless
the LORD, O my soul.
PSALM CIV.
1 A meditation upon the weighty power, 7 and
zvozzder/u/ providence of God. 31 God’s glory
fs eternal. 33 Z'he proft/led zoweth £evºetually
to praise God.
honour and majesty.
2 Who coverest thyself with light
as with a garment: who stretchest out
the heavens like a curtain:
3 Who layeth the beams of his
chambers in the waters: who maketh
the clouds his chariot: who walketh
upon the wings of the wind:
4 * Who maketh his angels spirits; a Hebr. 1.
his ministers a flaming fire: 7
2O. Bless the LoRD, &c.] See PS. xxix. I,
cxlviii. 2. The angels (or archangels) close to
God's throne, excelling in might (marg. mighty
in strength, Isai. xiii. 3, xl. 26; Joel iii. 9, II;
Rev. x. 1), executing His behests, and listen-
ing to catch any intimation of His pleasure,
are first addressed: next the unnumbered
hosts of ministering spirits (see Luke ii. 13;
Ps. civ. 4) that do His will: next, all His
works (Ps. cxlviii.), in all parts of His infinite
dominion: and last of all the Psalmist himself,
least and least worthy of all, after a com-
memoration of Jehovah's perfections, mercy,
long-suffering, tenderness and ineffable majesty,
stirs up his own spirit to join the chorus of
universal praise.
PSALM CIV.
A noblemature-psalm, which is discriminated
from classic or heathen nature-songs by this,
that God in it is all in all. Everything is
created by Him: everything lives by and
through Him. In the beginning He founded
the earth and adapted it to life, out of a watery
chaos (viv. 5–9). He furnished it with all
things needful, for wild beast in desolate waste,
for cattle, and for man, who is supplied with all
things for need and enjoyment (vºv. Io–I5).
He nourishes inanimate plants, and trees, in the
topmost summits of which nestle innumerable
birds (viv. 16–18). He created the Sun and
the moon for man (v. 19). He filled the sea
with innumerable creatures; and leviathan
there sports before Him (vºv. 25–30). His
care extends through etermity, and moves the
soul of the Psalmist to glad Songs of praise,
and of hope for those who love Him. The
creation of the world, and its description
in Gen. i., throughout are present to the
memory of the Psalmist as he sings: and some
marked features of it are poetically touched;
original chaos (viv. 5, 6); the creation of
sun and moon (v. 19); of the Sea and its
tenants (vºv. 25, 26, &c.).
1. thou art clothed, &c.] Literally, “Thou
hast put on glory and majesty,” i.e. “In
creating out of nothing, or chaos, this outward
form of glorious nature, Thou hast put on
a faint, and real, but the only imaginable,
palpable, image of a concealed ineffable glory.”
Cf. Ps. xciii. I.
2. Who coverest thyself, &c.] The intense
glory of the invisible God is concealed by
light, the garment in which He is arrayed.
He stretches out the canopy of Heaven, as a
man stretches out the curtain of a tent (Cant.
i. 5; Isai. xl. 22, xlii. 5, xliv. 24, liv. 2). He
constructs His pavilion, in which to abide
Secretly, in the watery firmament above the
clouds (Ps. cxlviii. 4; Amos ix. 6), as a man
builds an upper chamber (Jer. xxii. 13) with
joists and rafters. Like a king He rides forth
thence upon His chariot the clouds (Isai. xix.
I; Dan. vii. I3), and sends His messengers
(Ps. cxlviii. 8), winds, and a flame of fire, to
execute His commands.
In the Hebrew, the words rendered cover-
est thyself, stretchest out, &c. express the
original act of creation, and also the perpetual
maintaining power of God. If the creative
power for an instant ceased to act, all would
Collapse into ancient chaos.
4. , Who maketh his angels, &c.] The literal
meaning is, “Who maketh His messengers
winds,” &c. The author of the Epistle to
the Hebrews (i. 7) cites the LXX. version of
this passage, and draws an argument which
does not seem warranted by the words in their
first import, as if the angels of God were
pointedly mentioned in it. Such argument,
though not conveyed by the words in their
literal meaning, may yet be regarded as na-
turally following from them, and lying, so
to say, only just below the surface of them.
As God Himself, in a sense (viv. 1, 2),
clothes His ineffable glory in the outward
garment of light and of the visible creation,
so His angels, at His command, may put on
the outward form of nature's elements, and
execute His bidding, as fire and flame, storm
and tempest. This explanation seems simpler
than that of Calvin, for instance, who says,
408
[v. 5–15.
PSA LMS. CIV.
# Heb. 5 Who laid the foundations of the
Aïe /a:/. §
jº earth, that it should not be removed
ºft for ever. tº gº
ãases. 6 Thou coveredst it with the deep
as with a garment: the waters stood
above the mountains. -
7 At thy rebuke they fled; at
the voice of thy thunder they hasted
away. *
9.7%. 8 'They go up by the mountains;
zzzozzzztazzes
ſº they go down by the valleys unto the
:** place which thou hast founded for
scenza.
them. -
9 Thou hast set a bound that they
may not pass over; that they turn not
Heb. again to cover the earth.
*. Io He sendeth the springs into
the valleys, which trun among the .
hills. *
11 They give drink to every beast
of the field: the wild asses 'quench ...
their thirst. tº
12 By them shall the fowls of the
heaven have their habitation, which
! sing among the branches. 922/62 &
13 He watereth the hills from his voice.
chambers: the earth is satisfied with
the fruit of thy works.
14. He causeth the grass to grow, de
for the cattle, and herb for the ser– º g. 9.
vice of man: that he may bring forth ºr
food out of the earth; - , ºil,
15 And "wine that maketh glad ºf, or,
more than
the heart of man, and f oil to make .
t Heb.
“It was not the Apostle's purpose in this
passage (Heb. i. 5) to expound the meaning
of the Psalmist, but rather to express a truth
naturally flowing from it, and in some sort
implied in it. As God in His infinite wis-
dom employs the agency of clouds and of
a fiery flame to execute His commands, and
sends them hither and thither as He pleases,
to do His bidding; so He uses, though secretly
and covertly, the spiritual ministry of angels,
those far subtler and finer essences, to minister
to His world of spirits.”
5, 6, 7, 8. Who laid the foundations, &c.]
The marg. rendering is more literal. He
laid the foundation of the earth, and fixed
it firmly upon nothing (Job xxvi. 7). The
great deep covered its solid nucleus, and rose
above the tops of the primeval mountains
(Ps. xc. 2; Gen. xlix. 26). A word from
Him, a voice of His threatening thunder, and
they fly terrified away—rise impetuously to
their original rest above the tops of the moun-
tains, then fall down deep into the lowest
valleys, till they find the beds appointed for
them of God (Gen. i. 9). The words of the
psalm put the original wondrous process
graphically before the eye. The change of
tense, too, from past to present, in viv. 6,
7, 8, is expressive, and paints the scene in its
progress. In v. 6 stood should be stand: in
ºv. 7 fled should be flee: and hasted away
should be haste away, as in the P. B. V.
According to the marginal rendering (v. 8)
the effect of the waters (v. 7) passing, at the
voice of God, from their original site above
the mountains into the places appointed for
them, is described by its consequence; by the
emergence of the primeval mountains and dis-
covery of the valleys which existed in earth's
original state, when mantled by the deep. On
this supposition, the words in the margin,
“ the mountains ascend, the valleys descend,”
are in a parenthesis; and the latter part of
v. 8 is connected with v. 7 : “At Thy rebuke
they flee, at the voice of Thy thunder they
hasten away (the mountains ascend, the valleys
descend) to the places which Thou hast
founded for them l’” It is hard to decide
positively between this explanation and that
given above.
9. Thou hast ſet a bound, &c.] Some ask,
Does the Psalmist speak in forgetfulness of the
great deluge? or must we consider that in
this description of earth, its tenants, and ear-
liest origin, he includes the deluge and the
promise following it (Gen. viii. 21, 22, ix. II,
15), that from that day forth God never
would again destroy all living things? It
seems a sufficient reply to say that the verse
describes pointedly the present and future :
it describes poetically, and exultingly, the
permanence of nature; and the imprisonment
of ocean, despite its strength and vastness,
in its appointed bed. The thought of this
occurs to all who look upon the Sea, and
notice its wonderful movements, so irresistible
apparently, yet confined to such strict limits
for ever (Job xxxviii. II).
10, 11, 12. He sendeth the springs, &c.]
He makes springs to gush out and flow (as
rivers) among the secret valleys (LXX. Šv
ºpápayśtv, “wadys”), and far away among the
hills. The wild ass drinks of them unseen :
the birds of the air sing, in the branches of
the bordering trees, a song which God hears.
13. He watereth the hills, &c.] His
plenteous rain supplies the mountain springs,
and abundantly satisfies the earth. It is the
fruit of His works, of His chambers in the
clouds (v. 3), out of which He pours His
treasures without stint. -
14. herb for the service of man] i. e. for
the use of man (see I Chro. xxvi. 30).
v. 16–27.] PSA LMS. CIV. 409
his face to shine, and bread which
strengtheneth man’s heart.
I6 The trees of the LORD are full
of sap ; the cedars of Lebanon, which
he hath planted;
17 Where the birds make their
nests: as for the stork, the fir trees
are her house.
18 The high hills are a refuge for
the wild goats; and the rocks for the
COI 11&S.
19 He appointed the moon for
seasons: the sun knoweth his going
down.
# Heb. all 20 Thou makest darkness, and it
%.º. is night:, wherein fall the beasts of
tº the forest do creep forth.
ozz the
Jorest. 2 I The young lions roar after
their prey, and seek their meat from
God.
22 The sun ariseth, they gather
themselves together, and lay them
down in their dens.
23 Man goeth forth unto his work
and to his labour until the evening.
24 O LORD, how manifold are
thy works in wisdom hast thou
made them all : the earth is full of
thy riches. -
25 So is this great and wide sea,
wherein are things creeping innumer-
able, both small and great beasts.
26 There go the ships: there is
that leviathan, whom thou hast made º
formed.
to play therein.
27 °These wait all upon thee; that
15. And wine that maketh, &c.] The
literal rendering is, “Wine too maketh glad
the heart of man, to make his face shine with
(or, more than) oil: and bread strengthens
man's heart.” The meaning is, “Wine glad-
dens the heart of frail man; oil makes his
face to shine through joy and cheerfulness:
and bread strengthens his weary heart.” The
Psalmist passes from the general subject of
provision for man and beast (vºv. Io–14)
to particularize man's comforts and luxuries.
Bread, the staff of life, occurs under both
categories; in v. 14, that he may bring
forth food (Heb. bread) out of the earth:
here, v. I5, bread, which strengthens man's
heart. Corn, wine, and oil, are the glory of
the promised land (Deut. xi. 14, xviii. 4, &c.).
The last, probably, is mentioned here with
corn and wine, as a product of the earth given
by God for food, and thus helpful to man's
pleasure and enjoyment. Oil was commonly
mixed with various articles of food (“Dict. of
Bible,” Art. Oil); is often mentioned as it-
self an article of food with corn and wine
(Deut. xii. 17; Jer. xxxi. 12; 1 K. xvii. I2);
and is so described by travellers at the present
day in Palestine (Thomson's ‘Land and Book,'
p. 55). The head and body were com-
monly anointed with oil (Deut. xxviii. 4o;
Luke vii. 46; 2 S. xiv. 2; Ruth iii. 3, &c.); but
this practice of anointing can Scarcely be
alluded to here, as the face (which does not
seem to have been anointed) is specified.
16. The trees of the LORD, &c.] Literally,
The trees of Jehovah are satisfied,
or, have their fill (Keble). He satisfies
with His abundant rain the world of plants
and trees, the cedars of Lebanon (PS. xxix. 5)
which He planted (Num. xxiv. 6).
18. conies] See note on Lev. xi. 5.
19. He appointed the moon, &c.] He ap-
pointed the moon to mark Seasons (Gen. i. 14;
Lev. xxiii. 4, 5, 6, &c.; Ecclus. xliii. 7): the
great Sun, obedient to His command, defines
day and night.
24. riches] The idea is “property,” or
“possession,” derived from original creation:
see Gen. xiv. 19. The singular instead of the
plural occurs in many MSS., in the ancient
versions, and many excellent editions.
25. So is this great and wide sea, &c.]
“That great sea, too, is full of His creations:
there go the ships, carrying man to earth's
extremest border: there sports leviathan, a
tiny creature before Him.” Ships travelling
on ocean are a noticeable feature in the scene
of life and movement. Leviathan may be,
here, the whale, the mightiest of sea-monsters.
See ‘Dict. Bible,” in v.
Some translate the word rendered “ships”
by “nautilus,” as an instance of a small crea-
ture contrasted with leviathan. Such niceties
are out of place in this comprehensive sketch
of God's world. In v. 26, some (Ewald in
1st ed., Hitzig, Kay, &c., after the LXX.
and Vulg., perhaps) render, “Leviathan whom
Thou hast made to sport with:” a comparison
unsuited to this picture, in which God's crea-
tures are painted as enjoying life before Him:
also it would seem undignified, and unscrip-
tural, for the passage in Job (xli. 5), which is
supposed to support this interpretation, is not
parallel; rather Job xl. 20. Therein refers to
the Sea, v. 25, as wherein, v. 20, to “the
night:” So Saadia renders. -
things creeping innumerable] . More cor-
rectly, “a mass of moving things without
number.”
both small and great beasts] Heb. “living
creatures, small with great.”
* Ps. 145.
5.
4 IO
CIV. C.V. [v. 28—1.
PSA LMS.
thou mayest give them their meat in
due season.
28 That thou givest them they ga-
ther: thou openest thine hand, they
are filled with good.
29. Thou hidest thy face, they are
troubled : thou takest away their
breath, they die, and return to their dust.
30 Thou sendest forth thy spirit,
they are created: and thou renewest
the face of the earth.
31 The glory of the LORD shall
endure for ever: the LORD shall re-
joice in his works.
32 He looketh on the earth, and
it trembleth: he toucheth the hills,
and they smoke.
33 I will sing unto the LORD as
long as I live: I will sing praise to
my God while I have my being.
34. My meditation of him shall be
sweet: I will be glad in the LoRD.
35 Let the sinners be consumed
out of the earth, and let the wicked
be no more. Bless thou the LoRD,
O my soul. Praise ye the LORD.
PSALM CV.
I An exhortation to praise God, and to seek out
his works. 7 The story of God’s providence
ozer Aðraham, 16 ozer Joseph, 23 over 7a-
cob in Agypt, 26 over Moses delivering the,
Israelites, 37 over the Israelites brought out
of Ægypt, fed in the wilderness, and planted
izz Cazzaazz.
O *GIVE thanks unto the LoRD; ... ghion.
call upon his name: make known isai. 12, 4.
his deeds among the people.
31. The glory of the LoRD, &c.] God
views the manifold scene of His creation al-
ways, and rejoices in it always. His power,
too, and ruling care, direct it always since
first it came into existence. If He looks at
the earth, it trembles to its foundations; if He
touches it with His hand, the smoke ariseth.
Earthquakes and volcanoes are supposed
here to be referred to God's direct agency;
but volcanoes do not seem to be mentioned
in any other scripture: the words “He touch-
eth or striketh the hills, and they smoke,” refer
rather to the lightning and its effects. See
Pss. xviii. 8, cxliv. 5. In Amos ix. 5 we read,
“He toucheth the earth, and it melts.”
This psalm is appointed in our Church for
Whit-Sunday. The creation of the material
world in the beginning, its perpetual preserva-
tion, and the renewal of life through the breath
of God, suggest naturally the Christian doc-
trine of a new creation of the spirit of man,
and its perpetual maintenance by the Holy
Spirit. If God withdraws His breath, all
creatures (v. 29) return to dust: if He with-
draws His quickening Spirit from the soul of
a man, it dies to Him. If he imparts a new
ray of divine illumination, it lives again; as
the outward world, v. 30, is renewed day by
day, and lives always through His life-giving
word.
33, 34. I will sing, &c.] The import is,
“I will sing unto Jehovah as long as I live:
I will praise my God whilst I have being.
Oh that my meditation may be pleasing to
Him My joy (emphatic) is from Him
alone. As for sinners (the blot of this glorious
scene), they shall perish at last from the earth,
and God shall be all in all.” It may be that
the psalm is not simply a Song of praise sug-
gested by the contemplation of God in His
works, but written (it could scarcely be
written otherwise than) in the midst of trial
and weariness of sinners—a Soothing medita-
tion upon God's manifested mercy. Such
it has proved to multitudes of Christians; who
see in it deeper mysteries than its author,
perhaps, could discern in his early day. We
are assured by St John (i. 3 ; see too I Cor.
viii. 6; Heb. i. 2) that Christ took part in the
work of creation. At the Transfiguration
He clothed His ineffable brightness with
light (v. 2) to symbolize His glory as
God. He fed the multitudes, commanded
the winds and waves, ruled the tenants of
the deep, to suggest His divine power over
creation; and by His Spirit, which He has
poured abundantly on His followers, has cast
a new light upon the whole psalm. The doc-
trines of the ministry of angels, of the gift of
the Holy Spirit to Christians, have already
been noticed, as lying only just below the sur-
face of the psalm. The Redemption, through
Christ, of sinners, and the ultimate conquest
of sin and death, through His victory over
both, after what has been said on the hidden
purpose of the psalm, seem figured prophetic-
ally; at the least, desired ardently, and, perhaps,
anticipated in the last verses of it.
PSALM CV.
A psalm nearly resembling Ps. lxxviii., and
containing an epitome of God's dealings with
His people, from the time of the promise to
the occupation of Canaan. Its purpose is
to stir up faith in Him to all time. The
first fifteen verses begin the psalm recited in
I Chro. xvi. 8–22, and placed, according to
the A. V., in the hands of Asaph by David,
upon the occasion of the installation of the
Ark of God upon Mount Zion: see the
introductions to Pss. xcvi., cvi. It is connected
v. 2—II.]
4 II
PSA LMS. CV.
2 Sing unto him, sing psalms unto
him: talk ye of all his wondrous
works.
3 Glory ye in his holy name: let
the heart of them rejoice that seek
\
7 He is the LORD our God: his
judgments are in all the earth.
8 He hath remembered his cove—
nant for ever, the word which he
commanded to a thousand genera-
t1OllS.
the LORD.
*Which covenant he made with . ‘....
4. Seek the LORD, and his strength: 9
seek his face evermore. Abraham, and his oath unto Isaac 5 & 26.3.
5 Remember his marvellous works Io And confirmed the same unto :::::
that he hath done; his wonders, and Jacob for a law, and to Israel for an #.
the judgments of his mouth;
everlasting covenant: c G
6 O ye seed of Abraham his II " Saying, Unto thee will I give .. ...”
servant, ye children of Jacob his
the land of Canaan, the lot of your #el,
chosen. inheritance: #he cord.
with PSS. civ. and cvi. in various ways. They
are all hallelujah psalms: Pss. civ. and cv. end
with hallelujah; Ps. cwi. begins and ends with
it. Other minute resemblances are noticed.
Hengstenberg observes that Ps. civ. describes
God’s wonders in creation; PSS. cv. and cvi.
in history. His hypothesis is, that all were
written to console Israel during the captivity.
Verses 1–6 contain the introduction: viv.
7 I; the purpose of the psalm; the promise
to Abraham and the patriarchs, and care of
them when few and weak, and Strangers in
the land: viv. 16–23, the providences by
which God carried them into Egypt; 'vºv.
24–38, His dealings with them and with
their enemies in Egypt: viv. 39–41, His
miracles in the waste: viv. 42—45, the Con-
clusion, in which His purpose in all these
doings is again described. The miracle of the
passing of the Red Sea is omitted; partly, it
may be, on account of its perpetual mention,
and partly because it does not belong strictly
to any one of the divisions above enumerated.
1. call upon his name] Call upon Him
with praise and prayer, Gen. iv. 26; by His
name Jehovah, in which He revealed Him-
Self, Exod. xxxiii. 19, xxxiv. 5.
make known his deeds PSS. xcvi. 3, Xcviii.
4, C. I.
among the people] Or, peoples: for all are
concerned. This verse occurs verbatim Isai.
xii. 4. -
4. Seek the LoRD, &c.] Seek Him where
His mighty strength abides: seek Him where
His face is seen in glory, i. e. in His temple in
which He dwells (Ps. lxiii. 2), and in which
His face is seen of His worshippers. The
ancient interpreters construe the word, in the
A. V. rendered “His strength,” as “His ark
of strength” (see Pss. lxxviii. 61, cºxxii. 8;
2 Chro. vi. 41); in which case the sense is
the same.
5. judgments of his mouth, &c.] The
decrees which He uttered with His lips,
touching His people and their foes, and issuing
in events, Exod. vi. 6, vii. 4, xii. 12; Ps.
cxix. 13; decrees, as of a king exercising
authority, and dispensing law (v. 7), every-
where.
6. O ye seed, &c.] The reason for calling
upon Jehovah; “ye are the seed of Abraham
and Jacob.” Instead of Abraham we read in
the Book of Chronicles and some MSS. of the
psalm Israel.
Ais chosenj i. e. Heirs of the promise, the
theme of this song.
7. He is the LoRD our God, &c.] The
Psalmist commences the work of praise, to
which he invited others in the introduction,
vv. 1–6. The rendering, “He, Jehovah, is
Our God,” is more accurate: His name has
already been announced, viv. I—3.
8. He hath remembered, &c.] He re-
members, even though He seems to forget in
captivity and desolation, the covenant which
He made with Abraham; confirmed with an
oath (Gen. xxii. 16); renewed to Isaac (Gen.
xxvi. 3) and Jacob (Gen. xxviii. 13, xxxv. 12);
and made for a thousand generations (Deut.
vii. 9); to give to their posterity the inherit-
ance of Canaan, viv. II—42.
the word] i. e. the covenant by word con-
veyed (see v. 42), His holy promise, or word.
In I Chro. xvi. I5, as also in some MSS. of
the psalm, instead of “He hath remembered”
is read the imperative “Remember,” which in-
terrupts the narrative of God's dealings with
His people. -
10. for a law] i. e. to have the per-
manence of perpetual law: See Gen. xvii. 7, 8.
11. the lot] Marg. “the cord,” with which,
as it were, the portion of inheritance is mea-
sured; see Mic. ii. 5; Gen. xiii. 17; PSS. xvi.
6, lxxviii. 55. The change of number, “thee,”
and then “your,” is explained by the circum-
stance that the covenant was made in the first
place with Abraham, afterwards with Isaac
and Jacob.
4. I2 PSA LMS. CV.
I6 Moreover he called for a fa-
mine upon the land: he brake the
whole staff of bread. -
17 He sent a man before them,
*even Joseph, who was sold for a ser— a Gen. 37.
Vallt . 28.
18 ° Whose feet they hurt with Gen. 39.
fetters: he was laid in iron : fHeb. As
[v. I2–19.
12 When they were but a few
men in number; yea, very few, and
Strangers In 16.
13 When they went from one na-
tion to another, from one kingdom to
another people;
14. He suffered no man to do them
wrong: yea, he reproved kings for
sozzº carrie
zzzêo 27°ore.
A
their sakes; *
I5 Saying, Touch not mine anoint-
ed, and do my prophets no harm.
19 Until the time that his word
came : the word of the LORD tried
him.
12. When they were but a few, &c.] In
the original, “When they were men of
number,” as in Gen. xxxiv. 3o, &c. This
verse is connected with viv. 13–15, which
follow, rather than with the verses preceding.
It exhibits in fuller light the providence of
God which guarded His people, when few
in number and strangers, in the land one day
to be theirs.
In I Chro. xvi. 19 we read, “when ye
were but few,” &c., a reading supported by
some MSS. and by the Chald. and Syr. Ver-
sions. If it be adopted, this verse must be
attached to v. II, and not to vºv. I 3, 14, &c.
strangers] See Gen. xv. 7, &c.
13. When they went, &c.] The wander-
ing life of the patriarchs is described. See
Gen. xii. I, 9, xiii. 18, XX. I ; Heb. xi. 9.
There were many peoples in Canaan (Gen.
xv. 19–21; Deut. vii. 1); but the allusion to
them seems too minute for this description.
14. reproved, &c.] Pharaoh, Gen. xii.
I7, Abimelech, XX. 3, 7, 18.
15. Saying, Touch not, &c.] See Gen.
XXV1. II.
mine anointed] Lit. “My Messiahs,” i.e. My
chosen, consecrated ones. The word “Mes-
siah” is used in a general sense: consecra-
tion to office by anointing is the custom of
a later age than that of the patriarchs. See
I K. xix. I6.
my prophets] See note on Gen. xx. 7. The
word (nabi) is used in its general sense. “M
servants inspired to know My will.” In Exod.
vii. 1, compared with iv. I5, the same word
rather indicates a man inspired of God to
declare His will. The two meanings are in-
timately connected. Abraham was a man in-
spired to see the future (v. II), as well as a
prophet holding direct intercourse with God.
Isaac and Jacob were prophets in this latter
sense (Gen. xxv. and xxviii.), and also in the
more common meaning of the term (Gen.
xxvii. 27, and xlix.). This (v. 15) concludes
the portion of the psalm recited in I Chro.
xvi. Next commences the narrative of the
descent into Egypt.
16. the land] i. e. of Canaan.
xii. Io, xxvi. 1, for earlier famines.
See Gen.
the whole staff, &c.] The original word
signifies a staff upon which a man rests (Ex.
iv. 2); hence the staff or support of life (Lev.
xxvi. 26); see also Isai. iii. 1; Ps. civ. 15. At
the end of this verse must be supplied, “So
He carried them out of the land of Canaan,
and brought them into Egypt.”
17. He sent, &c.] Lit. “He sent a man
before them: Joseph was sold for a servant.”
Some interpret “a man” (emphatic), i.e. “a
man of men:” but the meaning is rather, “He
sent one before the rest to make ready: it was
Joseph, sold for a servant, according to God's
decree.”
18. he was laid in iron, &c.] Marg.
“his soul came into iron;” a similar expres–
sion Isai. xlvi. 2, “themselves,” lit. “their
Souls,” are gone into captivity. Ps. lvii. 4,
“My soul is among lions,” &c. The P. B.V.
after the Vulg. and Chald., “The iron en-
tered into his soul,” is scarcely correct in
grammar; offends against the parallelism, and
conveys an idea too far removed from sim-
plicity. See the note on Gen. xxxix. 20. Jo-
seph's imprisonment is not there described as
severe; but it may have been so at first.
19. Until the time, &c.] “Until the time
that His word (debaro), Jehovah's word to
Joseph, came true, the promise (imrah) of
Jehovah tried him.” Jehovah's promise, im-
plied (Gen. xxxvii. 5, 9, &c.) through the
history of Joseph, to raise him to an eminent
rank above his brethren, is meant in both ver-
sicles. The word prophetical came true: the
promise tried him, i. e. put him on his trial
(Gen. xxxix. 7, 8), exhibited his triumph, and
was accomplished! Rosenm. and others inter-
pret “his word” as Joseph's word, and “the
word of the Lord” as the gift of prophecy
given to Joseph. “Until the time when his
interpretation of dreams in prison came true,
and his prophetical gift (Gen. xli. 16, &c.)
exhibited him as chosen of God; or shewed
him to be true and innocent.” The P. B. V.
is, “Until the time came that his cause was
known,” where “his cause” seems to mean
“the general story about him, his deeds of
innocence, which at the last became known.”
It is doubtful if the Hebrew can bear this
v. 20–37.] - PSA L. M. S. C.V. - 4 I 3
ZGen. 4, 20.7 The king sent and loosed him;
I4.
even the ruler of the people, and let
him go free. -
a Gen. Ar. 2 I & He made him lord-of his house,
4O.
f Heb.
and ruler of all his f substance :
Aossession. 22 To bind his princes at his
pleasure; and teach his senators wis-
dom.
Gen. 46. 23 * Israel also came into Egypt;
and Jacob sojourned in the land of
Ham.
24. And he increased his people
greatly; and made them stronger than
their enemies.
fºod. I. 25 He turned their heart to hate
his people, to deal subtilly with his
ServantS.
* Exod. 3. 26 ° He sent Moses his servant;
IO.
and Aaron whom he had chosen.
Exod. 7, 27 'They shewed this signs a-
9.
# Heb.
mong them, and wonders in the land
zuora's of of Ham.
his signs
272 Exod.
IO. 22.
import; and the next versicle, “the word of
28 "He sent darkness, and made it
dark; and they rebelled not against
his word.
29 “He turned their waters into ºxod 7.
blood, and slew their fish. º
30 °Their land brought forth frogs : Exods.
in abundance, in the chambers of "
their kings.
31 A He spake, and there came Exºd 8.
divers sorts of flies, and lice in all ‘’”
their coasts.
32 z He gave them hail for rain, º' 9.
and flaming fire in their land. f Heb. He
gaze Zhezr
33 He smote their vines also and ºn hai.
their fig trees; and brake the trees
of their coasts.
34 He spake, and the locusts "".
came, and caterpillers, and that with-
out number,
5 And did eat up all the herbs in
their land, and devoured the fruit of
their ground.
36 ° He smote also all the first- º I2.
born in their land, the chief of all
their strength.
37 He brought them forth also Exod ra.
with silver and gold: and there was not 35.
one feeble person among their tribes.
the Lord,” &c. against the parallelism, would
introduce, not the above idea modified, but one,
according to this rendering, wholly different.
20. The king, &c.] Gen. xli. 14: “Pha-
raoh sent and loosed him; the ruler of the
people (sent) and let him go free.”
22. To bind, &c.] Joseph, erst himself
bound in fetters, had power to bind the princes
of Egypt (Gen. xli. 44): and being gifted with
wisdom above all Pharaoh's counsellors (Gen.
xli. 38,39), was able to instruct them in his lore.
23. Israel] i. e. Jacob, as expressed in
the next line. The land of Ham, so called,
probably, from Ham the father of Mizraim,
the son of Noah: but there is authority for
supposing that the word “Ham” or “Cham”
is Egyptian, and that its import is “dark.”
See note, Gen. x. 6. -
24. And he increased his people, &c.] In
215 years the family of Jacob, consisting of
seventy persons, grew miraculously, for a
special purpose, to the prodigious number of
6oo,ooo men, Exod. i. 7, 9. So Deut. xxvi. 5.
25. He turned their heart, &c.] “It must
be recollected,” says Calvin, “that the origin of
malice was in the Egyptians themselves, lest
blame be imputed to God: by nature their
hearts were full of wickedness that needed
no external pressure.” Similarly Augustine.
to deal subtilly, &c.] See Exod. i. Io.
27. Åis signs] Marg. “words of His signs;”
or “long list of signs;” Pss. lxv. 3, cKlv. 5.
The LXX. render, “His tales of signs,” roºs
Aóyovs Töv oſmuelov attoo, i. e. “His signs, of
which the tale was given of God before.”
See Exod. iv. 28–30.
28. and they rebelled not] He sent dark-
ness, and the Egyptians, for a time at least
(Exod. x. 24), yielded obedience to His word.
So Kay and others explain: but most com-
mentators, noticing that the obedience of
the Egyptians was momentary, and scarcely
deserving of mention, refer these words to
Moses and Aaron, who in this case obeyed
the mandate fraught with peril, without doubt
or hesitation such as sometimes appeared
(Num. xx. 24, xxvii. I4). The Prayer-Book
Version here is “and they were not obedient
unto His word,” after the LXX. But the
meaning of the Hebrew text is plainly that of
the A. V. *
30. Their land brought, &c.] The second
versicle, in the chambers of their kings, seems,
to be an exclamation of horror at sight of the
Swarming plague.
34. caterpillers] i.e. caterpillar-locusts.
36. the firstborn, &c.] Exod. xi. 1, &c.;
Ps. lxxviii. 51.
37. with silver and gold] Exod. xii. 35,36.
there was not one feeble person, &c.] See
4. I4.
[v. 38–45.
PSA LMS. CV.
“Exod. 12. 38 “Egypt was glad when they
33. departed: for the fear of them fell
upon them.
39 ° He spread a cloud for a cover-
* Exod. 13.
2 ing; and fire to give light in the night.
9 Exod. 40 * The people asked, and he
** brought quails, and satisfied them
with the bread of heaven.
**7 41 ° He opened the rock, and the
Nimb. * waters gushed out; they ran in the
*Cor. 10.4, dry places like a river.
42 For he remembered his holy
promise, and Abraham his servant.
43 And he brought forth his peo-
ple with joy, and his chosen with
'gladness: †º.
44 “And gave them the lands of #6.
the heathen : and they inherited the jºia,
labour of the people;
45 That they might observe his
statutes, and keep his laws. Praise
ye the LORD.
Isai. v. 27, lxiii. 13. Not one feeble one was
prevented by his feebleness from following.
Some (see Ex. xiii. 18) render “there was not
one feeble one among His tribes” (cf. Ps.
cxxii. 4), a rendering more expressive than the
other.
39. He spread a cloud, &c.] A cloud went
before the people to lead them by day, and
a pillar of fire by night; Exod. xiii. 21, xiv.
19; Ps. lxxviii. 14. But the idea here ex-
pressed (Note at end) is rather that the cloud
was spread out as a protection against the Sun:
cf. Ex. xl. 19, and 34–38; Num. ix. I5, X. 34:
also Isai. iv. 5, where a similar idea is imaged.
40. The people asked, &c.] Exod. xvi. 2, .
3, 16; Ps. lxxviii. 18, &c.
bread of heaven] Exod. xvi. 4; Ps. lxxviii.
24, 25. The mannaisintended, bread fashioned
miraculously in heaven, out of which it fell
and covered the camp.
41. He opened the rock, &c.] At Re-
phidim, Ex. xvii. 1, 2, and Kadesh, Num. XX.
II. See Ps. lxxviii. I5, 16, 20. -
42. Ae remembered, &c.] Exod. ii. 24.
44. the labour of the people] The cities,
vineyards, and cultivated fields of the people,
Deut. vi. Io, II. See also Isai. xlv. I4.
45. That they, &c.] On this condition,
that, unlike the inhabitants whose labour they
enjoyed, they should for ever be a people de-
voted to Jehovah, and stedfast in His law.
Deut. iv. 4o, xxvi. I6, &c.
The connection between this psalm and the
next must be noticed. Psalm cv. details God's
mercies to His servants; Psalm cvi. the doings
of Israel in return. The short sententious style
of the poetry of these psalms (‘Plain Com-
mentary,’ Vol. II. p. 233) may have been in-
tended to assist the memory, and is remark-
able. These psalms, shortly recounting God's
dealing with His people, and Israel's behaviour
under it, may have been committed to memory,
as catechisms for the instruction of the young.
Throughout the psalm the author supposes
the perpetual miraculous interference of Je-
hovah. Abraham visits the land by special
revelation, a stranger, without a foot of ground
in which to bury his dead: Joseph, by spe-
cial providence, is sent before to prepare:
Jacob, through a Sore famine and longing de-
sire to see his son, passes into Egypt with his
family. God multiplies the people and stirs
up the jealousy of Pharaoh: the taskmasters
double the tasks and apply the lash: the peo-
ple cry out to God, and Moses appears! The
history is incomprehensible, and a mere myth,
without miracle. Its substantial truth is
proved by the life of the Jewish people
founded upon it, and by the literature of the
people which also is founded upon it. If
miracle be allowed, its measure may be dis-
cussed, without fear, but with reverence suit-
able to the field of God's operations. The
details of the miracles are of course copied
from Exodus, but they are realized with a
singular intensity; inexplicable except upon
the supposition of their occurrence, and of the
profound impression made by them upon the
Jewish mind.
The ninth plague is put first (v. 28), and
the fifth and sixth omitted; but the order is
generally that of Exod. vii., viii., ix., &c. The
order in Ps. lxxviii. 44, &c. is different.
NOTE on PSALM cv. 39.
The Hebrew word ºniº) is used in Exod.
xl. 19, Num. iv. 6, for the “spreading out”
of the covering of the tabernacle; and in Joel
ii. 2, for the morning light “spread” on the
mountain.
v. 1–5.] PSA L.M.S. CVI.
4I 5
PSALM CVI.
I The psalmist exhorteſh to praise God. 4 He
prayeth for £ardon of sin, as God did with
Žhe fathers. 7 7%e story of the people's re-
bellion, and God’s mercy. 47 AHe concludeſ/,
with prayer and Žraise.
i Heb. * RAISE ye the LoRD. O “give
AHaz//e/zz- -
faſt. thanks unto the LORD ; for he
*::::... is good: for his mercy endureth for
& I36. I. eVer.
2 Who can utter the mighty acts
of the LORD 2 who can shew forth all
his praise 2
3 Blessed are they that keep judg-
ment, and he that doeth righteous-
ness at all times.
4. Remember me, O LORD, with
the favour that thou bearest unto thy
people: O visit me with thy salva-
tlon ;
5 That I may see the good of thy
chosen, that I may rejoice in the
PSALM CVI.
A general resemblance is noticeable be-
tween Pss. lxxviii., cv., cvi., which are in
some sort supplementary one to the other.
Ps. lxxviii. is didactic: Ps. cw. a song of
praise: Ps. cwi. a confession of sin and
prayer for pardon; with which compare
Dan. ix. 4, 5 ; Neh. ix. 4, &c. All these
psalms seem of the date of the captivity;
Ps. cwi., perhaps, written towards its con-
clusion. The words of I Chro. xvi. 7 appear
to say that David put into the hands of
Asaph and his brethren a psalm of which
viv. 1, 47, 48 of this psalm (with small
variations) formed a part. But the words
recited do not say this expressly. The
import of the Hebrew is, “Then on that
day did David first appoint to thank the
LoRD by Asaph and his brethren,” or, “Then
on that day did David lay a charge upon
the chief (or head of all the choirs, v. 5)
to thank the LORD by Asaph and his bre-
thren.” The LXX. render év tº juépa šketum
Tóre éračev Aavič Šv dpxi, rod aivetv Töv Küptov
ev xetpi 'Aoraq kai Tôv döexpóv attoo. The
meaning seems to be, that David, at the inau-
guration of the ark, for the first time caused
a psalm to be sung in commemoration of
God's mercies; and committed the office of
commemoration on the first occasion to Asaph
and his brethren. The psalm then composed
is not, probably, given; the psalm which fol-
lows in I Chro. xvi. 8 ff. may have been
put together afterwards, and used at the
time of the composition of the Book of
'Chronicles; or a portion only of it may have
proceeded from David, and have been added
to in Subsequent times.
After an introduction, vºw. I—3, and a gene-
ral confession of sin, v. 6, the psalm de-
scribes in order the disobediences of the peo-
ple and their punishments, in Egypt, at the Red
Sea, and in the waste, as narrated in Exodus
and Numbers, often in the very words of those
records, vv. 7–33; next their sins of disobe-
dience after the occupation of the land, and al-
ternate chastisements and deliverances by the
hand of God, viv. 34–46; and concludes
with a prayer, v. 47, for deliverance out of
present pressing captivity. A characteristic
of the psalm is a perpetual allusion to, and
frequent quotation of, the words of Exodus,
of Isaiah, and of the later psalms. Ewald,
Hupfeld, and others, mainly on account of
the citations just noticed, refer the psalm to
a date after the captivity; but the absence
of any allusion to the great restoration, to
Jerusalem, or to Zion, makes this hypo-
thesis, for which no cogent argument is pro-
duced, somewhat unsatisfactory and impro-
bable.
1. Praise ye the Lord] Heb. “Hallelujah.”
See Cxi., cxii., cziii., cxvii., CzXXV., Czlvi.,
cxlvii., cxlviii.; czlix.
O give thanks, &c.] See PSS. cv., cvii.,
cxxxvi. I ; also jer. xxxiii. II; 2 Chro. v. I 3 ;
I Macc. iv. 24.
3. Blessed are they, &c.] If any distinc-
tion is to be made between keeping judgment
and doing righteousness, the first may de-
scribe inward rectitude, the secondits outward
exhibition in act. The transition from the
plural to the singular number seems a poeti-
cal licence. This verse is a text to that which
follows in the psalm ; to which, after viv. 4, 5
of individual application and supplication, the
Psalmist returns in v. 6.
4, 5. Remember, &c.] “May I share in
the favour which Thou shewest (one day)
to Thy people: May Thy salvation, fatherly
care, and guidance be mine when it is theirs:
May I see the felicity of Thy chosen (Ps.
cv. 6, 43) and rejoice with them in pro-
sperity, as now I suffer with them in adver-
sity.” A prayer for individual good to
arise (if it shall please God) from favour
shewn to His people: a covert expression of
the wish openly declared in v. 47, and natu-
rally arising from the sentiment of v. 3 pre-
ceding; in which the blessedness of those that
serve God, and whom He regards with favour,
is earnestly proclaimed. The parallel words,
“favour,” “salvation,” are the same in Isaiah
xlix. 8, and in the psalm. .
4 I6
PSA LMS. CVI. ſy, 6–17.
gladness of thy nation, that I may
glory with thine inheritance.
6 We have sinned with our fa-
thers, we have committed iniquity,
we have done wickedly.
7 Our fathers understood not thy
wonders in Egypt; they remembered
not the multitude of thy mercies;
*Exod. 14. " but provoked him at the Sea, even at
II, I2.
the Red sea.
8 Nevertheless he saved them for
his name's sake, that he might make
his mighty power to be known.
9 He rebuked the Red sea also,
and it was dried up : so he led them
through the depths, as through the
wilderness.
Io And he saved them from the
hand of him that hated them, and
redeemed them from the hand of the
enemy.
II & And the waters covered their “Exod. 14
enemies: there was not one of them " & 15. 5.
left.
g * d
12 *Then believed they his words; º;
they sang his praise. e FXod. 15.
f tº 24. & 16. 2.
13 ** They soon forgat his works; Heb.
e & They
they waited not for his counsel : 272ade
14 / But 'lusted exceedingly in the ſº
wilderness, and tempted God in theº. Numb,
- I. 4.
desert. I Čá. IO.
15 & And he gave them their re- fHeb.
quest; but sent leanness into their #4°
Soul. g Numb.
16 °They envied Moses also in *Nāb.
e 16. 1, &c.
the camp, and Aaron the Saint of the #.
LORD. 16. 3I.
Deut. Ir
17 * The earth opened and swal- 3.
|
6, 7. We have sinned, &c.] The Psalmist
speaks of himself and people, of the present
time and of olden times from the very first,
as one family, with one father, &c.; see Ps.
xxii. 4. “We in our exile, and our fathers
from Moses downwards, are examples of dis-
obedience and its punishment. Our fathers
forgat His miracles in Egypt, and provoked
Him (or rebelled against Him) at the sea
(Exod. xiv. Io, II, I2), before it opened and
made a way for them to pass,” Compare
I K. viii. 47 ; Jer. iii. 25, xiv. 20; Lam. iii.
42 ; Dan. ix. 5, which resemble the text.
multitude of thy mercies] See Isai. lxiii. 7;
Lam. iii. 32 ; infr. v. 45.
but provoked him at the seal Instead of
the latter words, the LXX. render, “But pro-
voked Him (divagaivovtes) ascending.” It is
easy to see that they must have read bºy
instead of Dºy.
the Red seal See note on Exod. x. 19.
9. He rebuked, &c.] See Ps. civ. 7 ;
Isai. l. 2.
Åe led them through the depths] Or, “the
Sea,” of hollow abysses, and rough projecting
rocky eminences, as though it had been through
a “level wilderness” of dry land: Exod. xiv.
Compare Isai. li. Io, lxiii. 13; Nahum i. 4.
11. there was not one, &c.] The words,
almost, of Exod. xiv. 28.
12. Then believed, &c.] Ex. xiv. 31, xv. 1.
The song of praise is mentioned, not to illus-
trate the faith and gratitude, but to shew the
fickleness of the people, who instantly forgat
His works, &c.
13, 14. They soon, &c.] Ex. xv. 24, xvi. 2;
Num. xi. 4. They waited not a moment to
See what God proposed; but made haste,
and lusted a lust (marg.), and tempted
—or tried and endeavoured to constrain—Him,
with importunate eager desire: see Ps. lxxviii.
18, &c.; Cvii. II.
15. Jeanness] The Hebrew word, which
commonly means “consumption,” “leanness”
(Isai. x. 16, xvii. 4), is used to describe the
character and effects of the plague, or wither-
ing sickness, by which, on account of their
lust, thousands were slain: Num, xi. 33, 34;
Ps. lxxviii. 31. The words used in the latter
place may possibly be designed to convey
the idea of such a wasting emaciating plague
that smote first and palpably the fattest, i.e.
the strongest of them.
soul] (Num. xi. 6; Ps. lxxviii. 50)
means “life,” or “body,” or “the part of the
system nurtured by food.” In the original a
play upon the word razon, “plague,” is no-
ticeable; the change of a letter makes it
ratzon, “desire,” or “longing.”
16. They envied, &c.] See Num. xi. 29:
and for the history, Num. xvi. 3–35. Aaron
the saint, &c.; “Aaron whom God had sepa-
rated from the congregation, and Sanctified as
His priest.”
17. The earth opened, &c.] And swallowed
up Korah, Dathan, and Abiram ; Num. xvi.
24, 26, 27, 32, xxvi. Io. Two of the princi-
pal offenders only, the sons of Reuben, are
mentioned in the psalm, as sometimes in the
Original narrative, 25, 27; See v. I.
18. a fire.] Num. xvi. 35.
19. They made a calf in Horeb, &c.] In
v. 18–29.] PSA LMS. CVI.
41 7
breach, to turn away his wrath, lest
he should destroy them.
lowed up Dathan, and covered the
company of Abiram.
& Sumb. 18 ° And a fire was kindled in 24 Yea, they despised 'the pleasant tº
16. 35, 46. & º e a land of
their company; the flame burned up land, they believed not his word: desire.
the wicked.. 25 “But murmured in their tents, Nº.
*Exod. 32, 19 "They made a calf in Horeb, and hearkened not unto the voice of
4-
??? Exod.
32. IO.
and worshipped the molten image.
20 Thus they changed their glory
into the similitude of an ox that eat-
eth grass.
21 They forgat God their saviour,
which had done great things in E-
gypt; '
22 Wondrous works in the land of
Ham, and terrible things by the Red
SČ2.
23 *Therefore he said that he
would destroy them, had not Moses
his chosen stood before him in the
the LORD.
26 Therefore he lifted up his hand
against them, to overthrow them in
the wilderness:
27 To overthrow their seed also Heb.
e To
among the nations, and to scatter Ž
them in the lands.
28 They joined themselves also Nºmb.
unto Baal-peor, and ate the sacrifices
of the dead.
29 Thus they provoked him to
anger with their inventions: and the
plague brake in upon them.
Horeb the Mount of God, on which the
divine glory rested: Exod. xxxii. 4; Deut. ix.
8—12: against the commandment, in Exod.
XX. 4, 5 ; Deut. iv. I6, &c.
2O. changed] LXX. XXášavro, “bar-
tered.” Rom. i. 23.
their glory] i.e. “Jehovah the glory of His
people, by Whose aid they had obtained a
name above all peoples;” Deut. iv. 6–8, x. 21 ;
Ps. iii. 3: or, it may be, “Jehovah their
glorious God, Who had accompanied them in
the cloud and fire, and Whom they had seen
close to them in Sinai in His majesty;” Jer.
11. II.
to overthrow] i. e. destroy; Num. xiv.
29, 32, 37.
27. To overthrow, &c.] The threat of
exile in the second versicle is not in Numbers:
it comes from Lev. xxvi. 33, of which the
words are repeated, Deut. xxviii. 64; see also
Ezek. v. 12; Jer. ix. I6. As the word ren-
dered in our version to “overthrow,” in
ºv. 26, seems to mean there to “destroy,”
it should have the same meaning here: Lev.
xxvi. 38 supports this interpretation. See, too,
Ezek. xx. 23, where, with one word changed,
this v. 27 of the psalm occurs.
28. They joined, &c.] Num. xxv. 3, 5 ;
22. land of Ham] Ps. lxxviii. 51 ; cv. “They entered into a close connection and
23, 27. communion (I Cor. x. 18, the same word of
23. Therefore he said, &c.] See Ezek technical import is used in the psalm and in
te 2 © e
xx. 8: and for the history, Exod. xxxii. Io;
Deut. ix. 13, 14, 19, 26. “Had not Moses
His chosen stood before Him in the gap, as a
valiant soldier guarding his city when a breach
is made in the wall, and stayed Him by
prayers and entreaties, lest He should destroy
them.” Similar images Ezek. xiii. 5, xxii. 30.
24, 2%a, they despised, &c.] Num. xiii.
and xiv. They relinquished all desire for the
pleasant land (Jer. iii. 19 ; Zech. vii. 14) when
they heard the report of the spies: and
credited not His oft-repeated promise, that
they should possess it; see Num. xiv. 31.
25. But murmured, &c.] Num, xiv. 2;
Deut. i. 27.
26. Therefore he lifted, &c.] Num. xiv.
3o (margin): He lifted up His hand, and
swore (Ex. vi. 8) that they should not see the
land, &c. See Gen. xiv. 22 ; Deut. xxxii.
4o ; Ezek. xx. 23; Dan. xii. 7 ; Ps. cxliv. 8.
Vol. IV.
Numbers) with Baal-Peor, the Moabite idol
(or, Lord, worshipped on the summit of
Peor), and ate sacrifices offered to dead
things, instead of to the living God;” see
Jer. X. Io; Ps. cxv. 3, 4, 5. The idols of
the Moabites are described contemptuously as
“dead things” (Wis. xiii. Io), or as “the
spirits of dead men,” according to the use
of the original word in Deut. xviii. II ; Isai.
viii. 19: see Selden ‘de Diis Syr.” I. 5.
Above, v. 19, “a calf” is a contemptuous
description of the image which they worship-
ped in Horeb.
29. brake in upon, &c.] The image is that
of a river which has burst its barriers; see
Exod. xix. 24. The plague is the slaughter
inflicted upon the people by command of
Moses ; Num. xxv. 4, 5, 8, 9, 18.
30. Then stood up, &c.] Num. xxv. 7.
executed judgment, &c.] Executed the office
of a judge, according to Moses' command
D D
77take
eme fall
4.18
[v. 30–43.
PSA LMS. CVI.
2. Numb.
25, Z.
& Numb.
20. I3.
” Deut. 7.
2.
* Judg. I.
2I.
30 A.Then stood up Phinehas, and
executed judgment: and so the plague
was stayed.
31 And that was counted unto him
for righteousness unto all generations
for evermore.
32 ZThey angered him also at the
waters of strife, so that it went ill
with Moses for their sakes :
33 Because they provoked his spirit,
so that hespake unadvisedly with his lips.
34. They did not destroy the na-
tions, "concerning whom the LORD
commanded them :
35 “But were mingled among the
heathen, and learned their works.
36 And they served their idols:
which were a snare unto them.
37 Yea, they sacrificed their sons
and their daughters unto devils,
38 And shed innocent blood, even
the blood of their sons and of their
daughters, whom they sacrificed unto
the idols of Canaan: and the land was
polluted with blood. - -
39 Thus were they defiled with
their own works, and went a whoring
with their own inventions.
4o Therefore was the wrath of the
LORD kindled against his people, in-
somuch that he abhorred his own
inheritance. w
41 And he gave them into the
hand of the heathen; and they that
hated them ruled over them.
42 Their enemies also oppressed
them, and they were brought into
subjection under their hand.
43 ‘Many times did he deliver Juds -
them; but they provoked him with *
in Num. xxv. 5. It is not improbable that
Phinehas, being the son of Eleazar the son
of Aaron, was actually a judge to whom the
command was issued. The act of Phinehas
was counted a righteous act for ever memor-
able, and rewarded by God with a perpetual
priesthood (Num. xxv. Io—13). In Gen. xv. 6
(to which there is a manifest allusion) faith is
counted for righteousness: here an act, spring-
ing from faith and a divine impulse, is
counted.
32. at the waters of strife.] Num. xx.
3, Io, I3; Ex. xvii. 2, 7; PSS. lxxxi. 7, Xcv. 8.
Sometimes in the A. V. the Hebrew word
Meribah is translated as in the text; sometimes
it is left untranslated.
$o that it went ill, &c.] As he himself says,
Deut. i. 37, iii. 26, xxxii. 5o, 5 I. See also
Num. XX. I2, 24.
for their sakes] As
it ; infr. 33.
33. his spirit] i.e. his soul.
Deut. ii. 30; Ps. lxxviii. 8.
so that he spake unadvisedly, &c.] Num.
XX. Io: he questioned the multitude, hotly,
hastily; and struck the rock, having been
commanded to speak to it (v. 8), twice, shew-
ing a faithless impatience; see Num. xx. 12;
Deut. i. 37. Some interpret the words they
provoked his spirit, of the people, or of Moses
and Aaron (Num. XX. 24, XXvii. 14), pro-
voking the Spirit of God: and the word
which is rendered here “provoked.” seems
generally used of men provoking God; see Ps.
lxxviii. 17, 4o ; Isai. lxiii. Io; and this very
psalm, vºv. 7, 43, &c. But in the above places
the expression is not that men provoked “the
Spirit” of God, but that they provoked “the
they provoked him to
Gen. xli. 8;
Most High,” or “provoked,” without any
mention of the subject: and the phrase “they
(i.e. Moses and Aaron) provoked His Spirit,”
i. e. the Spirit of God—looking at other places
in which it occurs—seems too strong a de-
scription of the impatience of Moses and
Aaron.
34. They did not destroy, &c.] See the
command, Ex. xxiii. 31, 32; xxxiv. II—I 5;
Deut. vii. 16, &c.
36. which were a smare, &c.] Exod.
xxiii. 33 ; Judges ii. 2, 3, II, &c.
37. unto devils, &c.] See Deut. xxxii. 17.
The original word in both places means
“lords,” or “masters,” such as Baal (see v. 28),
which means “Lord,” or Moloch which means
“Master” or “King.” In I Cor. viii. 5, the
false gods of heathendom are styled “Lords;”
in Wis. xiii. 2, “Presidents of the world.”
39. Thus were they defiled, &c.] An his-
torical description, vv. 39–43, to the time of
Judges. -
their own works] The idolatrous rites
which they imitated are called their own
works, as invented by man.
went a whoring, &c.] Compare the com-
mand Ex. xxxiv. I4, I5, and Lev. XX. 5, &c.;
See also Judges ii. I 7, viii. 33.
41. And he gave them, &c.] Judg. ii. 14,
iii. 12, 13, X. 7, 9; Ps. lxxviii. 59–61.
42. and they were brought, &c.] Judges
iii. 3o, iv. 23. But now the expressions ori-
ginally applied in these places to their enemies
are applied to Israel. \
43. Many times, &c.] Judges ii. Io. They
provoked Him with their counsel (Deut. xxxii,
v. 44–2.] PSA LMS. CVI. CV II. 4 IQ
ior, in their counsel, and were 'brought low Israel from everlasting to everlasting:
* for their iniquity. and let all the people say, Amen.
weak* 44 Nevertheless he regarded their Praise ye the LORD.
affliction, when he heard their cry: º ~
, Lev. 26, 45 “And he remembered for them Th / º ºn. W. 2 p
4 I, 42. e - * I Zhe psalmis; exhorſeth the redeemed, in Żrais-
his covenant, and rep ented according ing God, to observe his manifold prozide/cce,
to the multitude of his mercies.
46 He made them also to be pitied
of all those that carried them cap-
tives. -
4 ozer frazellers, Io ozer captives, 17 over
sick men, 23 over seameza, 33 and in divers
zarieties of Zife.
*GIVE thanks unto the LORD,
& Ps. Toé. r ,
& 118. I.
& 136. I.
xxiv. 23, xxxiii. Io) through their sin.
47 Save us, O LORD Our God,
and gather us from among the hea-
then, to give thanks unto thy holy
name, and to triumph in thy praise.
48 Blessed be the LORD God of
for he is good: for his mercy
endureth for ever. *
2 Let the redeemed of the LORD
say so, whom he hath redeemed from
the hand of the enemy;
28; Jer. vii. 24), which was not His counsel,
and were brought low (Lev. xxvi. 39 ; Ezek.
With
this verse the prospect opens, and sketches the
history to present time.
45. And he remembered, &c.] See Lev.
xxvi. 4I, 42.
and repented, &c.] Deut. xxxii. 36; Ps.
xc. 13. The next verse explains in what way
He shewed mercy. -
46. He made them also, &c.] In the words
of Solomon's prayer, I K. viii. 5o. See also
2 Chro. xxx. 9. Other illustrations of the
text are 2 K. xxv. 27 ; Neh. i. II ; Jer. xlii.
12 ; Dan. i. 9, &c.
47. Save us, &c.] According to promise,
Deut. xxx. 3, 4 ; and prophecy, Isai. xi., xii.
It can scarcely be doubted that these words
refer to deliverance from Babylonish capti-
vity, which the next psalm (see Ps, cvii. 3)
speaks of as accomplished. This verse, 47 (Says
Delitzsch), is the point of the psalm ; which
touches upon sin, and punishment, and upon
mercy, the most signal of the attributes of
God. Of this He is pointedly — may it be
said —artfully, yet with profound reverence
reminded, in vºv. 45, 46, with a view to
v. 47, the conclusion. The conclusion would,
however, be abrupt without v. 48, which may,
accordingly, be justly regarded (though some
commentators think otherwise) as part of the
psalm. It also is an appropriate end of the
Fourth Book, or Book, generally, of Psalms
of the Captivity; with which compare the last
vºw. of Pss. xli., lxxii., lxxxix., the ends, re-
spectively, of Books I., II., III.
FIFTH BOOK. PSALMS CVII.—CL.
PSALM CVII.
There are resenblances between this psalm
and the preceding PSS. civ., cv., cvi.; and
perhaps the author is the same. The burden
of the psalm is deliverance, through Jeho-
vah's mercy, from the sharp trials of exile,
travel, sickness, imprisonment, and a furious
tempest. Are these perils connected? Are
they for the most part connected with a
return from captivity ? Or are they the sharp
ordinary perils of life? It is not unreasonable
to suppose that deliverance from Babylonish
captivity (which general opinion suggests as
the occasion of the psalm) called forth this
song of thanksgiving for deliverance in mani-
fold trials common to man.
The song of the redeemed, with the excep-
tion of viv. 2—8, constitutes the psalm to
v. 32. It begins with the words of Jeremiah,
xxxiii. II, and is interrupted in viv. 2–8
by a description of those who sing it. “The
redeemed of God (Isai. xxxv. 9, Io, li. II,
lxii.12), whom He has redeemed from the hand
of the enemy, or, of calamity (v. 6, trouble,
the same word in the orig.); and gathered
from all lands (Ps. cwi. 47; Isai. xi. I2), from
Solitary wanderings, and hunger, and thirst;
and led forth safe when they cried to Him;
and brought to a city of refuge:–sing His
mercies to all those who pray to Him in
similar solitary perilous (Acts viii. 26)
wandering, strict imprisonment, mortal sick-
ness, and furious tempests (ºvºv. 2, 3, 4... 32).”
The theme of the concluding portion is the
same (i.e. adversity and prosperity dependent
upon God), but the treatment general. The
expressions (vºv. 34, 35) seem too strong for
direct application to the case of the restored
people. They are the observations of the
Psalmist upon God's dealings with man, illus-
trated and suggested, haply, by the aspect of
his own land, and by God's recent dealings
with His people. A noticeable feature of this
psalm, in which it resembles the three preceding,
Is a frequent allusion to, or quotation of, Isaiah
and job.
D D 2.
42O
V. 3—I 2.
PSA LMS. CVII.
3 And gathered them out of the
lands, from the east, and from the
west, from the north, and f from the
south.
4. They wandered in the wilder-
ness in a solitary way; they found
no city to dwell in.
5 Hungry and thirsty, their soul
fainted in them.
6 Then they cried unto the LoRD
in their trouble, and he delivered
them out of their distresses.
7 And he led them forth by the
right way, that they might go to a
city of habitation.
8 Oh that men would praise the
LORD for his goodness, and for his won-
derful works to the children of men
9 For he satisfieth the longing soul,
and filleth the hungry soul with good-
Il CSS,
IO Such as sit in darkness and in
the shadow of death, being bound in
affliction and iron;
II Because they rebelled against
the words of God, and contemned
the counsel of the most High:
12 Therefore he brought down
their heart with labour; they fell
down, and there was none to help.
3. from the south] The margin reads,
“from the sea.” So Heb., LXX., Syr., Vulg.
The word rendered “the sea” means com-
monly “the Mediterranean,” or “the west:”
See Gen. xii. 8; Exod. X. 19. In other places,
where the application is less obvious, Isai. xi.
II, xlix. I2, Hengstenberg and others conceive
“the sea” to mean “the Mediterranean.” The
“Red Sea” is so famous in Jewish story that
in any narrative or poem connected with that
story and the sea in question, as Ps. cxiv. 3,
5, it may well be styled “the sea;” but not
in a narrative in which there is nothing to
direct attention to that particular sea (Ro-
Senm. Quotes somewhat inconsiderately the
last-named passage in proof that the Hebrew
word “the sea” means the Red Sea), nor in a
description, such as we have here, of the points
of the compass viewed from the Holy City,
with nothing to direct the mind to the Red
Sea as one of them. The points, probably, are
not accurately defined: they are the rising and
the Setting Sun, the north, and the Sea; i.e. the
Mediterranean Sea washing Syria, Egypt, and
the South. **
On the return from Babylon, no doubt,
exiles passed to their homes from all parts of
the world. Perhaps the south is left out,
because none came direct from the south
through the waste. In the enumeration of
the quarters of the horizon in Ps. lxxv. 6,
the north is omitted, as no help could come
from that quarter.
4. They wandered, &c.] This verse, as
above noted, in continuation of viv. 2, 3, de-
scribes the condition of the Redeemed of God
who sing His mercies to them and to sufferers
like them. Deliverance from exile, and from
Solitary dangerous wandering, manifestly, is the
occasion of the psalm. It is not easy to say
what special wanderings are intended. Some
traits are borrowed from the journey in the
wilderness of Sinai (see Pss. lxviii. 6, lxxviii. 40).
“Travel in distant, unexplored regions,” says
Calvin, “may be meant, enforced of necessity,
or by foreign compulsion, and of which cap-
tivity in the hands of merciless robbers might
easily be an accompaniment. All such mise-
rable wanderers and captives are admonished,
that chance does not direct their steps, but
God's mercy redeems.” Moll remarks that
the description in v. 4 is historical: the de-
Scriptions in viv. Io, 17, 23, &c. are general.
The first begins with a verb, the rest with
participles: the burden of the psalm, viv. 15,
21, 31, seems to supply the verb in each case.
6. Then they cried, &c.] The original words,
by their order and grammatical form, seem to
express that the cry for help was followed im-
mediately by help. Cf. Ps. cwi. 44 (orig.).
8. Oh that men, &c.] The purport is
rather, “All those described (viv. 2–7), i.e.
the Redeemed of God, whom He has re-
deemed from exile, wandering, and misery,
shall or ought to sing the goodness of Je-
hovah.”
9. the longing soul] The same words
(orig.) in Isai. xxix. 8.
10. Such as sit, &c.] Imprisonment in
the darkness and gloom of a hopeless bondage
on account of sin, and escape through earnest
prayer, are the subject of this thanksgiving.
The imprisonment of Joseph (Ps. cw. 18)
seems to furnish some traits. The captivity
at Babylon may have suggested the general
theme. But it is most in accordance with
what seems the design of the psalm to Sup-
pose that ordinary sharp suffering of man in
bondage, through sin, is chiefly portrayed:
such as that of Jehoahaz (2 K. xxiii. 33, 34)
in Egypt.
darkness and in the shadow of death] See
Isai. ix. 2, xlii. 7, xlix. 9. Virg. ‘AEn.” VI. 734.
affliction and iron] Job xxxvi. 8 (Heb.).
11. Because they rebelled, &c.] Against
the words of God declared in His law or by
His prophets, and contemned the counsel or pur-
pose of God, to punish, Sooner or later, sin.
See Isai. v. 19, xiv. 26, &c.
v. 13–25.]
42 I
PSA L. M. S. CV II.
13 Then they cried unto the LoRD
in their trouble, and he saved them
out of their distresses.
14. He brought them out of dark-
ness and the shadow of death, and
brake their bands in sunder.
15 Oh that men would praise the
LORD for his goodness, and for his
wonderful works to the children of
men
16 For he hath broken the gates
of brass, and cut the bars of iron in
Sunder.
17 Fools because of their trans-
gression, and because of their iniqui-
ties, are afflicted. -
18 "Their soul abhorreth all man-
ner of meat; and they draw near
unto the gates of death.
19 Then they cry unto the LORD
in their trouble, and he saveth them
out of their distresses.
2O He sent his word, and healed
them, and delivered them from their
destructions.
2 I Oh that men would praise the
LORD for his goodness, and for his
wonderful works to the children of
men
22 And let them sacrifice the sacri-
fices of thanksgiving, and declare his
works with "rejoicing.
23 They that go down to the sea
in ships, that do business in great
waters;
24. These see the works of the
LORD, and his wonders in the deep.
25 For he commandeth, and frais- Hºb.
zazaketh to
eth the stormy wind, which lifteth up ºf
the waves thereof.
12. labour]
16, gates of brass and...bars of iron] Isai.
xlv. 2.
17. Fools because of, &c.] The sick to
death, whose sickness is owing to folly and
sent of God, cry to Jehovah in their misery,
and He rescues them from the yawning grave.
By folly is meant want of wisdom, i.e. igno-
rance of God and pravity of life which issues
in ruin (Job v. 3: see too Prov. i. 7, xii.
I5 ; Ps. xiv. 1, and specially Ps. xxxviii. 5).
18. gateſ of death] See PS. ix. 13.
2O. He sent his word, &c.] The tenses
are rather present. “He sends His word,
and heals them,” or “He sends His word to
heal them, and rescues them from their grave-
pits.” The rendering “grave-pits” instead of
“destructions " is to be preferred on account
of Job xxxiii. 18, 22 and Lam. iv. 20. His word:
the Word of God is His messenger, and runs
very swiftly (Ps. cxlvii. 15); and returns not
to Him that sent without executing His com-
mands (Isai. lv. II); descends upon Israel, and
abides with His prophets (Isai. ix. 8); and
tells to every man his work (Ps. cw. 19); and
is often, as in this place, a Physician sent to
heal the sick in body and spirit. Such pas-
sages, and others like them (Zech. ix. 1, &c.)
prepare us for the doctrine that the Word
of God, whereby the heavens were made
(Ps. xxxiii. 6); expresses not simply a power
or energy, but a personal existence: (John
1. I—5.
In the place of Job above quoted (xxxiii. 18
—-22) there is a description, akin to this, of a
sufferer rescued by God from the grave to which
he is brought nigh. The rescue is entrusted
i.e. misery.
to a “messenger,” to “one of a thousand,”
“an interpreter,” to whom God says, “De-
liver him from going down to the pit.” The re-
Semblance between this psalm and the Book of
Job compels an interpretation of this passage by
the psalm, and vice versa. The Word of God
is symbolized in both places, the Angel, the
Interpreter, Who heals the bodies and souls of
men. So Theodoret remarks upon the verse:
“The Word,” he says, “Which is God, sent
as man from God, and dwelling among men,
healed all manner of wounds of the souls of
men, and restored to health and invigorated
man's reason, which sin had corrupted and
debilitated.” These texts, &c., are due to
Delitzsch.
23. They that go down, &c.] They that
go down to the low-lying sea, and traverse the
great waters (Isai. xxiii. 3), in ships (see Isai,
xlii. Io, Jonah i. 3). From the near coast the
bed of the sea seems to lie low. The works
of the Lord, and His wonders in the deep,
are not simply His miracles of creation, but
His “tempests” and “miracles of defiver-
ance.” Dean Stanley, “Jewish Ch. Vol. II.
p. 186, remarks that the description in this
psalm of the sea, its terrors and occupations,
could not have been written before the reign
of Solomon.
25. He commandeth] So Ps. cy. 31 and
34: He ſpake: the same word in the Heb.
as here: See also Gen. i. 3, &c.
thereof.] The sea is understood in the deep
just mentioned. Kay and others understand
“His,” i.e. God's waves: so He commissions
“His wind,” Ps. cxlvii. 18, to do His work:
but see v. 29, note.
# Heb.
singing.
422
PSA L. M. S. CV II. [v. 26–43.
f Heb.
a/Z ##ezzº
26 They mount up to the heaven,
they go down again to the depths:
their soul is melted because of trouble.
27 They reel to and fro, and stag-
ger like a drunken man, and ’ are at
ºisºn is their wits’ end.
***** 28 Then they cry unto the LORD
# Heb.
sa&#zzess.
18.
* Isai. 4I.
in their trouble, and he bringeth them
out of their distresses.
, 29 He maketh the storm a calm,
so that the waves thereof are still.
30 Then are they glad because
they be quiet; so he bringeth them
unto their desired haven.
31 Oh that men would praise the
LORD for his goodness, and for his won-
derful works to the children of men
32 Let them exalt him also in the
congregation of the people, and praise
him in the assembly of the elders.
33 He turneth rivers into a wilder-
ness, and the watersprings into dry
ground;
34. A fruitful land into tharrenness,
for the wickedness of them that dwell
therein.
35 °He turneth the wilderness into
a standing water, and dry ground into
watersprings. -
36 And there he maketh the hun-
gry to dwell, that they may prepare
a city for habitation; .
37 And sow the fields, and plant
vineyards, which may yield fruits of
1I]CI C2S62. -
38 He blesseth them also, so that
they are multiplied greatly; and suf-
fereth not their cattle to decrease.
39 Again, they are minished and
brought low through oppression, afflic-
tion, and sorrow.
40 °He poureth contempt upon ‘Job 12.
princes, and causeth them to wander 2I.
in the "wilderness, where there is no % wi,
way. \
41 ° Yet setteth he the poor on ... Sam. *
high "from affliction, and maketh him Psal. 113.
families like a flock. ſo. after.
42 /The righteous shall see it, and Jºãº
rejoice: and all iniquity shall stop her * * *
mouth.
43 Whoso is wise, and will observe
these things, even they shall under-
stand the lovingkindness of the LORD.
27. are at their wits' end] Margin “All
their wisdom is swallowed up,” i.e. “All their
skill is made nought.” The description in
Ovid, ‘Trist.” Lib. I. El. xi. 20—30, is so similar
as to illustrate and explain the text. “The
waves rise up in mountains, then sink into deep
valleys; the pilot skills not what to seek or
shun; and his art is folly.”
29. the waves thereof.] Heb. “their
waves,” i.e. “the waves of the mariners, the
waves by which they were nearly over-
whelmed,” according to Kay, Delitzsch, Bun-
Sen, &c. But this seems a harsh and unscrip-
tural expression: probably the reference is to
the sea, which above (v. 23) is styled, first
“the sea,” and secondly “great waters,”
though it has not been mentioned, distinctly,
in the plural form; see PSS. lxv. 7, lxxxix. 9;
Job xxxviii. II, &c.
3O. because they] i.e. the “waves,” are
quiet and calm ; see Jonah i. II.
This psalm may, in a sense, be regarded as
prophetical. Christ rescues from a captivity
Sterner than that of Babylon: points the way
in a wilderness more intricate and horrid than
that of Sinai: saves from sickness and death
those who cry to Him with faith. He saved
His followers from a furious tempest, Matt.
viii. 26, to shew Himself indeed the Lord of
nature, and to point for ever the deep intent of
this psalm, and its full interpretation through
Him.
33, 34, &c.] See Isai. xxxv. 7, xli. 18,
xliv. 27, 1. 2; of which the second is v.
35 of the psalm : v. 34 contains a plain
allusion to Sodom (see Deut. xxix. 23), v. 35
to the Israelites in the desert.
38, 39, 40. He blesses a nation and
multiplies it by His rich mercies. . . Again He
visits it with chastisement, and minishes it, as
once He enlarged it: pouring contempt upon
its rulers, and causing them to wander in a
wilderness where there is no way. Yet re-
members He His mercy: rescues His needy
ones from misery: multiplies them as a flock
of sheep (Job xxi. 11), and restores them to
their wonted state.
The very words of Job (xii. 21–23) and
of Isaiah (specially xli. 18) seem to be intro-
duced bodily into the psalm, to shew how the
fortunes of men, and of the chosen people,
continually illustrated their sayings. It would
also seem from the concluding words (v. 43,
with which compare Hos. xiv. 9), that the
allusions in the psalm, and the facts referred to,
were well known to those who sang it and
heard it first. Would that we could know
them as they did! But every man, from his
own experience, can supply similar examples of
hopeless peril and of miraculous escape.
v. 1–13]
423
PSA LMS. CVIII.
PSALM CVIII.
David encourageth himself to praise God.
5 He prayeth for God’s assistance according
to his promise. 11 Aſis conſidence in God’s
Åelp.
O GOD, my heart is fixed; I
will sing and give praise, even
with my glory.
2 Awake, psaltery and harp : I
myself will awake early.
3 I will praise thee, O LORD,
among the people : and I will sing
praises unto thee among the na-
tionS.
4. For thy mercy is great above the
heavens: and thy truth reacheth unto
I
A Song or Psalm of David.
Or, skies, the "clouds.
5 Be thou exalted, O God, above
the heavens: and thy glory above all
the earth ;
, rel 60. 6 a. That thy beloved may be de-
livered: save with thy right hand,
and answer me.
7 God hath spoken in his holiness :
I will rejoice, I will divide Shechem,
and mete out the valley of Succoth.
8 Gilead is mine ; Manasseh is
mine ; Ephraim also is the strength
of mine head; Judah is my lawgiver;
9 Moab is my washpot; over Edom
will I cast out my shoe; over Philis-
tia will I triumph. .
Io Who will bring me into the
strong city ? who will lead me into
Edom 2
II Wilt not thou, O God, who
hast cast us off? and wilt not thou,
O God, go forth with our hosts
12 Give us help from trouble: for
vain is the help of man.
13 Through God we shall do va-
liantly: for he it is that shall tread
down our enemies.
PSALM CVIII.
This psalm is constructed almost word for
word out of two other psalms commonly
reputed Davidical. The first five verses are
almost identical with the last verses of Ps.
lvii., and the last eight with viv. 5–12 of
Ps. lx. The connexion of the two psalms here
united is not obvious; nor the purpose of the
composite psalm. It is not likely that David
himself should have united two incongruous
parts of his own compositions.
The variations, generally, of phrase between
this psalm and the psalms from which it is
composed are unimportant. Pss. lvii. and lx.
are both Elohistic: in v. 3 of this psalm Je-
hovah is substituted for Adonai. The ironi-
cal address to Philistia in v. 9 is changed
into a simple expression of triumph. Other
slight alterations, which do not improve the
force of the verses altered, are noticed below.
1. my heart is fixed, &c.] In Ps. lvii. 7, 8,
this is repeated. Instead of the words even
with my glory, of which the meaning is ob-
scure, we have there, v. 8, Awake up, my
glory, &c. *
4. above the heavens] Pss. lvii. Io; cziii.
4; Ezra ix. 6: See Note below.
6. That thy beloved, &c.] In Ps. lx. 5,
the connexion in which these words occur
is different. The first versicle here depends
upon the second.
8. See the note on Ps. lx. 8.
10. There is a slight variation from Ps.
lx. 9: See Note below.
Herder translates this psalm (‘E. P. II.
368), regarding it as a morning hymn: see
vv. 2–4. Kay regards it as a rejoicing
Over the morning, so to say, of restoration
from captivity. Clauss, Rüdiger, Rosenm.,
Hitzig, &c., suppose it put together to cele.
brate one of the Maccabaean victories. The
conclusion, which is a supplication for aid,
and lament over calamity, does not correspond
to this hypothesis.
NOTES on PSALM CVIII. 4, Io.
4. Some MSS. read “Ty instead of byp:
LXX., áirdvo; the parallelism rather requires
the reading Ty; and the meaning is “unto the
heavens.” -
10. The word hisp is replaced by nºnp,
a more common word in this sense. See Ps.
xxxi. 22; 2 Chro. viii. 5.
42 4 PSALMS, CIX.
[v. 1–4.
2 For the mouth of the wicked
and the fnouth of the deceitful fare f Heb;
moneth of
opened against me: they have spoken É.
PSALM CIX.
1 Oazid, complaining of his slanderozes enzé-
mzies, under the person of judas devoteth
#hezzz. 16 Aſe 3/hezweth their size. 2 I Com- * * -k, - Irr; e
plaining of his own misery, he prayeth for * me with a ly º º Č. l º
Åelp. 29 Aſe promiseth thankfulness. .3 hey compassed me º: 2. i. selves.
To the chief Musician, A Psalm of David. ' with words of hatred; an Ought
against me without a cause.
OLD not thy peace, O God 4. For my love they are my adver-
of my praise ; saries: but I give myself unto prayer.
PSALM CIX. abstracted from any individual. It is also
The Psalmist, contemned and despised (v.
25) by those to whom he had done good (vºv.
4, 5), and by whom he had been cursed often
(vºv. 17–28), and persecuted to death (vºv. 16,
20, 31), betakes himself, at first, to prayer as
his single refuge (v. 4): then addresses him-
self to God, with Whom is vengeance, and
hurls back the curse, which his foes had im-
precated upon him, upon themselves, with
a fire and energy, which seem to some Sur-
prising in this Divine collection of hymns.
But is a Christian spirit to be expected always
in the psalms? Would the words of Christ
(Matt. v. 43, 44, &c.) have been uttered,
if the spirit which animated the Jewish
people, and exhibited, not unfrequently, in
their annals, had been always ibat which
He came to inéulcate? Under the Old Cove-
nant, calamity, extending from father to Son,
was the meed of transgression: prosperity,
vice versa, of obedience: (see Solomon's
prayer, 2 Chro. vi. 23): and these prayers of
the Psalmist (cf. Pss. x. 13, xii. 1, lviii. Io,
&c.) may express the wish that God's provi-
dential government of His people should be
asserted in the chastisement of the enemy of
God and man. For, we may assume that the
enemy spoken of is not simply an enemy of
David, but a liar, murderer, slanderer, such
as Doeg, Ahithophel, Shimei, &c., of whose
guiltiness there could be no doubt. So
Calvin, “Tenendum est Daviden quoties di-
ras istas concepit nec immodico carnis affectu
fuisse commotum nec privatas causas egisse.”
David himself, again and again, in deed and
word shewed a forgiving spirit: only here,
and it may be in Pss. xxxv., lviii. Io, lxix.,
a spirit of vengeance, or rather, of entreaty
for God's vengeance, upon His foes. A prayer
for the punishment of sin abstractedly, or of
sinners collectively, would not offend: it is
the entreaty for sternest chastisement of an
individual in this case that seems to shew a
rancour alien to the tenor of the psalms.
But it must also be noticed that the singular
and plural are interchanged once or twice
in this psalm ; and it is at any rate doubt-
ful, if, when the singular is mentioned, the
Psalmist does not in fact idealize the image of
his foes, and speak not specially of one, but
still of many collectively, and of their sin, as
well observed by Kay that even in the 35th,
69th, and this psalm, there is evidence not
only of the meekness but of the persevering
love of the sufferer; PSS. xxxv. 13, lxix. 4, Io,
cix. 4, &c. -
The inscriptions refer Pss. cwiii., ciz., cz.,
to David; and St Peter in the Acts, i. 20,
quotes the cixth psalm as of David. No
argument of much weight, is alleged against
these authorities.
Verses I to 5 contain a description of the
malice, in word and deed, of David's foes:
vºv, 6–20, as some think, the imprecations of
those foes on David, or, as is most likely,
the terrible imprecation of God’s vengeance
upon them and theirs: viv. 21–25 the pitiable
condition of the Psalmist provoking God's
compassion; for which (viv. 26–30) he prays,
with confident expectation of being heard; be-
cause of his deep need, and in order to the
instruction of others, and the putting to shame
of his foes.
1. Hold not thy peace] See PSS. xxviii. I,
xxxv. 22. “Be not silent and (as it were)
indifferent to the haughty words and wicked
deeds of my foes.”
O God of my praise] i.e. “O God Whom
I praise continually for mercies continually
new,” see v. 3o: and PSS. xxii. 26, lxxi. 6;
Jer. xvii. I4.
2. For the mouth, &c.] Or, a wicked
m out h and a de ceitful mouth h a We
they opened against me, &c. Such are
the circumstances under which the Psalmist
pleads to God for succour—wicked men have
spoken, and speak, lies and slander, for which
there is no manner of foundation.
3, 4. They compassed me, &c.] “Their
malice is provoked without a cause: love,
forbearance, good will, cannot move them.”
Cf. Ps. xxxv. 12, &c.
but I give myself unto prayer] Heb. “but
I prayer,” i.e. “nought but prayer,” as Ps.
cxx. 7, Heb. “but I peace,” i.e. “but I am
wholly peace;” Ps. cx. 3, “Thy people shall
be willing;” Heb. “willingnesses,” i. e. “wil-
ling in a superlative degree,” &c. The mixture
of tenses may be significant in these early
verses. The hatred of the Psalmist's foes is
v. 5–14.]
425
PSA L.M.S. CIX.
5 And they have rewarded me evil
for good, and hatred for my love.
6 Set thou a wicked man over
9, an him: and let "Satan stand at his right
adzer-
Saºy. hand. -
When he shall be judged, let
f Heb, him be condemned: and let his prayer
go ozet e º
guilty, or, become sin.
*::::. 8 Let his days be few; and “let
för another take his "office. -
charge. 9 Let his children be fatherless,
and his wife a widow.
Io Let his children be continually
vagabonds, and beg: let them seek
their bread also out of their desolate
places.
II Let the extortioner catch all
that he hath; and let the strangers
spoil his labour.
12 Let there be none to extend
mercy unto him: neither let there be
any to favour his fatherless children.
13 Let his posterity be cut off;
and in the generation following let
their name be blotted out.
14 Let the iniquity of his fathers be
remembered with the LORD ; and let
not the sin of his mother be blotted out.
not of to-day or of yesterday, but of old, and
of years past.
6. Set thou a wicked man, &c.] “Set
thou a wicked man over him, to judge him
(see next verse), according to his wickedness.”
In Lev. xxvi. 16, consumption, fever, and a
burning ague, are set over the disobedient
people, like savage rulers or taskmasters, to
vex them. At this verse the singular is Sub-
stituted for the plural, and one enemy singled
out for special rebuke, as in Ps. lv. 13: See
also xxxv. II, &c., xli. 5, &c.; or, the hostile
crew is idealized and treated as abstract hos-
tility and wickedness. -
Tholuck remarks that no passion is dis-
cernible in these dreadful imprecations. Rather
a calm tranquil spirit, as if the chastisement
were plainly deserved, and would surely come.
And come assuredly it did, he adds, according
to the Psalmist's confident expectations (v.
31), and according to God's eternal laws of
government, by which chastisement follows
crime. By His appointment a death without
hope lights commonly upon the unrepentant
and utterly depraved; their children are vaga-
bonds and beg; their posterity are cut off, and
their name forgotten. The curse was realized,
though we need not say that David foresaw
its realization, in the fate of Judas. He
was condemned of God (Matt. xxvi. 24):
his prayer, if he prayed, was despair: his life
was cut off (v. 8) in the midst of his days:
and his office (Acts i. 16, 20) another took.
So that S. Peter reasonably quotes this psalm
as illustrated, at the very least, and its teaching
exemplified, by the history of Judas.
Jet Satan, &c.] Or, rather, see the margin,
“Let an adversary stand at his right hand
and accuse him; and let him be condemned.”
The phrase is taken from courts of justice;
the arch-accuser, in Zech. iii. I, stands at the
right hand of the accused. The places in Job,
i.6, 9, ii. 1–7, do not seem parallel to this.
Satan with the article, means there, Specifically,
the accuser; here generally an accuser or adver-
sary, asin I S. xxix. 4,2S.xix. 22; 1 K. xi. 14, 23.
7. When he shall be judged, &c.] “When
he is tried (v. 6), and judged in cause with
another, may he go forth (see the marginal
rendering) out of the hall of judgment a cri-
minal convicted: and may his prayer to his
judge for pardon and mitigation of punish-
ment augment his guilt: or, rather, may his
prayer to God (Isai. i. 15; Prov. xv. 8, xxviii.
9) be sin.”
8. Let his days, &c.] Ps. lv. 23.
Ais office] LXX. Tºv čtruo-kotri) v attoo:
whence the expression in Acts i. 20. The
Syr. renders the word (see Isai. xv. 7) “savings,”
“treasure.” .
1O. Let his children be continually vaga-
bonds] As Cain, Gen. iv. 12: and beg (their
bread), “cast out and banished from their (lit.
ruins) ruined homes.”
11. Let the extortioner, &c.] “Let the
usurer, according to his wont, catch, or lay
his net upon, all his property; and let strangers
in blood and affection, or, rather (Deut. xxviii.
43, 44), barbarians and foreigners, ſpoil his
goods, the fruit of his industry and toil.”
Kay remarks that the history of the Jews,
from the days of Claudian downwards, is a
comment upon these words.
12. none to extend, &c.] See Ps. xxxvi. Io;
Neh. ix. 30, 31. “Let no one, his baseness
ascertained, continue to him, or lengthen out,
kindness begun.” -
13. Let his posterity, &c.] “Let his sons
and daughters, after suffering hunger, want,
and all misery (v. Io), be cut off; and in the
next generation, that is, the generation fol-
lowing that of his sons and daughters who
are not, let his name and their name be for-
gotten.” -
14. Let the iniquity, &c.] “Let the sin of
his forefathers be remembered before God and
visited upon him, according to the word in
Exod. xx. 5; and let not his mother's sin be
forgotten, but recollected and imputed.”
426
[v. 15–25.
PSA LMS. CIX.
f Heb.
zwzz/ºzzz
ima.
15 Let them be before the LoRD
continually, that he may cut off the
memory of them from the earth.
I6 Because that he remembered
not to shew mercy, but persecuted
the poor and needy man, that he
might even slay the broken in heart.
I7 As he loved cursing, so let it
come unto him: as he delighted not
in blessing, so let it be far from him.
18 As he clothed himself with
cursing like as with his garment, so
let it come 'into his bowels like water,
and like oil into his bones.
I9 Let it be unto him as the gar-
ment which covereth him, and for a
girdle wherewith he is girded con-
tinually.
2O Let this be the reward of mine
adversaries from the LORD, and of
them that speak evil against my soul.
2 I But do thou for me, O GOD
the Lord, for thy name’s sake: be-
cause thy mercy is good, deliver thou
IIle, -
22 For I am poor and needy, and
my heart is wounded within me.
23 I am gone like the shadow when
it declineth : I am tossed up and
down as the locust. -
24 My knees are weak through
fasting; and my flesh faileth of fat-
Il CSS.
25 I became also a reproach unto
them : when they looked upon me
they shaked their heads.
15. Let them be, &c.] “Let the sins of father,
mother, forefathers, be present to the memory
of God, so that He may think of them al-
ways, and cut off the remembrance of the
whole race before Him:” Pss. xxxiv. 16, xc. 8.
16. Because that...but persecuted, &c.] More
- literally, “but persecuted the poor and needy
man, yea, the broken-hearted (Kay) man,
and that to put him to death.” The Heb.
seems by the conjugation employed, Pilel in-
stead of Hiphil, to imply by the last words
more than death simple. Stier remarks upon
this verse, that it had (surely) its most signal
fulfilment when the people arose and constrain-
ed Pilate to crucify the Man of sorrows. The
people that then condemned Him were cut off
in the next generation,-forty years after the
crucifixion the destruction came, their house
was left desolate, their temple destroyed, and
the residue became wanderers and beggars over
the whole earth; Matt. xxiii. 32—36, xxvii. 25.
17. As he loved cursing, &c.] Possibly
vºv. I 7, 18 describe as fact what v. 19
amplifies in a wish, or prayer. “He loved
cursing, and it loved him in return, and came
to him: he delighted not in blessing, and it
was far from him. He clothed himself with
cursing as with a garment, and it permeated
his inmost parts as water, as the refreshing
oil with which the body is anointed finds a
way into marrow and bones.” The images
are familiar; the daily dress, the water that
permeates daily every part of the body, the
oil used daily for nourishment (Ps. civ. 15)
and gladness (Ps. xxiii. 5). In the wish that
follows (v. 19), the mantle, A. V. garment,
which is always worn, and the girdle or belt with
which the accursed one is always girded, are
. Substituted, apparently, for more general terms.
2O. Let this be the reward, &c.] Or,
rather, This is the reward, or wages of
mine adversaries, which they have earned
by their crimes. The word used in v. 6 is
used again here and in v. 29.
21. But do thou, &c.] Heb. “Do Thou
with me,” i. e. “Take part with me, and aid
me, according to Thy mercy.” Cf. I S. xiv.
6, 45, and Ps. lxxxvi. 17, Heb.: or, the meaning
perhaps is, “Do Thou for me, according to
Thy name and fame (Jer. xiv. 7), mercy and
right.” The full expression seems to occur in
Ps. cxix. 65.
O GoD the Lord] “O Jehovah Adonai.”
Pss. lxviii. 20, czl. 7, czli. 8, &c. The two-
fold name of God, and the pronoun “Thou,”
Heb., shew the intensity of the appeal.
23. I am gone, &c.] See Ps. cii. II.
“I pass away like the shadow when it length-
ens and (soon) disappears: as the locust is
tossed up and down, or, rather, tossed away
by the wind and carried into the sea (Exod.
x. 19; Joel ii. 20), so I, weak, powerless, and
at the mercy of my foes, am shaken off and
tossed far away, as crumb from napkin (Hupf),
from the earth and life.” See similar images,
Job xxxviii. 13; Neh. v. 13. The LXX. ren-
der, “I have been shaken off, far away, as
the locusts.”
24. through fasting, &c.] Ps. XXXV. 13.
Fasting, an indication of Sorrow for sin, hu-
miliation, and submission.
faileth of fatness] i. e. “faileth, or falls
away through lack of fatness:” or, possibly,
“from lack of oil.” So Jer, LXX., Symm.
25. I became also a reproach, &c.] “I
that merited not (vy. 4, 5) such reproach
became,” &c. .
shaked their heads] Pss. xxii. 7, xliv. I4;
Matt. xxvii. 39.
v. 26—I.]
PSA L. M. S.
CIX. CX.
427
with my mouth ; yea, I will praise
him among the multitude.
31 For he shall stand at the right
hand of the poor, to save him 'from ººz.
those that condemn his soul.
26 Help me, O LORD my God:
O save me according to thy mercy:
27 That they may know that this
is thy hand ; that thou, LORD, hast
done it.
fred'ges of
Az's º zed.
28 Let them curse, but bless thou:
when they arise, let them be asham-
ed; but let thy servant rejoice.
29 Let mine adversaries be cloth-
ed' with shame, and let them cover
themselves with their own confusion,
as with a mantle. -
30 I will greatly praise the LORD
PSALM CX.
I The kingdom, 4 the priesthood, 5 the conquest,
7 azed the Žassion of Christ.
A Psalm of David.
HE “LORD said unto my Lord, .
a Matt. 22.
Sit thou at my right hand, until Markº.
I make thine enemies thy footstool. Luke 20.
42.
Acts 2, 34. I Cor. 15. 25. Heb. 1. 13.
27. that this is thy hand, &c.] “This
help which I ask for and which Thou wilt
send.” The Psalmist desires that God's chas-
tisement may light upon his foes to justify His
ways to man, and exhibit Him as an avenger
of His friends.
28. when they arise, &c.] “When they
arise in battle;” or, rather, “They have risen
up in battle against me, and are ashamed,
but Thy servant rejoices.” The plural is now
substituted for the singular. See v.v. 2–5.
thy ſervant] Ps. lxix. 17.
29, 30. Let mine adversaries, &c.] The
prayer (v. 26) is now perhaps, in conclusion,
changed into a confident expectation: “Mine
adversaries shall,” &c.
31. at the right hand, &c.] As a shield
and defence: PSS. xvi. 8, cz. 5, CKXi. 5, czlii. 4.
PSALM CX.
A mighty Prince, sitting at the right
hand of God, and the Associate of His
power, wages a fearful war against the ene-
mies of both. He is accompanied to battle
by an innumerable host of comrade warriors
(v. 3), clad in the vestments of holiness, as
befits the followers of a Priest. For He is a
Priest (v. 4) after the order of Melchizedek;
not for a brief life, as priests under the law,
but for ever. The Psalmist foretells to this
incomparable Captain, through the aid of
Jehovah, a victory over His enemies (v. 5),
over princes and peoples, everywhere, opposed
to Him (v. 6); and portrays His vigour
in the fight, and perseverance, till no enemy
remains. - -
v. I describes the Psalmist's vision of Jeho-
vah speaking to His Son: in viv. 2, 3, 4, 5
he addresses his speech directly to the Mighty
One addressed in v. I by Jehovah Himself:
in viv. 6 and 7 he dwells upon the circum-
stances of the day of conflict, and the de-
meanour, in and after it, of the Hero Messiah.
The psalm has always been interpreted of
Messiah in the Jewish Church. It is inter-
preted of Messiah by Christ Himself in Matt.
xxii. 4I, &c.; Mark xii. 35.
The Pharisees,
against whose notions of Messiah He uses it,
do not dispute the interpretation (see also
Luke xx. 41 and Matt. xxvi. 64). In the
Christian Church no ancient Scripture is more
frequently quoted in proof that Christ is Mes-
siah, and in illustration of His Offices (Acts
ii. 34; I Cor. xv. 25; Eph. i. 20; Heb. i. 3,
v. 6, vii. 17–23, &c.). Justin Martyr (“Apol.
I.’ c. 60) applies the words of vºv. 1–3
to the ascension of Christ, and the spread of
His kingdom; and the words of v. 2 to the
mighty victorious teaching of the Apostles.
In the dialogue with Trypho, p. 202, ed.
Thirl, he says that the Messianic is the only
tolerable explanation of it: and similarly in
other places, pp. 211, 253, &c. Irenaeus,
Tertullian, Cyprian, Eusebius, Chrysostom,
Cyril, Theodoret, &c. give similar testimony.
The explanations of those, who decline the
Messianic interpretation are unnatural. The
Prince who sits at Jehovah's right hand (v. 1)
(Ewald, Hupfeld, Herder, &c.) is David; but
no Scripture justifies the application of the
phrase, Sit at My right hand, in that verse to
a man. The priest addressed in v. 4 (Hitzig,
&c.) is Jonathan (I Macc. x. 21), or Alex-
ander Jannaeus, or Simon (1 Macc. xiv. 41),
and the words for ever mean for his whole
life. But the Solemn words which introduce
the mention of the priesthood, uttered by God
Himself, exclude the commonplace explana-
tion. They exclude, too, the notion that the
word priest can be applied to the Prince Mes-
siah in any Sense except the most exact. It is
impossible to read the psalm without feeling
that it is dealing with a theme above that of
David or Jonathan ; its intense dignity and
Solemnity become exaggeration and bombast if
interpreted of any man. *
It is allowed that it is of the age of David.
Its tone, language, spirit, and contents bear
out the akrºost universal tradition that David
wrote it. Most of the Messianic psalms of
David mix up Messianic circumstances with
incidents of the king's own life: but Ps. ii. and
his last words (2 S.Xxiii. 3, 4) shew, that such
428
PSA LMS. CX. [v. 2–4.
2 The LORD shall send the rod of
thy strength out of Zion: rule thou
in the midst of thine enemies.
3 Thy people shall be willing in the
a separation in vision, as in this psalm, by the
king was possible. In this poem he describes
without any admixture, as far as we can see,
of circumstances present, the victory of Mes-
siah over the world of evil. The image of a
warrior destroying his foes may seem a strange
representation of the establishment upon earth
of Christ's spiritual dominion. But David
described Messiah's victory over His enemies
by images familiar to him as a warrior; so
Ezekiel drew his images out of the forms of
the Assyrian world. Still the prophecy em-
bodies certain features which suggest, or easily
fall in with, the hypothesis, that the images in
it are symbolical: e.g. the description (v. 4)
of Messiah as Priest; of His warrior comrades,
who are priests (v. 3): and the hint (v. 7)
of His weariness and lowliness. The conflict
described in the psalm (v. 3, &c.) is going on
always: and Messiah to this day occupies His
Seat, as in v. I.
1. The LoRD said, &c.] Jehovah spake in
vision (Heb. DN) : Matt. xxii. 43, “David
év rvečuart calleth Him,” &c.) to the Lord
of the Psalmist, and bade Him sit at His right
hand.
my Lord] “If David, the king and pro-
phet, calls Christ his Lord and Master, then
is He not a mere man, as the Jews madly
maintain, but God and Lord ; and David His
creature and servant:” is the comment of
Theodoret upon v. 1. .
at my right hand] In the seat of chief
honour, and as the associate of power. See
I K. ii. 19.; Mark xiv. 62; Matt. xx. 21. The
expression in full (as Schnurrer remarks) is
“Sit on My throne at My right hand.” It is
derived from the custom of a king placing
his son upon the throne with him, I K. f.
43–48.
until, &c.] This does not imply that the
seat at God’s right hand will be vacated
when His enemies are subdued (but see I Cor.
xv. 24–28; Acts. ii. 33, &c.).
thy footstool] An expression derived from
the custom of placing the foot upon the necks
of the vanquished: Josh. x. 24, 25.
2. The LoRD, &c.] Jehovah shall send
forth out of Zion an irresistible force: and,
as He gives the sceptre of empire, will say
to Him that wields it, “Rule Thou in the
midst,” &c.
the rod of thy strength] i.e. the staff or
sceptre of power, as in Jer. xlviii. 17; Ezek.
xix. I2 (Heb.). The centre of the unparal-
leled dominion is Zion (see PS. ii. 6; Isai. ii. 3.
Zion used here, as often, for Jerusalem): its
day of thy power, in the beauties of 9. §º
holiness "from the womb of the morn- womb of
the maorm-
ing: thou hast the dew of thy youth. §º.
4. The LoRD hath sworn, and will jº"
limits are undefined (compare Pss. ii., lxxii.;
Zech. ix. To). The Prince is invited in the
words Rule Thou, &c. to assume dominion,
whilst His enemies are as yet (apparently) un-
subdued. “He gives us,” says Luther, “no
other mark as to the spot in which Christ
is to reign, but this: In the midst of Thine
enemies.”
3. Thy people shall be willing, &c.] The
meaning is, “Thy people shall be willing (Heb.
“willingnesses,” or “free offerings,” plural of
excellence) in the day of Thy prowess: in robes
of holiness.” A description of the preparation
for the conflict. There is no hesitation: it is
no mercenary army (Judges v. 2, 9): it follows
the King from love: it is clad in the robes
of holiness, as the singers in 2 Chron. XX. 21
(see the Note there, and Apoc. xix. 14): as
befits the ministers of a holy service (Ps.
xxix. 2): as becomes the soldiers of a Priest-
king. After the word holiness a full stop, or
colon.
from the womb, &c.] Lit. “From the womb
of the morning (falls) to Thee the dew of Thy
youth.”—As the dew of early morning, in
multitude, and sudden, unexpected, marvellous
appearance, (comes) an unnumbered troop of
“Thy youthful followers.” The dew is imaged
as born out of the womb of morning. In 2 S.
xvii. I I, 12, the fall of the dew furnishes an
image of the silence and suddenness with which
an army lights upon the enemy: in Mic. v. 7,
it is the image of a miraculous presence to-
wards which man contributes nothing: in Job
xxxviii. 8, see too viv. 28, &c., the Sea in the
beginning issues out of the womb. The image
in the text seems to combine these various
figures. Others interpret differently: “As
the dew of early morning, abundant, refresh-
ing, spreading far and wide, miraculous, is the
might of Thy perpetual youth.”
4. The LoRD hath sworn, &c.] The pre-
face to this verse, “Jehovah hath sworn,”
&c. and the choice of an example of the
union of king and priest from So hoar an
antiquity, and of such marked and peculiar
significance, seem to shew that the union is
absolutely singular. The kings of Israel did
undoubtedly sometimes offer sacrifice (1 S.
xiii. 9; 2 S. vi. 17; 1 K. viii. 5), and bless
the people (2 S. vi. 18). David also on one
occasion wore the priestly ephod (2 S. vi. I4).
Yet the cases of Saul, Uzziah, &c. (I S. xiii.
12, 13; 2 Chro. xxvi. 18–20: See also Num.
xvi. 40) seem to shew conclusively, that they
could not officiate as priests, and that the
words, Thou art a priest for ever, could not
v. 5–1.] PSA LMS.
429
C X. C X T.
* Heb. 5.6.
& 7. 17.
| Or,
g?cat.
not repent, *Thou art a priest for ever
after the order of Melchizedek.
5 The Lord at thy right hand
shall strike through kings in the day
of his wrath.
6 He shall judge among the hea-
then, he shall fill the places with the
dead bodies; he shall wound the
heads over many countries.
7 He shall drink of the brook in the
way: therefore shall he lift up the head.
PSALM CXI.
1 The Žsa/mist by his example inciteth others to
27 aise God for his glorious, 5 and gracious
zworks. Io Zhe fear of God breeded/ true
zyżsdom.
f RAISE ye the LoRD.
apply, even in the first instance, to David.
Melchizedek (Gen. xiv. 18, &c.), King of
Salem, and Priest of the Most High God, gave
significant gifts to Abraham, spake words of
deep mysterious import, and blessed him
Messiah is a Priest after the likeness (Heb. vii.
15, 16), after the image, that is, of an inspired
King, a High Priest, of the heathen, as well
as of the Jews: for ever, not, as the priests
under the law, for a brief period. That Mel-
chizedek was priest in a full sense of the
word seems evident from his exercising an office
(as it would seem) above that of Abraham
(see Heb. vii. 4, 6, 7; Zech. vi. 9—15).
5. the Lord] Adonai, i.e. Jehovah. Some
MSS. of Kenn. and De Rossi read II)}]". It
seems natural to consider v. 5 a continuation of
the Psalmist’s address to Messiah, rather than
a somewhat abrupt address to Jehovah Him-
self, inserted between the address to Messiah
(v. 4) and the meditation upon His deeds (v. 6).
The latter verse and v. 7 cannot possibly apply
to any but Messiah. In v. 1, Messiah is
Seated at Jehovah's right hand as the Asso-
ciate of His power: in this verse, by a different
figure (PSS. xvi. 8, cik. 31, cxxi. 5), Jehovah
is portrayed as coming down from heaven and
assisting Messiah in the conflict, at His right
hand. With this v. 5 the address to Messiah
ends: the two next viv. (6 and 7) are the
meditations of the Psalmist upon the august
Scene before his eyes. The transition in viv.
5, 6, from the address to Messiah by the
Psalmist to a meditation upon and admiration
of His deeds is eminently poetical and graphic.
The transitions in Ps. ii. are similar.
6. . He shall fill the places, &c.] Lit. “He is
full of bodies,” &c. or “”Tis full of bodies,”
&c. i.e. “He shall exercise a complete authority
among His foes; He shall cover the field of
battle (v. 3) with the slain; He shall Smite the
head of His enemies (Ps. lxviii. 21) over all
lands.” It is possible that the Hebrew words
mention the name of one land, or rather of
One city, “Rabbah,” of the Ammonites, whose
head should be smitten (Kay quotes Josh. xi.
5—Io; Hab. iii. 13, 14); but the general
sense is not much altered by this rendering.
The triumphs of Messiah are symbolized by
figures taken from ordinary wars; it may be
from a particular contemporary war.
7. He shall drink of the brook in the way] Not
waiting for repose or princely refreshment: and
He shall lift up His head, recruited (see Judg.
xv. 18), and follow till no enemy remain. The
conflict, as of one day, is described: Messiah
defeats and destroys His foes, and stays not for
weariness or delicacy till all is achieved.
There is in the original some admixture of
tenses (vºv. 2, 4, 5, 6, 7), about which, per-
haps, too many words are wasted. The events
Seem future: sometimes so expressed, some-
times described as accomplished; according to
a common prophetical figure.
Luther remarks on this psalm that it is
worthy to be set in a frame of gold and
diamonds; so full it is, he says, of excellent
Christian thought and Divine instruction; and
of all the psalms the very crown and chief.
The fifth verse in particular, he says, is like
a rich copious spring, or inexhaustible mine,
from which flow Christian instruction and
wisdom, faith, hope, and confidence, the like
to which no other Scripture supplies,
PsALM CXI.
A psalm commemorating God's mercies in
brief Sententious couplets, viv. 1, 2, 3–8, or
triplets, viv. 9, Io, for the most part of three
words. The nurture of the people in the
desert, the gift of Canaan, the deliverance out
of Egypt, seem to be hinted at, viv. 4, 5, 6;
and His power, justice, truth, which are the
delight and everlasting profit of His servants,
are earnestly portrayed.
The psalm consists of ten verses and twenty-
two versicles; marked in succession by the
letters of the alphabet. It is one of the ten
psalms which begin with Hallelujah. The
others are cvi., cxii., cxiii., czzXV., cylvi.- :
cl. Six of these psalms, cziii., cziv., czvi.,
cxvii., cyxxv., cylvi., according to the Tal-
mud, had a special name, and were used at
the great festivals. Pss. cxiii., cziv., were sung
in families on the night of the Passover,
before the emptying of the second cup: Pss.
cxv.—cxviii. after the celebration and the
fourth cup. Many commentators suppose
that Pss. cxi., cxii. were used as a preface to
the above-named solemn hymns.
The two psalms, czi. and czii., resemble
one another in construction, alphabetical ar-
rangement, and general tone and manner.
I will f_Heb.
* * Aſ
praise the LORD with my whole 7.jah.
430
[v. 2—Io.
PSALMS. CXI.
ł Heb.
Azey.
heart, in the assembly of the upright,
and in the congregation. -
2 The works of the LORD are
great, sought out of all them that
have pleasure therein.
3 His work is honourable and
glorious : and his righteousness en-
dureth for ever. -
4. He hath made his wonderful
works to be remembered: the LORD
is gracious and full of compassion.
5 He hath given 'meat unto them
that fear him : he will ever be mind-
ful of his covenant.
6 He hath shewed his people the
power of his works, that he may give
them the heritage of the heathen.
7 The works of his hands are
verity and judgment; all his command-
IIle1ltS (77°6 SUIre.
8 They stand fast for ever, and º:
ever, and are done in truth and up-
rightness.
He sent redemption unto his
people: he hath commanded his cove— a Job 28.
nant for ever : holy and reverend is 38.
Prov. I. 7.
his name. & 9.
Ecclus. 1.
Io “The fear of the LORD is the .
iv. 6, 7.
They are connected in this way: Ps. cxi, sets
forth the greatness, mercy, and righteousness
of God: Ps. cxii. the reflection of these attri-
butes in the greatness, v. 2, mercy, v. 5, and
righteousness, viv. 4, 9, of His chosen. The
correspondence of purpose in the two psalms
is important to the right appreciation of some
difficulties connected with the latter psalm.
The contents are of so general a nature that
they give no clue to the author, nor to their
date.
1. in the aſsembly, &c.] The upright, gene-
rally, are the people of Israel; see Num.
xxiii. Io, where the word rendered righteous
is the word here used. The assembly repre-
sents a smaller collection of upright ones than
the congrégation; and the meaning is, I will
praise Thee secretly and openly; see Ps. cwii.
32. The Prayer-Book Version expresses this
sense, “Secretly among the faithful, and in the
congregation.”
2. The works of the LoRD, &c.] The
commencement of the Song: the works of
Jehovah for His people are great, and far above
any other works.
sought out, &c.] “Searched into,” and
“studied,” and thus “fully understood” to
be inimitably great, by all those that delight in
them (see Ps. cxix. 45, 94, 155; so Hupfeld
and others). Or, probably, “exquisitely ex-
cellent,” and “fully satisfying ” all those that
delight in them; i.e. excellent, precious, incom-
parable, in the judgment of those who best
understand them—His faithful worshippers:
see Ps. cxii. I.
3. His work] Or, “His working.” His
righteousness,” i. e. “His holiness, uprightness,
justice;” each infinite in degree.
4. He hath made, &c.] Rather, “He hath
got Him a remembrance for His wonderful
deeds,” i. e. “He has done such wonderful
deeds, that a remembrance of them abides for
evel:” see Ps. lxxviii. 3, 4; Num. xvi. 4o; Josh.
The connexion between the first
and second versicle is given by the Prayer-
Book paraphrase: “The merciful and gracious
Lord hath so done His marvellous works that
they ought to be had in remembrance.” See
Exod. xxxiv. 6; also 2 Chro. XXX. 9.
5. He hath given, &c.] The allusion is, in
the first instance, to His feeding of His people
in the Waste; in the next place, to His Sup-
port, always, in similar exigencies, of His
faithful ones (Ps. xxxiv. 9, Io): “He gave, and
gives, meat (marg. prey, i.e. taken by wild
beasts) to His faithful ones: He remembers
always, as in the Waste He remembered, His
covenant with Abraham, Isaac, and Jacob, for
a thousand generations.” Gen. xv.
6. He hath shewed, &c.] “He shewed in
deed His power, which He exerted in behalf
of His people, by giving them the heritage of
the heathen.” -
7. The works, &c.] “All that He does,
always, is justice absolute, and flows from
an absolute truthfulness. All His command-
ments are fixed, firm, effectual, everlasting:
and based on His eternal truth and equity.”
PSS. xix. 9, xciii. 5.
8. They stand fast, &c.] Are the Works
or the Commandments intended ? The Com-
mandments were mentioned last, and the words
are naturally referable to them; and being, as
above described, sure, effectual, and, in a Sense,
themselves works, they may easily be coupled
with His works.
9. He rent redemption, &c.] “He redeemed
His people out of Egyptian bondage, and still
redeems: He commanded (i. e. made autho-
ritatively, Ps. cxxxiii. 3) a covenant on Sinai
with them, and keeps it for evermore.”
Ais name] i. e. Himself, as displayed by
His deeds and words (Pss. viii. 1, xcix. 3),
is holy, and deeply to be feared. '
10. The fear of, &c.] See the places noted
in the margin.
v. 1–6.]
43 I
PSA L.M.S. CX I. CX II.
9.gºod beginning of wisdom: "a good under-
S2&CC&SS.
f Heb.
Žhat do
themz.
# Heb.
A/a//e-
deejah.
standing have all they that do his
commandments : his praise endureth for
eVer.
PSALM CXII.
I Godliness hath the promises of this life, 4 and
of the life to come. Io The prosperity of the
godly shall be an eyesore to the wicked.
f RAISE ye the LoRD. Blessed
is the man that feareth the
LORD, that delighteth greatly in his
commandments.
2 His seed shall be mighty upon
earth: the generation of the upright
shall be blessed.
3 Wealth and riches shall be in his
house : and his righteousness endureth
for ever.
4. Unto the upright there ariseth
light in the darkness: he is gra-
cious, and full of compassion, and
righteous.
5. A good man sheweth favour, and
lendeth : he will guide his affairs with
t discretion.
6 Surely he shall not be moved for
the beginning] i. e. the principal part. In
Prov. iv. 7 the word here employed is ren-
dered principal thing in the A. V. See Pss.
lxxviii. 51; cv. 36, the chief (Heb. beginning)
of all their strength. -
a good understanding, &c.] See Prov. xiii. 15.
Crowning conclusion. The fear of Jeho-
vah is the choicest wisdom : a true prudence,
to guide their life, have they who obey Him
his praise] i. e. Jehovah's praise, Whose
Name has been the theme of the psalm,
endures for ever.
PSALM CXII.
The excellence of piety and its reward (see
cxi. Io) to distant generations and to a man's
self and family is sung in an alphabetical hymn
resembling the last. The seed of the righteous
is mighty in the earth, v. 2; wealth and pros-
perity follow his steps, v. 3; light in dark-
mess, v. 4; a fearless heart in trouble, v. 7;
discretion and judgment in all his affairs, v. 5:
he is gracious, compassionate, righteous, mer-
ciful, liberal, considerate, vv. 4, 5, 9. At his
prosperity the wicked are confounded; they
gnash with their teeth and perish, v. Io.
The inscription in the Vulg. (reversionis,
Aggaei et Zachariae) refers the psalm to the
period of the return from exile. Compare
PSS. i. and xv.
2. His seed, &c.] A blessing of the Old
Covenant! The seed of the righteous attains
to opulence, and to heroic fame, which com-
monly seem the meed of violence and am-
bition. The same phrase is used of Nimrod,
Gen. x. 8; a similar one, Ruth ii. I, of Boaz ;
and, I S. ix. I, of Kish.
3. Wealth and riches, &c.] See Prov. iii.
I6, viii. 18, &c.
Ais righteousness, &c.] Righteousness, some
say, is put for its fruit, that is, prosperity or
opulence, as indicated in the verse preceding.
Similarly in Ezek. xviii. 20; Hos. X. I3. But,
probably, the verse is an echo (twice repeated,
see v. 9) of Ps. cxi. 3. The righteousness of
God remains the same for ever: in a Sense
man's righteousness, as a reflexion of the Di-
vine, his uprightness, justice, holiness, which
are from God, remain for ever! “A good
man,” says Geier, “devotes himself to God,
not for a day only but for life: nay, when
brief life is over, his devotion to his purpose
and its reward do not end l’”
4. Unto the upright, &c.] Calamity is
imaged by darkness, and escape from it by
light. See Isai. ix. 1, 2, lviii. Io; Micah vii. 8.
When a righteous man is whelmed, apparently,
in hopeless calamity, a light, of which no one
dreamed, suddenly arises. See Ps. xcvii. 1 r.
The words which follow, he is gracious, full
of compassion, and righteous, are applied by
Some to Jehovah, of Whom two of them are
the undoubted descriptive epithets, Pss. lxxviii.
38, CXi. 4; by others, to the upright man, of
whom the verse is speaking, and whose gra-
ciousness and compassion are further insisted
upon in the verse following. But if these
godlike characteristics are applied to a man,
they must be so applied with a tacit reference
to Him from Whose image they are drawn.
See Luke vi. 36; Matt. v. 45, 48. The epithet
“righteous” is not often applied to God:
but, in this psalm, v. 6, and commonly, to
a man: See Ps. i. 5, 6
5. A good man, &c.] The word rendered
“good” means, rather, “happy” or “happi-
ness,” here, as in Isai. iii. Io; Jer. xliv. 17. The
phrase is altered to preserve the alphabetical
arrangement, but the import is similar to that
of v. I, Happy is the man, or, “It is
well with the man that sheweth favour or
kindness, and lendeth,” &c. Prov. xiv. 21.
Ae will guide his affairs, &c.] The meaning
may be, “he will conduct,” or, “he conducts
his affairs (successfully) in judgment;” that is,
“he will conduct his affairs successfully against
his enemies, and come out of the court of
judgment unspotted and uninjured.” See Ps.
cxxvii. 5. The next verse (6) continues the
same idea.
6. Surely, &c.] “As the earth is fixed for
# Heb.
judgmeent
4.32 PSA L. M. S. CX II. CX III.
PSALM CXIII.
1 An exhortation to praise God for his excel.
/ency, 6 for his mercy.
Praise, t_Heb.
f Pºiº ye the LORD. 2 AH/a://
O ye servants of the LORD, ź
praise the name of the LoRD. t
2 * Blessed be the name of the Dan, 2.
LORD from this time forth and for *
eVern Ore.
3 * From the rising of the sun un- ‘Mali.
[v, 7–5.
ever: the righteous shall be in 'ever-
lasting remembrance.
7 He shall not be afraid of evil
tidings: his heart is fixed, trusting in
the LORD.
8 His heart is established, he shall
not be afraid, until he see his desire
upon his enemies.
9 * He hath dispersed, he hath given
- 2 Cor. 9.
- to the poor ; his righteousness en-
dureth for ever ; his horn shall be
exalted with honour. -
Io The wicked shall see it, and
be grieved; he shall gnash with his
teeth, and melt away : the desire of
the wicked shall perish.
to the going down of the same the
LORD's name is to be praised.
4. The LORD is high above all na-
tions, and his glory above the heavens. Hei,
5 Who is like unto the LORD our ºraltº
himself to
dwell.
God, who dwelleth on high,
ever (Ps. civ. 5) on its eternal bases—so this
man shall never be moved. His prosperity in
life, and his blessing, which abides for ever,
shall be an everlasting memorial of God's
favour:” Prov. x. 7; See also PSS. xxi. 7, xxx.
6, &c.
7. He shall not, &c.] “He shall not be
alarmed by tidings of evil to himself or his
friends (I S. iv. 19; 2 K. xix. 6), for his heart
is full of trust in God, and fixed and firm.”
Isai. xxvi. 3.
8. until he see, &c.] See Ps. liv. 7, “Till
he look upon,” i.e. with triumph.
9. He hath dispersed, &c.] Prov. xi. 24.
An abundant scattering of good is intimated.
Ais righteousness, &c.] See v. 3.
his born See PSS. lxxv. 4, 5, lxxxix. 17.
10. The wicked, &c.] “The wicked see
the prosperity, which they desire to pass away,
increase more and more: and they with their
wicked desires (Prov. x. 24) gnash their teeth
(Pss. xxxv. 16, xxxvii. 12), melt away (Ps.
lxviii. 2), and perish.”
PsALM CXIII.
A psalm of praise, in three parts: viv. I—3
contain the exhortation to praise; vºv. 4–6
a picture of Jehovah's glory ; vºv. 7–9 a
picture of His condescension to man, and
miracles of providential mercy.
The psalm is appointed for the service of
our church on Easter Day; probably on ac-
count of the use of it mentioned above; see
Ps. cxi.
sion (v. 9) would suggest, as its occasion, the
conversion, through God's interposition, of
some barren, homeless woman (Exod. i. 21 ;
2. S. vii. 11, 27) into a mother of sons.
1. Praise ye, &c.] See PSS. cxxxv. 1. xxix. I.
O ye servants, &c.] PSS., lxix. 36, xxxiv. 22,
The date is uncertain; the conclu-
CXXXvi. 22, &c. All faithful Israelites are
intended: if the Levites only had been meant,
some word of explanation (Pss. cxxxiv. 1,
cxxxv.2) would have been added. It is not
without a reason that praise is given to Jeho-
vah's name—a name associated with Deeds
and Words, such as no other people could
boast. See PSS. cii. 15, 21, czv. 1, &c.
4. above the heavens, &c.] Rather, “in
and over” the heavens in which He dwells
(PSS. lvii. 3, 5, ciii. 19), which declare His
glory (PS. xix. I), and in which His strong
hero-angels do His bidding (Ps. ciii. 20, 21).
5, 6, who dwelleth, &c.] A parallelism of
phrase is noticeable in the original, which the
A. V. does not preserve.
I. Who is like unto Jehovah our God?
2. Who sits throned on high;
& Who casts looks so low;
4. In the heavens and the earth?
Some commentators (Hengsten, Bunsen, De-
litzsch, &c.) refer to Deut. iii. 24, and connect
the first and last of these versicles, “Who is
like unto Jehovah our God, in the heavens
and the earth, who sits throned on high,
who casts,” &c.; and it is an argument in
favour of this connexion that the versicles in-
serted between I and 4 are peculiar in con-
struction, and easily separable from what pre-
cedes and follows. Others (Hupfeld, &c.)
render, “Who is like unto Jehovah our
God, Who sits high, and looks low, (and sees)
all things in the heavens and the earth?’”
as if the general phrase “sees” were in-
cluded in the special one, “looks down.”
But the image of God looking down from
His throne above the heavens into the hea-
vens (Meier, &c.) does not seem scrip-
tural; the heavens are His throne, and the
earth His footstool, Isai. lxvi. I. With the
general sentiment compare PS. viii. 3, 4; Isai.
lvii. 15.
v. 6—7.] PSA LMS. CXIII. CXIV.
433
HEN 4 Israel went out of E- “Exod. 13.
6 Who humbleth himself to be-
hold the things that are in heaven,
and in the earth !
; : Sam. 2. 7 He raiseth up the poor out of
#szoz.41, the dust, and lifteth the needy out of
the dunghill;
8 That he may set him with
princes, even with the princes of his
people.
9 He maketh the barren woman
...,’ to keep house, and to be a joyful
an ions." mother of children. Praise ye the
LORD.
PSALM CXIV. ſº
An exhortation, by the example of the dumb
creatures, to fear God in his church.
gypt, the house of Jacob from *
a people of strange language;
2 Judah was his sanctuary, and
Israel his dominion.
3 *The sea saw it, and fled: ‘Jor-ºd.”
dan was driven back. & Josh. 3.
4. The mountains skipped like rams, *
and the little hills like lambs.
What ailed thee, O thou sea,
that thou fleddest ? thou Jordan, that
thou wast driven back 2
6 Ye mountains, that ye skipped
like rams; and ye little hills, like
lambs 2
7 Tremble, thou earth, at the pre-
7. He raiseth up, &c.] The Song of Hannah
(I S. ii. 8) is copied almost word for word.
Again, v. 9 of the psalm recalls v. 5 of the
song. Compare the Song of Mary, Luke i.
46, 48, &c.
8. with the princes of his people] Not only
equal to the princes of the earth, but to the
princes of His people chosen of God.
9. He maketh, &c.] “He maketh a barren,
houseless woman to keep house. (Lo!) a joy-
ful mother of those sons.” . See the places
in the introduction, from Exod. and Sam.,
which intimate that a house in Heb. implies
children: without which it is cheerless, and
without which the wife has no secure place.
A glance in the last versicle is given of the
happy mother in her home with her sons.
Olshausen, J. says that the psalm is un-
finished, and ends unexpectedly. But not so,
if v. 9 is its point, and the occasion Such as
imagined in the introduction.
PSALM CXIV.
A psalm recounting God's miracles in sepa-
rating His chosen people, and leading them
out of Egypt into Canaan. a
1. When Israel, &c.] Israel, and the house of
jacob, in this verse are put naturally for the peo-
ple: judah and Israel, v. 2, seem put for places;
the first for the place in which Jehovah abode
(see Exod. xv. 17), the second for the kingdom
in which He reigned. So that the meaning is,
“When Israel and the house of Jacob came
out of Egypt, Judah was His holy habitation,
and Israel His dominion.” See Ps. lxxviii. 68, 71.
a people of strange language] See Gen.
xlii. 23; Ps. lxxxi. 5; also Isai. xxxiii. 19.
The strange language is particularized as the
sign of a barbarous, unholy people, contrasted
with the holy, separated people.
2. his dominion] Heb. “His kingdoms,” as
if He had none other. The idea here prominent,
VOL. IV.
that God, by His miracles in Exodus, pur-
chased for Himself an inheritance, is common
in Scripture (Exod. xix. 4, 5, 6; Deut. iv. 20;
I K. viii. 51), and a frequent topic with
which the prophets commence their exhorta-
tions. No doubt can exist Whose sanctuary
and dominion is intended; the name is (see
Ps. lxxxvii. 1) reserved to v. 7, where it is
uttered exultingly, after the enumeration of
His Deeds for His chosen.
3. The sea saw it, &c.] Heb. “The sea
saw, and fled.” The Red Sea and river Jordan
are described as foes that fled at the presence
of a mightier foe. The Hebrew does not ex-
press Whom the sea saw. It saw Him Whose
chiding in the beginning (Ps. civ. 7) hurried
into their appointed places the waters of the
great deep. The passage of the Red Sea, and
crossing of Jordan, are specified, as the be-
ginning and end of the miraculous transit.
Between them (v. 4) are the miracles (Exod.
xix. 18) which accompanied the giving of the
law. Similar figures occur PSS. xviii. 7, 8, 15,
xxix. 6, lxviii. 8 ; Judg. v. 4.
5. What ailed, &c.] Similar addresses in
Isai. xxiii. 7 and Ps. lxviii. 16. The Psalmist
sees the miracles which he recounts; the sea
dividing, Jordan retreating (see Dean Stanley's
‘Jewish Church,” Vol. I. p. 229), mountain
and hill shaking, at the presence of God; and
draws the conclusion which is the crowning
point of the psalm, that earth and all within
it, river, mountain, Sea, had cause for trem-
bling and quaking at His presence, Who is
the mighty Lord (Adon); the true God;
(Eloah-Jacob); Who made the world and
did these wonders, and still can do, for His
chosen.
7. Tremble, thou earth, &c.] “Tremble
as in the pangs of labour.” PSS. lxxvii. 16,
xxix. 9.
E E
434
* [v. 8–3. • &.
PSA LMS. CXIV. CXV.
d'Exod. 17.
6. tº e e
Numb. 20 standing water, the flint into a foun-
sence of the Lord, at the presence of
the God of Jacob ;
8 *Which turned the rock into a
tain of waters.
PSALM CXV.
I Becazese God is truly glorious, 4 and idols are
zazzity, 9 he exhorteſh to conſidence in God.
12 God is to be blessed for his blessings.
OT unto us, O LORD, not unto
us, but unto thy name give
glory, for thy mercy, and for thy
truth’s sake. \
2. Wherefore should the heathen
say, “Where is now their God
3 *But our God is in the heavens: § * IO,
he hath done whatsoever he hath ..."”
pleased.
8. Which turned, &c.] The “rock” of
Horeb; Exod. xvii. 6: again the “flint” or
“rock” of Kadesh; Deut. viii. 15; Num. xx.
II; Ps. cwii. 35.
The date and author of this psalm are un-
known. Its energy and fire; its abruptness,
brevity, rapidity; its realization of miracles
as acting ; the astonishment of the Psalmist
at the terror of the sea, the flight of Jordan
northwards, the quaking of the mountains
and all hills; and the conclusion, that a
look of the God of Jacob did these miracles,
and turned the rock, not into water, but a
pool of water, and the flint into a springing
fountain, make up, says Herder (E. P. II.
75), a picture of sublimity to which no
parallel can be found. No other language
could, with propriety and simplicity, express
the images contained in the psalm; and no
other history (it is needless to say) could
furnish truths for the foundation of it.
The psalm is characterized by considerable
art. In the most natural way, and without
any apparent design, all the most signal mi-
racles of Exodus are told (vºv. 3, 4, 8),
and the crowning inference obtained, unex-
pectedly as it were, from a simple, unpre-
tending announcement, v. 1. Some commen-
tators (e. g. Hengsten) imagine the psalm to
have been composed after the exile, when kings
and kingdoms conspired against the restored
people, to confirm their faith by the record of
God’s ancient doings. The spirit of the beau-
tiful poem is destroyed by such hypothesis, for
which there is no solid foundation. In v. 7
there is no reference to the present: rather,
the earth shaken and subdued, at the time
vividly realized as present, is apostrophized.
The characteristics described above, brevity,
force, rapidity, intense faith, personification of
natural objects, and, we may add, the sub-
ject, the miracles of Exodus exclusively, sug-
gest a very early date for the psalm.
The following places in the psalms refer to
the miracles of Exodus:—lxviii. 8, 22., lxxiv.
13, lxxvii. I 7, 18, lxxviii. I 3, 14, 20, 53,
cvi. 9–22, czzxvi. I 3—15. Other references
in Scripture are Job xxvi. I2; Isai. l. 2, li.
Io, &c.; Jer. xxxi. 35; Joelii. Io; Hab. iii. 8,
I5 ; Nah. i. 4; Neh. ix. Io; to which many
more might be added. It is hard to imagine any
hypothesis, except the truth of the grand
events alluded to, which could have led to
such an echo of them throughout all genera-
tions of Jews.
PSALM CXV.
A characteristic of this psalm is a frequent
allusion to, or quotation of, Isaiah. It may
have been written somewhat late in Jewish
history (see v. 4), and in a time of per-
plexity and peril. The purport of it is, con-
fidence in God (vºv. 1–4); contempt of all
other gods (vºv. 4 – 8); exhortation to
trust and hope (vºv. 9, Io, II): from a recol-
lection of the past (vºv. 12–15); and from
general thoughts of His doings for man (viv.
I6–18).
The iterations (vºv. 9, Io, II, 12, 13) suggest
the idea of a psalm for temple service: with
which compare PSS. cxviii. 1–4, cºxxv. 19,
2O, Cxlviii. 1–4, &c.
In some Heb. MSS. of Kenn. and de
Rossi, and in LXX., Vulg., Syr., Ar., &c.
this psalm is connected with the preceding.
But there is no connection between the subjects
of the two psalms: and the symmetry and
completeness of Ps. cxiv. are conspicuous.
Ewald conjectures that the psalm was sung
whilst the sacrifice was offered, and that v.v.
12–15 were spoken by the priest declaring the
acceptance of it; viv. I–II being sung by the
congregation, and again viv. I6–18 by the
same. It would suit an occasion of thanks-
giving, as well as of trial: the tone of the early
verses is rather joyous than sad.
1. Not unto us, &c.] The request for
Divine aid, says Calvin, is rather insinuated
than directly preferred; at the same time a
confession is made of unworthiness to obtain
any favour; which can only flow out of God's
mere grace, and from the recollection of His
name and fame as a God of Deliverances.
See Isai. xlviii. 9; Dan. ix. 18, 19.
2. Wherefore, &c.] See Exod. xxxii. 12;
Num. xiv. I 3, 14; PSS. xlii. 3, Io; lxxix. Io: the
last the identical words of the psalm ; it is
not easy to decide which place is the original:
See also Joel ii. 17.
3. But our God, &c.] And all the while
our God is in Heaven, not as vain idols,
close to us, on earth: and does always as it
pleaseth Him to do. See Ps. cxxxv. 6.
a Psal. 42.
v. 4–17.]
435
PSA L.M.S. CXV.
e Psal. 135.
I5.
4 * Their idols are silver and gold,
the work of men’s hands.
5 They have mouths, but they
speak not: eyes have they, but they
See n Ot:
6 They have ears, but they hear
not: noses have they, but they smell
In Ot .
7 They have hands, but they
handle not : feet have they, but they
walk not : neither speak they through
their throat.
8 They that make them are like
unto them; so is every one that trust-
eth in them.
9 O Israel, trust thou in the LORD:
he is their help and their shield.
Io O house of Aaron, trust in the
LORD : he is their help and their
shield.
4. Their idols, &c.] Compare Ps. cxxxv.
15, 18, &c.; also Deut. iv. 28; Isai. xxxvii.
19, xliv. 9—20; Jer. X. 3–5; Wisd. xv. 15.
The impotence of idols compared with the liv-
ing God is a frequent topic with the later
prophets. Hengsten, observes that these reite-
rated comparisons of Jehovah with idols,
which may seem needless in this day, were
pointed and necessary in the days of Isaiah
and Jeremiah; when the whole world, ex-
cept a small corner of it, was given over to
idolatry.
7. neither speak they] Or, “mutter any
Sound,” Isai. xxxviii. 14, through their throat:
the throat the organ of speech; Pss. v. 9,
cxlix. 6, see marg. ; Isai. lviii. I, Heb.
8. They that make them, &c.] Are, or, are
becoming, like to them, i.e. nought, powerless,
and Senseless: Isai. xliv. 9, Io.
9, 10, 11. O Israel, &c.] The order of
the original in this burden of the song is
expressive: “O Israel, trust in the Lord:
their help and their shield is He!” We should
rather have expected, “Our help and our
shield,” &c. But the burden, thrice intro-
duced, appears to be a well-known formula
of praise. Their, i.e. “of all who trust in Him.”
The verses contain a climax: (1) Israel in
general is addressed; (2) the priests or minis-
ters of God's service; (3) the true Israelites;
not only chosen out of all people, or out of
the chosen people for outward service, but
serving God in sincerity of heart: compare
PSS. cxviii. 2–4, CYXXV. 19, 20, in which
latter place the house of Levi is distinguished
from that of Aaron.
13. both small and great] A common
II Ye that fear the LoRD, trust
in the LoRD : he is their help and
their shield.
12 The LORD hath been mindful
of us: he will bless us ; he will bless
the house of Israel; he will bless the
house of Aaron.
13 He will bless them that fear the
LORD, both small and great.
I4. The LORD shall increase you
more and more, you and your chil-
dren.
15 Ye are blessed of the LoRD
which made heaven and earth.
16 The heaven, even the heavens,
are the LORD's: but the earth hath
he given to the children of men.
17 The dead praise not the LORD,
neither any that go down into si-
lence.
*
expression for all, without exception: Jer. vi.
I3, xvi. 6, xxxi. 34; Jonah iii. 5; Apoc. XX. I2.
14. The LoRD, &c.] “Shall add to your
numbers, and multiply you and your children,
according to His promise,” Deut. i. II: see
also 2 S. xxiv. 3; Gen. xxx. 24. Calvin,
Luther, &c. interpret, “shall add blessings
to you and your children.”
15. “Maker of heaven and earth.”
PSS. cxxi. 2, cKxiv. 8, CKXxiv. 3, &c.
16. the Aeaven, &c.] Heb. “The heavens
(are) heavens (i.e. a dwelling-place) for the
Lord; the earth has He given,” &c. A
Somewhat similar idea, Acts xvii. 24. It may
be that the mention of two dwelling-places (i.e.
heaven and earth) suggests, v. 17, the men-
tion of a third, to wit, the land of silence,
darkness, and death-shade (compare Ps.
xciv. 17), in which none praise Him. The
passage seems of very little significance in
reference to the doctrine of the soul's im-
mortality as taught in the Psalms. The dead, .
who have passed away from God's presence
(such is the import of the words), and ceased
to receive present succour in trouble (see
Hezekiah's prayer, Isai. xxxviii. 18, 19, which
much resemble vºv. 17 and 18 of the psalm),
and are in darkness and gloom afar from
Him, cannot praise Him as we do, and will,
who are all but in His glorious presence.
Such passages as this v. 17 of the psalm, with
which compare Pss. vi. 5, xxx. 9, lxxxviii. Io
—I2, and the places quoted from Isai., simply
indicate an ignorance of the state of the soul
after death; and cannot be employed, with any
appearance of reason, to prove a belief on the
part of the Psalmist or of Hezekiah in future
extinction of being.
See
f Heb.
with.
E E 2
436 PSA LMS. CXV. CXVI. [v. 18—Io.
panºa 18 & But we will bless the LORD
w from this time forth and for ever-
more. Praise the LORD.
PSALM CXVI.
I 7%e Zsa/mist professeth his loze and duty to
God for his deliverance. 12 Aſe studieth to be
thankful.
LOVE the LORD, because he
I hath heard my voice and my sup-
plications.
2 Because he hath inclined his ear
unto me, therefore will I call upon
Heb him 'as long as I live.
...” 3 * The sorrows of death com-
... * * * passed me, and the pains of hell 'gat
tfiel; ... hold upon me: I found trouble and
found 77te.
SCII’OW.
4. Then called I upon the name of
the LORD ; O LORD, I beseech thee,
deliver my soul.
5 Gracious is the LORD, and right-
eous; yea, our God is merciful.
6 The LORD preserveth the sim-
ple : I was brought low, and he help-
ed me.
7 Return unto thy rest, O my
soul; for the LORD hath dealt boun-
tifully with thee.
8 For thou hast delivered my soul
from death, mine eyes from tears, and
my feet from falling.
9 I will walk before the LoRD in
the land of the living.
to "I believed, therefore have I: Cºt
spoken: I was greatly afflicted:
PSALM CXVI.
A psalm of thanksgiving of an Israelite for
deliverance out of imminent peril, interspersed
with repeated promises of vows and offerings
to be paid in public to his Deliverer: at what
time composed, or in recollection of what
critical trial, is uncertain. The Aramaisms
(Hupfeld, Delitzsch, &c.) in the psalm, and
imitations of other psalms (specially of David),
point to a late date. A portion of it is used
in the English Church for the service of the
Churching of Women; and, in spite of Hup-
feld's criticism, seems full of pathos, tender-
ness, joy that overflows, stedfast faith, and a
noble courage; and its use never wearies. In
the LXX. and Vulg. the psalm is divided at
v. Io, and forms two psalms, which in those
translations are numbered II.4 and II.5, each
beginning with Hallelujah.
A Jewish tradition refers the psalm to
Hezekiah: many resemblances (Kay, &c.) are
noticed between it and Isai. xxxvii. and xxxviii.
Resemblances to Pss. xviii. and czviii. are
pointed out below.
Vºv. 1–4, a description of the sorrow out
of which God delivered: viv. 5—r I, His praise
for mercies vouchsafed, and His servant's grati-
tude; which (vºv. 12–14) must be shewn in
public thankofferings and thanksgivings: con-
tinued to the end. &=
1. I love the Lord, &c.] Or, rather, “I
love or have loved, i.e. with my whole heart.”
The object of this tender love is not expressed.
Cf. Ps. xviii. init.; and with viv. 3, 4 cf.
ºv. 5 of Ps. cxviii.
3. The sorrows of death, &c..] Heb. “The
cords of death (see v. 16) encircled me; the
straits of hell laid hold of me or caught me,”
Ps. cxix. I43; Exod. xviii. 8 (Heb.). The word
rendered “pains” (in the A.V.) occurs only
here, in Ps. cxviii. 5, in the sing., and in
Lam. i. 3. In the latter place the A.V. has
“the straits,” which meaning suits also the pas-
sage in Ps. cxviii. Instead of mets.org (straits),
Hupfeld reads met.sode (nets), which is not
necessary, yet possible.
4. O Lord, I beseech thee, &c.] The same
expression in the Heb. as in v. 16, “Even so,
I pray deliver,” &c.
5. Gracious is the LoRD, &c.] See Pss.
ciii. 13, cKi. 4, czii. 4, &c.
6. the simple] Who are without guile, and
open to assault, as children.
7. thy rest, &c.] That rest, the opposite
of death and hell (v. 3), which flows from
trust in God: Ps. xxiii. 2, 3; cf. Pss. xlii. 5–II,
xliii. 5.
9. I will walk, &c.] Or, “I shall walk,”
&c. *
in the land of the living] See Pss. xxvii. 13,
lii. 5: in Ps. lvi. 13, which is plainly referred
to, it is, “the light of the living.”
10, 11. I believed, &c.] Or, perhaps, “I be-
lieved when I said,” or, “I believe when I say,”
&c. The meaning is obscure. See Ps. xxxix. 3,
where the tongue at last expresses what long
had burnt within: here, it may be that, at
last, the Psalmist speaks what he had long
time believed; and his speech is (viv. 7, 8, 9,
Io, &c.), “Thou hast rescued my soul,”
&c. “I shall walk again before God; I was
sore afflicted, and said in my haste,” &c.
Ps. xxxi. 22); the general import being: God
is faithful, man faithless; this I believe, and
said, and say. Ewald supposes that the Psalm-
ist's experience of man's untrustworthiness
v. II—19.]
437
PSA LMS. CXVI.
&
Rom. 3.
11 I said in my haste, * All men
are liars. .
I2 What shall I render unto the
LoRD for all his benefits toward me?
13 I will take the cup of salva-
tion, and call upon the name of the
LORD.
14 I will pay my vows unto the
LoRD now in the presence of all his
people. *
15 Precious in the sight of the
LoRD is the death of his saints.
16 O LORD, truly I am thy ser–
vant; I am thy servant, and the son
of thine handmaid: thou hast loosed
my bonds.
17 I will offer to thee the sacrifice
of thanksgiving, and will call upon
the name of the LoRD.
18 I will pay my vows unto the
LORD now in the presence of all his
people,
19 In the courts of the LORD's
house, in the midst of thee, O Jeru-
salem. Praise ye the LORD.
PSALM CXVII.
An exhortation to £7:aise God for his mercy and
truth.
was obtained in Babylonish exile: but expe-
rience could be furnished nearer home.
liars] The meaning may be “hypocrites,”
apt to desert in trouble, and to cling in pros-
perity.
13. the cup of salvation, &c.] Heb. “of
deliverances.” Below (vºv. 14, 18, 19) a thank-
offering is plainly mentioned, and a vow to be
performed openly. Hence, it is imagined by
some (Rosenm. &c.) that a feast followed such
thank-offering, and that a cup, here called a cup
of deliverances, was passed round the guests
after such feast, to which allusion is made. On
the great festival of Passover, after the feast a
cup of thanksgiving was passed round (Matt.
xxvi. 27). But no Old Testament Scripture
refers plainly to any such general custom
as that supposed. The drink-offerings of
wine (Num. xxviii. 7) do not illustrate this
place. In the absence of any authority for
a literal acceptation of “cup of Salvation,”
Hengsten. and others consider the word used
figuratively, as in PSS. xi. 6, xvi. 5, Xxiii. 5,
lxxv. 8, &c., and the meaning to be, “I will
receive and enjoy the ‘lot of salvation,’ or the
‘prosperous joyous lot” which God has given.”
Hupfeld adduces the well-known Arabian
phrases, a “cup of death,” a “cup of love,”
with which he compares a “cup of deliver-
ances.” But the expression, “I will take or
raise the cup of deliverances,” i.e. “the gift of
deliverance,” Seems improper, and pointless.
The second clause of the verse occurs three
times in this PS. v.v. 4, 13, 17.
14. now in the presence, &c.] “Openly
it shall be done; in the presence,” &c. Ps.
lvi. I2.
15. Precious, &c.] Delitzsch observes that
Babylas, Bishop of Antioch, in the Decian per-
secution, advanced cheerfully to death, singing
these words. See Ps. lxxii. 14. The Apostoli-
cal Constitutions (vi. 30) recommend, among
others, this verse to be sung at the funeral of
the faithful.
16. O Lord, truly, &c.] These words seem
to commence the formal thanksgiving of the
worshipper: “Even so, LoRD, listen! for I
am Thy servant:” see the title to Ps. xviii.;
and PSS. lxxxvi. 2, 4, bºxxix. 3, 20, 39, CKix.
passim.
son of thine handmaid] Ps. lxxxvi. 16.
my bonds] He speaks as if bound to the
altar of sacrifice: see v. 3.
18. now in the presence, &c.] As in v. 14:
“openly it shall be done, in the presence,”
&c. The repetition of the words expresses
the fixed resolve of the Psalmist.
19. In the courts of the Lord's house,
&c.] See 2 K. xx. 5; Isai. xxxviii. 22. Kay
quotes these places as confirming the idea
that the psalm is Hezekiah's. Vaihinger
and others consider it written by Zerubbabel:
if not by him, by some Israelite, whose memory
is indeed stored with passages of the psalms,
but of an original genius and deeply earnest
faith.
PSALM CXVII.
The Psalmist exhorts all people (xcvi. 1,
c. 1) to praise Jehovah for His mercy and
faithfulness; cf. Pss. xlvii. 1, lxvi. I, xcviii. 4,
7. The brevity of the psalm suggests to some
(Rosenm. &c.) that it was used liturgically
as a formula of dismissal of worshippers after
Service; or, perhaps, as an introduction to
a longer psalm. It is joined to Ps. cxviii, in
27 MSS. of Kenn. and De Rossi, and to Ps.
cxvi. in 32 MSS. On the other hand, De-
litzsch observes that though brief it expresses
the essence of all Messianic psalms. Hence,
Cassiodorus calls it “Punctum Psalmorum,”
as being amongst psalms what a point is
among geometrical figures. It resembles Ps.
c. in many respects.
In Rom. xv. II the Apostle developes the
idea which is the germ of the psalm : it calls
upon the heathen to praise God for His
mercy and truth exhibited to His chosen, in
which the heathen will one day share; Deut.
xxxii. 43.
438
[v. 1, 2.
PSA L. M. S.
C XV II.
a Rom. 15.
II.
O * PRAISE the LoRD, all ye
nations: praise him, all ye peo-
ple.
2 For his merciful kindness is great
toward us: and the truth of the
LoRD endureth for ever.
the LORD.
PSALM CXVIII.
I Am exhörtation to praise God for his mercy.
5 The psalmist by his experience shezvetſ, how
Praise ye
1. all ye nations] Or, “Gentiles,” Ps. ii. 1.
The Chald. form (Hupfeld) of the word people
is used; the fem. Hebrew form occurs Gen.
XXV. 16; Num. xxv. 15.
2. For his merciful kindness, &c.] Heb.
“His mercy.” See Ps. cxv. 1, where mercy
and truth are joined.
is great See ciii. II.
endureth for ever] so the LXX.: púvel eis
Töv aiéva, not as Luther translates, “is great
in eternity.”
PSALM CXVIII.
A song of thanksgiving. After the proce-
mium (1–4) follows an exposition of the oc-
casion of the psalm. Innumerable foes en-
compassed the Psalmist round about, and
threatened instant destruction, but his faith
gave him courage, and did not deceive him (ww.
5—18). He enters the temple-gates to praise
and bless Jehovah (viv. 19–21). The people
(apparently) mingles its joy and rejoicing with
the thanks and prayers of the Psalmist (ww.
22–25). The priests (or people) within the
temple receive him with blessings, offerings,
and prayers for the future (viv. 26, 27). The
conclusion (vºv. 28, 29).
It is however a question whether the Psalm-
ist is a prince whom Jehovah (Jah) has de-
livered, or whether a Chorus sings in the
people's name: viv. 2, 3, 5, &c. seem rather
to favour the latter opinion, it being sup-
posed that the people speaks sometimes in
the first person singular (vºv. 5–21), some-
times perhaps in the third person singular
(v. 22), Sometimes in the first person plural
(vºv. 23, 24). The speakers certainly change
at the places specified above. Ewald, Tholuck,
&c., imagine other changes (as at viv. 5, 19,
20, 21, 26, 28), but there is no end to mere
hypothesis.
The psalm is the last of the group of
psalms (cxiii.-cxviii.) which constituted the
Hallel sung upon the chief festivals.
A not uncommon opinion refers the psalm
to David; some incline to the date (2 S. v.
I—5) when, after the death of Ishbosheth,
he was anointed king, and when, after the
conquest of the Philistines and other neigh-
bouring peoples, he brought the ark of God
with great pomp to Zion. Rudinger and
others imagine a later date after the conquest
above mentioned, and after the four battles
described 2 S. xxi., in one of which (2 S.
xxi. I6) the life of the king was in imminent
peril. But the inscription does not assign the
psalm to David, and it wants his character-
istic traits; and evidently, from its language and
contents, belongs to a later date. Doederlein
applies the psalm to Hezekiah (cf. v. 17 with
Isai. xxxviii. 1), who was exposed to fearful
peril by the invasion of Sennacherib, and whose
life too was brought nigh to death by a ter-
rible malady; but v. 22 does not apply to
him with any propriety. Others (Hengsten.,
and this is the most common view) conceive
the psalm to have been composed soon after
the return from exile, in celebration either
(1) of the Feast of Tabernacles (Ezra iii.
1–4); or (2) the laying of the foundation-
stone of the Temple (iii. 8–13); or (3)
the dedication of the Temple (vi. I -—18);
or (4) the Feast of Tabernacles (Neh. viii.
I4). According to any one of these sup-
positions it is not a chief or leader that
details his trials and escapes in vºv. 5–19,
but the people of God; see the second para-
graph. It must also be said that not a word
of the psalm carries us at once to any one of
the occasions after exile specified above.
The well-known phrases (vºv. 1, 29 and
2–4), compared with PSS. cxv. and czXXvi.,
seem to indicate a psalm adapted to Temple-
service. The descriptions of peril are general
(vºv. 5, Io). The recurrence of burdens, in
vv. 8, 9, Io, II, 12, 15, 16, &c., It is
better, &c., For in the name of the LORD, &c.,
The right hand of the LoRD, &c., seem also
to suggest a Temple-psalm, Sung, it may
be, by two or more choruses. Also the
mention of the singers (vºv. 2, 3, 4), similar
to that in cxxxv. 19, &c., the many phrases
borrowed from other Scriptures, and the
allusions (viv. 24 seq.) to a festival and its
accompaniments, fall in better with this idea
than with that of a single special occasion.
The texts Matt. xxi. 42; Mark xii. Io;
Luke xx. 17; Acts iv. II, shew that the psalm
was commonly referred to Messiah in the
days of our Lord. Many Rabbins, ancient
and modern, interpret the psalm of Him;
and Jerome says that the ancient Jews so
interpreted it—a statement confirmed by the
texts just quoted and by the acclamations of
the people, (taken from viv. 25, 26), with
which they received Christ on His entry into
Jerusalem (Matt. XXi. 9). . . -
The first few verses contain the introduction
to the psalm, which sets forth who they are
that should praise and bless Jehovah on the
day of praise. -
v. I—I 1.j PSA L.M.S. CXVIII.
439
good it is to trust in God. 19 Onder the type
of the psalmist Éhe coming of Christ in his
Kingdom is expressed.
will not fear: what can man do un-
to me 2
7 The LORD taketh my part with
a I Chro. *GIVE thanks unto the LoRD; them that help me: therefore shall
I6. 8. tº e &
Ps. Ioff. I. for he is good: because his mercy I see my desire upon them that hate
§:... endureth for ever. - H]6. -
2 Let Israel now say, that his 8. It is better to trust in the LORD
mercy endureth for ever. than to put confidence in man.
3 Let the house of Aaron now 9 * It is better to trust in the LORD “Ps.140.3.
say, that his mercy endureth for than to put confidence in princes.
eVer. Io All nations compassed me a-
4. Let them now that fear the bout: but in the name of the LORD
LORD say, that his mercy endureth will I destroy them. ºn.
t Heb. for ever. II They compassed me about ; off.
%. 5 I called upon the LORD in dis- yea, they compassed me about: but
ºs. 36.4 tress: the LoRD answered me, and
Hebr. 13.6. set me in a large place.
t Heb.
for me.
6 * The LORD is f on my side; I
in the name of the LORD I will de-
stroy them.
12. They compassed me about
1. O give thanks, &c.] See the places
in the marg. and Ps. cxv. 9-–13; “O praise
God for His mercies, of old, and now.” These
words were sung by the Levites at the time
of laying the foundation-stone of the second
Temple (Ezra iii. 11), but they are a common
formula of thanksgiving. See I Chro. xvi.
34, and 2 Chro. v. I3, vii. 3; Jer. xxxiii.
IO, II.
because his mercy, &c.] This is the “burden”
of the song; and a better rendering would be,
“For His mercy,” &c.; or, “That His mercy,”
&c. as in vºv. 2, 3, 4.
3. the house of Aaron, &c.] Some ima-
gine “They that fear the Lord,” &c. to be
the proselytes at the gate, Ezra l.c., Acts
xiii. 16, 26; but in all probability vºv. 2, 3,
4 contain a sort of climax : (1) Israel in
general, (2) the house of Aaron, (3) the
true Israel: compare Ps. cxv. 9–11, and
Note.
5. I called upon the LoRD, &c.] The peo-
ple (see p. 438), or the victorious leader,
proclaim the mercy of Jehovah, as instanced in
deed. Lit. “I called upon Jah (Who saved
out of Egypt, Ex. xv. 2) out of trouble or
strait (see Ps. cxvi. 3), and He answered me in
an open plain,” i.e. answered me, and brought
me into a wide open space (PSS. iv. 1,
xviii. 19, xxxi. 8), in which I could breathe
freely. A similar ellipsis occurs Eccles. v. 20:
God answereth him in (restoring) joy of
heart. The LXX. render étrijkovoré pov sis
TAarvoručv, as if, says Kay, the act of en-
largement were the answer. Symm. 3. p. eis
edpuxopiav.
6. I will not fear, &c.] Ps. lvi. 4—II.
7. with them that help, &c.] Rather, “Je-
hovah is on my side with them that help me;”
not as if Jehovah were one of many helpers,
but among helpers to help them: Ps. liv. 4:
See too Judg. v. I4.
therefore shall I see, &c.] See Ps. liv. 7,
cxii. 8.
9. princes] See Ps. cxlvi. 3. These words,
in all probability, were said, not as of
course, in full security, but in the midst of
extremest peril, or after an almost miracu-
lous escape, through Jehovah, Omnipotent
Helper
10. All nations, &c.] An incongruity
arises from the past tenses. “All nations
compassed me,” &c. coupled with the future,
“but in the name of the LORD will I de-
stroy (LXX. ſuvváumv,) them.” But it must
be recollected that the latter words are one
of the “burdens” of the psalm, and ex-
press what the Psalmist always can do, and
will do, through the aid of Jehovah. Lit.
“In the name of Jehovah 'tis certain that
I shall destroy them.” The A.V. does not
render the particle (5), which expresses the
full amount of confidence felt; cf. Ps. cxxviii.
2. All nations must be understood, not his–
torically, but poetically. The supposition of
Delitzsch, Moll, &c. that the past tense does
not describe a fact, but only an hypothesis
(“Though all nations compass me,” &c.
“in the name of the LoRD will I destroy
them”), sacrifices the point and poetry of the
words, which undoubtedly describe actual
experience. Perowne remarks that the repe-
tition four times of the words, they com-
passed me about marks the pertinacious ani-
mosity of the enemies described.
12. like bees] i.e. with innumerable throng-
ing numbers, and a furious desire to destroy.
44O
[v. 12–21.
PSA LMS.
cxvi II.
f Heb.
cut dozvrt.
d'Exod. 15.
2 2.
Isai. I2. 2.
bees; they are quenched as the fire of
thorns: for in the name of the LORD
I will destroy them.
13 Thou hast thrust sore at me
that I might fall: but the LORD help-
ed me.
14 *The LORD is my strength
and song, and is become my salva-
tlOn. •
15 The voice of rejoicing and sal-
vation is in the tabernacles of the
righteous: the right hand of the
LORD doeth valiantly.
16 The right hand of the LORD is
exalted: the right hand of the LORD
doeth valiantly.
I7 I shall not die, but live, and
declare the works of the LORD.
18 The LORD hath chastened me
sore: but he hath not given me over
unto death. . .
I9 Open to me the gates of right-
eousness: I will go into them, and
I will praise the LORD :
2O This gate of the LORD, into
which the righteous shall enter.
2 I I will praise thee: for thou hast
heard me, and art become mysalvation.
See Deut. i. 44; Isai. vii. 18; Virg. “Georg.”
IV. 236.
they are quenched, &c.] Attacking with
prodigious rage, and seeming as though they
would utterly destroy the devoted city, they
suddenly perish, and no trace of them abides,
as fire among thorns blazes up suddenly with
vast heat (Ps. lviii. 9, where see note) and
crackling, and directly dies out, leaving no
trace; see Isai. xxxiii. 12. “Thorn bushes,
in the East, are destroyed in the cultivated
fields by fire in the heat of summer. The
fire quickly spreads everywhere, but soon dies
out, and the bushes are reduced to ashes.”—
Knapp. -
13. Thou hast thrust, &c.] “Thou hast
striven hard, O mine enemy, and pushed at
me sore, that I should fall: but Jehovah
sustained me.” In Ps. xxxv. 5, the Angel
of God threatens and pushes (A. V. chases)
His enemies. The people, or prince, apostro-
phizes the enemy as one.
14. The LoRD, &c.] The signal miracles
of deliverance, whatever they were, recall the
miracles of old, Ex. xv. 2 : see too Isai. xii. 2,
where the same words occur. All praise
(such is the import) be to Jehovah, from
Whom, in days past, came miraculous, effec-
tual aid, and now comes.
15. The voice, &c.] The voice of joy
and rejoicing is heard not only in palaces
of princes, and in public, but everywhere,
in the tabernacles or dwellings (Ps. lxxviii.
55, xci. Io) of all true Israelites, (Ps. xxxiii.
1), on account of the blessings bestowed
upon His chosen. The next versicle (with
which compare Ex. xv. 6, 12; Num. xxiv.
18; and v. 16) contains the words in which
Jehovah's worshipperseverywhere express their
sense of His doings.
16. The right hand of the Lord is exahed]
i. e. “high above all other hands” (see Job
-*g
xxiv. 24), or, perhaps, actively, “exalts,”
“Supports,” see Ps. xxxvii. 34.
17. I shall not die, &c.] The speaker,
draws a general conclusion" from what goes
before in reference to his own fortunes: “I
shall not die, as mine enemies wish, and have
all but accomplished, but live, and publish
the miracles of Jehovah's mercy.” This
verse was hung up by Luther in his study ;
and was his favourite verse of a favourite
psalm. He says, “Though I love all the
psalms, yet I delight in this psalm especially,
and look upon it as written specially for me;
indeed it has come to my aid again and again,
and supported me in heavy trials, when
kaiser, king, philosopher, and Saint, could
do nought.”
18. The LoRD, &c.] His mercy is shewn
in this: He chastened me sore for the sake
of correction and instruction, (Isai. xxvii. 7),
yet suffered me not to perish, but saved me,
to sing His praise. Cf. Jer. x. 24, XXX.
II, &c.
19. Open to me the gates, &c.] A similar
address Ps. xxiv. 7. The gates of right-
eousness are so called, probably, because the
righteous people (see next verse) pass through
them to worship. See Pss. v. 2, 5, 6, 7 ;
xvi. I ; also Ps. iv. 5, Sacrifices of righteous-
ness. Or the meaning may be “gates which
lead to His temple, Who is the well and
fountain of righteousness” (see v. 26). The
supposition (Bunsen, Hupfeld, &c.) that the
“gates of righteousness” are ideal, and that
the words simply express a hope on the part
of the Psalmist of entering God's temple,
and thus venting his enthusiastic feelings of
love and gratitude, is scarcely consistent
with v. 20, and deprives the words of almost
all interest.
20. This gate, &c.] Rather, “this gate
(belongs to) the LORD.” the righteous, i. e.
v. 22–27.] PSA LMS.
CXVIII. 44 I.
** 22 *The stone which the builders
Mark 12. refused is become the head stone of
fºe 29, the corner.
X is . . . 23 f This is the LORD's doing; it
; : * 4. is, marvellous in our eyes.
This 2s 24. This is the day which the LORD
%;" hath made; we will rejoice and be
glad in it.
25 Save now, I beseech thee, O
LORD : O LORD, I beseech thee, send
now prosperity.
26 J Blessed be he that cometh in Y Matth21.
the name of the LORD : we have
blessed you out of the house of the
LORD.
27 God is the LORD, which hath
the Israelite people, enter through it. The
gate of the Israelites was upon the East side
of the outer vestibule.
22. The stone which, &c.] Probably the
words are proverbial. “A stone (De Wette),
they say, rejected of the builders as useless,
has been chosen, and set in the place of
chiefest importance in the palace or temple;”
i.e. “a people once rejected and of no account
is now restored and re-established, and counted
as a foundation-stone of the temple of God,
which He is setting up upon the earth"—so
Kimchi : or, “a ruler or prince, once neglect-
ed, and of no account, is now a victor and
ruler, and, it may be, High Priest, of the
chosen people.” The meaning of the word
“corner stone” is doubtful. Some under-
stand the “foundation stone,” upon which
the building rests; Job xxxviii. 6; Jer. li.
26; Eph. ii. 20, 21. Others, the “epistyle,”
or long block of Stone resting upon the
top of the columns supporting the roof,
Zech. iv. 7. Such stones in Egyptian tem-
ples seem to serve the purpose of wooden
beams. The word of Jehovah, Isai. xxviii.
I6, Perowne remarks, seems to connect this
place with the New Testament quotations
of it.
23. This is the Loko's doing, &c.] This,
i. e. that the stone rejected is become the
head Stone, &c.
marvellousl i. e. miraculous.
24. This is the day, &c.] This is the
day which Jehovah has made glorious ; see
I S. xii. 6: It is the Lord that advanced
(Heb. made) Moses and Aaron. The day on
which Jehovah's gift is celebrated, not ne-
cessarily the day on which it is bestowed, is
meant.
25. Save now, &c.] Or, “Save, I pray,”
oróorov 81), LXX. See PS. xii. I, xxviii. 9,
&c.; also Ps. cxvi. 4, 16; Neh. i. II, for
similar phrases, or parts of the phrase used.
The original word, Hosannah, or, “Save, I
pray,” is repeated, with the verse following,
by the multitude, in their enthusiastic wel-
come of Messiah into His kingdom, Matt.
xxi. 9.
26. Blessed be he, &c.] “Blessed be He”
that enters (vºv. 19, 20), in the name, i. e.
under the guardianship, of Jehovah, into His
sanctuary: or, according to the accents, Blessed
in the name of Jehovah (Deut. xxi. 5; Num.
vi. 27; 2 S. vi. II) be “everyone” (the sing.
used collectively) that enters into the courts
of Jehovah.
we have blessed, &c.] “We bless you from
the sanctuary of God, out of which comes
true blessing, and into which he who is blessed
is entering.” The second versicle probably
repeats in other phrase the sentiment of the
first; see Ruth ii. 4; Ps. cxxix. 8, &c. This
verse may probably be added to the list,
p. 439, &c., of Liturgic formulae. The festive
procession possibly which sings the psalm
(vºv. 5–18), in the name of the people, or
which accompanies the prince victorious, en-
ters the Temple-gates (at verse 20), and sings
the remaining verses of the psalm within the
Sanctuary.
27. which hath shewed us, &c.] Light,
in the wilderness by the pillar of fire, Ex.
xiii. 22, xiv. 20; Neh. ix. I2. We may supply
“and will again shew light in darkness, or
give aid in trouble.”
bind the sacrifice, &c.] Bind the victim (Ex.
xxiii. 18) with cords, and lead it to the altar,
to the very horns, (see Dean Stanley, “Jewish
Church,” Vol. II. p. 209), to one of which
the victim was fastened. Luther, Tholuck,
and others, interpret differently: “Decorate the
festival with leafy boughs, even up to the
horns of the altar.” See Neh. viii. 15, 16, for
the custom supposed to be referred to. But it
is doubtful if the Hebrew will bear this
meaning: and “the decorations which reach
to the horns of the altar,” seem hard to
conceive. The commen interpretation is sup-
ported by the best authorities. With v. 28
cf. Ex. xv. 2.
It is difficult, in any translation, to con-
vey an idea of the reality, fire, intensity of
faith, which this psalm expresses. It carries
us at once into the midst of a joyous festival
(v. 24), celebrated, apparently, on account
of some signal deliverance. The spirit, tone,
and language (De Wette) forbid the Sup-
position of its origin in the days of the
Maccabees; and no time in late Jewish
history points to any chief who could with
propriety have uttered verses 5–19, &c. in
his own person. On the other hand, the
point of the psalm appears to suffer by
442
CX VIII. [v. 28, 29.
PSA LMS.
shewed us light: bind the sacrifice
with cords, even unto the horns of
the altar. --
28 Thou art my God, and I will
praise thee: thou art my God, I will
exalt thee.
29 O give thanks unto the LORD;
for he is good: for his mercy endureth
for ever.
PSALM CXIX.
This psalm containeth sundry prayers, praises,
and professions of obedience.
the supposition that the speaker is the peo-
ple, or a chorus for the people : and viv.
17, 18 can scarcely with any propriety be
applied to a people. Yet one or two verses
(23, 27) fall in easily with this hypo-
thesis; and places in Isaiah, as chapter xlii.,
and of Jeremiah, as Lam. i. 12, &c. are parallel
to it on this supposition, describing, as they
do, the people of God under the image
of His servant, acting, suffering, or praying,
as the case may be. Many verses of the
psalm are applied to Christ in the New Tes-
tament (see p. 438), and seem in fact to ob-
tain their full significance only in Him. In
this sense the psalm is Messianic; and other
psalms may be instanced in which the voice
of the people is consciously or unconsciously
the voice of Messiah the Prince. David may
have written the first germ of the psalm;
Hezekiah may have used it on his recovery
from mortal sickness, or his deliverance
from peril of the Assyrians. Other additions
may have been made in after times to suit oc-
casions which emerged: and a psalm written
in the first instance to thank God for mercies
shewn to one pre-eminent among his people,
may have been used for occasions in which
the people, or a chorus for it, speaks and
SingS.
PSALM CXIX.
A hymn in praise of the law, which is
mentioned in every verse of the psalm, except
vºw. I22 and 132, sometimes as the law, some-
times as His testimonies, commandments,
statutes, precepts, ceremonies, truth, way,
righteousness. The connexion of thoughts and
images is not apparent, as might be expected
in an alphabetical psalm. The law of God is
a practical counsellor, and he that walks
by it walks in the light, viv. 24, 59, IoS,
&c.; it is the word of God and abides for
ever, viv. 89, 9o, 96, I52, 16o: by it the
world is ruled, and will for ever be ruled,
v. 91: it is the guide of youth and a polar
Star, so to say, to lead the young Safely to a
haven of rest, v. 9: it comes from One Who
is so greatly to be feared that the flesh of the
Psalmist trembles at the thought of His judg-
ments, v. I2O : but is withal So excellent, and
is found experimentally to be so precious, that
it is his treasure, and far better than gold and
silver, vºv. 56, 57, 72, I27, 162, III. The
more it is pondered the more it is found to
contain in it the highest wisdom and Su-
premest cunning, and to be full of miracles,
‘viv. I 8, 27 : in sharp trial it alone gives com-
fort, viv. 28, 5o, 92; by Sorrow and suffer-
ing only can a true understanding of it be
obtained, viv. 67, 71, 75 : a knowledge of it
makes its fortunate possessor wiser than his
teachers or than the ancients, viv. 99, Ioo:
the neglect of it by many causes to the
Psalmist bitterest sorrow, vv. 53, 136, 139,
158: his most eager desire is that its excel-
lence and preciousness should be known far
and wide, v. 46: if persecution and shame
should be his portion on account of it he
must bear his lot without wavering, viv. 61,
Io9, 157, 161 ; if contemned and persecuted
on its account by the enemies of God, so
much the more steadily must he converse
and consort with His friends and worshippers,
‘vºv. 63, 79.
Interspersed are prayers for grace and as-
sistance to live according to the law, and to
escape the misery which marks its violation,
vºv. I 7, 18, 25, 36, 64, I25; together with
assertions of innocence before God and man
in respect of any sin deliberate and malicious,
vºv. 55, IoI, Io2; and entreaties for God's
favour, according to His wont, vºv. 34, 40,
I 32; I 34. s
Some imagine the psalm to have been
written by David, before his accession to the
kingdom, in exile and peril; viv. 9, 23, 46,
I41, 16I, Seem to favour this view. Others
(of chief authority) from the language and
contents imagine the psalm to be of much
later date. Jebb, Vol. II. p. 274, supposes
the author to be Daniel: many conceive Ezra
to be its author; Dean Stanley, “Jew. Ch.”
II. 527, says of the rhythm that it seems to
mark the age of Jeremiah. Kay supposes it
to depict the mental state of those who have
passed through the discipline of the captivity.
During that long monotonous period, he says,
of Servitude, the memory of God's law came
back to the faithful remnant, and stirred up
deep longing for past privileges. Hitzig, as
usual, refers the psalm to the days of the
Maccabees: see I Macc. xii. 48. At what-
ever time written, it seems written by one
of signal condition, overshadowed with trials,
despised, persecuted, in deepest peril, through
the machinations of the enemies of God, as
well as his own enemies, vv. 23, 46, 161;
and yet confident of aid through long ex-
perience of God's mercy.
Ewald Says that the psalm contains few
v. I—9.] PSA L.M.S. CX IX. 443
Nº ALEPH. 6 Then shall I not be ashamed,
99; ºr LESSED are the "undefiled in when I have respect unto all thy
sincer. the way, who walk in the law commandments.
of the LORD. 7 I will praise thee with upright-
2 Blessed are they that keep his ness of heart, when I shall have
f Heb.
learned 'thy righteous judgments. e
º 8-) -> 7zedgment fis
8 I will keep thy statutes: O for-3%
sake me not utterly. ºftems.
testimonies, and that seek him with
the whole heart.
3 They also do no iniquity: they
walk in his ways.
4 Thou hast commanded us to keep
thy precepts diligently.
5 O that my ways were directed
to keep thy statutes |
in BETH.
9 Wherewithal shall a young man
cleanse his way? by taking heed
thereto according to thy word.
sparks of poetical fire. It contains many repe-
titions and imitations of earlier psalms; and
its alphabetical arrangement is essentially un-
poetical : but no part of Scripture is more
deeply imprinted upon memory, especially
of the young, than portions of it; nor is
any Scripture more suggestive of edifying
trains of thought; nor is any other Scripture
of the Old Testament more saturated, so to
Say, with a spirit all but Christian, of humil-
ity, trust, devoted love to God, and realiza-
tion of His near Presence, than this psalm :
which is an epitome of all true religion, and
must be studied by any one who wishes to
fathom the meaning of the Law ; and the ele-
vation of soul, the hope, joy, confidence felt
in presence of kings and princes, by pious
Jews.
It is divided into 22 equal portions ac-
cording to the number of the letters of the
alphabet. To each portion its own letter is
prefixed, and every verse in that portion in the
original begins with the same letter. The
Sacred name Jehovah occurs 22 times; though
not once in each section corresponding to a
letter. Other alphabetical Pss. are ix., xxv.,
xxxiv., xxxvii., cxi., czii., cylv.: (see the notes
upon these psalms). It is a reasonable Sup-
position that all such psalms were written
to assist memory: and the artificial con-
struction of this particular psalm Suggests a
late date for its composition ; which also
best accords with its tone and manner, its
reference to proud ones, princes, and per-
secutors, and complaints of violence and
wrong.
Eight different words are employed to
express God's word, or law, or revealed truth.
Some commentators define accurately the im-
port of each of such terms: but it does not
appear that they are used, in the psalm, each
in its accurate meaning, but almost indiffer-
ently one for the other.
ALEPH.
The blessedness of those that keep the law,
of whom the Psalmist covets to be one.
1. in the way] i.e. of life: in the law, i.e.
the revelation delivered on Sinai.
2. his testimonies] i.e. His commands to do
right and to shun wrong: not, as the Rab-
bins affirm, His precepts in Levit. The Law
and the Testimony (see Ps. lxxviii. 5) mean
much the same.
3. They also do no iniquity, &c.] The
blessedness of those who walk in the law:
they do—or have done—no wickedness: but
walk—or have always walked—in His ways.
Throughout the psalm it may be noticed
that sometimes the present tense is employed
indicating present action: sometimes the per-
fect to indicate past and present time: see
vv. Io, II, I.3, I4, 2I, 5 I-6I, IoI, Io2, I 31,
I45, I47.
5. directed] See Prov. iv. 25, “made direct
and straight,” or perhaps “firmly fixed and
placed;” said, properly, of feet firmly placed
in the way; next transferred to the way it-
self.
6. Then shall I not be, &c.] ashamed, i. e.
disappointed of my hope which is in Thee,
when, or, if, I look to and note all Thy com-
mandments to keep them.
7. I will praise, &c.] Cf. Ioé, 16o, 164.
“When I am fully instructed in Thy law
and in Thy judgments according to it (which
all are righteous and true) then shall I praise
Thee adequately with heart attuned to Thy
Service.” The word rendered judgments means,
as in Ps. xix. 9, judgments by word of mouth,
decrees, laws, issuing in acts: See Exod. xxi. T.
8. O forsake, &c.] “O forsake me not
wtterly or very far, lest of my unassisted
strength, in dire extremity, I be unable to
keep them.”
BETH.
The seeurity of those, especially of the
young, who keep the law.
9. Where withal, &c.] A young man is
mentioned, as in Ps. xxxiv. II, on account of
youth's temptations: Some think on account
444 PSALMS. CxIX.
Io With my whole heart have I
sought thee: O let me not wander
from thy commandments.
II Thy word have I hid in mine
heart, that I might not sin against
thee. -
iv. Io-23.
vant, that I may live, and keep thy
word. - .
18 "Open thou mine eyes, that I
may behold wondrous things out o
thy law.
19 “I am a stranger in the earth: . Gen. 47.
12 Blessed art thou, O LORD: hide not thy commandments from *Chron.
teach me thy statutes. Iſle. - . fº.º. 12.
13 With my lips have I declared 20 My soul breaketh for the long- ºr *
f Heb.
Reveal.
\
all the judgments of thy mouth.
I4 I have rejoiced in the way of
thy testimonies, as much as in all
riches. -
I5 I will meditate in thy precepts,
and have respect unto thy ways.
16 I will delight myself in thy
statutes: I will not forget thy word.
: GIMEL.
17 Deal bountifully with thy ser-
ing that it hath unto thy judgments
at all times. . -
2 I Thou hast rebuked the proud
that are cursed, which do err from
thy commandments.
22 Remove from me reproach and
contempt; for I have kept thy testi-
II].OIllCS. -
23 Princes also did sit and speak
against me: but thy servant did medi-
tate in thy statutes.
of the youth of the Psalmist, see 99, Ioo;
but the PS. is scarcely the utterance of youth.
Thy word, i.e. “Thy commandments.” The
Second versicle gives the answer to the first.
11. Thy word, &c.] “As treasure safely
stored away in secret repository I lay by in
my heart Thy word:” see Luke ii. 51; Ps.
xviii. 3o: or, “I keep Thy word close to my
heart and obey it: not as an outward law, but
as a guide ever at hand.”
13. With my lips, &c.], “With my lips,
according to the command (Deut. vi. 7), I
have recounted, again and again, to all near
me, the judgments that Thy mouth delivered
Of Old.”
14, thy testimonies] i.e. “Thy commands,
or the declarations of Thy will generally in
the Law;” see v.v. 2, 22, &c.
15. meditate, &c.] See vºv. 23, 27, 48, 78,
and Ps. civ. 34; Gen. xxiv. 63. The idea seems
to be that of “singing,” or “speaking of:”
Virg. “Ecl.’ I. 2. Thy ways, i.e. “The paths
of life marked out in Thy law,” Ps. xxv. 4, ,
16. I will delight, &c.] The present here,
and in v. 15, is more emphatic: “I meditate
(all the day long) in Thy precepts: my de-
light is in Thy statutes: I cease not, at any
time, to think and talk of Thy word.”
GIMEL.
17. Deal bountifully, &c.] “Of Thy boun-
tiful goodness grant to Thy servant that I
may live: so shall I keep Thy law.” He prays
for life, in the midst of peril, see v. 87, &c.,
and promises to spend it according to God's
law.
18. Open thou, &c.] “Open Thou mine
eyes to discern the wondrous things in Thy
law; hidden, it may be, under the letter, and
concealed, except from those whose eyes are
opened of God.”
19. I am a stranger, &c.] See v. 54.
Man is a stranger in the earth (see the marg.
and Gen. xvii. 8, xxiii. 4), far from his
home, and ignorant of the way to please
God: the word of God is his only solace
and protection: and for this the Psalmist
prays (v. 20) with a longing which even
breaks, or crushes, his soul | -
21. Thou hast rebuked, &c.] “Thou hast
rebuked, i.e. chastised and restrained (Ps. ix.
5, lxviii. 30, cvi. 9) the proud (see Ps. xix.
I3, Heb.), i.e. the rebellious and impious, who
are accursed, (see Deut. xxvii. 26), because
of Thy reproof; and do err from Thy com-
mandments.”
22. Remove from me, &c.] “Defend me,
as I keep Thy commandments, from the
reproach and scorn of my foes, who are also
Thy foes!” De Wette, Kay, and others,
compare Josh. v. 9, and render “Roll away,
&c.” But the idea is rather that of removing
a veil or covering: supra, v. 18, (Heb.); Isai.
xxii. 8, xlvii. 2; Nah. iii. 5.
23. Princes also, &c.] “Princes too
do sit in council, and speak against me,
(see Ezek. xxxiii. 30; Dan. vi. 4); but Thy
servant is meditating upon Thy law: yea,
Thy Testimonies (v. 24) are so delightful
a meditation, that he cares not for the ma-.
chinations of his foes: nor ever does, nor
imagines, any evil thing, to give occasion
against him.” .
v. 24–38.]
445
PSA L.M.S. CXIX.
24. Thy testimonies also are my
... delight and 'my counsellers.
2nzen of my
cozczęsed.
ºf DALETH.
25 My soul cleaveth unto the dust:
uicken thou me according to th
Q § y
word.
26 I have declared my ways, and
... * * thou heardest me: *teach me thy
&#3, #. statutes.
27 Make me to understand the way
of thy precepts: so shall I talk of thy
wondrous works.
..., 28 My soul 'melteth for heaviness:
strengthen thou me according unto
thy word.
29 Remove from me the way of
lying: and grant me thy law gra-
ciously.
30 I have chosen the way of truth:
thy judgments have I laid before me.
31 I have stuck unto thy testi-
monies: O LORD,
shame.
32 I will run the way of thy com-
mandments, when thou shalt enlarge
my heart.
put me not to
NT HE.
33 Teach me, O LORD, the way
of thy statutes; and I shall keep it
unto the end.
34 Give me understanding, and I
shall keep thy law; yea, I shall ob-
serve it with my whole heart.
35 Make me to go in the path of
thy commandments; for therein do
I delight.
36 Incline my heart unto thy tes-
timonies, and not to covetousness.
f & _f Heb.
37 "Turn away mine eyes from be-lº,
holding vanity; and quicken thou me?ass.
in thy way.
38 Stablish thy word unto thy ser-
vant, who is devoted to thy fear.
DALETH.
26. My soul, &c.] “My soul (Heb, life)
is brought low, even to the dust (Ps. vii. 5,
xliv. 25), O quicken, i.e. restore to vigorous
life (Ps. lxxi, 20, lxxxv. 6), according to Thy
promise:” compare vºv. 37, 40, 50, 88, 93,
Io 7, 144, 149, &c.; also vºw. 9, 28, 38, 42,
65, II 6, 169, &c. The quickening prayed for
is not of the spirit, but of the body, depressed
to the lowest estate by suffering and sorrow.
26. I have declared, &c. “I have put
before Thee—I do daily put before Thee—
i.e. in prayer and supplication—my way of
life (Ps. xxxvii. 5), its perils, temptations,
endeavours, and Thou hast heard and ap-
proved my tale: O teach me Thy statutes,
that so it may ever be.” The second versicle
occurs wºv. 12, 64, 68, IoS, 124; and Ps.
XXV. 4.
27. Make me to understand, &c.] See
ºv. I 8.
28. My soul melteth, &c.] See v. 25. “My
Soul, so to say, is dissolved in tears (Job xvi.
2O), through heaviness: strengthen Thou me,
or raise me up out of my fallen estate, accord-
ing to Thy word.”
29. Remove, &c.] “the way of lying, i.e.
of false religion, the opposite of Thy law
(see vºv. 3o, ſo 4, 128, 168): and grant me,
as a gracious gift, Thy law, its knowledge
and practice.” Jerome renders “Legem tuam
dona mihi.”
30. I have chosen, &c.] “I have chosen
(and now choose) the way of true religion:
Thy judgments and laws I have put, and
do put always, before mine eyes (Ps. xvi. 8),
as rules to be ever observed.”
31. I have stuck, &c.] The same word,
in the original, as in v. 25 : “I have striven
always, and do strive, to adhere stedfastly to
Thy testimonies: O succour me lest I depart
from them and be put to open shame.”
32. I will run, &c.] “I will run joy-
fully in the way of Thy commandments when
Thou shalt enlarge my heart (Isai. lx. 5;
2 Cor. vi. II, 13), to serve Thee perfectly.”
A heart confined, constrained, and sad, seems
contrasted, in the latter clause, with a heart
free to expand, unconstrained, and joyous.
It is possible, however (De Wette, &c.), that
enlargement of heart (see 1 K. iv. 29) may
mean understanding to comprehend God's com-
mandments thoroughly.
IHE.
33, unto the end] i.e. “ of life;” see 112.
Cf. Matt. xxiv. 13.
36. covetousness] Or “robbery.” See
I Sam. viii. 3. The word may be put for
any irregular lust: or it may havé been a special
temptation, at the time of the composition of
this psalm, to those who apostatized from
God. See Jer. vi. 13, viii. Io; Prov. i. 19.
37. Turn away, &c.] “Aid me to turn
aside (Isai. xxxiii. 15; Job xxxi. 26, 27) from
aught that Solicits to ungodliness in act or
belief; and quicken me in the knowledge and
practice of Thy law.”
38. Stablish, &c.] “Confirm and realize
446
[v. 39–51.
PSA LMS. CXIX.
39 Turn away my reproach which
I fear: for thy judgments are good.
4o Behold, I have longed after thy
precepts: quicken me in thy right-
COUISIlešS. -
- | VAU.
4.1 Let thy mercies come also unto
me, O LORD, even thy salvation, ac-
cording to thy word.
9%; 42 "So shall I have wherewith to
... answer him that reproacheth me: for
º, I trust in thy word. -
%.” 43 And take not the word of truth
"*" utterly out of my mouth; for I have
hoped in thy judgments.
44. So shall I keep thy law con-
tinually for ever and ever.
. #. 45 And I will walk at liberty:
for I seek thy precepts.
IIT
46 I will speak of thy testimonies
also before kings, and will not be
ashamed.
47 And I will delight myself in
thy commandments, which I have
loved. -
48 My hands also will I lift up
unto thy commandments, which I
have loved; and I will meditate in
thy statutes.
ZAIN.
49 Remember the word unto thy
servant, upon which thou hast caused
me to hope.
50 This is my comfort in my afflic-
tion: for thy word hath quickened
;
€.
51 The proud have had me greatly
Thy promise (of aid and support) to Thy
servant who is devoted to Thy fear, i. e. to
Thy reverential service:” so the Syr.—Or,
“confirm and strengthen to Thy servant Tây
promise which (i.e. promise) is attached to
the fear of Thee:” see PSS. xxv. Io, czii. 1,
cxxviii. 1; or, rather, “confirm &c. Thy pro-
mise which (i.e. promise) issues in Thy fear,
or is accomplished in the increase of reverence
for Thee:” such seems the import of the
Prayer-Book Version. “Stablish Thy word
in Thy servant, that I may fear Thee.” A
reverence or fear is intended which includes
love.
39.
the reproach which
Turn away, &c.] “Guard me from
alone) I fear of sin-
ning against Thee: for Thy judgments, i. e.
revealed laws, are good, and happy is he that
keeps them " Others (De Wette, &c.)
explain “Save me from the disgrace which
I fear and merit for my sins: for Thy judg-
ments are merciful:”—a less pointed meaning.
40. I have longed, &c.] “I have longed
for the will to follow Thy precepts: O quicken
me according to Thy righteousness, which
respects fervent prayer.” See Ps. xxxi. 1.
VAU.
42. So shall I have, &c.] “So shall I
have something (nin", a “word,” or “thing”)
wherewith to reply to him that upbraideth
me, even Thy mercies, shewn to me according
to my trust.” The marginal rendering gives
a sense more pregnant, “So shall I answer him
that reproveth me in a thing,” or “cause.”
“Answer” and “cause” seem corresponding
phrases borrowed from courts of justice.
43. And take not, &c.] “And take not
utterly from me the word of truth, that I
cannot speak of it: for I have hoped,” &c.
Others connect the Hebrew words (Tsp-Ty)
translated “utterly,” with the word preceding
them. “And take not from me the word of
truth, which is the very truth, that I cannot
speak of it,” &c. The word of truth is the
word of, experience of, or, confession of God's
truth and faithfulness to promise: and the
prayer is for experimental evidence of these
attributes of God, to free the heart, and unlock
the tongue. The following verses describe the
effects of God's favour so entreated.
45. And I will walk, &c.] “I shall walk
in a wide way, i.e. free, unconstrained,
unoccupied, save by Thy serviceſ” Marg.,
“at large.” For I seek, &c., i.e. “crave for,”
“earnestly desire;” as in 94, I55. -
46. I will speak of thy testimonies, &c.]
The motto of the Augsburg Confession of
Faith is, “et loquebar de testimoniis tuis in
conspectu regum et non confundebar.” The
verse seems decisively to shew that the author
is not a king : it would be appropriate in
Ezra or Nehemiah. -- -
48. My Aands also wil; I lift up, &c.] As
to the sanctuary in which God is, and out of
which His power comes, in token of love and
longing. See PSS. xxviii. 2, CYxxiv. 2, cxli.
2 ; also Lam. iii. 4I. Meditate, i. e. deeply,
fondly, eloquently: see v. 15, etc.
ZAIN.
49. Remember, &c.] “Remember the
promise made to Thy servant,” &c. A special
word or promise is perhaps alluded to. See
Ps. lvi. 8.
51. The proud] i.e. “scoffers.” See Pss.
V. 52–66.]
447
PSA L.M.S. CXIX.
f Heb.
face.
in derision: yet have I not declined
from thy law.
52 I remembered thy judgments
of old, O LORD ; and have comforted
myself.
53 Horror hath taken hold upon
me because of the wicked that forsake
thy law. *
54. Thy statutes have been my
songs in the house of my pilgrimage.
55 I have remembered thy name,
O LORD, in the night, and have kept
thy law.
56 This I had, because I kept thy
precepts.
NT CHETH.
57 Thou art my portion, O LORD :
I have said that I would keep thy
words.
58 I intreated thy ‘favour with my
whole heart: be merciful unto me
according to thy word.
59 I thought on my ways, and
turned my feet unto thy testimonies.
6o I made haste, and delayed not
to keep thy commandments.
61 The "bands of the wicked have I Or, com-
£azezes.
robbed me: but I have not forgotten
thy law. -
62 At midnight I will rise to give
thanks unto thee because of thy right-
eous judgments.
63 I am a companion of all them
that fear thee, and of them that keep
thy precepts.
64. The earth, O LORD, is full of
thy mercy: teach me thy statutes.
tº TETH.
65 Thou hast dealt well with thy
servant, O LORD, according unto thy
word.
66 Teach me good judgment and
knowledge: for I have believed thy
commandments.
xlii. 3, lxxix. Io, xxii. 8, 9. “Have had and
still have me,” &c.; see v. 3.
52. thy judgments, &c.], See above, v. 7.
God’s laws, viv. 5o, 51, righteous and true,
rewarding the good, and punishing the evil,
are still meant: of which the recollection fills
the mind of the Psalmist with consolation.
53. Horror, &c.] The LXX, render the
word [Hºyº T] by Góvuta, “depression:” Arab.
and Syr. “ sadness:” Jerome “horror:”
Calvin “terror:” see Ps. xi. 6, and Note.
Probably a burning wind, or simoom, is meant
in the place quoted, which scorches up and
destroys vegetation in a moment: and, meta-
phorically, in this place, a sharp, penetrating
terror, or horror. A somewhat similar expres-
Sion is found in Ps. xxxix. See also ºv. 136
of this psalm.
54, Thy statutes, &c.] “Thy statutes
have been sweet songs, i.e. Delightful di-
vertisements to me:” in the house of my pil-
grimage, i.e. in this earth, in which we are
pilgrims (Gen. xlvii. 9; 1 Chro. xxix. 15;
v. 19 of the Ps.), our home being elsewhere,
Eccles. xii. 5.
56. This I had, &c.] “Thus much I had
and have: this best possession was and is
mine; ” because, or that, “I have kept and
keep Thy law :”—to others are other bless-
ings assigned. See v. 5o.
CHETH.
57. Thou art my portion, &c.] Heb.
“Jehovah (is) my portion,” i.e. “Mine in-
heritance, more precious than any other.”
See PSS. xvi. 5, cxlii. 5; Josh. xvii. I4,
xviii. Io.
Jehovah was Himself the portion
of the house of Levi, Josh. xiii. 33: See also
Numb. xviii. 20. There should be a stop after
“portion.”
I have said, &c.] “I have determined and
spoken my determination,” &c. Others render
“Jehovah is my portion: I have said and
say, so that I keep Thy words.” See Ps.
cxl. 6; Isai. xlv. 24. .
59. I thought on my ways, &c.] “I ex-
amined the ways of my life, and do examine,
and strive always to direct my steps in the
way of Thy testimonies.”
61, 62,63, 64. The bands, &c.] See v. Iro;
Ps. xviii. 5. The meaning probably is, “the
snares of wicked men surrounded me,
but, &c.,” i.e. In the midst of wicked men,
each moment expecting violence and death,
my hope is utterly in Thee:–At midnight
I rise to praise Thee: I choose for com-
panions only Thy worshippers (cf. Prov.
xxviii. 24): Oh, teach me Thy statutes, Thou
that fillest the whole earth
with Thy goodness.”
(Ps. xxxiii. 5)
TETH.
65. Thou hast dealt well, &c.] “In time
past Thy guidance of Thy servant has been
according to promise, and wise, and kind.”
66. Teach me, &c.] “Instruct me in
true knowledge to discern the right and the
wrong: for I have believed in Thy com-
mandments, the only sources of wisdom and
of divine instruction.”
448
[v. 67–83.
PSA L.M.S. CXIX.
c Ps. 19. Io.
Prov. 8. II.
67 Before I was afflicted I went
astray: but now have I kept thy word.
68 Thou art good, and doest good;
teach me thy statutes.
69 The proud have forged a lie
against me: but I will keep thy pre-
cepts with my whole heart.
7o Their heart is as fat as grease;
but I delight in thy law.
71 It is good for me that I have
been afflicted; that I might learn thy
StatuteS.
72 “The law of thy mouth is better
unto me than thousands of gold and
silver.
* Jod.
73 Thy hands have made me and
fashioned me: give me understand-
ing, that I may learn thy command-
InhelltS.
74. They that fear thee will be
glad when they see me; because I
have hoped in thy word.
75 I know, O LORD, that thy
judgments are 'right, and that thou Hº.
in faithfulness hast afflicted me.
76 Let, I pray thee, thy merciful
2:ghteous-
72&SS,
kindness be for my comfort, accord- Heb:
ing to thy word unto thy servant.
77 Let thy tender mercies come
unto me, that I may live: for thy law
is my delight.
78 Let the proud be ashamed; for
they dealt perversely with me with-
out a cause: but I will meditate in thy
precepts.
79 Let those that fear thee turn
unto me, and those that have known
thy testimonies.
8o Let my heart be sound in thy
statutes; that I be not ashamed.
- CAPH.
81 My soul fainteth for thy sal-
vation: but I hope in thy word.
82 Mine eyes fail for thy word,
saying, When wilt thou comfort me 2
83 For I am become like a bottle
67. Before, &c.] Afflicted, i.e. with chas-
tisement; see 71, 75.
thy word] i.e. “Thy Law,” Io3, 14o.
68. Thou art good, &c.] “Thou art kind
and doest kindness; Oh, teach me Thy statutes
that I may merit Thy mercy!”
69. forged a lie, &c.] The metaphor may
be like the Greek (54trew 86Aovs), from Sew-
ing or patching up: or, from Smearing, or
daubing (Delitzsch, Moll, &c.), a wall, so as to
hide the real substance. The Psalmist remains
true to God despite the falsehoods with which
the proud smear and hide his true fidelity.
70. Their heart, &c.] “Their heart is dull
and brutal (Isai. vi. Io; Pss. xvii. Io, lxxiii. 7),
so that they understand not Thy statutes: in
which I delight; yea, and love them with my
whole heart; and (v. 72) above all price!”
71. It is good for me, &c.] Trial at the
time is hard to bear (Hebr. xii. 11): but after-
wards, it works, through the grace of God,
true knowledge.
sº JOD.
73. Thy hands, &c.] “Thy hands have
cunningly made me: Oh, leave me not with-
out understanding to know Thy command-
ments and live!”
74. They that fear, &c.] See Pss. xxxiv.
2, xxxv. 27, cvii. 42: “They that fear Thee
will rejoice when they see my hope recom-
pensed.”
75, 76. I know, O Lord, &c.] “That
Thy judgments are right, and that Thou
hast afflicted me in mercy. But as the
suffering is sore let Thy merciful kindness
also be with me according to promise.”
The first of these verses is a treasury of
Christian consolation: it should be deeply
imprinted—as upon the rock with a pen of
steel—in the memory of sufferers always!
78. dealt perversely with me without a
cause] Or, it may be, “oppress me unjustly
without a cause.” Shame and discomfiture
seem the fitting recompense of the proud;
who see, by the providence of God, their
plans fail, and prosperity, instead of calamity,
result to him whom they persecute. Gen.
l. 20.
79. turn unto me] i.e. “Turn to me and
to fellowship with me.” Jer. xv. 19; Prov.
IX. 4.
80. sound] i.e. “perfect,” or, “undivided
in its allegiance.” Deut. xviii. I3.
CAPH.
81. My soul, &c.] “My soul faints through
eager desire for Thy Salvation: but my hope
is in Thy promise.” Ps. lxxxiv. 2. Infr. v.v.
82 and 123 ; Ps. lxix. 3, &c.
82. Mine eyes, &c.] “As the eyes of him,
that watches for one that cometh not, fail
with watching, so mine eyes fail me watching
evermore for Thy promise.”
to comfort
2%63.
v. 84—96.] PSA LMS. CXIX. 449
in the smoke; yet do I not forget thy 90 Thy faithfulness is unto all º,2^2=
StatuteS.
84. How many are the days of
thy servant 2 when wilt thou execute
generations: thou hast established the ºn and
earth, and it t abideth. *:::re.
91 They continue this day accord- º,
judgment on them that persecute me 2
85 The proud have digged pits for
me, which are not after thy law.
86 All thy commandments are
'faithful: they persecute me wrong-
fully ; help thou me.
87 They had almost consumed me
upon earth; but I forsook not thy
precepts. -
88 Quicken me after thy loving-
kindness; so shall I keep the testi-
mony of thy mouth.
5 LAMED.
89 For ever, O LoRD, thy word is
settled in heaven.
ing to thine ordinances: for all are thy
ServantS.
92 Unless thy law had been my
delights, I should then have perished
in mine affliction.
93 I will never forget thy pre-
cepts: for with them thou hast quick-
ened me. .
94. I am thine, save me; for I have
sought thy precepts.
95 The wicked have waited for me
to destroy me: but I will consider thy
teStimOnleS.
96 I have seen an end of all per-
fection: but thy commandment is ex-
ceeding broad.
83. For I am become, &c.] “As wine-skin
in the smoke, My heart is sere and dried.”
Keble, Galen, ‘De Med. Simpl.’ Iv. 14,
T. XIII. p. Ioo (Ed. Chartr.), says, “Wine in
Asia is stored in upper chambers, underneath
which large fires are commonly burning. The
warmth communicates to it, quickly, proper-
ties and excellences, which a long time only
could otherwise impart.” See also Hor.
‘Od.” Lib. III. 8, vºv. 9, Io: Ovid, ‘Fast.”
V. 5 I 7.
84. How many, &c.] “Are they so many
as to admit of delay in the manifestation of
Thy righteous judgments?”
85. which are not, &c.] The proud have
digged pits which are not after Thy law, that
is, are opposed to and in defiance of Thy law (a
similar figure, meiosis, Ezek. xx. 25): see Pss.
vii. 15, ix. 15. The pits, which were dug to
catch wild animals, are meant. See Ex. xxi.
33; 2 S. xxiii. 20; jer. xviii. 20, 22.
87. They had almost, &c.] “They had
almost destroyed and left no trace of me upon
the earth, on which my lot and man's lot is
cast, but, &c.” (see 92 and Io9). Others, as
De Wette, Vaihinger, &c. interpret differently.
88. Quicken-me, &c.] See v. To 7, and above,
‘U. 25.
LAMED.
89, 90, 91. For ever, O Lord, &c.] The
idea is, “The word (or promise) of God is in
heaven, where He is: He founded the eternal
earth; His ordinances rule always heaven
and earth: and all things serve Him.” The
Vol. IV.
inference is, that His word and ordinances
to man are also eternal, and ever faithful,
See Ps. lxxxix. 2. Others (Hupfeld, &c.) in-
terpret “the word of God (v. 89), is settled,
in heaven,” not, as above explained, “settled
in the place where God is,” but only by a
figure “as in heaven, as in the place which is
the image of unchangeableness.” The next
verse, these say, confirms this view: God's
faithfulness is like the earth fixed for ever on
its basis, and is to all generations. But the
force of the passage is impaired by suppos-
ing a comparison that is not expressed; as
it is often, e.g. Ps. lxxxix. 29, 36, &c. A
tacit inference from the bare statement of
God's working in heaven and earth, and with
the eternal stars, seems eminently expressive.
Compare Jer. xxxi. 35, 37, &c.
91. according to thine ordinances, &c.] i.e.
“listening, so to say, to Thy commands; for
all are Thy servants.”
92. Unless thy law, &c.] “If my delight
had not been in Thy law, so excellent and
eternal, I should have perished long ago in
my misery.” A verse of price inestimable !
94. I am thine, &c.] “Thou art my God,
and I Thy servant: save me according to
Thy promises and my service!”
96. I have seen, &c.] “There is nought
which is perfect, or without a limit of duration
and extent; but Thy commandments are in
duration infinite, and in extent correspond to
man's infinite needs.” See the description of
. God Himself in Job xl. 7, &c.
F F
450
[v. 97–114.
PSA L. M. S. CX IX.
* Heb.
7: is ezrez-
with 77te.
a ps. I9. IO.
i Heb.
2a4ate.
|| Or,
...andle.
* MEM.
97 O how love I thy law it is my
meditation all the day. .
98 Thou through thy command-
ments hast made me wiser than mine
enemies: for they are ever with me.
99 I have more understanding than
all my teachers: for thy testimonies
are my meditation. .
Ioo I understand more than th
ancients, because I keep thy precepts.
IoI I have refrained my feet from
every evil way, that I might keep
thy word.
102 I have not departed from thy
judgments: for thou hast taught me.
Iog & How sweet are thy words
unto my ftaste | yea, sweeter than
honey to my mouth ! -
IO4. Through thy precepts I get
understanding: therefore I hate every
false way.
X NUN.
Io; Thy word is a "lamp unto my
feet, and a light unto my path.
Ioé I have sworn, and I will per-
form it, that I will keep thy right-
eous judgments. -
107 I am afflicted very much :
quicken me, O LORD, according un-
to thy word.
Io8. Accept, I beseech thee, the
freewill offerings of my mouth, O
LORD, and teach me thy judgments.
Io9 My Soul is continually in my
hand : yet do I not forget thy law.
I Io The wicked have laid a snare
for me: yet I erred not from thy
precepts.
I I I Thy testimonies have I taken
as an heritage for ever: for they are
the rejoicing of my heart.
II 2 I have inclined mine heart to º:
perform thy statutes alway, even un-
to the end.
D SAMECH.
II 3 I hate vain thoughts: but thy
law do I love.
I I4. Thou art my hiding place and
my shield : I hope in thy word.
MEM.
97. O how love I thy law 1 &c.] The
‘P. B. V., from the LXX., is, “Lord, what
love, &c.” In v. 99 the same V. omits “all,”
which is in the Hebrew and LXX.
98. Thou through thy, &c.] Or rather,
“Thy commandments have made (sing. in
Heb.) me wiser than mine enemies; for they
(sing. in Heb., see marg.) are ever with me.”
The Commandments are considered as a
Whole and One.
99, 100. I have more understanding, &c.]
I have more understanding than my teachers,
as taught of Thee (see v. 24): I understand
more than ancients, i.e. aged men (Job xxxii.
7), famed for wisdom of the world, because
I keep Thy law.”
102. for thou hast taught me] “Thou, and
not man, whose teaching is vain. Thou, whose
teaching, as Thyself, is indescribably excel-
lent.”
103. How sweet, &c.] Cf. Ps. xix. Io.
What happiness to have such a treasure and
to understand it!
1O4. understanding] i.e. more and more
continually; to discriminate between truth
and falsehood.
every false way] See v. 29.
NUN.
105. a lamp, &c.]_A lamp (so to say) by
night: a sun by day: Prov. vi. 23.
gº
108. Accept, &c.] “Accept my freewill
offerings, of prayer and thanksgiving, coming
out of a heart devoted to Thee.” A free-
will offering (Deut. xxiii. 23) was paid to
God in gratitude for mercies received, not
in obedience to law, or as a confession of
sin: See Ps. 1. I4, 23. Offer, i. e. as a sacri-
fice, unto God thankſgiving, &c. Whoso of:
fºreth, i.e. as a sacrifice, praise, &c. “This
verse,” says the Rev. Canon Hawkins, “is a
fit petition with which to commence any ser-
vice of prayer and praise to God.”
109. My soul, &c.] See Judg. xii. 3; I S.
xix. 5, xxviii. 21; Job xiii. 14. “Though I
am always expecting and ready for death,
through my enemies,” &c. The image is taken
from a traveller carrying precious jewels in
his hand through dangerous paths: or from
soldiers, who carry their lives in their hands,
in this sense, that their lives depend upon
their valour in fight: or, perhaps, from a game
of chance, Though I play with my life and risk
it always, &c. (see 87). Vaihinger interprets
“My soul is in or upon my hand, apt to fall off
and perish, as anything in or upon the hand
easily falls off.”
111. Thy testimonies, &c.] “I regard Thy
testimonies as mine heritage, far more excel-
lent than any other, for ever (vºv. 33, 44, 98),
for they are my chief joy.”
SAMECH. -
113. vain thoughts, &c.] The original
b
v. II 5–128.]
45 I
PSA LMS. CXIX.
e Matth. 7.
23.
# Heb.
cazesest to
C&O'S&.
I 15 ° Depart from me, ye evil-
doers: for I will keep the command-
ments of my God.
I 16 Uphold me according unto thy
word, that I may live : and let me not
be ashamed of my hope.
I 17 Hold thou me up, and I shall
be safe : and I will have respect unto
thy statutes continually.
I 18 Thou hast trodden down all
them that err from thy statutes: for
their deceit is falsehood.
I 19 Thou ‘puttest away all the
wicked of the earth like dross : there-
fore I love thy testimonies.
120 My flesh trembleth for fear
of thee; and I am afraid of thy judg-
IIle11tS.
AIN.
121 I have done judgment and
justice: leave me not to mine op-
pressors.
122 Be surety for thy servant for
good : let not the proud oppress me.
123 Mine eyes fail for thy salva-
tion, and for the word of thy right-
COUISI] CSS.
124 Deal with thy servant accord-
ing unto thy mercy, and teach me
thy statutes.
, 125 I am thy servant; give me
understanding, that I may know thy
teStirn OnleS.
I26 It is time for thee, LoRD, to
work: for they have made void thy
law.
mandments above gold; yea, above P
fine gold.
128 Therefore I esteem all thy
word, with a different punctuation, occurs I
K. xviii. 21, where it is rendered “opinions.”
The LXX. render it, in this place, “lawless
men” (Tapavópovs); the Syriac, “perversely-
minded men;” the Chald., “thinkers of vain
thoughts.” Geier, in ‘Poli Syn.” says,
“The Psalmist describes mischievous specu-
lations, subtle, useless, and perilous; hete-
rodox pernicious teachings; opposed to truth
revealed, and likely to interfere with its ac-
ceptance in its simplicity.” The word pro-
bably expresses the concrete, and not the
abstract: “doubters,” “sceptics,” “double-
minded men.” James i. 8, divijp 6tyuxos means
“A double-minded man, divided between two
opinions.”
118. Thou hast trodden down, &c.] Or,
rather, “Thou hast cast off and made of
no account,” so the LXX. and Theodotion,
“all those that err from Thy statutes: for
their teaching, false and treacherous, is a lie;
and avails nought against Thee.” Symm.
parata yöp träora jöo)\tórms adróv.
119. Thou puttest away, &c.] “Thou
puttest out of sight, like useless dross, all
the ungodly everywhere in the earth: there-
fore I love Thy testimonies, which are Thy
declarations against ungodliness and wrong.”
See Jer. vi. 28–30; Ezek. xxii. 18–20;
Mal. iii. 2: at first the pure ore and dross
are united: but in the process of refining the
dross is thrown off. In Exod. xii. 15, the
leaven is put away out of the houses of the
Israelites.
12O. My flesh, &c.] See Job iv. 15; Isai.
ii. Io: Jer. li. 27, the last in the Heb.
flesh shudders,” or “The hair of my flesh
“My *
stands erect,” through fear of Thee and of
Thy judgments against wicked men. See Ex.
xxxiv. 7.
AIN.
122. Be surety, &c.] See Gen. xliii. 9,
xliv. 32 ; Isai. xxxviii. I4; Job xvii. 3. “Be
my surety, or defence for good,” i.e. “that it
may be well with me.” Deut. vi. 24, x. 13;
Ps. lxxxvi. 17; Neh. v. 19.
123. Mine eyes, &c.] “Mine eyes fail me
in looking for Thy salvation, and for the
fulfilment of the promise guaranteed by Thy
righteousness.” Cf. 81, 82.
125. I am thy servant] “And have claim
as a servant upon Thy help!”
126. It is time, &c.] “It is time for Thee
to interfere and execute judgment;” Hebr.
“to do:” Jer. xviii. 23, deal thus with them:
Hebr. “Do with them.” Or, the meaning
may be, “It is time to work for Jehovah.”
The latter rendering is the more obvious
and literal. The verse seems appropriate in
a time of some great falling away from
Jehovah.
127, 128. Therefore, &c.] Cf. 7.2. “Be-
cause the times are evil; because iniquity
abounds: the more they tempt me with gold
to leave Thy commandments, the more I
love them above fine gold; and not some
only, but all Thy precepts, how much so
ever opposed to natural will, I esteem per-
fect.” sº
128. false way] See 29, IoA, &c. The
rendering of the P. B. V., “above gold and
precious stone,” is probably from the LXX.,
who translate jirép Tö Xpwortov kai Toiráčov.
127 / Therefore I love thy com-º. Pºlo
F F 2,
452 PSA LMS. CXIX.
134. Deliver me from the oppres–
sion of man : so will I keep thy
precepts.
135 Make thy face to shine upon
thy servant; and teach me thy sta-
tuteS. -
136 Rivers of waters run down
mine eyes, because they keep not thy
law.
[v. I29–I39.
precepts concerning all things to be
right; and I hate every false way.
E PE.
129 Thy testimonies are won-
derful : therefore doth my soul keep
them.
130 The entrance of thy words
giveth light; it giveth understanding
unto the simple.
I31 I opened my mouth, and pant-
ed: for I longed for thy command-
InentS.
132 Look thou upon me, and be
merciful unto me, as thou usest to
* TzADDI.
137 Righteous art thou, O LORD,
and upright are thy judgments. f Heb.
138 Thy testimonies that thou ºfteen-
hast commanded are ‘righteous and Hºb.
º h hat l h f faithful faithful.
º do unto those that love thy name. very faithful. 22¢.S.S.
... 133 Order my steps in thy word: 139 & My zeal hath consumed me, ºsal. 69.
Z9627 &S. © º o * º *
Žºs., &c. and let not any iniquity have do— because mine enemies have forgotten Jº. 17.
thy words.
minion over me. cut 27te off.
PE. enslaved of evil.” Pss. xvii. 5, xix. 13, 14;
129. wonderful] i.e. “miraculous, far ex-
ceeding aught conceived of man, Supply-
ing ever new instructions:” see 18, 27. On
account of this incomparable excellence my
soul “keeps,” or rather “marks” and “medi-
tates upon” them always!
130. The entrance, &c.] “As a beam of
light illumines a dark chamber, Thy word
admitted and understood illumines the soul
of the simple.” But the Hebrew word (nine:
lit. opening, unfolding, or revelation), for which
“entrance” is put in the A.V., is rendered, as
would seem rightly, by the LXX. and Vulg.
ôňNooris, declaratio, “the declaration;” and
the idea intended is, not so much that of the
entrance of the word into the soul like light
into a chamber; but rather the idea of its
revelation to it, and comprehension by it,
giving understanding and wisdom. The
P. B.V. “when Thy word goeth forth,” &c.
suggests a wrong idea. The simple (Prov.
xxii. 3) want the illumination of God's
word.
131. I opened my mouth, &c.] A picture,
it may be, of eager panting appetite for the
heavenly food of God's law. See Ps. lxxxi.
Io; Job xxix. 23.
132. as Thou usest to do, &c.] “As Thy
rule is (and was) towards those who love
Thy law.” God's rule, of recompensing with
good those who truly love Him, is meant.
The prayers that follow 133, 134, 135, ask for
such recompense.
133. Order my steps, &c.] “Order my
steps in a right way, according to Thy word
(v. IoI), that I do not wander from it, and be
Heb. xii. 13.
134. Deliver me, &c. “Deliver me from
the oppression of evil men, that I be not tried
above my power, and may keep Thy com-
mandments with my whole heart.”
135. Make thy face, &c.] Cf. Numb. vi.
25.
136. Rivers, &c.] Lam. iii. 48. Lit.
“Mine eyes descend in rivers of waters, be-
cause men despise Thee and destroy them-
selves:” see 139; Jer. ix. 18; Philipp. iii. 18.
“Most of the Easterns shed tears much more
copiously than the people of Europe: I have
myself seen Arabs shed tears like streams.”
‘Wanderings in the East,” Gadsby, Vol. 1.
p. 226.
TZADDI.
137. Righteous, &c.] Bp. Horne refers
to the incident related in Gibbon (Vol. Iv.
p. 298, c. 46) of the Emperor Maurice in his
last hours. As his five sons were successively
murdered before his face, he had faith to say,
“Righteous art Thou, O Lord, and upright
are Thy judgments.” How many Christians,
in palace and cottage, since the days of
Maurice, have said the same words, in the
midst of trials the same or sharper!
138, 139. Thy testimonies, &c.] “The
testimonies which Thou hast commanded
are righteous (Heb. righteousness), and very
faithful (Heb. faithfulness absolute), and
counselled for man's extremest good: and my
zeal for Thy law, (see Ps. lxix. 9), which men
misunderstand and misinterpret, has almost
worn me Out.”
v. 140–157.]
453
PSA L.M.S. CXIX.
? Heb.
£ried, or,
re/izzed.
# Heb.
/ound me.
| Or, that
I may
Æeeg.
14o Thy word is very ‘pure:
therefore thy servant loveth it.
I41 I am Small and despised: yet
do not I forget thy precepts.
142 Thy righteousness is an ever-
lasting righteousness, and thy law is
the truth.
I43 Trouble and anguish have
* taken hold on me: yet thy com-
mandments are my delights.
144. The righteousness of thy tes-
timonies is everlasting : give me un-
derstanding, and I shall live.
*
p KOPH.
145 I cried with my whole heart;
hear me, O LORD : I will keep thy
StatuteS.
I46 I cried unto thee; save me,
and I shall keep thy testimonies.
147 I prevented the dawning of
the morning, and cried: I hoped in
thy word.
148 Mine eyes prevent the night
watches, that I might meditate in thy
word.
149 Hear my voice according unto
thy lovingkindness: O LORD, quick-
en me according to thy judgment.
150 They draw nigh that follow
after mischief: they are far from thy
law.
I 5.1 Thou art near, O LORD ; and
all thy commandments are truth. -
152 Concerning thy testimonies, I
have known of old that thou hast
founded them for ever.
*) RESH.
I53 Consider mine affliction, and
deliver me: for I do not forget thy law.
I54. Plead my cause, and deliver me:
quicken me according to thy word.
I55 Salvation is far from the wick-
ed: for they seek not thy statutes.
156 "Great are thy tender mercies, 9
O LORD quicken me according to
thy judgments.
I57 Many are my persecutors and
14O.
“tried” as metals by fire.
“ tried to the uttermost,”
xix. 7, 8.
141. small] i.e. in estimation and repute,
as the following word despised intimates;
see Judg. vi. 15: or it may possibly mean
“young,” as the LXX., Vulg., Jer, and
others render it. See vºv. 9, 99, Ioo.
142. Thy righteousness, &c.] The original
words expressing righteousness twice in this
ºv. are not identical. The import is, “The
righteousness of God by which He acts in
revelation is an ideal absolute righteousness,
and His law the truth itself.” So again, v. 144,
“The absolute ideal righteousness of Thy testi-
monies is for evermore: O grant me un-
derstanding of them, and I shall live indeed.”
This v. gives the reason for the devotion
described in v. I41.
KOPH.
147. I prevented, &c.]
very pure] i.e. “well refined” and
The P. B. V. is
see Pss. xii. 6,
“I cried unto
Thee early, i.e. before others (De Wette,
&c.), in the gloom, before the dawning of the
morning: my fixed hope in Thy promise
Suffered me not to rest.”
148. Mine eyes, &c.] “Before the watches
(of the night) begin (or end), i.e. as one watch
of the night ends and another begins, mine
eyes make haste and wake always to meditate
upon Thy word.” See 14o, 159. The night
in early times was divided into 3 watches: the
first, Lam. ii. 19: the Second, Judg. vii. 19:
the third, Exod. xiv. 24; I S. xi. II.-Mark
xiii. 35 (see too Acts xii. 4) seems to imply
four, 3yré, plea ovákrvov, d\ekropoqovia, Tpot.
See also Pss. lxiii. 6, xc. 4. §
149. judgment] i.e. “Thy righteous de-
cree:” or, “according to Thy truth and
righteousness.” The plural is used ºv. 156.
150, 151. They draw nigh, &c.] “as in
battle array,” or, “with hostile intent:” but
“Thou art near (Ps. lxix. 18) with ready suc-
cour: Thy commandments, whatever Thine
enemies may aver, are truth itself; and (v. 152)
concerning them, i.e. from intimate experience
of them, I say, eternally precious; and who-
ever trusts in them is for ever safe.” The
divine excellence of Jehovah's statutes assures
the Psalmist of their eternal duration. Nigh
in the first versicle is opposed to far in the
second. See Matt. v. 18; Luke xxi. 33.
RESH.
154. Plead my cause, &c.] See note on Ps.
xxxv. I : also PSS. xliii. 1, lxxiv. 22.
155. Salvation is far, &c.] God forces
not upon any His salvation: if it be far
from any one—he alone is to blame.
157. Many, &c.] See Ps. iii. +, ×, 3-
ry
AZazzy.
454
[v. 158– 76.
PsALMS. cx Ix.
mine enemies; yet do I not decline
from thy testimonies.
I58 I beheld the transgressors, and
was grieved ; because they kept not
thy word. -
I 59 Consider how I love thy pre-
cepts: quicken me, O LORD, accord-
ing to thy lovingkindness.
º;. 160 Thy word is true from the
gºing gy beginning: and every one of thy right-
#...” eous judgments endureth for ever.
tº SCHIN. -
161 Princes have persecuted me
without a cause: but my heart stand-
eth in awe of thy word.
162 I rejoice at thy word, as one
that findeth great spoil.
I63 I hate and abhor lying: but
thy law do I love.
I64 Seven times a day do I praise
thee because of thy righteous judg-
mentS.
165 Great peace have they which
º, love thy law; and 'nothing shall of
%:... fend them. -
ź” 166 LoRD, I have hoped for thy sal-
vation, and done thy commandments.
167 My soul hath kept thy testimo-
nies; and I love them exceedingly.
168 I have kept thy precepts and
thy testimonies: for all my ways are
before thee.
- In TAU.
I69 Let my cry come near before
thee, O LORD : give me understand-
ing according to thy word.
17O Let my supplication come be-
fore thee: deliver me according to
thy word.
171 My lips shall utter praise, when
thou hast taught me thy statutes.
172 My tongue shall speak of thy
word: for all thy commandments are
righteousness.
173 Let thine hand help me ; for
I have chosen thy precepts.
174: I have longed for thy salva-
tion, O LORD ; and thy law is my
delight.
175 Let my soul live, and it shall
praise thee; and let thy judgments
help me.
176 I have gone astray like a lost
sheep; seek thy servant; for I do not
forget thy commandments.
158. I beheld, &c.] “I beheld (and behold)
the wicked and treacherous, and was (and
am) mightily indignant.” Keble renders,
“The recreants I survey, And loathing turn
away.” Apostates from divine truth (see Jer.
iii. 20, xii. 1) are meant: compare Ps. cxxxix.
2 I. -
16O. Thy word, &c.] Or, “The sum (Ps.
cxxxix. 17) of Thy word (is) truth, and every
one of Thy righteous judgments (is) for ever.”
The sum total, so to say, and each unit of the
sum, of God's commandments is truth and
perfection. Delitzsch remarks that, as the psalm
draws to an end, its phrase becomes more and
more urgently supplicatory. Vaihinger too no-
tices all through the psalm a progress of ideas
and sentiment, which is felt but can hardly be
expressed. In this section the words quicken
me are three times repeated, I 54, 156, I 59.
- SCHIN.
161. but my heart, &c.] “dreads any
violation of Thy law far above the force of
Prince or Potentate.”
162. I rejoice, &c.] “My dread (161) is
coupled with joy (III), as of one that findeth
spoil.” Judg. v. 3o: Isai. ix. 3.
164, 165. Seven times, &c.] Not only
morning and evening, not thrice only (Ps. lv.
17), but seven times, i.e. again and again, and
many times (PSS. xii. 6, lxxix. 12; Lev. xxvi.
18, 24; Gen. iv. I 5 ; Prov. xxiv. 16), each day
so as to hallow the day, the Psalmist thanks
God for His word; which is a fountain of
peace inexhaustible (v. 165), and security
against offence or stumbling.
166. LoRD, I have hoped, &c.] “I have
waited anxiously,” as Jacob, in Gen. xlix. 18.
168. I have kept, &c.] “as of One Who
knows all my Secret ways, and words, and
thoughts:” Ps. cxxxix. 3.
*- TAU.
169, 17O. give me understanding, &c.; de-
liver me, &c.] “Give me understanding, more
and more, of Thy law, that I may be meet for
trial close and pressing: deliver me, as Thou
only canst do, according to promise, at fitting
time.”
173, 174, 175. Let thine hand, &c.] “ac-
cording to Thy promise to Thy servants
always (Ps. l. 23): I have desired (and desire)
deliverance out of this evil world: aid me by
Thy righteous judgments against mine ene-
mies, and I will praise Thee more and more.”
176. I have gone astray, &c.] “I have
v. 1, 2.]
455
PSALMS. cxx.
PSALM CXX.
I David prayeth against /Joeg, 3 reproveth his
tongue, 5 complaineth of his necessary con-
zersatzozz zvith the zwicked.
A Song of degrees.
IN my distress I cried unto the
LORD, and he heard me.
2 Deliver my soul, O LORD,
from lying lips, and from a deceitful
tongue. -
wandered far from Thee and from home, as a
sheep lost and ready to perish in a wilderness.
Seek Thy servant lest he be not able of himself
to seek Thee: bring him again to Thy fold,
for his heart is Thine and he is longing to hear.
Thy voice.”. See Isai. liii. 6; Jer. l. 6; John X.
I4–16. As viv. 67, IIo plainly describe
the spiritual inner state of the Psalmist, Vai-
hinger supposes this verse to refer to the out-
ward circumstances of his life.
PSALMS OF
Some imagine these fifteen Psalms of De-
grees, PSS. cxx.—cxxxiv., to have been chanted
by pilgrims returning from exile at Babylon.
But the title would rather be Psalms of Ascent
(one), than of Ascents (many): Scarcely any
psalm of the collection has a natural con-
nection with the subject of a return from exile,
and some are irreconcileable with it. The in-
Scriptions, too, which assign some of the psalms
to David, and one to Solomon, form an argu-
ment of weight against this opinion. Others
(Ewald, Thenius, &c.) suppose the psalms
written at various periods for pilgrims making
the periodical journeys with song and music
(Isai. XXX. 29; cf. Gen. xxxi. 27) to Jerusalem,
commanded by the law, Deut. xvi. 16. This
is the opinion of Aq., Symm., and Theod.,
who render the title respectively “a song for
the goings up” (ägua eis Tās divaSãorets), and
“a song of the goings up” (ägpa Tův divaſºd-
oreov). It is the opinion generally received;
and Pss. cxxi. cxxii., and some others, fall in
with it naturally: it is supported too by the
indisputable use of the Hebrew word from
which the title “Psalm of Degrees” (or as-
cents) is derived (Ex. xxxiv. 24; 1 K. xii. 27;
Ps. cxxii. 4), in the sense required by the ex-
planation. But the contents of many of the
psalms, as cKxiv. cxxv. cxxvi., are Scarcely re-
concileable with it: and generally there is little
in any one of them to suggest such an expla–
nation. The journeys or ascents of pilgrims to
Jerusalem are scarcely alluded to in Scripture
(See I S. i. 3.; Luke ii. 42; John vii. 8);
and a collection of psalms for use in them
could scarcely, without other explanation, be
So designated. Early tradition says that the
DEGREES.
psalms were written for chanting upon the fif-
teen steps which led from the court of the
women in the temple to the court of the men
of Israel. So Luther, Grotius, &c., after the
LXX. (68) Tóvãvaðaðuðv), and Vulg. (Can-
ticum Graduum). But the steps supposed to
be referred to are not mentioned in Scrip-
ture. Gesenius's opinion, see his ‘Thesaurus'
(in v: Hºyo), is, that the characteristic of these
psalms is a peculiar mode of repeating a signifi-
cant phrase. A word employed at the end of
a verse is repeated and intensified, so to say,
in the next; as in Ps. cxxi. 1, 2, “I will lift up
mine eyes unto the hills, from whence cometh
my help; my help cometh from the Lord,”
&c. But this theory is applicable only by
a kind of forcing to some of the psalms, as
to cxxviii. cxxix. cxxx. cxxxi. Thrupp, Vol.
II. p. 264, Suggests that they were com-
posed for the encouragement of the workmen
engaged in rebuilding the walls of Jerusalem
under Nehemiah; but it is doubtful if the
title “Song of Ascents,” without addition,
could signify a song of ascents to the walls.
The psalms seem written, or put into their
present form, after the exile, to which as of
recent occurrence there are many allusions.
Above it was remarked that Pss. Xc.—c., ci.—
cvii., cviii.-cxviii., are collections of psalms,
in some respects like this collection, for special
occasions and uses.
We may notice the following characteristics
of nearly all these psalms: Sweetness and ten-
derness; a sad pathetic tone; brevity; an ab-
sence generally of the ordinary parallelism;
and something of a quick trochaic rhythm.
PSALM CXX.
The opposition of the Samaritans, or of
the Moabites, Ammonites, and other near
tribes, who set themselves against the rebuild-
ing of the temple and re-establishment of
the people at Jerusalem, seems to many com-
mentators to have given occasion to this
psalm. See Ezra iii. iv. &c.; Neh. ii. iv. vi. &c.
But it carries on the face of it the notion of
individual, hardly bearable, trial, more than
that of national distress, and a people's cry to
God. The trial is like that of David, I S. xxi.
7, xxii. 9, &c. (mentioned in the contents of the
A.V.), and is inflicted by a slanderous tongue:
it is soothed by the recollection that God
hears the cry of the suppliant, and answers it
always.
1. In my distress, &c.] The Psalmist re-
collects earlier instances of Jehovah's answer
to a cry of distress: or the past tense includes
456 PSA L.M.S. CX X. [v. 3—7.
%, 3 "What shall be given unto thee? Woe is me, that I sojourn in
shall the or what shall be done unto thee, Mesech, that I dwell in the tents of
deceitful * & 2 | -
.." thou false tongue Kedar e
*::::::::: 4 "Sharp arrows of the mighty, , , 6 My soul hath long dwelt with
%, with coals of juniper. him that hateth peace.
# I am for peace: but when I.2."
#/tee ? f Heb. added. | Or, It is as the shazzº arrows of of £eace.
the mighty man, zwith coals of 7tezzièer. speak, they are for war.
the present; and the import is, “In my dis-
tress I cried and do now cry, and He heard
me and now hears or will hear me;” v. 2.
contains the cry or prayer: viv. 3, 4, the hint
that God hears.
3, 4. What shall be given, &c.] The
A.V. may be thus paraphrased, “What
punishment shall be assigned to thee, or what
shall be done or added unto thee, thou false
tongue, in recompense for misery caused?” or,
the rendering may be, “What shall (God)
give unto thee, and what shall (He) add unto
thee!"—Answer; “Sharp arrows (Ps. xlv. 5)
wielded by a mighty one” (see Ps. cxxvii.
4; Jer. l. 9), “and burning coals of juni-
per;” see Ps. cxl. 1 of Prov. xxv. 22. Thus
the punishment of the slanderous tongue
is appropriate: for itself is a sharp sword;
Ps. lvii. 4; “a pointed arrow,” Jer. ix. 8;
“and it burns like hell-fire,” James iii. 6. The
root of the retem or broom (in the A.V.
juniper) is used for fire in the desert, and re-
tains its heat, says Jerome, who lived in Pa-
lestine, for a year. See Burckhardt, “Travels,'
Vol. II. p. 791; Robinson’s ‘Palestine,’ Vol. I.
p. 299. The same shrub is mentioned, I K.
xix. 4; Job xxx. 4.
A difference of opinion, it may be noticed,
exists respecting the interpretation of almost
every verse and word of this psalm.
5. Woe is me, that, &c.] Mesech (see
Note below) is between the Black Sea and the
Caspian, Kedar is in Arabia. They stand
here for remote barbarous hordes. Similarly,
we should speak (De Wette) of a dwelling
with Turks and Hottentots.
7. I am for peace, &c.] Heb. “I (am)
peace.” Ps. cix. 4 (Heb.), “I (am) prayer.”
Reuss remarks that the conclusion of the
psalm is abrupt, and leaves the reader in
ignorance of the issue of the trial, which
had lasted, v. 6, “too long,” or “very long.”
But the strong faith expressed in v. I casts
its ray of comfort to the end.
NOTE on PSALM CXx. 5.
Mesech is the name of one of the sons of
Japheth, Gen. x. 2 : the people, Mesech, are
mentioned in connection with Javan, Tubal,
&c., as trading with Tyre in slaves and brass,
Ezek. xxvii. 13; and again (Ezek. xxxii. 26), in
connection with Asshur, Edom, Elam, as hurled
into the pit for the woe which they had
caused upon the earth: again (Ezek. xxxviii.
2), in connection with Gog and Magog,
the northern peoples (xxxviii. 15), Mesech
is threatened with destruction if he comes
down as a cloud (xxxviii. 9, 16) upon Israel.
These traits point to a northern barbarous
tribe: and the common opinion is that Me-
Sech is the people whom the Greeks and
Romans call Moschi, Herod. III. 94. These
lived upon the mountain-ranges south of, and
adjoining, Caucasus and the south-east bor-
ders of the Black Sea. The ranges of Cau-
casus are rich in veins of brass (Bochart,
“Geogr.’ pp. 207, 208), and the adjoin-
ing countries, Georgia and Circassia, al-
ways have been infamous for slave-traffic.
Kedar is the name of one of the sons of
Ishmael, Gen. xxv. 13: the flocks of Kedar
and rams of Nebaioth are mentioned in con-
nection, Isai. lx. 7. The sons of Kedar dwelt
in dark tents, S. of S. i. 5, as the Bedouin
of the present day; under princes or chiefs,
Ezek. xxvii. 21: were a warlike people and
skilled in archery, Isai. xxi. 15. Nebaioth
can hardly be other than the tribe of the
Nabathaeans, who gave their name to a large
part of Arabia, Joseph. ‘Ant.’ B. I. ch.
12, § 4, and dwelt, according to Pliny and
Strabo, in Arabia Petraea. They are men-
tioned in I Macc. v. 25. All the traits of
Kedar correspond with those of an Arabian
tribe; its exact locality is not known. See
the ‘Dict. of Bible,” in vv. Mesech and Ke-
dar: or Rosenm. ‘Geog.” Vol. I. Pt. i. p. 248,
and Vol. III. p. 27.
v. 1–7.] PSA LMS. CXXI. 457
PSALM CXXI.
The great safety of the godly, who put their
trust in God’s protection.
A Song of degrees.
* Or, Sha/Z || * ſº
%;" WILL lift up mine eyes unto
# * the hills, from whence cometh
O Z/Zé
Žº my help.
zw/tezzce
#, 2 My help cometh from the LoRD,
#: which made heaven and earth.
3 He will not suffer thy foot to be
moved: he that keepeth thee will not
slumber.
4. Behold, he that keepeth Israel
shall neither slumber nor sleep.
5 The LORD is thy keeper: the
LORD is thy shade upon thy right
hand.
6 The sun shall not smite thee by
day, nor the moon by night.
7 The LORD shall preserve thee
PSALM CXXI.
It is possible (p. 455) that this psalm may
have been chanted by pilgrims at the first
sight of the mountains of Judea, or at the
conclusion of one of the periodical journeys
to Jerusalem. But we know of no circum-
stances attending those pilgrimages which
should call forth such strong expressions of
fear and of confidence. The intensity of faith
and of need, which the psalm exhibits, more
naturally suggests some occasion on which an
individual, suffering acute trial, appeals to
God with an absolute trust in His protection.
Steps or ascentſ of idea, see p. 455, in the
psalm are manifest. “Whence cometh my
help? • It comes from Jehovah from the
Maker of heaven and earth.” “He will not
suffer thy foot to slip. He that keepeth thee
will not slumber. He that keepeth Israel
neither slumbers nor sleeps,” &c.
The change of persons in viv. 1, 2, 3 and
4, suggests the notion of two speakers: the
first, the Psalmist, in viv. 1, 2, propounding
his difficulty and hope: the second, in viv.
3, 4, &c., dilating upon the latter topic, and
appealing to experience in proof of God's care
of His people; since first He declared Him-
self Israel's Keeper, Gen. xxviii. 15, and the
eternal Guardian of His chosen, Deut. xxxii.
Io. But rather, the first two verses contain
the half-doubting, half-confident sentiment of
the Psalmist: and the following verses to the
end, the assurance given to him by the Spirit
of God strengthening his wavering faith.
The word “keep ’’ is repeated eight times
in the last seven verses of this psalm. In v. 7,
the A.V. substitutes preserve for “keep.”
1. I will lift up, &c.] There is a question,
as in the marg.; “I lift up mine eyes to the
hills (or mountains), asking, Whence cometh
my help ?” The allusion may be to Isai.
lii. 7 : see also Nahum i. 15: the Psalmist
turns his eyes, some say, towards the distant
mountains bounding his horizon, to see if
any messenger appears upon them bringing
tidings of deliverance: in support of the allusion
to Isaiah it may be urged that v. 4 contains a
manifest reference to Isai. v. 27. But rather the
mountains round about Jerusalem, in the midst
of which Jehovah dwells, and from whence
comes His blessing, are intended. See PSS.
iii. 4, xiv. 7, lxxxvii. I, CXXV. 2, CKXxiii. 3,
&c. The Psalmist, in exile it may be, turns
towards these distant mountains of his beloved
country, hoping for aid.
2. My help, &c.] It comes from Jeho-
vah Who made heaven and earth, and, unlike
vain idols, is omnipotent to save: See PSS.
cxv. 15, CXxiv. 8, &c.
3. He will not suffer, &c.] The expres-
sion seems less confident than an absolute asser-
tion. “He will not ” (be sure) “suffer thy
foot to be moved (i.e. to slip): He that keep-
eth thee will not ” (be sure) “slumber:” then,
in v. 4, absolutely, “He that keepeth Israel
neither slumbers nor sleeps:” Behold, i.e.
“the truth undoubted,” that Jehovah sleeps
not, &c.: “slumber” and “sleep” are not con-
trasted; the phrase is stronger than if one word
only were used.
4. Israel] Emphatic.
5. The LoRD is, &c.] Shade, in a burn-
ing climate, is a word so naturally equivalent
to defence, that it seems here to be put sim-
ply for it. See Num. xiv. 9, their defence"
(Heb. shade) is departed from them : Ps. xci.
1. So the words are equivalent to “the
Lord is thy defence at thy right hand,” as in
P. B. V. A guardian attendant is posted at
the right hand: see PSS. xvi. 8, lxxiii. 23,
cix. 31, Cx. 5. In Ps. Cix. 6, Satan, the ad-
versary, is imaged in this proper place of pro-
tector. See the note there.
6. The sun shall not smite thee, &c.] A
stroke from the sun's rays is fatal, 2 K. iv.
18, 19. See too Jonah iv. 8; Judith viii. 2, 3.
There is no difficulty in supposing that the
noxious effect of the moon's rays, now gene-
rally believed, should have been alluded to
in this place. It is contrary to the genius
of Scripture to say that the moon is in-
troduced here simply on account of a pa-
rallelism (Hupfeld) or attraction, and, as in
Josh. X. I2, I 3; Isai. xxiv. 23; Ps. lxxii. 5,
&c., to supplement the mention of the
sun. In all those places the mention of
the moon is introduced with definite intent:
458
[v. 8–4.
PSALMS. CXXI. CXXII.
from all evil: he shall preserve thy
soul. • .
8 The LoRD shall preserve thy
going out and thy coming in from
this time forth, and even for evermore.
PSALM CXXII.
I ZXavid professeth his joy for the church, 6 and
- Arayeſh for Žhe Zeace thereof.
A Song of degrees of David.
wAs glad when they said unto
me, Let us go into the house of
the LORD.
2 Our feet shall stand within thy
gates, O Jerusalem.
3 Jerusalem is builded as a city
that is compact together: -
4. Whither the tribes go up, the
tribes of the LORD, unto the testi-
but in this place, unless it were understood
to exercise a harmful power like that of the
sun, without any propriety. For the proof
of a noxious influence exerted by the moon,
see Leopolt, ‘India Missions,” p. 7; Cur-
zon’s ‘Travels,” p. 36; Rosenm. “Altes und
Neues Morg.” IV. p. Io9, and other authori-
ties in Delitzsch.
8. thy going out and thy coming inj The
original of the phrase seems to occur Deut.
xxviii. 6. See I S. xxix. 6; 2 S. iii. 25 ;
I K. iii. 7; Acts i. 21, for similar uses of it.
The import is, “thy daily life.”
PSALM CXXII.
The psalm is not attributed to David by
the LXX., nor by the Vulg., Syr., Chald.
versions: the words “of” or “by David "
are also omitted in some Hebrew MSS. The
Psalmist is one of a company of pilgrims;
and recounts, ºv. I, his delight at the pro-
posal of a joint visit to Jerusalem and God's
house; ºv. 2, his wonder and admiration at
the first glimpse of the holy city closely
compact and one; v. 4, his recollections of
the glories of the kingdom of which Jerusa-
lem is the centre; the journeys of the tribes,
the thrones in it for judgment of David's
house, &c. He adds a prayer, v. 6, for the
happiness and peace of this centre of union
and brotherhood; on account of brethren and
friends, v. 8, inhabiting it; on account of
the house of God, v. 9, standing in it.
The contents of the psalm do not bespeak
David as its author. The first and ninth
verses lose all interest if the Temple of Jeho-
vah be not standing. The burst of wonder
at first sight of the city seems unsuitable to
David the king. The mention of the house
of David, v. 5, and the prayer for the peace
of Jerusalem, v. 7, its walls and palaces,
seem to necessitate a later date. On the
other hand, a date after the exile seems in-
consistent with the address, v. 3, to Jeru-
salem in its “beauty and compactness; ”
with the thrones, v. 5, of David's house still
standing; with the description of the pros-
perous city, v. 7 ; and with the prayer, v. 9,
for the house of God. Those who adopt this
view consider all the tenses in viv. 4, 5 as
past, and descriptive of the ancient glories of
David's kingdom; and so give up a principal
beauty of the psalm : and they escape the argu-
ment derived from the address in v. 3, by
rendering the words, “O Jerusalem that art
rebuilt as a city,” &c., introducing an idea
anomalous, unpoetical, and somewhat incon-
sistent with the description of the city in v. 7.
No theory of the date of the psalm is free
from objections: the tenses (in the original),
specially in viv. 4, 5, already referred to, on
any supposition, occasion obscurity. But there
is good authority (Rosenm., &c.) for render-
ing them as in our version.
2. Our feet shall stand, &c.] Heb. “Our
feet stood or stand (or, have become stand-
ing, are still standing) within thy gates, O
Jerusalem.” “We stand, we pause, at the
entrance of thy gates;”—at the scene, that is,
of the exclamation and memories, v. 4, which
follow.
3. Jerusalem is builded, &c.] Rather,
“O Jerusalem, built up, or well built, as a
city compact in unity.” Symm. ovváqetav
éxovoraw ögoû: LXX. oikočopovuéum dis TóAts
fis j perox) airfis étri Tô alôté. Dean Stanley,
‘S. and P.’ p. 172, explains how expressive
this description is of the actual city of Je-
rusalem; and much more, in all likelihood, of
the old city shut in close by deep ravines,
rising aloft above them, and separate from all
around it, and compact and one. Thomson,
‘Land and Book,” p. 627, illustrates further
the expression of the psalm : “The rocky
regions lying in between these valleys is the
platform of the ancient Jerusalem—the whole
of it. Within their limits there was nothing
else, and beyond them the city never extended.
Thus I understand the language of Jose-
phus when he is speaking of Jerusalem, one
and entire.” The words of the Orig. will
bear various meanings.
4. Whither the tribes go up, &c.] If the
date of the psalm be, as seems nearly certain,
after David and Solomon, the tribes must
be, not the undivided tribes, but such portions
of them, out of all lands, as still observed
the law of Moses; Exod. xxiii. 17; Deut. xii.
4, 5, xvi. 16. See too I K. xii. 27. Mary
and Joseph, Luke ii. 41, 42, went up to Jeru-
salem in obedience to this law. The words
v. 5–3.]
459
PSALMS. CXXII. CXXIII.
f Heb.
do sit.
mony of Israel, to give thanks unto
the name of the LORD.
5 For there fare set thrones of
judgment, the thrones of the house of
David.
6 Pray for the peace of Jerusalem:
they shall prosper that love thee.
7 Peace be within thy walls, and
prosperity within thy palaces.
8 For my brethren and compa-
nions' sakes, I will now say, Peace
be within thee.
9 Because of the house of the LORD
our God I will seek thy good.
PSALM CXXIII.
1 The godly profess their confidence in God,
3 and pray to be delivered from contempt.
A Song of degrees.
NTO thee lift I up mine eyes,
O thou that dwellest in the
heavens.
2 Behold, as the eyes of servants
look unto the hand of their masters,
and as the eyes of a maiden unto the
hand of her mistress; so our eyes wait
upon the LORD our God, until that
he have mercy upon us.
3 Have mercy upon us, O LORD,
unto the testimony of Israel should rather be
rendered “a testimony to Israel,” i.e. a
custom or law to Israel: or, a testimony to
Israel's covenant.
5. For there are ſet, &c.] Such thrones
e.g. as David Sat upon, 2 S. xv. 2, and
Solomon, I K. iii. 16, vii. 7. In Dean Stanley's
‘Jewish Church,” Vol. II. p. 195, the original
gorgeous throne of Solomon is described. The
reason is given why the tribes flock to Je-
rusalem: see Deut. xvii. 9. The capital of
the nation was also, by divine appointment,
the centre of religious worship.
6. Pray for the peace, &c.] “Pray for
the peace, i.e. prosperity, of the Holy City
rising beautifully in sight. May all that love
thee be prosperous.” The latter clause of
the verse is part of the wish or prayer which
goes on in v. 7, Peace be within thy walls,
&c. The alliteration and play upon the words
peace, Jerusalem, prosperity, cannot be pre-
served.
9. I will seek thy good] i.e. on all these
accounts, brethren, friends, the house of God,
and for no selfish ends, Jer. xxix. 7, “I will
strive for thy good in prayer.”
PSALM CXXIII.
An Israelite suffering, in common with his
people, v. 2, sharpest affliction and Scorn, and
despairing of aid from man, prays for succour;
with an absolute confidence in Jehovah, to
Whom he looks for mercy, as servants look to
their lord, or maiden to her mistress. Hengsten.
and others suggest the circumstances nar-
rated Neh. ii. 19, and iv. I—4, as suitable to
the composition of this psalm; and the words
used in v. 4, Hear, O our God, for ‘we are
despised, certainly recal v. 3 of the psalm.
Lyra suggests, in preference, the times of
persecution under Antiochus Epiphanes. The
first emergency seems almost too slight to
have inspired such deep passion of sorrow
and humiliation as the psalm discovers.
Antiochus' persecution would have suggested
come;
images of violence, wrong, and Savage murder,
rather than of scorn and contempt. The
expression the Lord our God, or “Jehovah
Our God,” common to this psalm, ºv. 2,
and to the last, v. 9, seems to shew some
connection between them; and the peculiar
use of the Hebrew expletive in v. 4, which
the A.V. does not express, recalls the similar
use of it in Ps. cxx. 6, and also suggests a
common authorship. The psalm exemplifies
the idea of a Psalm of Degrees noticed in
p. 455. The play upon the word eyes in viv. 1,
2, and reiteration of phrases in viv. 3, 4, Have
mercy upon us, &c., cannot be accidental. The
deep pathos and intensity of faith and of sup-
plication in it shew it to have been written
in a time of actual pressing trial: of what
kind we cannot say, but of long continuance,
even to the uttermost wearying, viv. 3, 4.
2. Behold, as the eyes, &c.] Why to
the band of master or mistress Hengsten.
supposes the image to be that of slaves
enduring chastisement at the hand of mas-
ter or mistress, and watching it to see if
any mitigation of punishment is soon to
in direct allusion to Sarah's chas-
tisement of Hagar, Gen. xvi. 6. But the
idea of harsh chastisement thus introduced
is unsuitable to the spirit of the beautiful
psalm. As slaves watch the hand of master
or mistress to comprehend their lightest wish,
and execute it with promptitude, so suffer-
ing Israel looks to Jehovah, to discern His
pleasure, to acquiesce implicitly in His will,
and, at the last, to obtain mercy. The eye
rather than the hand should be watched, ac-
cording to Terence, ‘Adelphi,” II. i. 16, “cave
oculos a meis oculis quoquam dimoveas;”
but it is perfectly intelligible that the hand
should be watched for a sign, as in the places
referred to in Burder, ‘Oriental Customs,”
Vol. I. p. 122. See also Pococke, ‘Descrip-
tion of the East,” Vol. 1. p. 15.
3, 4. Have mercy upon us, &c.] The
A.V. does not shew how the expressions used
460
|v. 4–6.
PSA L.M.S. CX XIII. CX XIV.
have mercy upon us: for we are ex-
ceedingly filled with contempt.
4 Our soul is exceedingly filled
with the scorning of those that are
at ease, and with the contempt of
the proud. -
PSALM CXXIV.
Z%e church blesseth God for a miraculous
deliverance.
A Song of degrees of David.
F it had not been the LORD who
was on our side, now may Israel
Say ;
2 If it had not been the LoRD who
was on our side, when men rose up
against us :
3 Then they had swallowed us up
quick, when their wrath was kindled
against us :
4. Then the waters had overwhelm-
ed us, the stream had gone over our
soul: -
5 Then the proud waters had gone
over our soul.
6 Blessed be the LORD, who hath
not given us as a prey to their teeth.
in viv. 3, 4 continually intensify the idea of
suffering introduced: v. 3, We are exceed-
ingly filled with contempt ; v. 4, Our soul
is exceedingly filled, yea fulfilled, with the scorn
—the Scorn (I Say), of those that are at ease,
and with the bitter contempt of the proud. The
word denoting those that are at ease is used
(Isai. xxxii. 9, II; Amos vi. 1) for “those
that are at ease when ease is sin,” or “the
wanton ones:” the transition from which mean-
ing to that of “proud and arrogant ones” is
easy. The word rendered proud expresses the
before-implied idea of “proud and arrogant
ones” directly and strongly. The psalm, it
is said, ends abruptly, and leaves the Psalmist
(as far as we know) filled even to satiety and
weariness with contempt. But the strong faith
and hope expressed at the commencement (see
v. 2, until that he have mercy upon us) suggest
an assurance that help came in time. See
Psalm Cºx. p. 455.
PSALM CXXIV.
The title ascribes the psalm to David, but
the words “of or by David’’ are omitted
in some MSS., in the LXX., Vulg., Syr.,
and other translations, and in most of the
Fathers. “The spirit of the psalm, its confi-
dent trust in God, its energy, rapidity and
phraseology,” says Luther in his comment,
“are entirely Davidic.” The circumstances
of the Edomite war might easily have fur-
nished the occasion for it. But general opinion
(Delitzsch, &c.) inclines to a much later au-
thor writing after David's manner. Hitzig (of
course) refers the psalm to the Maccabees: see
I Macc. xiii. 20, &c. It paints, with singular
vividness, an escape of the community of Israel,
by miracle and by Jehovah's single aid, from
a terrible peril: in a free, joyous, confident
spirit, as of one relieved suddenly from a
great pressure: with a multiplicity of images
that adds to the reality of the picture, and
transports us to the scene of an actual emer-
gency and singular escape. The occasion
which gave birth to it is a matter of con-
jecture; but Jewish story is full of incidents
(e.g. 2 K. xviii. I 3; Isai. xxxvii.; Esth. ix.)
of which any one might have suggested it:
and life is full of circumstances which draw
us to it, as the fitting expression of wonder
and thankfulness for miraculous aid, in perils
out of which was no escape.
The psalm is an example of a Psalm of
Ascents, nearly in the sense described above,
p. 455. “They had swallowed us up quick
—the waters had overwhelmed us—the stream
had gone over our soul,” “viv. 3, 4. “Our
Soul is escaped as a bird out of the snare—
the Snare is broken,” &c. Luther's hymn
“War Gott, nicht mit uns dieser Zeit,” &c.
is a well-known imitation (to mention only
one) of the psalm.
3,4, 5. Then they had swallowed, &c.] Then,
See Ps. cxix. 92, is not a note of time, but an
inference; “If it had not been Jehovah who
was on our side, then surely they had swal-
lowed us up quick; then the waters had
overwhelmed us; then the proud swelling
waters had gone over our soul.” Quick,
i.e. alive, as the pit in Num. xvi. 3o, 32, 33
Swallowed up quick Korah, Dathan, &c.:
or, as “the grave” swallows up its vic-
tims, whole, Prov. i. I2 : or, as a wild beast
devours its prey, almost, so to say, “alive,”
before the vital spark is out, as Theo-
doret explains the place:–“We should
have perished without sepulture, and been
Swallowed up alive as men devoured of wild
beasts.” But the first interpretation seems
the best, as the words of the book of Num-
bers are quoted; and v. 6 introduces a new
image, of escape from the jaws of a wild beast.
The waters: See PS. xviii. 4, 16, for a similar
figure of imminent peril, in a psalm allowed
by all to be David's ; also Ps. cxliv. 7 ; Isai.
viii. 7. The stream, Heb. “a stream,” i.e. a
torrent swollen by sudden rains.
4. our soul] See Ps. lxix. 1. Not only our
bodies, but our head (see Ps. xxxviii. 4), and
life: each expression adds force to the preced-
Ing.
v. 7–3.]
461
PSALMS. cxxiv. Cxxv.
* Ps. 121.
7 Our soul is escaped as a bird out
of the snare of the fowlers : the snare
is broken, and we are escaped.
8 * Our help is in the name of the
LORD, who made heaven and earth.
PSALM CXXV.
I Z'he safety of such as trust in God. 4. A prayer
for the godly, and against the wicked.
A Song of degrees.
HEY that trust in the LORD
shall be as mount Zion, which
cannot be removed, but abideth for
€Ver.
2 As the mountains are round a-
bout Jerusalem, so the LORD is round
about his people from henceforth even
for ever.
5. Then the proud waters, &c.] The
waters are endowed with life, and painted
in the act of overwhelming us. Perowne
quotes AEsch. ‘P. V.' 717.
7. broken] Not by any act of man, but
through the help of God, our only help
always.
Note the image of a glad bird escaping,
unexpectedly and against all hope, from the
Broken net of the fowler. The original words
and rhythm have a force which no literal
translation can represent: “We escaped as
a bird from the snare of the fowler; the snare
was broken, and we we escaped!”
8. made heaven and earth] See Pss. cxxi.
2, CXXXIV. 3.
PSALM CXXV.
The circumstances of this psalm are similar
to those of Psalm czxiii. Israel is oppressed
by the yoke of tyrants: the trial to faith is
sharp: the faithful are daily separating from
the traitors. Those who stand fast in their
allegiance shall triumph in the end: Jehovah
protects His people, as the hills stand round
Jerusalem and guard it for evermore.
The events narrated Neh. vi. &c. seem to
many to have given occasion to the psalm;
and some coincidences of expression (Kay)
are noticed between it and the book of Nehe-
miah; See v. 3, and Neh. ii. 8, 18, v. 19,
&c. But the Samaritan faction scarcely exer-
cised such a sway over the chosen people as
the expressions of v. 3 seem to intimate:
and, generally, the incidents referred to are
tame and commonplace, when contrasted
with the outburst in this psalm of passionate
energy and faith. Many words in it un-
doubtedly point to a late date; so Moll,
Delitzsch, &c. The repetition of certain
words and phrases in it, as of the words for
ever in vºw. I, 2; round about in v. 2; righteous
in v. 3; good in v. 4, reminds of the theory
gf Gesenius.
1. They that trust in the LoRD, &c.] Or,
rather, “They that trust in Jehovah are as
Mount Zion; it shall not be moved: it
stands fast for ever, as the solid earth.”
Pss. Xciii. 1, civ. 5.
2. As the mountains, &c.] Literally,
“Jerusalem, mountains are round about
her; and Jehovah is round about His people,”
&c. See Zech. ii. 4, 5 ; 2 K. vi. 17. “The
Holy City,” says Robinson, “B. R.," Vol. I.
p. 382, “is situated upon a broad and ele-
vated promontory within the fork of the
two valleys of Jehoshaphat and Hinnom.
All round are higher hills; on the east the
mount of Olives; on the south the hill of
Evil Counsel rising directly from the vale of
Hinnom; on the west the ground rises gently
to the borders of the great wady; while or
the north a bend of the ridge connected with
the Mount of Olives bounds the prospect at
the distance of more than a mile; to the
south-west the view is somewhat more open.”
Are the bills mentioned in this extract al-
luded to in the psalm, or the more distant
but still near mountain. Nebi Samuel, El
Ram, and Tel el Fulil, and in the further
distance the mountains of Moab - Dean
Stanley, ‘S. and P.,’ p. 173, 1st ed., inclines
to the latter opinion, and also Thomson,
‘L. and B.,’ p. 667, ed. 1864. The words of
Josephus, ‘Bell. Jud.’ VI. v. 1, too, quoted
by Dean Stanley, favour this idea: ovvijxel 6&
# Te IIepaia kai Tà Tépuš 6pm, K.T.A. The
comparison in the psalm seems to require
a closely environing continuous mountain-
chain such as that of Olivet, &c.; it requires
besides the manifest appearance of a guardian-
ship and protection such as the nearest
mountains must afford: but still the judgment
of two travellers acquainted with the spot
can scarcely be set aside.
3. For the rod, &c.] The word trans-
lated rod means rather “sceptre” or “power,”
as Gen. xlix. Io; Ps. xlv. 6. The wicked (Heb.
wickedness) are so termed in contrast with
“the righteous” or “chosen” people; the lot
of the righteous is the land of promise por-
tioned out to the tribes, Josh. xviii. Io: “And
Joshua cast lots (Heb. a lot) for them in
Shiloh,” &c.; Ps. xvi. 5. “The power of the
oppressors, the enemies of God's people, shall
not abide (Isai. xxv. Io, Heb.) upon the land.
The trial is to prove faith, not to endanger, it
by a too sharp pressure: lest, overcome by
this, even the faithful put forth a hand (as in
# Heb
3 For the rod of the wicked shall :*
462. Ps ALMS. cxxv. CXXVI. [v. 4–2.
PSALM CXXVI. ,
I 7%e church, celebrating her incredible return
out of captizićy, 4 prayeſh for, and £rophe-
sieth the good success thereof. {
not rest upon the lot of the righteous;
lest the righteous put forth their hands
unto iniquity.
4. Do good, O LORD, unto those
that be good, and to them that are up-
right in their hearts.
5. As for such as turn aside unto
their crooked ways, the LORD shall
A Song of degrees.
f : , , f Heb.
HEN the LoRD turned again º.º.
the captivity of Zion, we were the tº
g z: 're
like them that dream. gºre of
lead them forth with the workers of
iniquity: but peace shall be upon Is-
rael.
§
2 Then was our mouth filled with
laughter, and our tongue with sing-
ing: then said they among the hea-
Gen. iii. 22) to forbidden pleasure: or (as in
Exod. xxii. 8), to contamination: through
force of custom gradually persuading to
sinful compliance, or through despair of good,
as the Psalmist (lxxiii. 13, 14: See too Ps.
xxxvii.; Num. xiii. 30) describes some in his
day who witnessed the prosperity of wicked
men.”
4, 5. Do good, O Lord, &c.] Prayer. “Do
Thou, Jehovah, quickly, and before it is too
late, v. 3, shew mercy to those who are true-
hearted and stedfast.” Then, v. 5, the prayer
changes to a prophecy: “All that turn aside
from the straight path and wander into by-
paths (see Judg. v. 6, In the days of Shamgar
. . . travellers walked through byways. The
word rendered by ways is the word used in the
psalm), that stray from Thee and incline to
Thy foes, Jehovah will destroy with the
workers of iniquity; or, as workers of ini-
quity.”
The word shall lead them forth seems to
bear the meaning above expressed, of “ lead-
ing into the ways of destruction,” or “de-
stroying:” see Pss. lviii. 8, cix. 23. A some-
what similar denunciation Matt. vii. 22, xxiv.
5 I: the wavering, unstedfast, half-hearted
disciple shall be as the hypocrite and re-
bellious.
The concluding words, peace shall be upon
Israel, should not be connected with what
precedes. They are a blessing upon the true
Israel: a confident promise of peace and
protection at the last, from all oppression
and wrong, to those who trust in Jehovah,
and are true and upright in heart, v. 4; and
are secure always like the immovable rock
Zion, v. I.
|PSALM CXXVI.
A psalm of thanksgiving for return from
captivity, v. I, accompanied by an ardent
prayer for, v. 4, and confident hope of,
viv. 5, 6, its quick and full completion. The
miracle of return was like a dream; it could
scarcely be credited for its wonder. It filled
the heart of the chosen with joy and thank-
fulness, and the heathem, who looked on, with
astonishment. Yet some only—see the books
of Ezra and Nehem., passim—in comparison
with its former multitude of inhabitants, as
yet occupy the land: the Psalmist, v. 4,
ardently entreats of God to restore the re-
mainder; and confidently predicts (vºv. 5, 6)
the accomplishment of his prayer; a harvest
of joy and rejoicing after a seed-time of
sorrow; and prosperous many days, after the
short sharp time of trial.
Ps. lxxxv. contains a similar thanksgiving
for a restoration from exile, and prayer for
its full accomplishment. -
The repetition in this psalm of certain
words and expressions, vºv. 1, 4, 2, 3, and
6, which constitute a sort of burden to the
song, reminds us faintly of Gesenius' account
of Psalms of Degrees, p. 455. See notes upon
vv. 1, 4, &c.
1. , turned again the captivity] The phrase
so rendered in the A.V. is not identical with
that similarly rendered in v. 4. But, as above
said, the reiteration of principal words and
phrases seems a characteristic of these psalms
of degrees: and it can scarcely be doubted
that originally the two expressions, which
now closely resemble each other, were the
same. It may be added that it is hard to
give any satisfactory account of the Hebrew
word na"º", which is the received reading
(though not in all MSS.), and which is ren-
dered captivity in this verse.
The meaning is: When God turned the
captivity, or changed the captivity of Zion.
to freedom; when the edict of Cyrus went
forth allowing the captives to return, it was
so unexpected, it was so miraculous (see the
edict in Ezra i.), that we deemed the accom-
plishment of ancient prophecy (see Jerem.
xxv. 12, xxix. Io) a dream. See the remarks
below, at v. 4.
we were like them that dream] So Polybius
describes the joy of the Greeks rescued un-
expectedly from the Macedonians: “Most of
the men,” he says, “could scarcely believe
the news, but imagined themselves in a dream
as they listened to what was said, so extra-
ordinary and miraculous it seemed to them.”
v. 3–6.]
463
PSALMS. cxxvi.
Wºº.... then, The LoRD hath done great
ſº things for them.
thezrt. 3 The LORD hath done great things
for us; whereof we are glad.
4 Turn again our captivity, O
LORD, as the streams in the south.
5 They that sow in tears shall reap
singing. in "joy.
6 He that goeth forth and weep-
doubtless come again with rejoicing,
bringing his sheaves with him.
PSALM CXXVII.
1 The virtue of God’s blessing. 3 Good children
are his gift.
A Song of degrees | for Solomon.
B. XVIII. ch. 29, § 7. Similarly Livy, B.
XXXIII. ch. 22; Quintus Curtius, B. Iv.
ch. i. 23.
2, 3. The Lord hath done, &c.] The
words of Joel ii. 21 are repeated twice, to
call attention to the fulfilment of ancient pro-
phecy.
4. Turn again, &c.] A prayer: As the
streams in the dry land [such is the first
import of the word (negeb) rendered the south
—see Josh. xv. 19 ; Judg. i. 15, Heb.-in our
version] are restored in the rainy season, and
fill the beds of ancient watercourses, and renew
life and movement, where silence and desola-
tion were before, so, says the Psalmist, turn
our captivity, or, restore the residue, to fill
our streets and cities with inhabitants, and
convert a wilderness into a peopled land.
The point of comparison is the idea of resto-
ration and renewal, as of waters in a desert
land which have disappeared, so of peoples
that are wanted and are far away. But others
consider the point of comparison to be the
idea of gratefulness and welcomeness, as of
restored waters, so of returning peoples; and
this image may be intended to be conveyed
with the other. See Bp. Lowth's note in
Meyrick's comment. upon the psalm, p. 243;
also Ps. xlii. 1, note.
Many commentators, however (Ewald,
Tholuck, Vaihinger, &c.), translate v.v. I and
4 differently; and give a new idea to the image
introduced in v. 4. Instead of the rendering,
Turn again our captivity, &c., of v. 4, they
translate “Relieve our misery,” which the
Heb. will bear, and explain the words as refer-
ring not so much to a complete restoration of
the exiles, as to a relief from sore trial which
undoubtedly (see Ezra and Nehem, passim)
pressed upon the young colony in its first
days. According to this explanation, the
image in v. 4 is not that of restoration and
renovation, or of gratefulness and welcome-
ness, but rather of suddenness and unexpected-
ness. “O Jehovah, relieve our misery sud-
denly, and, as it may well be said, miracu-
lously; as streams in the wilderness, which
One moment are dead and dry, and then sud-
denly become flowing rivers.”
The first interpretation is to be preferred,
as it seems almost indispensable to refer v. I
to the return from captivity, and to trans-
late as in our Version; and to give the same
import to the almost identical words of v. 4.
5. They that sow, &c.] “That for which
we pray will surely come to pass.” See Ezra .
vi. I6, 22, Neh. xii. 43, for, perhaps, the
quick realization of the hope. The Sower goes
forth in deep despondency, fearing a new
disappointment: he returns with joy and
rejoicing, and carries the fruit of his toil. To
sow in tears, and go forth in tears, may seem
exaggerated expressions; but see the descrip-
tion of a sower in the East in Burder's
‘Oriental Customs,” Vol. I. p. 123, applicable
no doubt in a special degree to husbandmen
in the early days of the Return. Galat. vi. 7,
9, contains a New Testament commentary
upon this text: see too Matt. v. 4.
6. bearing precious seed] The substantive
rendered precious occurs only in this place,
and in Job xxviii. 18: “the price of wisdom
is above rubies.” Its meaning in the latter
place is doubtful. Schultens considers its im-
port to be “weight.” “The weight (i.e. in
the balance) of wisdom is above rubies:” so
here: “bearing a weight or burden his seed.”
Others conceive it to mean the bag or wallet
in which the seed is carried: So the marg.
The most common opinion is that it means
a “handful of seed,” or “cast of seed,” which
is supported by the LXX., Vulg., and Syr.
The rhythm of the original in v. 6 is
noticeable. The slow sad motion of the
Sower going forth to his work of Sorrowful
anticipation, is contrasted with his quick
glad return, bearing his sheaves. “He goes
forth in sorrow bearing his seed, he returns
with joy and rejoicing, bearing his (golden)
grain.”
PSALM CXXVII.
The general purport of the psalm is, Jeho-
vah, the Protector and Guardian of house and
city: the Source from whence flows all good:
the Giver (out of mere bounty) of children;
of male children born in a man's youth, and
strong and vigorous, Gen. xlix. 3:—“of Such
arrows whosoever hath his quiver full is safe.”
The psalm may have been composed upon the
occasion of the birth of some child of pro-
mise; a supposition which would account for
the amplification of the idea of the blessing of
| Or, of
Solomon
464 PSA LMS. CXXVII. [v. 1–5.
XCEPT the LORD build the 3 Lo, children are an heritage of
lº house, they labour in vain that the LORD : and the fruit of the womb
3. r º © e tº
#:... build it: except the LORD keep the is his reward.
* *** city, the watchman waketh but in vain. 4. As arrows are in the hand of
2. It is vain for you to rise up early, a mighty man ; so are children of the
to sit up late, to eat the bread of youth.
# Heb.
sorrows : for so he giveth his beloved 5 Happy is the man that thath his #3
sleep. quiver full of them: they shall not be ###".
children at the end. Bishop Horsley supposes
it to have been used for service in the temple
when parents presented their firstborn ac-
cording to the law (Exod. xxii. 29). The in-
scription, which may mean “by” or “relating
to,” or, as in our version, “for Solomon,” is
the principal reason for ascribing the psalm
to him. The inscription is omitted in some
MSS. of the LXX., and in other versions. It
is rendered in the margin “ of Solomon.”
A natural account of it, as interpreted by
our translators, may be found in v. 2, which
contains a manifest allusion to the king,
his name, and the vision of the night which
foretold his glory, 2 S. xii. 25 ; 1 K. iii.
5–13. The psalm contains a variety of ex-
pressions and sentiments similar to those which
are allowed to have proceeded from the wise
preacher, Prov. viii. I5, X. I2, 22, xvi. 9, &c.;
but the argument drawn from its contents
cannot be much relied on. Solomon would
scarcely allude to himself by name, or repeat,
in a psalm for public Service, his written ex-
perience. The Syriac version ascribes the
psalm to David, and conceives its subject to
be David's purpose of building the temple in
connection with the birth of Solomon. The
place of the psalm in the collection, and its
language in parts, suggest a date about or
after the exile.
1. Except the LoRD, &c.] The words ren-
dered build the house may mean “arrange”
or “raise up” “a family;” see Deut. xxv. 9;
I S. ii. 35, &c. But the phrase is more
expressive if its import be confined to its
proper meaning: “Except Jehovah build
the house, they labour in vain that build it,
Except Jehovah's blessing rest upon it, the
labour expended is wasted.”
except the LORD keep the city, &c.] There
is no direct allusion, in the first versicle, to
Jehovah's House, i.e. the Temple, nor, here, to
the city (exclusively) in which it is. Any house
built without His blessing is built in vain!
Unless Jehovah keep a city, the watch of the
waker is in vain | A more exact rendering of
the words in the first versicle is, “Except
Jehovah build the house, they that build it
labour in it in vain.” Jonah iv. Io.
2. It is vain for you, &c.] The words
sit up late should perhaps be rendered “sit
down late,” i.e. at meat. See I S. XX. 24.
The custom of Israel, in early times, was to
sit at meat. So the words are connected
directly with what follows: eat the bread of
J OZ"/"O.ZU.ſ.
the bread of sorrows] i.e. the scanty bread
procured by hard toil, according to the pri-
meval curse, Gen. iii. I 7, 19. In Prov. iv. 17,
the bread of wickedneſs is the bread obtained
by wicked acts. -
for so he giveth, &c.] i.e. “It is vain that
ye rise up early,” &c., “for he giveth to His
beloved in sleep and without labour, so,
i.e. just as, even as, to those who vainly
harass themselves with labour and think not
Of Him.” : -
his beloved] is one who trusts in Him,
and whom He blesses in all his ways, and
gives to him riches, honours, or wisdom, as
in sleep, or in sleep: so He gave to Solomon
himself, in sleep, His promise of all those
things above mentioned: So parents provide
for children who sleep the while, and wake
to possessions for which they have not
toiled. -
If we translate as in the A.V. the meaning
is, “Vain is your anxious labour, early rising,
late resting, without Jehovah's blessing: for
according to His pleasure He gives sleep to
His beloved, and all those things for which
ye labour day and night in vain.” But the
ellipsis of the words in italics is too violent.
An over-anxious devotion to labour with-
out confidence in God is censured. Earnest
labour with eye turned to God Who blesses
it, is everywhere approved in Scripture. See
Proverbs, passim; Ps. cxxviii. 2, &c.
3. Lo, children are an heritage, &c.] The
most signal of God's bounties to His beloved;
children, the fruit of the womb, are His heri-
tage, His gift, which comes from Him alone:
gifts they are of mere goodness; scarcely un-
derstood as such, or prized enough, by those
who enjoy these revards of God!
, 4. children of the youth] i. e. children
born to a man whilst he is young and able to
rear them in tender years: and they too are
able to protect him as age creeps on. A
corresponding phrase occurs in Gen. xxxvii.
3, xliv. 20: Joseph and Benjamin were the
sons of Jacob's old age. See also Isai. liv. 6,
a wife of youth.
5. Happy is the man, &c.] “Happy the man
v. 1–5.] PSA LMS. CXXVII. CXXVIII.
b
amº
º ashamed, but they "shall speak with
subdue, as
Ps. 18.47, the enemies in the gate.
or.destroy.
PSALM CXXVIII.
The suzzdry blessings which follow them that gº
fear God.
A Song of degrees.
LESSED is every one that fear-
eth the LORD ; that walketh in
his ways.
2 For thou shalt eat the labour of
thine hands: happy shalt thou be, and
it shall be well with thee.
3 Thy wife shall be as a fruitful
vine by the sides of thine house: thy
children like olive plants round about
thy table. -
4. Behold, that thus shall the man
be blessed that feareth the LORD.
5 The LORD shall bless thee out of
that hath his quiver full,” or “that hath filled
his quiver full,” of such arrows; that hath
his bosom filled with these most precious
gifts of God. He shall not be ashamed in
the presence of his enemies: he shall defend
his cause, with the aid of his sons, boldly
“at the gate,” Deut. xxi. 19 ; Job v. 4;
Isai. xxix. 21; Josh. xx. 4. Unrighteous
judges, malicious accusers, false witnesses,
all give way before a father so protected.
A quiver, full of arrows, in the hand of a
warrior, furnishes an expressive image of an
abundant supply of needful resource. The
change of number in v. 5, “Happy is the
man,” &c., “they shall not be ashamed,” is
common (see Ps. cwii. 43, &c.).
PSALM CXXVIII.
Luther calls this psalm a fit Epithalamium
or Marriage-Song for Christians; it is used
as such in our church. The burden of it is,
the blessings of the true worshipper of God,
in his labour, v. 2, wife, v. 3, children, ib.,
children's children and country, v. 4. It is,
as to contents, a continuation, apparently,
of Ps. cxxvii.; the Subject a continuation of
the subject of that psalm; and the first verse,
joining to, and continuing, the last verse of it.
The ascent of ideas, and reiteration of sig-
nificant words, is conspicuous in this psalm.
The Syr. Version ascribes it to Zerubbabel.
The place of the psalm in the psalter, its
language, contents, and manner, suggest that
it was written after the earliest perils of
return from exile had abated. -
2. For thou shalt eat, &c.] The allusion is
to-Lev. xxvi. 16; Deut. xxviii. 33; and perhaps
Haggai i. II, ii. 1; ; in which the disobedient
are warned that their labour would be vain.
The rendering should be, “Thou shalt eat,
verily, the labour of thine hands,” &c. The
particle For does not occur in the beginning of
the verse. See Ps. cxviii. Io, &c. The labour of
thine hands is put for “the fruit of labour,”
as in Gen. xxxi. 42. Note, labour rewarded
by God with fruit, is treated as the con-
spicuous gift of God! Note, too, the natural
transition from the general sentiment in v. 1,
to the address, in v. 2, to the fortunate la-
Vol. IV.
d
bourer. Happiness, which is here and else-
where promised to the true worshipper of God,
is painted by its externals chiefly ; the hap-
piness in this life which is promised by Christ,
Matt. v. 3, 4, to His followers, is pointedly
internal.
3. Thy wife shall be, &c.] The wife is as
the vine, the glory of the land, Num. xiii. 24;
Deut. viii. 7, 8; a proverb, everywhere, for
beauty, preciousness, and fertility (Gen. xlix.
II, 22; Judg. ix. .13; Ps. lxxx. 8, 9, Io):
a plant, too, needing support, and clinging to
it.
the sides of thine house] should rather be
rendered, “the innermost chambers of thine
house,” and refer to “the wife,” not “the
vine.” The words the sides, in the original,
mean, in I S. xxiv. 3, “the inner recesses of
a cave;”, Isai. xiv. 15, “the depths of the
pit;” Jonah i. 5, “the inner parts of a ship.”
The wife “in an inner chamber' rules her
household, and does not wander abroad, as
the wanton in Prov. vii. 12. The vine was
not trained upon the “walls of houses,” but
in vineyards, upon terraces, on the “sides of
hills,” Isai. v. 1; Matt. xxi. 33: upon “Sup-
ports,” Ezek. xix. II, 12 [see Note (1) at end
of the psalm], or upon the ground. See the
modern usage in Dean Stanley, ‘S. and P. pp.
I62, 413, 414; Robinson’s ‘Bibl. Researches,”
Vol. I. pp. 3I4, 316, Vol. II. p. 442, and ‘Dict.
of Bible, p. 1685. As the wife is like the vine,
the children are likened to olive-plants, and
surround the table on which is abundant food.
The olive, another glory of the land, is a
proverb, everywhere, for productiveness, luxu-
riance, and fatness: Judg. ix. 9; Jer. xi. 16;
Hosea xiv. 6. The similitude in the text is
taken from a multitude of young olive-shoots
clustering round the parent-tree, as described
in Thomson's ‘Land and Book, p. 57. See
the Note (2) below. The Prayer-Book Ver-
sion by substituting “branches” for “plants”
makes the idea of the original less easy to
See. -
5. The LoRD shall bless thee out of Zion]
The seat from whence He showers down
blessings always upon His chosen: PSS. iii.
4, xiv. 7, XX. 2, cxxxiv. 3.
G G
466
[v. 6—5.
PSA LMS. CXXVIII. CXXIX.
Or,
Afzech.
Zion: and thou shalt see the good of
Jerusalem all the days of thy life.
6 Yea, thou shalt see thy children’s
children, and peace upon Israel.
and thou shalt see] Lit. “ and see,” i.e. with
satisfaction; the imperative for the future, which
is painted as in sight. The blessing which fol-
lows a good man, under the old dispensation
conspicuously, falls also upon his country; it is
blessed all the days of his long (v.6) life. Length
of days, a well-known indication under that old
covenant, of God's favour, Exod. xx. I2, &c.
There is a stop after “children:”—the con-
necting particle “and” is not in the original.
6. peace upon Israel] The blessing at the
end of the song, as in Ps. cxxv., &c. -
NOTES on PSALM cxxviii. 3.
(1) The conversation in John xv. 1, 2, 3, is
supposed by some to have been suggested by
the vine creeping over the walls of the house in
which the Saviour was: but probably it oc-
curred after He left the chamber in which
the supper was eaten, on Olivet, in the night-
air. The vine may have been seen upon the
moon-lit sides of Olivet, or creeping round
the court of the house in which they were
assembled. See John xiv. 3r, “Arise, let us
go hence.” See Dean Stanley's ‘S. and P.”
p. 4I4, 1st ed.
(2) I S. xvi. 11, “And he said, There re-
maineth yet the youngest, and, behold, he
keepeth the sheep. And Samuel said unto
Jesse, Send and fetch him: for we will not sit
down (lit. surround, i.e. the table) till he
come.” -
PSALM CXXIX.
1 Aze exhortation to praise God for saving Zsrael
in their great afflictions. 5 Z'he haters of the
church are cursed.
A Song of degrees.
f ANY a time have they afflict-
ed me from my youth, may
Israel now say:
2 Many a time have they afflicted
me from my youth: yet they have not
prevailed against me.
3 The plowers plowed upon my
back: they made long their fur-
TOWS.
4. The LoRD is righteous: he hath
cut asunder the cords of the wicked.
5 Let them all be confounded and
turned back that hate Zion.
PsALM CXXIX.
The language and contents of this psalm, and
the group of psalms with which it is connected,
favour the common opinion that it is a com-
position of the early days after return from
exile. The repetition of phrases, constituting
a sort of burden, is noticeable in viv. 1, 2, and
8. The commencement calls to mind Ps.
cxxiv. I ; the number of verses is the same;
and not improbably the same author wrote
both psalms.
The Psalmist, viv. 1–4, refers with thankful-
ness to the many times in days past in which
God had delivered His people, from destruc-
tion; and, vv. 5–8, anticipates with confi-
dent hope the shame and confusion of His
enemies in time to come.
1. Many a time, &c.] Or, “Much,” i.e.
“grievously,” as in the margin.
my youth] The thraldom in Egypt is often
represented as the youth of Israel. See Isai.
xlvii. 12, 15 ; Jer. ii. 2, iii. 25, &c.; Hos. ii.
I 5, xi. 1, &c. The young nation grew there,
despite its taskmasters, till it threw off the
yoke, and dwelt apart.
3. The plowers] An image precisely simi-
lar to this does not occur in Scripture: one
somewhat similar occurs Isai. li. 23. The
lashes inflicted upon the back of the writhing
slave by a cruel master are compared to the
long furrows pierced in the passive earth by
the share of the plougher. See Mic. iii. 12.
The next verse introduces a new image, na-
turally suggested by the last: the righteous
God has cut asunder the cords (Heb.
“cord”) of the wicked, so that the yoked
and wearied steer is released from its toil (cf.
Ps. ii. 3).
5. Let them all, &c.] This verse and the
next contain a prophecy, rather than a wish
or prayer. All the enemies of Zion will be
put to shame, and driven back, i.e. with
shame and confusion, from “their enterprise”
against Zion. They shall be as grass tºpon the
housetops, that is not gathered nor garnered;
that stirs up no cry, in mower or in passer-
by, of joy and thankfulness; but perishes where
it grew, unblessed and blasted: Isai. xxxvii.
27; 2 K. xix. 26.
Zion is the seat of Jehovah, out of which
v. 6—2.]
467
PSA LMS. CXXIX. CX X X.
6 Let them be as the grass upon the
housetops, which withereth afore it
groweth up:
7 Wherewith the mower filleth not
his hand; nor he that bindeth sheaves
his bosom.
8 Neither do they which go by
say, The blessing of the LORD be up-
on you: we bless you in the name of
the LORD.
PSALM CXXX.
1 The psalmist professeth his hope in prayer,
5 and his patience in hope. 7 Åe exhorted/.
Asrael to hope in God.
A Song of degrees.
UT of the depths have I cried
unto thee, O LORD.
2 Lord, hear my voice: let thine
ears be attentive to the voice of my
supplications.
He sends always blessings upon His chosen,
Ps. cxxviii. 5. The grass which sprang up
upon the flat roofs of the houses in Palestine,
having no depth of earth, nor moisture,
quickly withered away. The words afore it
groweth up are ambiguous. Some interpret,
“which withers before any one draw a sword
and cut it down ;” the ambiguous word being
used in Judg. viii. 20, and elsewhere, in the
sense of “drawing a sword out of the scab-
bard:” others, “which withers before any
one pluck it up,” and refer to Ruth iv. 7,
8, where the word in question is used in
the sense of “drawing off,” or “plucking
off,” a shoe. This interpretation is favoured
by the LXX., Theod., and the P. B. V.
Others, after the Chaldee paraphrase, “which
withers before it put forth a sprout.” This
interpretation is favoured by the LXX.
(according to a reading mentioned by Theo-
doret), agrees with the Authorized Version,
and gives a sense suited to the context. The
renderings, “which withereth before it is cut
down,” or “any one cut it down,” or “be-
fore it is plucked up,” or “any one pluck
it up,” seem too elliptical and harsh, and in-
troduce an image which is pointless; while
that of grass withering before it comes to
maturity and produces flower or fruit is
natural and apt.
Reuss remarks that viv. 7, 8 add nothing
to the sense. Yet few verses of Scripture
are more suggestive. In contrast to the
withering and blasted grass upon the house-
tops, they call up to our imagination a Scene
of rural peace and prosperous labour like
that of Ruth ii. 3 : a scene too, Ewald
remarks, often suggested in this group of
psalms, and in some sort characteristic of it.
The details of such a scene are dwelt upon
in viv. 7, 8, to exhibit conspicuously the con-
trast between the enemies of Israel and of
God (whose fate is to perish suddenly and
without help), and His friends, who prosper
in all their ways, and are cared for as trea-
sured fruits, and blessed again and again,
and in every way, by passers-by and lookers
on, as the beloved of God. In Ruth ii. 4
Boaz says to the reapers, The Lord be with
you, and the reapers answer, The Lord bless
thee, but in these verses the passers-by bless
twice in varied phrase.
PSALM CXXX.
This psalmisamanifest example of a “Psalm
of Steps or Ascents:” see p. 455. From the
depths of woe the Psalmist ascends, step after
step, to absolute trust in God, and Security
of redemption. The iteration of phrases, viv.
5, 6, is also characteristic of this psalm ; which
in many respects reminds us of Ps. lxxxvi.
It may have been used at the general con-
fession for national transgression described
in Ezra ix. 5, Io; but its passionate earnest-
ness and concentration of Sorrow rather sug-
gest individual sin, and (v. 1) present suf-
fering, as its first occasion: on which suppo-
sition the sufferer, in v. 7, reads the lesson of
his own experience to his beloved people.
The Psalmist says nothing of the severity
of his chastisement, nor hints that it is unde-
served; nay, he assumes that it is deserved;
and still sharper punishment, if God should
be extreme in marking what is amiss.
The words, let thine ears be attentive, in
v. 2, occur in 2 Chro. vi. 4o, vii. I5; and the
word rendered “forgiveness,” v. 4, only in
Dan. ix. 9 and Neh. ix. 17. These expressions
point to a late date; earlier, however, than
Chronicles.
Luther, in sharp pain of body and peril of
life, consoled his spirit by reciting again and
again this sixth penitential psalm, which he
has freely imitated in his well-known hymn,
“Aus tiefer Noth,” &c. The Christian doc-
trine of the forgiveness, through mere mercy,
of sin, and of redemption through Christ's
merits, lies so near the surface of this psalm
that, we may say, the most careless may see
it. The passionate earnestness of the psalm is
enhanced by the repetition eight times in it of
the Divine Name.
O
1. Out of the depths.] That is, of misery
and sorrow, the fruit of sin. The fuller ex-
pression of deep waters occurs Ps. lxix. 2,
I4 ; Ezek. xxvii. 34; see too PSS. xlii. 7,
lxxxviii. 7.
2. Lord]
Heb. Adonai, “Sovereign
Lord.” -
G G 2
468
[v. 3–8.
PSALMS. cxxx.
ſ' Or,
z0/.2cſ,
3 If thou, LORD, shouldest mark
iniquities, O Lord, who shall stand 2
4. But there is forgiveness with thee,
that thou mayest be feared.
5 I wait for the LORD, my soul
doth wait, and in his word do I hope.
6 My soul waiteth for the Lord
more than they that watch for the
º, un- morning: "I say, more than they that
zo ºfte
zºzozºzzzzºg.
watch for the morning.
7 Let Israel hope in the LORD : for
with the LORD there is mercy, and
with him is plenteous redemption.
8 And he shall redeem Israel from
all his iniquities. -
PSALM CXXXI.
I Zavid, professing his humility, 3 exhortetſ.
Asrael to hope in God.
A Song of degrees of David.
3. mark iniquities] That is, “notice cu-
riously and recollect iniquities.” See Job
x. I4, xiv. 16, 17; Ps. Xc. 8.
who shall stand?] “Who shall stand, and
endure Thy Presence?”
sion occurs Ps. lxxvi. 7.
in the first instance, drawn from a flight in
battle before a too powerful foe. Comp.
Amos i. 15; Nahum i. 6; Mal. iii. 2.
4. But there is forgiveness with thee, &c.]
Rather, “For with Thee is forgiveness,” &c.
A sentence is understood: “Away with
such dark anticipation: for Thy property
is mercy.” -
that thou mayest be feared] That is, with
a holy and reverent fear which attracts
and persuades: far different from a haughty
confidence, which has never known anxiety:
different too from abject terror, akin to aliena-
tion and aversion, which casts aside hope,
and inclines to despair, rebellion, and hatred.
See Jer. xxxiii. 9; Rom. ii. 4.
5. Ais word] That is, “word of promise.”
See PSS. cxix. 74, 81, 82 : also Job xxxii.
II. “There are some,” says Luther, “who
instead of waiting for God, His time, His
way, His help, take upon themselves to decide
for Him, how, when, and in what degree,
He shall aid. This is not to wait for Him;
it is to make God wait upon them, and aid
them as they define the way.”
in his word do I hope, &c.] Or, “For His
word do I look earnestly.” Aq. Škapaë6–
kmora. -
6. My soul waiteth, &c.] The literal
rendering is, My soul to Jehovah ; that
is, “My soul is wholly Jehovah's.” See Pss.
cxxiii. 2, cxliii. 6. “I look to Him alone; with
confidence the same, but desire far deeper,
than that with which watchers wait for the
morning; wait for the cheerful morning after
the dark hours of night.” The priests and
Levités watching in the temple (Ps. cxxxiv.
1), and waiting for the morning, may be
meant: so the Talmud and Chaldee inter-
preter. But rather any watchers are meant
(Ps. cxxvii. 1) who wait for the morning-
light after sleepless watchings: see Deut. xxviii.
67. The repetition of significant words (as
The full expres–
The image seems,
noted above) is characteristic of this psalm,
and also expresses the length and weariness
of watching. See Isai. xxi. II.
7. Let Israel hope, &c.] The P. B.V. is
more correct, “O Israel, trust in the Lord,”
&c. The cry of distress is changed into a
declaration of trust, “Jehovah is merciful:
therefore His power to save is great as His
will; and He will save from sin and death.”
The original word does not mean simply
“mercy,” but “the mercy;” that is, “the
mercy to Him peculiar.” Kay quotes the
words of the Communion-Service, “Thy pro-
perty is always to have mercy:” so in v. 4,
not simply “forgiveness,” but “the forgive-
ness for which Thou art known and feared ”
is expressed.
8. He shall redeem, &c.] he emphatic.
PSALM CXXXI.
The inscription assigns the psalm to David;
and the spirit, manner and contents of its
earlier verses confirm the title. The incident
mentioned in 2 S. vi. 22 is supposed by some
to have given occasion to the psalm: but
other incidents in the life of the king are fully
as apposite.
Greatness of soul and a true humility
characterized David in obscurity and upon
the throne. He sought not the kingdom till
God ordained him to it. He bore the perse-
cutions of Saul with patience, and avenged
his death and that of Ishbosheth. He allowed
Shimei to curse. A psalm upon humility and
practical trust in God, and a faithful waiting
upon Him, would come with special force
from David. It may be said of this psalm, as
of almost every other, that its conciseness,
rapidity and earnestness, assure us that it
was written upon Some occasion that natu-
rally called it forth. Hupfeld, Ewald, De
Wette, Delitzsch, and many others, consider
it of the date of the exile, and attributed
to David on account of its resemblance to
Pss. xviii., ci. The omission of the inscrip-
tion in the Septuagint Version seems the
principal argument for doubting the author-
ship. The place of the psalm in the psalter
v. 1–3.] PSA L.M.S. CX X XI. 469
Iº my heart is not haughty, 3 Let Israel hope in the LORD
nor mine eyes lofty: neither do from henceforth and for ever. f Heb.
Jºrome 7zow.
his mother: my soul is even as a
weaned child.
lººp. It exercise myself in great matters, or
2.É. e • -> }
º in things too 'high for me. PSALM CXXXII. aſ ſh
20072&e?” º I ZXavid in his prayer commendeth unto God the
CI).2VC Il U11C
ſº f 2. sº ely I ". * da d Q º religious care he had for the aré. 8 A'is
my soul. myself, as a child that is weaned o frayer at the removing of the aré, I I with a
zepetition of God’s promises.
A Song of degrees.
may be simply owing to its use in the services
of the latter temple.
The reference to the days of the Maccabees
(1 Macc. xiv.) by Hitzig is supported by no
argument of much weight.
1. LoRD, my heart, &c.] The seat of
pride is the heart: it is exhibited in look, or
eye (a similar expression PSS. xviii. 27, ci. 5),
or in action. The lofty matters in which the
Psalmist does not love, and has not loved,
to exercise himself (“to walk,” marg.), that
is, to meditate incessantly (Ps. i. 2), are, per-
haps, the ways of God, which are wonderful
(Ps. cxxxix. 6; Jer. xxxiii. 3), and too high
for him; the scheme of redemption; the pro-
sperity of the wicked, and similar mysteries.
The word rendered high would seem to mean
“hard” or “wonderful.” Gen. xviii. 14;
Deut. xxx. 11; Job xlii. 3.
2. Surely I have behaved...myself, &c.]
Lit. “If I have not behaved and quieted my
spirit,” &c. The full expression may be ga-
thered from Ruth i. 17 (orig.), “If I have
not done so and so, may the Lord do so and
so,” &c. See also Isai. v. 9 (orig.); Job xvii.
2 (orig.). The import is, as in our Version,
“Surely, instead of exercising myself in too
high matters; I have behaved and quieted
myself,” &c. The rendering behaved seems
put for “restrained ” or “disciplined:” the
original word is metaphorical, and suggests
the image of a “ploughman levelling the fur-
rows,” see Isai. xxviii. 25, or, it may be, of
the waves of the sea levelling after a storm.
The image next introduced, quieted (that is,
“stilled,” or “calmed”), is that of silence
and peace, as of the Sea, after tumult, coupled
with an idea of “waiting;” see Ps. lxii. 1;
Lam. iii. 26. The following words introduce
a still new image—as a child that is weaned
of his mother, or, rather, “as a child that is
weaned by, near, or upon, its mother.” The
spirit of the Psalmist is still, as the weaned
child is tranquil on its mother's breast: irre-
gular desires, ambitious longings, appetite for
knowledge too high for him, have all given
place to “rest in God,” the hope of the singer.
The next versicle, my soul is even as a weaned
child, does not repeat the image above-men-
tioned. Rather the soul of the Psalmist is
itself styled now “the weaned child;” “even
so, stilled and quieted, is the weaned child
within me, or upon me, my Soul.”
3. Let Israel, &c.] Rather, “O Israel,
hope,” &c. “The Psalmist,” says Ewald,
“describes a contentment, resignation, and de-
votion to the divine will, the most absolute,
after lengthened struggles and temptations.
The storm of passion has been allayed, all
proud longings and vain expectations have
been curbed. As a child at rest the poet
waits the future which is before him, with
joyous confidence in its revelations, and faith-
ful encouragement to his people to wait with
him. Nothing can be more beautiful than the
sketch in the psalm of a new birth to a new
/ife: nothing more striking than its guarantee
of a better future which the anticipated new
birth holds out: nothing more suggestive of
the noblest promise than the renunciation of
all selfish personal aims, and resolution of
them into a prayer for the nation's weal.”
The short lovely song is as a bud in spring
which waits for the light to display its
beauty and spread abroad its sweetness. The
light of Christianity and the spirit of Chris-
tianity has now shone upon it, warmed it,
and discovered its closely packed excellencies,
and hidden significances, which David who
Sang, and Israel who listened, may not have
apprehended.
PSALM CXXXII.
A prayer to Jehovah for the continuance
of David's line. Vºv. 1, 2, 3, 4, 5 describe
David's labour and anxiety in making pre-
paration for building “a house for Jehovah:”
v. 6 introduces, as it would seem, the people
singing some of the localities (see below)
in which the Ark of God was heard of
or seen in ancient days and before its settle-
ment on Mount Zion, and men's uncertainties
about it: v. 7 expresses the joy and satis-
faction of all men at the opportunity afforded
of praising Jehovah in His new abode: v. 8
is the address to Him, arid prayer, that He
would take up His rest, and abide with His
people: vºv. 9, Io, contain special prayers
for happiness and peace to priests and people,
through Jehovah abiding close to them; fol-
lowed, in viv. II, 12, 13, by a reference, in
connection with such prayers, to the pro-
mise made to David and his seed, in case of
obedience: in viv. 14–18, Jehovah replies to
all the above entreaties and references; pro-
claims His love for Zion, and determination
47O PSA LMS. CXXXII. [v. 1–6.
| ORD, remember David, and all
his afflictions:
2 How he sware unto the LORD,
and vowed unto the mighty God of
Jacob ;
4 I will not give sleep to mine eyes,
or slumber to mine eyelids,
5 Until I find out a place for the
LORD, an habitation for the mighty ...;
God of Jacob.
#zozts.
3 Surely I will not come into the
tabernacle of my house, nor go up in-
to my bed;
6 Lo, we heard of it at Ephratah:
we found it in the fields of the
wood. -
to rest in it for ever; to bless it and its in-
habitants, always, with choicest blessings; and
to raise up a horn to His anointed, for the
confusion of His enemies, and His own per-
petual renown. -
The characteristics of “Psalms of Degrees”
are not seen in this psalm : its length, too,
discriminates it from the rest of the group
in which it is; and the ordinary parallelism of
Hebrew poetry is noticeable in it, viv. 1, 2, 3,
4, &c. In viv. 2, 5, 9, Io, I 3, 14, a repetition
of significant phrases reminds of Gesenius'
view, p. 455. -
There is a manifest resemblance in style, dic-
tion and matter between the ps. and Ps. lxxii.
It is most difficult to assign any time at
which it was probably written. A consider-
able portion, vºv. I—8, 13, 14, of it suits
the great occasion of the settlement of the
ark on Mount Zion; but the absence of a
title ascribing the psalm to David, the men-
tion of him in viv. Io, 17, and the occurrence
of the psalm in a collection of later psalms,
are against the Supposition that he was the
author. So too the absence of a title ascrib-
ing the psalm to Solomon, and its place in the
book of Psalms, are against the opinion (of
Tholuck, De Wette, and others) that Solo-
mon was the author. A favourite notion is
that it was written after the exile; and that
the anointed mentioned in viv. Io, 17, is Ze-
rubbabel, or Simon the Maccabee, or other late
king or priest. The interest, spirit, and sig-
nificance of the psalm are greatly sacrificed by
this supposition. The first verses describing
David's labour and care in reference to Jeho-
vah's first resting-place become in comparison
pointless: the details respecting the ark (viv.
6–8), which did not survive the captivity,
become uninteresting. The building of the
first temple is not (probably) mentioned;
and the allusions in viv. II, 12, 15, 18, to the
line of David, and Jehovah's promised bless-
ings, uttered in a free, joyous, spirit, scarcely
suit the nation's decline. .
Possibly the psalm may be composed, as
Ps. lxviii., of various ancient fragments of
Lavid and others, with additions of later
date. The additions, now, it may be im-
possible to discriminate from the older por-
tions. The great obscurity of the psalm and
its abruptness favour this Supposition: See vºv.
1, 6, 8, &c. The early part may have been
written for the great event of David's life:
see Dean Stanley, “Jewish Church, Vol. II.
p. 85: viv. 13, 14 can scarcely have been
written for any other occasion. Solomon may
have used the psalm upon a still greater oc-
casion : in fact, viv. 8, 9, with slight change,
occur 2 Chro. vi. 41, 42, in Solomon's
prayer. The inestimable fragments may have
been used in the temple service without
alteration at later opportunities, and words
added, which give the whole a character Suited
to a later age.
The ark was sometime at Mizpeh, Judg. xx.
I ; some time at Shiloh, I S. iv. 3; for twenty
years at Kirjath-jearim, I S. vii. 2; three
months in the house of Obed-edom, 2 S. vi. II.
The words of the psalm do not decide
absolutely the question whether the vow, v. 2,
refers to the building of the temple, or to the
building of a permanent, instead of a tempo-
rary, abode for the ark: see Ps. lxxviii. 67,
&c. In the days of Saul men troubled not
themselves about it; I Chro. xiii. 3.
1, 2. LoRD, remember David, &c.] Ra-
ther, Remember, O Lord, to David, &c.
“To David,” i.e. in order to a divine recom-
pense. We read, in I Chro. Kxii. 14, of
David's trouble, i.e. painful anxiety and af-
fliction (Isai. liii. 4; Ps. cxix. 71), in making
preparation for building a permanent House
for Jehovah. The vow need not be interpret-
ed literally, nor its terms, to which the LXX.
add, pressed: it describes the king's fixed
determination to execute the work without
stint of labour and price. According to the
word of Nathan, 2 S. vii. 2, 3, &c., Jehovah
Himself interfered to delay the execution.
3. Surely] In the original the same form
of expression as in the preceding psalm, v. 2.
the tabernacle of my house] Or, “the taber-
nacle or tent which is my house,” a poetical
periphrasis for “my house.”
into my bed] Or, more precisely, “into
the bed (which is) my couch,” i.e. of rest.
See a similar expression, Gen. xlix. 4.
5. the mighty God of Jacob) Or, “the
mighty (One) of Jacob.” See the original
phrase, Gen. xlix. 24; also Isai. i. 24, xlix. 26,
&c.
6. Lo, we heard of it, &c.] Lit. “We
v. 7–17.] PSA LMS.
CX X X II. 47
a Numb.
• 35.
7 We will go into his tabernacles:
we will worship at his footstool.
8 * Arise, O LORD, into thy rest;
IO
2 Chron. 6. thou, and the ark of thy strength.
4 I.
9 Let thy priests be clothed with
righteousness; and let thy saints shout
for joy.
Io For thy servant David’s sake turn
* 2 Sam. 7. not away the face of thine anointed.
I2.
I Kin. 8.
II The LoRD hath sworn in truth
ºnton, g. unto David; he will not turn from it;
I6.
Luke 1.69.
*Of the fruit of thy body will 1 set
Acis 2.33 upon thy throne.
f Heb.
Athy belly.
12 If thy children will keep my
covenant and my testimony that I shall
teach them, their children shall also
sit upon thy throne for evermore.
13 For the LORD hath chosen Zion;
he hath desired it for his habitation.
14. This is my rest for ever: here
will I dwell; for I have desired it.
15 I will abundantly bless her pro- or,
vision: I will satisfy her poor with sure/y.
bread.
16 I will also clothe her priests with
salvation: and her saints shall shout
aloud for joy. - *
17 “There will I make the horn of 3.
heard of it, i.e. the ark (implied, but not ex-
pressed, in v. 5), in Ephratah; we found it in
the fields of the forest.” The words, it may
be, of the people: Ephratah, or Ephrath, is a
well-known title of Bethlehem (Gen. xxxv. 19;
Ruth iv. II: Mic. v. 2); but we have no
authority for saying that the ark was at Beth-
lehem. Some imagine the words of viv. 6, 7
to be a continuation of the words of David
which precede: “Lo we heard of it, i.e.
the ark, in our tender infancy at Ephratah
or Bethlehem, and found it in the fields of
the wood, i.e. at Kirjath-jearim.” But the
words, we heard of it at Ephratah, can Scarcely
mean anything but “we heard of it (as being)
at Ephratah.” It must be confessed that no
interpretation of the place is satisfactory: the
allusion may be to an incident not recorded.
7. his tabernacles] Lit. “His habitations,”
as in the marg., i.e. upon Mount Zion; see
‘U. 5.
his footstool] i.e. the ark dwelling within
His tabernacle. See Ps. xcix. 5; I Chro.
xxviii. 2. Jehovah dwells (Ps. lxxx. 1) above
or upon the cherubim : the ark is under His
feet.
8. Arise, O Lord, &c.] A similar cry
was raised in the wilderness when the ark
was moved each morning from its rest at
night, Num. x. 35, 36; Ps. lxviii. I. The
Ark of God is only mentioned here by name
in the psalms. See 2 Chro. vi. 41.
9. Let thy priests, &c.] “Let Thy priests
be clad in fitting attire (see Lev. vi. Io),
figuring the inner, still more glorious, attire,
which they should wear, of holiness and
obedience to Him Whom they serve;” Job
xxix. I4; Isai. lxi. Io; Rev. xix. 8. And
let Thy saints, i. e. Thy chosen people gene-
rally, “shout for joy at the majestic prospect
before all.”
10. For thy servant David's sake, &c.]
A disappointed suppliant turns away his face,
and retires disconsolate. So “to turn away
the face” is “to reject the prayer” of a
petitioner. See I K. ii. 16, 17, 20 (Heb.);
2. K. xviii. 24. The anointed is, undoubtedly,
the suppliant, theocratic king, who speaks in
the psalm. The prayer is, that God would
abide always with His people, and grant the
blessings which follow in His train, viv. 9,
Io, &c.
11. The Lord hath sworn, &c.] In the
prayer at the dedication of the temple, I K.
viii. 25 (see the promise 2 S. vii. 12—16),
Jehovah is similarly reminded of His promise
to David's line. The more accurate render-
ing of the verse would be, “The Lord hath
sworn to David : it is truth: He will not
swerve,” &c. The intense earnestness and
solemnity of the words suggest the opinicn
that they were written whilst the line of
David was upon the throne: and not at a
later time when hope was faint or extinct. See
Ps. lxxxix. 3, 4.
13. For the Lord, &c.] Tholuck supposes
these words to refer to the settlement of the
ark by Solomon in its final resting-place;
and suggests that Zion may mean the hill of
Zion including Mount Moriah, upon which
the temple was built. But rather (Moll, &c.),
Zion seems used here (as often in the later
pss.) for the city of Jerusalem; as the verses.
following describe the blessings to descend
upon its king and people through the choice
of it by Jehovah as His rest for ever. The
abundance, ºv. 15, overflows to the poor: the
salvation, i.e. health, prosperity, and divine
endowments, of the priests, overflows in hap-
piness to the whole people. In v. 9, the
prayer is, that “the priests be clothed with
righteousness.” In the word (vºv. 14–16)
of Jehovah in reply, the blessing is promised
but in altered phrase.
17. There will I make, &c.] Or, “There
will I make a horn to branch forth to, or
for, David.” A horn, the symbol of dominion
(Ps. cxii. 9; Jer. xlviii. 25; Mic, iv. 13 ;
4.72
PSA LMS. CXXXII. CXXXIII. [v. 18–3.
David to bud: I have ordained a EHOLD, how good and how
"lamp for mine anointed. pleasant it is for brethren to
18. His enemies will I clothe with dwell together in unity º.
shame: but upon himself shall his 2. It is like the precious ointment gether.
# Or,
candle.
crown flourish.
PSALM CXXXIII.
The benefit of the communion of saints.
A Song of degrees of David.
upon the head, that ran down upon
the beard, even Aaron's beard: that
went down to the skirts of his gar-
ments; -
3 As the dew of Hermon, and as the
Ezek. xxix. 21, &c.). The image is taken
from the notion of a powerful animal with
One horn; or from the custom in eastern coun-
tries of wearing a horn upon the ornaments
of the head. See Burder's ‘Oriental Cus-
toms,” Vol. I. pp. II 8, 12o, also note, Ps.
xcii. Io. The image in Deut. xxxiii. 17, and
I K. xxii. II, is different: it is borrowed
from bulls or buffaloes that strike or push
with their horns. The image again in Job
xvi. 15 is different: horn is there used simply
for “head.” David, in this place, is put for
Ais line.
A lamp Shining and giving light to a house-
hold is a common symbol of prosperity and
glory (2 S. xxi. 17; 1 K. xi. 36, xv. 4; Ps. xviii.
28). Similar images occur in Ezek. xxix. 21;
Jer. xxiii. 5, xxxiii. I5; Zech. iii. 8, vi. 12.
It cannot be doubted that Messiah, the Branch
of Jehovah and of Righteousness, the Horn
of Salvation, the Lamp of Jehovah, on Whose
Head a crown perpetual flourishes, is pointed
at, with more or less distinctness, in all the
passages just quoted; and so the Jews them-
selves explain. One of their daily prayers is,
“Soon may the Branch, the Root of David,
spring up, and His Horn be excellent,” &c.
PSALM CXXXIII.
Some doubt is thrown upon the authority
of the inscription, which ascribes this psalm
to David, by its omission in the LXX., Chal-
dee, and other versions, and in some Hebrew
MSS. The Alexandrian copy of the LXX.,
however, retains it.
The inscription may mean, not that the
psalm was written by David, but that it
breathes his spirit: or, that it has reference to
him that loved Jonathan as a brother, and
lamented him when dead with a brother's
SOTTOW. -
The subject is brotherly love. Is the love
of brethren living in one family as brethren,
intended, or the brotherly love, as it may be
called, of citizens and countrymen living to-
gether in one city compact in unity? It is
best to interpret the simple, graphic, original
psalm accordins to the obvious meaning of
its words, and not to mix up with the in-
terpretation of it inferences and applications.
The psalm may have been suggested to the
terminating the robe below the waist.
Psalmist by the sight or the tale of some
family living as described in it, together, united
in affection, as by blood.
In viv. 2, 3 a repetition of significant words,
“that ran down upon the beard, the beard
of Aaron, and ran down (orig.) to the skirts
of his clothing,” &c., reminds us of the view
of Gesenius, p. 455, touching these Psalms
of Degrees.
1. Behold, how good, &c.] Heb. “that
brethren should dwell also together.” See
marg. -
2. It is like the precious ointment, &c.]
Like the “precious oil that is poured upon
the head of Aaron” (Exod. xxx. 23–33; Lev.
xxi. Io), flowing over his beard and clothing,
consecrating the man and his vestments, See
Lev. viii. 12, 30, uniting them together as one
body, I Cor. xii. 14, and filling all Space
around with a delightful fragrance. Con-
cord of brethren, united in one household
and loving as brethren, is similarly excellent
and precious; diffusing all around a delight-
ful satisfaction; and suggesting, to those
who witness it, a vision of peace and love,
and of sympathy and brotherhood ever ex-
tending.
The exact rendering of the Hebrew is,
“As the precious oil (poured) upon the
head, descending upon the beard — upon
Aaron's beard—that descends (or is seen de-
scending) also to the edge of his clothing.”
The edge of his clothing is the upper edge
or border terminating the robe, and girdling
the neck; or perhaps the lower edge or #.
e
word employed, which means literally
“mouth,” suits best the first of these in-
terpretations. See Exod. xxviii. 32 ; Job
XXX. I 8.
3. As the dew of Hermon, &c.] Heb.
“As the dew of Hermon that falls down
upon the hills of Zion,” &c. Concord again
is like the dew of Hermon, which falls,
gently, copiously, imperceptibly, watering
the land of promise. See Prov. xix. I2;
Mic. v. 7. The dew of Hermon may be
mentioned as a well-known copious dew:
it seems an exaggeration that it is described
as falling upon “the hills of Zion:” but the
v. 1–3.]
473
PSA LMS. CXXXIII. CX X XIV.
dew that descended upon the moun-
tains of Zion: for there the LORD
commanded the blessing, even life for
CVCIIIlOTC.
PSALM CXXXIV.
An exhortation to bless God.
A Song of degrees.
EHOLD, bless ye' the
all ye servants of the
LORD,
LORD,
which by night stand in the house of
the LORD.
2 Lift up your hands
tuary, and bless the LORD.
3 The LORD that made heaven and
earth bless thee out of Zion.
PSALM CXXXV.
1 An exhortation to praise God for his mercy,
5 for his power, 8 for his judgments. 15 Zhe
zanity of idols. 19 Azz ex/loyºtatioſe to Öless
God.
summit of Hermon can be seen, towering
aloft and covered with snow, to the borders
of the Dead Sea; and the storm bursting
upon the summit of Hermon, see Ps. xxix.,
is felt all through the land to the distant wil-
derness. Some interpret “the mountains of
Zion,” as “mount Sion which is Hermon,”
Deut. iv. 48; but the spelling of the two
words is different; the point of the illustra-
tion is lost if the holy hill of Zion is not in-
troduced; and the meaning is insipid if the
dew of Hermon simply falls upon the hills of
Hermon. It falls upon Hermon first, upon
the valleys below, and upon every hill and
every valley through the whole of Palestine;
and so is an apt image of “brotherly love,”
which, seen in a narrow circle, expands from
it, as waves from a centre, and leavens a
whole community and an entire nation.
The A. V., As the dew of Hermon, and
as the dew that descended upon the moun-
tains of Zion, seems to destroy the corre-
spondence of the two images of the oil and
dew; the oil which descends upon the beard
and then upon the garments of the priest,
and the dew which descends upon the distant
hills of Zion, and connects them in some sort
with the mountains from which the dew pro-
ceeds. The mountains of Zion is an unusual
expression. See Dean Stanley's ‘Sin. and Pal.’
p. 396, note. - -
for there, &c.] That is, in Zion, without a
mention of which this song of brotherly love
would be incomplete.
PSALM CXXXIV.
The psalm consists of two parts: viv. 1, 2,
make the first part, and v. 3, the Second.
In the first part, the Psalmist, in the name of
the community of Israel, incites the ser-
vants of Jehovah, i.e. the Priests and Le-
vites, ere they enter upon the nightly offices
of the sanctuary, to praise and bless Je-
hovah effectively. “He urges them,” says
Calvin, “not to stand idle in their ministry,
nor spend the night in arranging the ceremo-
nial of the services, lighting the lamps, and
preparing the sacrifices, a work comparatively
naught and profitless, but to pray also in
spirit, and praise God from the heart.”
In part 2, the choir of ministers so addressed
promises Jehovah's blessing, according to their
effectual prayer, to the whole people, and to
each individual of it. Compare Ps. cxxxv. 1, 2.
1. by night stand, &c.] Stand, i.e. minister
(Deut. x. 8, xviii. 7 ; Prov. xxii. 29, &c.) in
the temple. The offices were performed,
probably, by night as well as day. See Lev.
viii. 35 ; I S. iii. 3; I Chro. ix. 33; See
too Luke ii. 37. The words added here in
the P. B. V., “even in the courts of the
house of our God,” are from the LXX.
2. Lift up your hands in the sanctuary]
See PSS. v. 7, xxviii. 2, xcix. 5, CKxxviii. 2.
Pray to Jehovah, with faces turned, and
hands lifted, towards the sanctuary.
3. The Lord that made, &c.] “Jehovah
Who made heaven and earth (PSS. cxxi. 2,
cxxiv. 8) shall send from Zion, in which
He abides (Ps. cxxviii. 5), the choicest blessings
upon His people.” “The Lord bless thee,”
or “shall bless thee,” is the ordinary form
of priestly blessing (see Num. vi. 24), ad-
dressed to each individual of a community or
congregation.
Some expositors (Hupfeld, &c.) reject the
notion of two speakers, viv. 1, 2, and 3, and
conceive the Psalmist alone to speak; in vºv.
1, 2, urging the ministers of the temple
to alacrity in their worship; and, in v. 3,
promising Jehovah's blessing as attendant
upon it. On this supposition it is hard to
explain the change of expression (orig.) in viv.
1, 2, and 3: but it must needs be a matter of
conjecture who the speakers are.
The burden of this short song, which is
blessing thrice repeated, reminds us finally of
Gesenius's doctrine touching the Psalms of
Degrees, p. 455. - *.
PSALM CXXXV.
A Hallelujah Psalm (v. 1), for Temple
Service. There is a correspondence, between
this psalm and the last, as between a painting
and its rough sketch. It invites the Priests
and Levites who minister in the House of
Jehovah to sing His praises and wonderful
| > - Or, in
27? the Sall] C Åočiness.
474 PSA LMS. CX XXV.
Pº ye the LORD. Praise ye
the name of the LORD ; praise
him, O ye servants of the LORD.
2 Ye that stand in the house of the
LoRD, in the courts of the house of
our God,
3 Praise the LORD ; for the LORD
fs good: sing praises unto his name;
for it is pleasant. -
4. For the LORD hath chosen Jacob
unto himself, and Israel for his pecu-
liar treasure.
[v. I—II.
6 Whatsoever the LORD pleased,
that did he in heaven, and in earth, in
the seas, and all deep places.
7. “He causeth the vapours to as-Jer to:
cend from the ends of the earth; he “
maketh lightnings for the rain; he
bringeth the wind out of his treasuries.
8 *Who smote the firstborn of "Exod. 12.
Egypt, "both of man and beast. #eb.
9 Who sent tokens and wonders in-ſ.”
to the midst of thee, O Egypt, upon east.
Pharaoh, and upon all his servants.
5 For I know that the LORD is Io “Who smote great nations, and Nº.
great, and that our Lord is above all slew mighty kings; 26, 34, 35.
gods.
II Sihon king of the Amorites, and
works in nature (viv. 6, 7), and in deliverances
of His people (viv. 8, 9, Io). With His
wondrous doings and His power which en-
dures for ever (vºv. 13, 14), it contrasts the
might of idols which see not, hear not, do
not, are not (viv. I5, 16).
Delitzsch styles it a mosaic, made up for
the most part of pieces selected from other
psalms, and from the prophetical writings.
Pss. xcvii. and xcviii. are specimens, among
the psalms, of similar compilations. Jeremiah's
prophecies contain, similarly, many words of
ancient prophecy inserted into the body of
his instructions. The passages referred to in
this psalm are for the most part known, and
reference is made to them as they occur.
The date and author cannot be ascertained:
but the language in many parts and its cha-
racter, as above described, seem to point to
a late date.
1. ye servants, &c.] As in Ps. cxxxiv. I
these words probably indicate the Priests and
Levites. The Levites ministered before God
in His house (Deut. x. 8; 1 Chro. xxiii. 3),
and sang praises to Him continually. The
Priests ministered day and (probably) night,
offering sacrifices, repeating prayers, and
joining in Songs of praise. The mention of
courts suggests to some the notion that the
whole people are addressed. But the expres-
sion seems only equivalent to “house of
Jehovah;” PSS. lxxxiv. 3, Xcii. 13, cKvi. 19, &c.
3. for it is pleasant] to sing praises
to His name, as in Ps. cxlvii. 1; Prov. xxii.
I 8:a see also Ps. cxxxiii. I : or, rather, “for it
(i.e. His name) is pleasant or lovely;” see Ps.
liv. o.
4. For the Lord, &c.] The words of
Deut. vii. 6 are recited.
5. For I know, &c.] Emphatic: I know
from experience; recent and decisive it may be:
see Exod. iii. 19; I S. xvii. 28.
gods] Elohim; gods, so called, of the
heathen.
6. Whatsoever, &c.] Ps. cxv. 3. “The
specification of Jehovah's doings according to
His pleasure, in heaven, earth, the Sea, and all
deep places,” says Calvin, “puts before us in
a graphic manner His particular care always
and everywhere.” In Ex. xx. 4, heaven, earth,
and water under the earth, are used to describe
all creation.
7. He causeth, &c.] Jer. x. 13, li. 16. The
clouds rising up in the far horizon fraught
with abundance of rain (I K. xviii. 44) are
intended.
he maketh lightnings for the rain] Or,
to bring forth rain (LXX. dortpatrás els
Jerôv ćitoímorev), when nature is parched up
through a long drought. Some render
“lightnings with rain" (P. B. V.), which is
(in comparison) pointless. Lightning is de-
Scribed as in itself God's wondrous work:
beneficent, too, in clearing the air; and issuing
(though fire and water seem of all things
most opposed) miraculously in rain : see
Ps. xxix. Io; Zech. x. I. The expression, ends
of the earth, does not strictly mean the
horizon; but, the earth being a vast plain of
which the ends are out of the reach of man's
sight, God there stores His clouds (in the
A. V. vapours), as He stores His winds in
secret hollow treasure-houses: out of these
distant, secret, stores He summons clouds
and winds at His pleasure: see Job xxxviii.
22; Ps. xxxiii. 7. A somewhat similar figure
Virg. ‘AEm.’ II. 25.
With viv. 8–12 compare czXxvi. Io—22.
9. into the midst of thee, &c.] Ps. cxvi. 19.
Pharaoh and his servants, i.e. his ministers
and courtiers; Exod. v. 21, vii. Io.
10. Who smote, &c.] Deut. iv. 38, vii. 2,
ix. I, &c. Sihon, Deut. ii. 3o; Num. xxi.
21–23. Sihon and Og are mentioned as the
V. 12 -21.]
PSA LMS.
475
CXXXV.
Og king of Bashan, and all the king-
doms of Canaan:
d Josh. 12.
7. heritage, an heritage unto Israel his
people.
13 Thy name, O LORD, endureth
for ever; and thy memorial, O LORD,
º, 2^:- throughout all generations. * e
£ion and I4. For the LORD will judge his
:* people, and he will repent himself con-
cerning his servants.
...;4, 15 *The idols of the heathen are
5; O, 7, 8.
silver and gold, the work of men's
hands.
16 They have mouths, but they
speak not; eyes have they, but they
see not ;
17 They have ears, but they hear
12 “And gave their land for an
not; neither is there any breath in
their mouths.
18 They that make them are like
unto them: so is every one that trusteth
in them.
19 Bless the LORD, O house of
Israel: bless the LORD, O house of
Aaron:
2O Bless the LORD, O house of
Levi: ye that fear the LORD, bless the
LORD.
2 I Blessed be the LORD out of
Zion, which dwelleth at Jerusalem.
Praise ye the LORD.
PSALM CXXXVI.
An exhortation to give thanks to God for
Aarticular mercies.
most potent of the vanquished kings, Amos
ii. 9; or rather, as the first vanquished and
slain, Num. xxi. 33, 34; Josh. xii. 2—4. Their
slaughter led to the occupation of the Land
of Promise, and seems to have made a deep
impression upon the victorious people; see
the places quoted.
11. all the kingdoms, &c.] Deut. iii. 21.
12. gave their land, &c.] Deut. iv. 38.
13, 14. Thy name, &c.] See Exod. iii. 15.
Thy Name endures for ever on account of
Thy glorious deeds (vºv. 7, 8, 9, Io) in days
past and now; for Jehovah will judge, i.e. vin-
dicate His servants against oppression always;
and repent Him of chastisement; and pity
according to His mercies, Deut. xxxii. 36: see
also Gen. xxx. 6; PSS. liv. I, Xc. 13, cii. I3.
15. The idols of the heathem, &c.] See Ps.
cxv. 4, &c.; the latter part of ºv. 17 differs
from Ps. cxv. 6, noses have they, but they
smell not, but yet in a way (orig.) imitates it.
19. Bless the LORD, &c.] PSS. cxv. Io—12,
cxviii. 2–4. The mention of the Levites is
peculiar to this psalm.
21. Blessed be the LoRD, &c.] The united
prayer and blessing of all mentioned before,
the house of Israel, of Aaron, of Levi, and
all that fear God, and of the Psalmist himself.
See Ps. cxxxiv. 3, in which verse, however,
Jehovah's blessing is promised out of Zion.
Here, on the other hand, His blessing begins
with Zion and goes forth from thence.
Olshausen, J. and others esteem this variation
of the sense of the place imitated unpleasing,
and would alter the Hebrew text: but we
must recollect other verses in the psalm which
recal places of Scripture without exactly copy-
ing them (see v. 9 and v. 17 for instance),
and interpret this verse apart from any special
reference to the verse which it calls to mind.
Jehovah is praised and blessed in Zion, and
out of Zion His praise shall go forth unto all
lands. Zion is put, as often, for Jerusalem
where God dwells: and the word before us
is descriptive of the day of the Psalmist, and
prophetic of after days; at the very least, true
in a sense above that which the Psalmist,
looking simply to his own day, could intend.
“For,” says Delitzsch, “has not Jehovah's
blessing gone forth to all lands from Zion,
and reached, too, those critics who cavil at the
Word which themselves confirm 2''
PSALM CXXXVI.
The Psalmist, viv. I—9, celebrates Jeho-
vah, Creator of heaven and earth; viv. Io—22,
Redeemer of His people out of bondage,
Leader through the waste, Giver of the land
of promise and Slayer of His enemies; ºv. 23,
Protector of His people always and at the
present moment in trouble; and vºv. 25, 26,
the Universal Parent.
The words, Ezra iii. II, suggest to Rosen-
müller and others that the psalm may have been
used at the foundation of the second temple;
the Levites singing the first part of each verse,
and the people responding. A great resem-
blance is pointed out (Thrupp, Vol. II. pp.
281, &c.) between the psalm and the confes-
Sion in Neh. ch. ix. It is vain to inquire at
what precise time a psalm with contents ap-
posite to so many occasions may have been
used first; but the date is without doubt after
the exile. Somewhat similar responses of
chorus or people are instanced in Exod. xv. 20,
2I ; Deut. xxvii. I 5, &c.
David (1 Chro. xvi. 41) ordained that the
Levites should continually chant before the
476 PSA L.M.S.
CX X XVI. [v. I—21.
gº. *GIVE thanks unto the LORD ;
& né. . for he is good: for his mercy
endureth for ever.
2 O give thanks unto the God of
gods: for his mercy, endureth for
eVCI’.
3 O give thanks to the Lord of
lords: for his mercy endureth for
eVer.
4. To him who alone doeth great
wonders: for his mercy endureth for
eVer.
• Gen. i. 5 "To him that by wisdom made
Ie the heavens: for his mercy endureth
for ever.
Gen. .. 6 * To him that stretched out the
jer. Io. 12. earth above the waters: for his mercy
endureth for ever.
& Gen. r. 7 *To him that made great lights:
I 4- for his mercy endureth for ever:
# Heb. 8 The sun to rule by day: for
for the º &
ºliºs Ky his mercy endureth for ever:
day. 9 The moon and stars to rule by
night: for his mercy endureth for
€VCI’. ©
Io “To him that smote Egypt in
their firstborn: for his mercy endureth
for ever:
e Exod. I2.
29.
11 J And brought out Israel from ZExod. 13.
among them: for his mercy endureth “”
for ever:
12 With a strong hand, and with
a stretched out arm : for his mercy
endureth for ever. - -
13 *To him which divided the Red : *
sea into parts: for his mercy endureth " "
for ever:
14 And made Israel to pass through
the midst of it: for his mercy endureth
for ever: e
15 *But 'overthrew Pharaoh and ºxodº
his host in the Red sea: for his mercy fireb.
endureth for ever. shaked off.
I6 ‘To him which led his people Exod. 15.
through the wilderness: for his mercy 22.
endureth for ever.
17 To him which smote great
kings: for his mercy endureth for
eVer:
18 °And slew famous kings:
his mercy endureth for ever: -
I9 'Sihon king of the Amorites: Ātāb.
for his mercy endureth for ever: 2 I. 2 I.
29 "And Og the king of Bashan; ºt
for his mercy endureth for ever: • j j -
2 I “And gave their land for an
for ; Deut. 29.
Ps. 135.
* Josh. I2.
7.
Lord a psalm, of which the burden should
be, “That His mercy endureth for ever;” and
such a psalm apparently was often used,
2 Chro. vii. 3 and xx. 21. The burden of
this psalm occurs Pss. cwi. I and cxviii. I. One
characteristic of it is that it repeats words
and phrases of other psalms (specially Ps.
cxxxv.) and prophecies (specially Isaiah),
with amplifications. The places are noted as
they occur. -
2, 3. God of gods and Lord of lords]
Deut. x. 17, &c.
4. who alone, &c.]"Pss. lxxii. 18, lxxxvi.
Io, &c.
5. by wisdom, &c.] Prov. iii. 19 ; Jer. x.
I2; PS. civ. 24. -
6. ſtretched out Isai. xlii. 5, xliv. 24.
above the waters] See Ps. xxiv. 2; Ex. xx. 4.
The waters of the great deep (Gen. vii. 11)
are meant, above which the crust of earth is
outspread. In Prov. viii. 27 the great deep
encircles the earth.
Hengstenberg, Vol. II. p. 8o, interprets the
words of this verse, “Who stretched out the
earth above, i.e. near to, and so as to stand over
and overtop, the waters, and not be covered
by them;” but this rendering does not seem
to exhibit the force of the word translated
“stretched out,” which conveys the idea of
stretching out as a crust or covering surface.
It is also doubtful if the particle “above”
(ºy) will bear the sense “near to” and “rising
above,” which this explanation demands.
7. lights] In Gen. i. I4—16, luminaries.
12. With a strong hand, &c.] Exod. xiii. 9,.
xv. 16, xxxii. II; Deut. iv. 34, &c. A strong
Aand and mighty arm could alone rescue out
of such perils.
13. divided] Emphatic: divided, so to say,
into pieces or parts (in two parts, P. B. V.),
instead of the expression used in Ex. xiv. 21,
Ps. lxxviii. 13, “divided” or “parted.”
15. overthrew] The same word as in Ex.
xiv. 27, “shook off,” “hurled,” out of his
chariot into the Sea: the same word also is
used, PS. ciz. 23, of locusts tossed about and
floating upon the wind.
16. To him which led, &c.] Deut. viii. 15.
19–22. Compare Ps. cxxxv. 10–12, and
the places quoted there from Deuteronomy.
v. 22–3.] &
PSA LMS. CX X XVI. CXXXVII. 477
of heaven: for his mercy endureth for
eVer.
heritage: for his mercy endureth for
ever : -
22 Even an heritage unto Israel
his servant: for his mercy endureth
for ever.
23 Who remembered us in our
low estate: for his mercy endureth
for ever: -
24. And hath redeemed us from
our enemies: for his mercy endureth
for ever. *
25 Who giveth food to all flesh:
for his mercy endureth for ever.
26 O give thanks unto the God
PSALM CXXXVII.
I The constancy of the jews in captivity. 7 7%e
fro//ef caerºeſ/. Adome azed AEabel.
Y the rivers of Babylon, there
we sat down, yea, we wept,
when we remembered Zion.
2 We hanged our harps upon the
willows in the midst thereof. ºf Heb.
3 For there they that carried us tº
& Song.
away captive required of us ‘a song; ‘Hºt.
laid us one
and they that 'wasted us required of...
22. Israel his servant] Deut. xxxii. 36.
If the four verses 19–22 were omitted, the
psalm would consist of 22 verses, one for each
letter of the alphabet; and the phraseology
of the above-named verses in the original is
such that they would seem not improbably
taken from the preceding psalm.
23. Who remembered us, &c.] Allusion is
made to God's deliverance of His people since
ancient days spoken of above; it may be, to
the escape from Babylon, the crowning deliver-
ance of all.
25. Who giveth, &c.] See Pss. civ. 27,
cxlv. I5, cxlvii. 9.
The P. B. V. of the psalm adds a 27th
verse, which is not in the Hebrew, Syriac, or
Greek, but is in the Vulg. -
PSALM CXXXVII.
It is difficult to decide the precise date of
this psalm. The title is absent in the Hebrew:
in the LXX. it is “for David,” Tó, Aavíð,
Cod. Alex.; Tô Aavió Tepetitov, Cöd. Vat.,
i.e., “of Jeremiah for David.” The passion
and mournfulness of it, and the absence of any
allusion to Jerusalem restored, favour the
opinion that it was written during the actual
captivity; and the stern imprecations at the
end are suitable to the times before Babylon
was actually destroyed. On the other hand,
the tenses in viv. 1, 2 rather point to the past:
the epithet applied to Babylon in v. 8, literally
taken, seems to imply that its destruction
was accomplished; and the words, “Happy
(shall he be)” or “Happy is the man,” &c.
may describe the accomplishment of prophecy
as well as its anticipation.
Babylon was taken by Cyrus, B. c. 538:
the Jews were allowed to return, B.C. 536.
Babylon was destroyed by Darius Hystaspes
(Herod. III. I 59) B.C., 516; and about the
same time the temple was rebuilt: see note
On v. 8. •
1. By the rivers of Babylon, there, &c.]
There is emphatic: “By the rivers. of the
city of our oppressors, there we sat,” &c. The
country of Babylon was fruitful, Isai. xxxvi.
17, and well watered by rivers and canals.
The rivers were, besides Euphrates and Tigris,
Eulaos and Chaboras, upon whose banks
Ezekiel (i. 3), and Daniel (viii. 2), saw
visions. The captive Israelites sat by the
cool streams for meditation and repose, and
wept when they looked upon the mighty river
and level plain through which it ran, so
different from scenes at home, the mountains
that stand about Jerusalem and Siloah's
brook that flowed softly. They hung their
harps upon the willows bordering the stream,
Lev. xxiii. 4o, Isai. xliv. 4, according to the
word of the son of Sirach, xxii. 6, pov-
oruká čv Tévéet äkaupos buiymous, that music is
pastime unsuitable to Sorrow. There does not
Seem any ground for Supposing the Psalmist
and his companions to be Levites or Priests:
rather, the psalm is the lament of private
persons.
2. We hanged our harps, &c.] We hung
up our useless and tuneless harps upon the
willows that grew everywhere in the land,
out of reach and sight, lest the importunity of
Our oppressors should solicit us to cast aside
Sorrow and sing to them a song of Zion—one
of those famed Songs of Zion of which all the
heathen had heard. How could we sing
Jehovah's Songs in a land of aliens?
The harp was used for joyful occasions,
Gen. xxxi. 27; Isai. xxiv. 8; 1 Chro. xxv. 3.
There seems no special force in the words
“in the midst thereof;” they mean simply
“in the land,” and indicate the multitudes of
willows. A particular willow, the weeping
willow, is still called “Salix Babylonica;” see
the ‘Dictionary of the Bible’ in v.
3. they that wasted, &c.] The Hebrew
word (ºn) is obscure: LXX. of daraya-
* muás. The P. B. V. is hard to account
Olſ. , * *
478
|v. 4.—I.
PSALMS. CXXXVII. CXXXVIII.
us mirth, saying, Sing us one of the
songs of Zion. .
4. How shall we sing the LORD's
song in a 'strange land?
5. If I forget thee, O Jerusalem,
let my right hand forget her cunning.
6 If I do not remember thee, let
my tongue cleave to the roof of my
mouth; if I prefer not Jerusalem
f Heb.
lazzd of a
strazzger ?
Heb.
Æe head! above 'my chief joy. -
%. 7 Remember, O LORD, “the chil-
gºadio dren of Edom in the day of Jeru-
º; salem; who said, Rase it, rase it,
44 &AEe tº
bare. even to the foundation thereof.
8 O daughter of Babylon, who
# gº f Heb.
art to be 'destroyed; happy shall he ºz
be, ‘that rewardeth thee as thou hast ºb.
* £42
served us. recomeåents-
9 Happy shall he be, that taketh %: -
& * , -- inst deedzwhich
and "dasheth thy little ones against ſºft
f the stones. #:
* Isai. 13.
PSALM CXXXVIII. #eb.
I ZXavid praiseth God for the truth of his word, the rock.
4. He prophesieth that the kings of the earth
shall praise God. 7 Åe professeff, his conft-
dence in God.
A Psalm of David.
WILL praise thee with my whole
heart: * before the gods will Iº. II9.
sing praise unto thee.
5, 6. If I forget thee, &c.] Heb. may my
right hand forget.—The aposiopesis is em-
phatic: “May my right hand forget its cunning
skill in striking the chords; may my tongue
forget to sing, and cleave to my mouth; if I
cease to prize Jerusalem above my chiefest
joy; to desire its hallowed precincts above
aught in life, or life itself.”
7. Remember, O Lord, &c.] Remember,
O Lord, to Edom's sorrow and discomfiture,
that day (Ps. xxxvii. 13; Obad. I2, 13) of
Jerusalem—that day of its visitation by Thee—
when they, the kinsmen of Israel (Obad. Io,
12), aided and abetted the foe, and said, Rase
it, rase it, &c., or, as marg., “Make bare.”
See Isai. xxxiv. 5; Lam. iv. 22, and Obadiah,
for similar denunciations against Edom. See
also Dean Stanley's ‘Jewish Church,' II. pp.
556, 7.
8. O daughter of Babylon] A well-known
periphrasis for Babylon, Isai. xlvii. I; See also
Isai. x. 32; Jer. xlvi. II, &c.
who art to be destroyed] Rather, “who
art destroyed.” The rendering of Aq. Trpove-
voplevpuévn, and that of the LXX: 1) taxat-
Topos, seem to imply this meaning. The
P. B. V. is “wasted with misery.” A pro-
phetical description probably of the future as
accomplished: See Isai. xxi. 9, xxxiii. 1, and
passim. The Psalmist, in these latter verses,
puts himself in the midst of the desolated city,
and singles out a circumstance of horror (Isai.
xiv. 21 ; Hos. X. I4) that graphically paints
the scene. Hupfeld and many others con-
ceive that the Hebrew word, rendered above
“destroyed,” is to be referred to the partial
destruction of Babylon under Cyrus; and the
wish that follows to the complete destruction
under Darius Hystaspes. The expression in
this view is unpoetical: the wish for the utter
destruction of the city already partially de-
stroyed Sounds exceedingly harsh; and it is
not according to the manner of the psalms
and of prophecy to draw fine distinctions be-
tween utter and partial destruction.
In explanation of these stern denunciations
against Edom and Babylon we must recollect
the customs of the day (2 K. viii. 12; Hos. xiii.
I6, &c.; ‘Il." XXII. 63; XXIV. 732); further,
that Babylon's destruction was the fulfilment
of prophecy (Isai. xiii. 16–18, xxi. 9, xxxiii.
I, &c.); and that Babylon even in the Old
Testament Scriptures assumes the character
of a city opposed to God and to goodness
(Isai. xiv. and passim). If the Psalmist had
simply expressed a desire and longing for
Babylon's destruction he would only have ex-
pressed what we meet with implicitly in the
pages of all the prophets.in that day. The
particular expressions used sound terrible;
but See also the remarks on Ps. cix. A
Christian spirit must not be looked for
throughout this ancient collection of the
Songs and psalms of a people warlike, fierce,
and hardly tried as the Jews: it is truly
remarkable that among so many psalms of
various authors and of all ages only a few
words here and there grate harshly upon the
sentiments of Christians!
PsALM CXXXVIII.
A psalm praising Jehovah for His mercy
shewn, upon some special occasion, by His
reply to prayer, and performance of His pro-
mises beyond expectation, viv. I—3: pro-
phesying that all the realms of the earth, on
hearing of it, would celebrate His glorious
deeds, and worship, v. 4: ending with a confi-
dent expression of trust in His continued pro-
tection, v. 7, and prayer for the completion of
His work of grace, v. 8.
The inscription assigns the psalm to David,
and its spirit and manner, generally, fall in with
V. 2–8]
479
PSA LMS. CXXXVIII.
2 I will worship toward thy holy
temple, and praise thy name for thy
lovingkindness and for thy truth: for
thou hast magnified thy word above
all thy name.
3 In the day when I cried thou
answeredst me, and strengthenedst me
with strength in my soul.
4 All the kings of the earth shall
praise thee, O LORD, when they hear
the words of thy mouth.
5 Yea, they shall sing in the ways
of the LORD : for great is the glory of
the LORD.
6 Though the LORD be high, yet
hath he respect unto the lowly: but
the proud he knoweth afar off.
7 Though I walk in the midst of
trouble, thou wilt revive me: thou
shalt stretch forth thine hand against
the wrath of mine enemies, and thy
right hand shall save me.
8 The LoRD will perfect that which
concerneth me: thy mercy, O LORD,
the inscription. It may have been written
when he ascended the throne after the death of
Saul, and after his escape from innumerable
perils, in connection, Delitzsch imagines, with
Jehovah's promises, 2 S. vii., of which many
expressions in the psalm remind us. The con-
nection between this psalm (see v. 6) and the
next is manifest.
1. before the gods] Some (LXX., Luther,
Calvin, &c.) interpret these words of the
angels, and compare Ps. XXix. I ; but it is
doubtful if the Hebrew word, Elohim, used
nakedly and without any explanation, can
have this meaning: it is also, as it would
seem, in this connection, pointless: others
(Rabbins, Flamin., Delitzsch, &c.) interpret
“the great ones of the earth,” and compare
verse 4 below, and PSS. lxxxii. I, cxix. 46,
&c., but this interpretation, too, seems to give
no special force to the passage. Probably
(Aq., Symm., Jer., &c.) the meaning is, “Be-
fore, or, in presence of, the gods of the
heathen, i.e. in scorn of, in sight of, the idols,
who can do nothing, I will praise Jehovah,
who does miracles for me and His people.”
For a similar expression, see Ps. xxiii. 5, Heb.:
See also Pss. Xcv. 3, xcvi. 5, for places in
which the Hebrew word “gods” is used pro-
bably for idols.
2. I will worship, &c.] If David wrote
the psalm he must use the word temple for
the earlier simple sanctuary on Zion; see PS. v.
7, and note. “I will worship,” he says, “turn-
ing towards Thy sanctuary in which Thine
ark abides.” See I K. viii. 48.
for thou hast magnified, &c.] i.e. “Thou
hast performed Thy promise above that which
Thy Name and Fame as a faithful performer
of promises led us to expect and to hope.” A
special promise and its abundant fulfilment
seem referred to.
3. In the day, &c.] The genuine confidence
of David: compare his humility, v. 6.
4. All the kings, &c..] Hiram king of
Tyre (2 S. v. II; I Chro. xiv. 1), and Toi
king of Hamath (2 S. viii. Io), congratulated
David upon his accession, and are supposed
to be here chiefly intended. But doubtless
all the kings of the earth are meant; they
all shall praise Thee when they hear the
“words of thy mouth,” i.e. Thy promises made
to David and to Thy people and fulfilled
literally and above the letter, v. 2 : compare
PSS. lxviii. 29, cii. 15, cxlviii. II, &c. In
Isai. xlix. 7, lii. 15, lx. 3, are somewhat simi-
lar prophetical idealizations of kings and
peoples worshipping Jehovah or His Christ.
It is to be noticed that He to whom the
psalm is addressed is not named till verse 4.
See Ps. cxiv.
5. Kea, they shall sing in the ways of the
LORD] i.e. “of the ways” or “doings,” Ps.
ciii. 7, “of the Lord.” Similar expressions,
Heb., occur PSS. lxxxvii. 3, cv. 2.
6. Though the LoRD, &c.] Similar words of
David occur 2 S. vi. 21, xxiii. 1; Pss. xviii. 28,
29, cxiii. 5, CXXXi. I : see too Prov. xvi. 18.
The next clause is obscure. “As for the
proud” (see Ps. ci. 5), “He knoweth,” i.e.
notices, observes, sees them (Ps. xciv. II;
Jer. xxix. 23), though He is “afar off” in
heaven, cf. Ps. cxxxix. 2, His place of dwelling.
7. Though I walk, &c.] See Ps. xxiii. 4.
thou wilt revive me] See Ps. lxxi. 20; and
CXIX. passim.
thou shalt stretch forth, &c.] See I S. xxiv.
6; PS. X. I2; Job i. 12.
againſt the wrath, &c.] i.e. “against my
wrathful furious enemies.” -
8. will perfect, &c.] “Will complete and
fully execute all that is to be done for me
within and without.”
the works of thine own hands] The creatures
which Thou hast made with Thine hands and
Thy fingers, Ps. viii., and specially those whom
Thou hast singled out from the whole world,
and set apart, and made near to Thyself. See
Ps, Xcii. 4, 5; also 2 S. vii. 25.
4So
[v. I—5.
PSA LMS. CXXXVIII. CXXXIX.
endureth for ever: forsake not the
works of thine own hands.
PSALM CXXXIX.
ZXavid praiseth God for his al/seeing prozi-
dence, 17 azed for his infinite mercies. 19 Aſe
defteå the wicked. 23 Aſe prayeth for sincerity.
To the chief Musician, A Psalm of David.
LORD, thou hast searched me,
and known me.
I
my thought afar off. .
3 Thou "compassest my path and 19.”
zlozvest.
2 Thou knowest my downsitting
and mine uprising, thou understandest
my lying down, and art acquainted
with all my ways.
4. For there is not a word in my
tongue, but, lo, O LORD, thou know-
est it altogether.
5 Thou hast beset me behind and
PSALM CXXXIX.
The inscription assigns this psalm to David;
its wonderful spirit, originality, majesty, and its
correspondence with psalms undoubtedly Da-
vidic, support the authority of the title. Many
commentators (Delitzsch, &c.), on account
of certain Chaldee words and phrases in it,
imagine it written after the captivity, and in-
terpret the inscription as indicating that the
psalm is worthy of the great king and like his
other compositions. The argument from the
occurrence of Chaldee phrases is not very
convincing, unless it can be shewn that such
phrases were certainly introduced into the He-
brew language after the captivity. The writer
of this psalm must have been gifted, almost
above all the Sons of men, with poetic genius,
as well as with divinely inspired insight. An
age of strong faith seems most likely to have
produced such a strain; rather than a time of
decline, and of the deterioration of taste and of
the spirit of a people. The early part of the
psalm describes God's omniscience, viv. I—6;
His omnipresence and omnipotence are de-
Scribed, viv. 7–12; the latter as exhibited in
the wondrous formation of man (vºv. 13—
I6). The Psalmist's deep delight at the con-
stant study of God's thoughts (viv. 17, 18);
his horror of the wicked who use such a
Name for crime (vºv. 19–22). Earnest prayer
is offered (vºv. 23, 24), that God the searcher
of hearts would search his heart, lighten his
eye, and direct him to life eternal, to the end.
“Language,” says Herder, ‘Sermons,” Vol. Iv.
p. 69, “utterly fails me in the exposition of
this psalm. Let any one read it, and he will
see that, after the fullest explanation of every
verse and of the purport of the whole, the
psalm is at each reading new; each word sug-
gestive perpetually of new thoughts.”
The Alexandrian copy of the LXX. seems
to attribute this psalm to Zacharias in the day
of captivity. But the words perhaps mean
that Zacharias in his captivity soothed himself
with the study of this psalm; and good autho-
rities attribute the reference to Zacharias in the
inscription to a later hand.
1. , thou hast searched, &c.] Lit. “Oh
Lord, Thou hast searched me and knowest.”
Thou hast searched out and knowest (all that
relates to me, body, soul, and spirit) as a man
fully knows that which he has long and care-
fully studied! The past tense has the force
of past and present.
2. Thou] Emphatic, “Thou and none be-
side.” Downsitting opposed to uprising seems
to mean “resting,” i.e. at night from work.
The use of the same Hebrew words in Ps.
cxxvii. 2 suggests this interpretation.
aftar off] Does this mean “afar off and
out of heaven thy dwelling-place,” an image
common in Scripture (Ps. cxxxviii. 6; Jer.
xxiii. 23, and fully expressed in Ps. xxxiii.
13–15)? or “afar off and before conceived of
the brain, and long long before uttered of the
tongue!” The latter idea is the more exqui-
site; and most suited to this psalm, which
stays not at the surface, but expresses the
deepest depths of divine truth for which the
words of the writer scarcely suffice. The
thought just born, and in time far removed
from utterance, is viewed as at a distance, and
seen in its earliest birth, afar off, by God.
3. Thou compassest, &c.] i.e. “Surround-
est and dost fence in, so that nothing can
escape the vigilant eye that watches the fenced
path:” or, rather, as in the margin, “winnow-
est,” i.e. “dost examine,” “sift,” and “ tho-
roughly understand;” a metaphor from a
winnower who separates minutest atoms of
chaff from the corn.
acquainted] i.e. “thoroughly,” as “by long
custom and perpetual consideration of them.”
See the use of the word "InYDIT in Num.
xxii. 30.
4. there is not a word, &c.] “The instant
a thought is conceived in the brain and before
the tongue has begun to be stirred up to utter
it aloud, Thou knowest it thoroughly How
much more my ways and words and deeds!”
5. Thou hast beset, &c.] “I cannot move
to right or left or forwards or backwards
without Thy permission;” “Thine hand is
laid upon me always and holds me with force
invisible but irresistible;” see Job iii. 23, and
xiii. 21, 27. These palpable images paint God
as He is, always close to us, always direct-
ing, always restraining.
v. 6—18.]
481
PSA L.M.S. CX X XIX.
* Amos 9.
2, 3, 4.
b Job 26.
Hebr. 4. I
f Heb.
sºazºezzetſ.
yzoz.
before, and laid thine hand upon
IIle,
6 Such knowledge is too wonder-
ful for me; it is high, I cannot attain
untO It.
7 Whither shall I go from thy
spirit or whither shall I flee from
thy presence
8 *If I ascend up into heaven, thou
art there: if I make my bed in hell,
behold, thou art there.
9 If I take the wings of the morn-
ing, and dwell in the uttermost parts
of the sea;
Io Even there shall thy hand lead
me, and thy right hand shall hold
IIlC.
II If I say, Surely the darkness
shall cover me; even the night shall
& be light about me.
3-
12 Yea, "the darkness "hideth not
from thee; but the night shineth as
f Heb.
as is the
darkness,
so is the
light.
the day: the darkness and the light
are both alike to thee.
13 For thou hast possessed my
reins: thou hast covered me in my
mother’s womb.
14 I will praise thee; for I am
fearfully and wonderfully made: mar-
vellous are thy works; and that my
soul knoweth fright well.
15 My "substance was not hid for,
from thee, when I was made in secret, º
and curiously wrought in the lowest
parts of the earth.
16 Thine eyes did see my sub-
stance, yet being unperfect; and in
thy book 'all my members were written, tºº.
which in continuance were fashioned. #%
y º
when as yet there was none of them. º: y
17 How precious also are thy;
thoughts unto me, O God! how & Ps, ſo. 5.
great is the sum of them
18 If I should count them, they
f Heb. .
greatly.
6. Such knowledge, &c.] With these
words ends the description of God's omnisci-
ence; in the next viv. His omnipresence and
Omnipotence are painted.
7. Whither shall I go, &c.] The excla-
mation in the text is not suggestive of terror;
but of awe and wonder, as of a feeble help-
less creature, in proximity always to closely-
encompassing, irresistible, intelligence and
might!
8. hell] The deepest recesses of Hades
under the earth are contrasted with heaven :
Heb. “if I should make Hades my resting-
place.” -
9. the wings of the morning] The morning
light is figured with wings which carry it
in a moment from the east to the utmost
parts of the west. The wind has wings,
Ps. xviii. Io: the sun, Mal. iv. 2.
1O. lead me, &c.] “Beyond the sea and
far out of sight of man, Thy hand will lead
and Thy right hand will hold me, so that I
cannot escape!”
11. If I say, &c.] “If I say, Darkness
will cover me, and night shall be iight (or
instead of light) around me—Yea, the dark-
ness,” &c.; v. I2 is the reply to v. II, as v. Io
to v. 9. *
13. possessed. The Hebrew word will
bear the meaning “formed,” i.e. “created:”
“as Thou didst form and fashion, so surely
Thou dost know completely and comprehend,
the constitution of my reins and secret hidden
VOL. IV.
parts.” The reins are mentioned perhaps as
the seat of tenderest feeling and sentiment.
covered me] i.e. “clothed and protected me
with flesh, bones, skin, &c., a covering inimi-
table by art,” Job x. II: or, rather, “woven
with curious skill and interlacing of bones,
sinews, veins, &c. like an elaborate curious
garment.” -
14. my soul knoweth, &c.] i.e. “that Thy
works are fearfully wonderful.”
15. curiously wrought] “As an embroi-
dered garment, diversified with colours (Exod.
xxvi. 36), my substance was curiously and
artistically (yea with art inimitable) wrought
in the utter darkness of the womb.” The
phrase “lowest parts of the earth” seems to
express a chamber of utter darkness out of
reach of the eye of man or light of God.
16. Thine eyes, &c.] “Thine eyes saw
me, in the womb, an embryo, an atom, un-
formed (glomus), invisible to any other ken;
and in Thy book (Ps. lvi. 8; Mal. iii. 16) were
they all written: my days were fashioned
and delineated in Thy Spirit and written in
Thy book, when as yet not one of them was.”
“My members” is not in the original; the
A. V. must be altered as above to express a
Sense which Job x. 5–II illustrates.
17. How precious, &c.] “How dear to
me are Thy wondrous thoughts displayed in
these miracles of creation how I delight to
dwell upon them how great and awful is the .
sum of them! If I count, they are more in
H H
482
[v. 19–24.
PSA L.M.S. CX X XIX.
22 I hate them with perfect hatred:
I count them mine enemies. -
23 Search me, O God, and know
my heart: try me, and know my
thoughts:
24. And see if there be any
are more in number than the sand:
when I awake, I am still with
thee.
I9 Surely thou wilt slay the wicked,
O God: depart from me therefore, ye
bloody men.
2O For they speak against thee
way of
wickedly, and thine enemies take thy
72 (7771 & 11). V2.111. k
2 I Do not I hate them, O Lord,
that hate thee? and am not I grieved
with those that rise up against
theef
way in me, and lead me in the way zºor,
* -- grief.
everlasting.
PSALM CXL.
1 ZXavid Arayeth to be delivered from Saul and
Aloeg. 8 Aſe prayetſ, against them. 12 He
comforteth himself by conſidence in God.
To the chief Musician, A Psalm of David.
number than the sand: I count them all the
day long till sleep overtakes me; I sleep and
wake from sleep and am still with Thee, still
counting the endless tale of Thy thoughts,
Thy wondrous designs of art and wisdom
displayed in man!” Others explain, “How
incomprehensible are Thy thoughts!” referring
to Dan. ii. II for this interpretation of the
word (inp") of dubious import. But the inter-
pretation first given is the more refined: and
the second introduces a repetition of the senti-
ment of ºv. 6.
19. Surely thou, &c.] The transition from
the contemplation of God in His works to
the mention of His enemies recals Ps. civ.
35. See the note there. The exquisite medi-
tations upon God's attributes in this psalm
may also have been suggested by sharp trial
caused by the enemies of God: of the nature
of it no hint is given.
20. For they speak against thee, &c.]
The import of the text as it stands would
seem to be, “They speak of Thee with evil
purpose; and take in vain Thy Name (Exod.
xx. 7), (being) Thine enemies.” The words
seem to convey the idea that the impious
men alluded to were in the strict sense God’s
enemies and revilers of God. The renderings
of the LXX, and Vulg. of this v. are very
different. Symmachus renders the latter clause
enjpómorav paratos oi évavriot orov, i.e. “Thine
enemies, in vain, are risen up against Thee,”
which may be the true rendering. Chrysostom,
Comm. on I Cor. xiii., remarks upon this
verse and the next, “That now a higher phi-
losophy is required of us than of these men,
for they are ordered to hate not only impietys
but impious persons, lest their friendship should
be an occasion to them of going astray, &c.”
The remark seems needless in explanation of
this place. The spirit of Christianity scarcely
enjoins us to love the énemies of God: and
the expression of the Psalmist conveys the
idea rather of the Psalmist's hatred of im-
piety in the abstract than of particular impious
men. So Hengstenberg, Vol. IV. p. 114, remarks,
“The Psalmist speaks of wicked men as such,
not of his own enemies as wicked men.” It
is totally adverse to the spirit of Christianity
to look upon our enemies in the light of God's
enemies, as the Jews were sometimes prone to
do: but of this spirit not a trace appears in
the psalm.
21. grieved] Rather, “sorely grieved and
horror-stricken.” .
22. I count them mine enemies] “But
my hatred of them is as Thine enemies.”
23. Search me, &c.] A prayer that God
would search him out and see if aught in his
own spirit is displeasing to Him; vouchsafe
him light to find the right path and strength to
walk in it. The word (in Sy) rendered “any
wicked way” means either (marg.) “way of
pain or grief,” or “way of idols.” The
latter interpretation is too elliptical; the mean-
ing of the other is paraphrased above. The
“way everlasting,” i.e. the safe, Secure, divine
way (Psalm i. 6), which leads to everlasting
prosperity. Böttcher declares these latter
verses unworthy of the rest of the psalm and
added by a later hand; others (Luther,
Delitzsch, &c.) feel that the psalm would be
imperfect without them; and that they are
the very point to which it tends from the
beginning. Hatred and abhorrence of the
impiety which disowns or , despises Him,
Whom the Psalmist feels to be omnipresent,
omniscient, all good, is the almost inevitable
fruit of the intense realization of His perfec-
tions which this psalm discovers: and a
prayer to Him Who knows the heart that
He would move the spirit of the singer to
his greatest good, is so natural and appro-
priate, that no fitter conclusion could be
imagined.
PSALM CXL.
A prayer for divine aid against enemies
powerful and slanderous, who stir up daily
strife, and surround the Psalmist with Snares
v. I—9.]
483
PSA L.M.S. CX L.
ELIVER me, O Lord, from
the evil man: preserve me from
º, the violent man; º,
Z/2.5., & 67 º - - s º - e
zºo'ezuces 2 Which imagine mischiefs in their
heart; continually are they gathered
together for war.
3 They have sharpened their
.*.* tongues like a serpent; *adders’ poison
OIm. 3. © º -
I 3. is under their lips. Selah.
4. Keep me, O LORD, from the
hands of the wicked; preserve me
from the violent man; who have
purposed to overthrow my goings.
5 The proud have hid a snare for
me, and cords; they have spread
a net by the wayside; they have set
gins for me. Selah.
6 I said unto the LORD, Thou art
my God: hear the voice of my sup-
plications, O LORD.
7 O God the Lord, the strength
of my salvation, thou hast covered my
head in the day of battle.
8 Grant not, O LoRD, the desires
of the wicked: further not his wicked
device; lest they exalt themselves. %
Selah. be exalted.
9 As for the head of those that
compass me about, let the mischief of
their own lips cover them.
and nets, vºv. 2–6: whose schemes, never-
theless, will come to nought through God's
aid often experienced before, viv. 7–9; when
the heads of the plots imagined against the
Psalmist will be punished according to their
deserving, by a Righteous Judge Who regards
the upright, viv. 12, 13.
There is a close resemblance between this
psalm and Pss. lviii., lxiv.; also between it and
the following Pss. cxli., czlii., cyliii., of which
the author may be the same. It contains
many uncommon words and phrases, e.g. in
vv. 2, 8, and its manner is wholly Davidical.
A common opinion is, that it was composed
by David with reference to the machinations
of Doeg and other slanderous persons in the
time of Saul, I S. xxii. 9, xxiii. 19, &c. Others,
Rudinger, Delitzsch, &c., think that Ahitho-
phel is referred to, and the date of the psalm
the flight before Absalom. The Syr. adds to
the title, “when Saul cast the javelin against
David.”
1. from the evil man] The singular is used
collectively; “from evil men.” See vºv. 4, 8.
preserve me] Or, “Thou wilt preserve
me.” The tense is changed, and may express
either a prayer or confident hope of aid.
2. Which imagine, &c.] The plural in
this verse shews that the sing. in the verse
preceding is used collectively.
are they gathered together for war] The
meaning is rather, “stir up,” “excite,” war:
See Deut. ii. 5, 9, 24, orig.: Prov. xv. 18.
So the Syr., Chald., Hupfeld, Delitzsch, &c.
LXX. Taperáororov.ro troXépous, and So Vulg.
3. They have sharpened, &c.] Like a sharp
arrow ; see Ps. cxx. 4: Or, as a serpent's
tongue, quick, agile, pointed, is sharpened
for a stroke. See PSS. X. 7, lv. 21, lxiv. 3.
adders' poison is under their lips] Cf. the
• expression, S. of S. iv. II: aſso Ps. lviii. 4.
4. Keep me, O LORD, &c.] The second
clause of the first versicle of this v. is the
same as the second versicle of v. I, which
seems the burden of the Song.
to overthrow my goings] See. Pss. XXXV. 6
(note), lviii. Io. The meaning is, “to direct
my steps, or feet, to ruin.”
5. The proud have hid, &c.] The artifices
of the Psalmist's enemies are compared to the
stratagems by which hunters entrap their prey.
Similar images Pss. ix. 16, xxxi. 4, cxlii. 3, &c.
by the wayside] i.e., “by the way in which
I am to go,” Pss. xxiii. 3, cKlii. 3. See too,
I S. xxiii. 23, the words of Saul to the
Ziphites, to which, possibly, allusion is made.
The tenses in the orig. have the force of past
and present, See v. 2.
7. the strength of my salvation] Qr, “of
my deliverance,” i.e. “my strong Deliverer.”
Thou hast covered, and wilt Surely cover in
time to come like a helmet, my head. Eph. vi.
17; 1 Thess. v. 8.
the day of battle] LXX. troXépov, Vulg.
“belli:” properly, “preparation for battle.”
8. Grant not, O LORD, the desires, &c.] i.e.
to take and destroy me. The word rendered
“ desires” occurs only in this place. The
LXX. render pi) trapabós ple, Küple, diró tis
étiévutas plov duaproxó. They may have read
*n\No. The word “wicked device ’’ occurs
also only here.
lest they exalt, &c.] Or, “they exalt
themselves,” a separate versicle, after David's
Iſla Illneſ,
9. As for the head of those, &c.] There are
various interpretations of this verse, according
to the meaning attributed to head. Moll in-
terprets as “the chiefs, or leaders;" others
(which seems best), “the head,” i.e. “the
life,” of those that encompass me about.
let the mischief] i.e. “Let the mischievous
work of their own lips fall, as some heavy
weight, upon them (the word “head” or “life”
H H 2.
484 PSALMS. CXL. CXLI.
[v. Io–2.
thanks unto thy name: the upright
shall dwell in thy presence.
PSALM CXLI.
Io Let burning coals fall upon
, nº, them; let them be cast into the fire;
ºn of into deep pits, that they rise not up
£ozzgrzée. º
I'Or, an again. g I David prayeth that his suit may be acceptable,
%Æez- 1 I Let not f"an evil speaker be es— 3 his conscience sincere, 7 and his life safe
from snares.
A Psalm of David.
ORD, I cry unto thee: make
haste unto me; give ear unto
my voice, when I cry unto thee. Heb
.2 Let my prayer be 'set forth be- ºd.
- y & tº tº e
wicked tablished in the earth: evil shall hunt
272&22 62 º e
º, the violent man to overthrow him.
%. , 12 I know that the LORD will
ºf maintain the cause of the afflicted,
ºf /, E/zz àe *
flººked to and the right of the poor.
I3 Surely the righteous shall give
his oz'er-
&zrozy.
A
in the Heb. implying the plur.) and destroy
them; let the calumnies which they heap upon
me fall upon and cover themselves;” cf. Ps.
vii. 16.
10. Let burning coals fall, &c.] Fall; or,
rather, be “dropped” or “hurled” as hail
from above. But this is the rendering of the
Keri or marginal reading: the reading in the
text of the Heb. Bible would give, “Let
them drop or hurl burning coals,” &c., cf. Ps.
lv. 3: burning coals, PS. xviii. 13, 14, See note.
let them be cast, &c.] Heb. “Let
Him, i.e. God, cast them or cause them
to go into.” The LXX. interpret év Trvpi
karağa)\el adroës, i. e. igne, Seu fulmine,
dejiciet eos: and similarly Luther and others.
But it is better to interpret “fire,” “burning
coals,” and “deep pits,” as symbolic of various
perils; see Ps. lxvi. I2. The word rendered
deep pits occurs only here. The interpretation
is from the Rabbins: Symm., Targ., 806, wovs.
The LXX. render év ra)\attraptats. The Syr.
omits the word: Perowne, from the Arab.,
interprets “floods of water.”
that they rise not up again] Ps. xxxvi. 12;
Isai. xiv. 21. xxvi. I4. -
11. Let not an evil speaker] Heb. “a
man of tongue; ” i.e. a calumnious tongue.
See Job xiii. 7; Ps. ci. 5; Ecclus. viii. 4. Some
imagine Doeg to be intended : but it is better
to suppose the word used for a class.
established in the earth] “Shall have no
settled dwelling ; shall be driven from the
haunts of men:” PSS. ci. 7, cii. 28.
evil shall hunt, &c.] “As for the violent
man, Calamity, Corresponding to his wrong-
doing, shall hunt and find him out (as a beast,
or bird) to ruin (Heb. “ruins,” 4ta; Xey.,
i.e. one ruin after another).” So LXX.,
Vulg., &c. The violent man and the calum-
nious tongue point to the same person.
13. shall dwell in thy presence] i.e. under
Thy protection, as children under that of
parents. PS. xvi. II.
PSALM CXLI.
This psalm is entitled a Psalm of David,
and the contents do not seem to be incon-
sistent with the correctness of the inscription.
It is true that its early date has been called in
question on account of its involved style and
the obscurity of a portion of its contents, but
it is equally true that its originality may be
defended on almost the same grounds.
The common opinion of those who assign
the psalm to David is, that it was composed
during the time of his persecution by Saul.
(Cf. I S. xxiv. 2.) Delitzsch, who thinks it
probable that the psalm was written in imitation
of David's style, assigns as its historical ground
the flight before Absalom, and the temporary
exclusion of David from the worship of the
Sanctuary; and he sees in it an anticipation of
the time when the new rulers should become
a prey to the indignation of the people, and
the people should be restored to their rightful
allegiance to their king. The points of con-
nection (see Note I at end, and int. to Pss. cxl.,
cxlii.) with Ps. cxl. and with the following
psalms seem to warrant the inference that they
were composed at the same time, and by the
same writer.
The beginning and the end of the psalm are
tolerably clear, but the middle of it is involved
in great obscurity, partly by reason of the
ambiguity of the expressions, and partly by
reason of our ignorance of the circumstances
under which the psalm was composed.
1. I cry unto thee] Lit. “I have called
upon Thee.”
make haste unto me] David generally, if
not invariably, adds “for my help” (cf. Pss.
xxii. 19, xxxviii. 22, xl. 13), but in Ps. lxx.
I, 5 (which is a composite psalm, and perhaps
from the hand of a later writer; see note) both
forms occur.
2. Let my prayer be set forth] The same
verb is used in 2 Chro. xxix. 35 and xxxv.
Io, 16, of the sacrificial service of the temple,
as incense] Lit. “incense.” Cf. Ps. xi. 1 for
the omission of the particle of comparison.
The offering of incense appears to have accom-
panied that of the morning and evening sacri-
fice (see Exod. xxx. 7, 8 and note in loc.), and
the rising of the Smoke of the incense seems
v. 3–7.]
485
PSA L. M. S. CXLI.
fore thee as incense; and the lifting up
of my hands as the evening sacrifice.
3 Set a watch, O LORD, before my
mouth; keep the door of my lips.
the righte- 4. Incline not my heart to any evil
ozes symztte tº e e e
º, thing, to practise wicked works with
..., men that work iniquity: and let me
; Or, Zef
Azzoze mee; e * e
#. fºr. not eat of their dainties.
l - e g ſº
º 5 "Let the righteous smite me; it
ź. & shall be a kindness: and let him re-
prove me; it shall be an excellent oil,
which shall not break my head: for
yet my prayer also shall be in their
calamities.
6 When their judges are over-
thrown in stony places, they shall
hear my words; for they are sweet.
7 Our bones are scattered at the
grave's mouth, as when one cutteth
and cleaveth wood upon the earth.
to have been symbolical of the ascent to heaven
of the prayers of the worshippers (cf. Luke
i. Yo; Rev. v. 8, viii. 3, 4). The Psalmist
prays that whilst debarred from the appointed
services of the tabernacle (or temple), his
prayer may rise with acceptance before God,
like the cloud of incense, and may prove as
acceptable in His sight as the sacrifices of the
Sanctuary. Cf. PS. v. 3, and note in loc.,
also li. 17. The parallelism shews that the
“lifting up of the hands” in the second clause
of the verse is equivalent to the “prayer” of
the first clause (cf. Ps. xxviii. 2 and note, lxiii.
4, cKxxiv. 2). The word rendered “sacri-
fice” is in the Heb. minchah, but as it seems
here to denote the whole of the evening sacri-
fice, i.e. the lamb together with the flour and
oil (Exod. xxix. 40, 41; Num. xxviii. 5, 8),
it is rightly so rendered. Cf. 2 K. xvi. 1; ;
Dam. ix. 21. It is probably used in this place
because it has the same signification as that
which is rendered “lifting up,” viz. a gift.
3. Set a watch] See Note 2 at end. The
Psalmist had need of special watchfulness over
his tongue, lest he should be betrayed into
the use of rash and unguarded language (cf.
Pss. Xxxiv. 13, xxxviii. 13, xxxix. 1).
Keep the door of my lips] Cf. Micah vii. 5,
“keep the doors (or openings) of thy mouth;”
also Eurip. TſAat a régatos and Homer (‘Il."
IV. 35o; ‘Od.’ I. 64, &c.) épkos 666wrov. In
Egyptian the same word denotes both door
and mouth. Cf. Deut. viii. 3; Ps. lxxxix. 34.
4. evil thing] Cf. Ps. lxiv. 5; Eccles. viii.
5; and, as the opposite to this, Ps. xlv. 1, “a
good matter.” *
with men that work iniquity] A peculiar
form of the Heb. plural for “men” is here
used which is found elsewhere only in Prov.
viii. 4 and Isai. liii. 3. The word denotes great
men, men of rank or renown. The word
translated “practise” occurs in the same form
in no other place, nor is the word translated
“dainties” used elsewhere.
5. Let the righteous ºmite me, &c.] This
verse is extremely obscure. The first clause
may be rendered thus, “(If) a righteous man
smite me, it shall be a kindness (Vulg. “bene-
ficium erit”); and if he rebuke me, (such) oil
for the head my head shall not refuse.” Or it
may be rendered, “Let a righteous man smite
me lovingly, let him rebuke me; my head
shall not refuse head-oil” (i.e. its customary
anointing). The meaning, in either case,
seems to be that the reproofs of a friend would
be taken, as designed, in good part, and nei-
ther resented, nor deemed occasion for mourn-
ing. See Note 3 at end. The literal render-
ing of the second clause is, “for yet, and
my prayer (shall be) in (or against) their evil
deeds.” The meaning probably is, “I will
continue to encounter the evil deeds of my
adversaries with no other weapon than prayer.”
Cf. PS. cik. 4, 28.
6. When their judges, &c.] This and the
following verse are equally, or yet more ob-
scure. The “judges,” or princes (for the
word is applicable to rulers in general), may be
identical with the “great men” of v. 4. The
verb rendered “overthrown” (or more literally
“cast-down”) is in the past tense, which is
probably, here, as elsewhere, expressive of the
certainty of the doom foretold. The verse
may be translated thus: “ Their rulers (or
leaders) are cast down (i.e. shall certainly be
cast down, and are already beheld by the
Psalmist as cast down) the sides of the rock;
and they (i.e. the people) shall hear my words,
for they are sweet.” LXX. Karetóðmorav exó-
peua Térpas oi kpital airóv. Jerome translates,
“Sublati Sunt juxta petram judices eorum.”
Prayer-Book Version, “Let their judges be
overthrown in Stony places.” The verb render-
ed “overthrown’’ is used of Jezebel in 2 K.
ix. 33, “Throw her down. So they threw her
down.” It deserves notice that the word
rendered “dainties” in v. 4 is cognate to
the word rendered “are sweet” in this verse.
7. Our bones are scattered, &c.] The
obscurity of this psalm here reaches its culmi-
nating point, and it appears impossible to as-
certain the meaning with certainty. It may
be as follows, “Just as when one furrows and
cuts into (or breaks up) the earth (with a
view of scattering seed in it), so (i.e. in the pur-
pose of the Psalmist's adversaries) our bones
were scattered at the mouth of the grave.”
The introduction of the word “wood” into
486
[v. 8—Io.
PSA L.M.S. CXLI.
f Heb
8 But mine eyes are unto thee, O
GoD the Lord: in thee is my trust;
mºnot leave not my soul destitute.
272 y Sozz/
5¢2-e.
9 Keep me from the snares which
they have laid for me, and the gins of
the workers of iniquity.
Io Let the wicked fall into their
own nets, whilst that I withal'escape. Aftºver.
the A.V. needlessly involves and obscures the
drift of the passage. In support of the inter-
pretation given above, it may be observed, (I)
that it is in entire harmony with the verses
which follow, in which the Psalmist prays or
predicts that his enemies may or will fall into
the very snares which they had laid for him-
self and his people; (2) that the word ren-
dered “cleaveth” is the same word which
is used in 2 Chro. xxv. 12 of the inhabitants
of Seir who were thrown from the rock and
“broken in pieces;” and (3) that the two past
tenses “were overthrown,” “v. 6, and “were
scattered,” “v. 7, are thus consistently inter-
preted. The meaning of the whole would be
as follows: In spite of the continued machi-
nations of his adversaries and rebukes of his
friends, the Psalmist expresses his determina-
tion in v. 5 to have recourse to no other
weapon than prayer. In vºv, 6 and 7 he ex-
presses his full conviction that although it was
the design of his enemies to destroy himself
and his followers, and to scatter their bones,
nevertheless God, in His righteous providence,
would so defeat their counsels and turn them
against themselves, that they should perish by
a destruction similar to that which they had
prepared for him, whilst he, whose eyes had
been ever fixed upon the Lord, should entirely
escape. It must not be overlooked that the
figurative language here employed occurs in
other passages, either separately or combined,
as e.g. in Jer. I. 17, where Israel is described
as “a scattered sheep” (the same word used
in v. 7, “our bones are scattered”); and in the
same verse it is declared that Nebuchadnezzar
king of Babylon had “broken his bones.”
The same word occurs again Ps. liii. 5, “God
hath scattered the bones of him that encamped
against thee.”
8. But mine eyes, &c.] Rather, “For mine
eyes,” &c. This expression of the ground of
the Psalmist's confidence seems to refer back
to v. 6. Cf. PS. xxv. 15. The language of
the psalm from this verse is simple and analo-
gous to that of the earlier psalms.
leave not my soul destitute] Or, “pour not
Out my soul,” i.e. unto death. Vulg. “ne effun-
das.” Cf. Isai. liii. 12, “He hath poured out
His soul unto death.”
9. Keep me] The word “keep” seems
to look back to v. 3, where a cognate noun,
or, as some think, the same verb, is used. See
Note 2 at end.
from the snares] Lit. “from the hands of the
snare,” in reference probably to v. 6, “stony
places,” which is literally the hands of the rock.
Cf. Ps. cxl. 5.
10. into their own nets]. The word render-
ed “nets” occurs only in this place, as the
closely corresponding word in Ps. cxl. Io,
which is rendered “deep pits,” occurs there
only. It seems not improbable that the same
word stood originally in the text in both places,
and should be rendered pits in both. Cf.
Ps. xxxv. 7, where, according to the A.V. (but
see note in loc.), the net which is to catch the
adversaries was digged by them in a pit for the
Psalmist. Cf. Pss. vii. 16, lvii. 6; Prov. xxvi.
27, xxviii. Io.
whilst that I withal escape] Rather, “whilst
I pass over (i.e. in Safety) at the same time.”
Cf. Ps. iv. 8, and note in loc. Jerome has
“simul autem ego transibo.” The pronoun
is emphatic.
NOTES On
I. Amongst the points of connection with
the preceding psalm, we may compare:
(I) Sºp n}"TNT, v. 1, with cºl. 6.
(2) v. 3. 2 3 hº "S, czl. II.
(3) nnnºy, v. º
and ,, Cºl. 4.
"jºbº', 'v. 9.
(4) TTS), v. 3. ,, CXl. I, 4.
(5) "its n\n", v. 8. , cºl. 7.
(6) TE), v. 9. ,, CKl. 5.
(7) ºp' |
g and 2 3 cxl. 5 •
n\ºpin, v. 9.
PSALM CXLI.
(3) "pºp- ºv.ro, with n-prica tºº,
cxl. Io.
2. Tº as a noun is di. A. As the im-
perative with IT paragog., it occurs three
times, viz. I Chro. xxix. 18; Ps. xxv. 20;
and Ps. lxxxvi. 2. It has been supposed
that the Psalmist has omitted the noun after
innº) and that ITTº like Tºm's) should be
taken as an imperative. The rendering would
then be, “Set, O Lord, a watch, or a muzzle
(noºn, or DºDTTo as in Ps. xxxix. I), upon
my mouth.” Others take Tºns) as a noun,
and render the verse thus; “Set, O Lord,
a watch before my mouth, a guard upon
the door of my lips.” Thus the LXX.: eoſ,
v. 1–4.] PSALMS. CXLII. 487
Köple, bu)\akºv Tó orópart pov, kal 6&pav
Treptoxis trepi Tà Xel'Nm plov. Tº may be
Imp. Kal. with dag. dirimens as Prov. iv. 13.
3. Thirty-six MSS. read sº instead of
*}”. The LXX. read ºatov 8é duaproMoo
piñ Attraváro Tºv ketbaxiju uov. Jerome trans-
lates: “oleum amaritudinis non impinguet
caput meum.”
PSALM CXLII.
AJavid sheweth that in his trouble all his comfort
was in prayer unto God.
| Maschil of David; A Prayer when he was in
the cave.
giving in- CRIED unto the LoRD with my
strzęction.
voice; with my voice unto the
LORD did I make my supplication.
2 I poured out my complaint be-
fore him; I shewed before him my
trouble.
3 When my spirit was overwhelm-
ed within me, then thou knewest m
path. In the way wherein I walked ºf"
have they privily laid a snare for me. **
e - Aarta, and/
4 II looked on my right hand, and ...""
PSALM CXLII.
This psalm, which is the last which bears
a title referring to the persecutions of Saul,
is supposed, like the lwiith, to describe David's
emotions and supplications in the cave of
Adullam, or of Engedi. The similarity. of
tone between this and the psalms of the earlier
books is noticed by Hupfeld.
The allusion in v. 3 to the snare privily
laid for the Psalmist by his enemies connects
this psalm with viv. 9, Io of the preceding,
and both with Ps. lvii. 6, possibly also with
I S. xxiv. II. Cf. also Ps. cxl. 5.
The psalm is expressive of the deepest sense
of danger and of desertion, amounting almost
to despair. But a conviction of the utter
hopelessness of his condition, so far as human
Succour was concerned, serves to excite within
the breast of the Psalmist a determination to
trust more implicitly and more exclusively in
God. This resolution, as in other psalms
of a similar character, converts his valley of
Achor into a door of hope; and the psalm
ends with a bright description of a morning
of gladness succeeding to a night of Sorrow.
The writer anticipates, moreover, the joy and
gratitude with which the righteous would hail
his deliverance. -
1. I cried] Rather, “I cry.”
with my voice] See on PS. iii. 4.
did I make, &c.] Rather, “I make suppli-
cation.” This and the following verses agree
very closely with the beginning of Ps. lxxvii.
See notes in loc.
2. I poured out, &c.] Rather, “I pour out,
... I make known.” Cf. the title of Ps. cii.
with this and the next verse.
3. was overwhelmed] Rather, “is over-
whelmed,” lit. “veils itself,” or “is darkened.”
See note on Ps. lxxvii. 3. The verb in this form
occurs also in Pss. lxxvii. 3 (ascribed to Asaph),
cvii. 5 (anon.), and cyliii. 4, ascribed to Da-
vid: elsewhere only in Jonah ii. 8, and Lam.
11. I2.
then thou knewest my path] Lit. “and
Thou.” The pronoun is emphatic. Cf. I K.
viii. 32, 34, 36, 39, for a similar use of the
personal pronoun with the copula. It is not
improbable, however, that the existing ar-
rangement of the text is faulty, and that the
clause, “when my spirit was overwhelmed,”
&c., belongs to the preceding verse. In this
case the copula may be rendered by “but,”
instead of “ then.” As in the first verse the
Psalmist finds his refuge only in Jehovah, so
in this verse he finds his comfort in the con-
viction that whilst exposed to dangers, seen
and unseen, Jehovah was intimately acquaint-
ed with them all, and that His watchful eye
was ever upon him for good. º
wherein I walked] Rather, “wherein or
along which I walk,” or “must walk.” Cf.
Ps. cxliii. 8.
privily laid] Or, “hidden.”
laid a snare] Cf. PSS. cxl. 5, czli. 9.
4. I looked on my right hand, &c.] Ra-
ther, “Look on the right hand and see.” Cf.
Job xxxv. 5; Lam. v. 1. The meaning seems
to be that the enemies of the Psalmist were so
many, and that their Snares beset his path so
thickly, that even God's all-seeing eye could
discern no available human Succour, and no
way of escape provided for him. The right
side is the side of defence (PSS. xvi. 8, cix. 31,
cx. 5, cºxi. 5), as also of attack (Ps. cix. 6).
there was no man that would know me]
Literally, “there is to (or for) me none ac-
knowledging,” i.e. none willing to recognize
me, or treat me with kindness. Cf. Ps. xxxviii.
II ; also Jer. xxiv. 5, where God is said to
“acknowledge” the captive Jews; and Ruth
ii. Io, 19, where the reference is to the kindly
recognition of Ruth by Boaz.
refuge failed me] Literally, “has perished
from me.” Cf. Job xi. 20; Ps. lix. 16.
no man cared for my soul] Lit. “there is no
one seeking (or inquiring for) my soul,” i.e.
with a view to my good. Cf. Jer, xxx. 17,
“This is Zion, whom no man seeketh after.”
488 PSALMS. CXLII. cx LIII.
[v. 5–1.
beheld, but there was no man that
brought very low: deliver me from
º: would know me: refuge 'failed me; my persecutors; for they are stronger
%; ... 'no man cared for my soul. than I.
# Heb
220 77.262% 5 I cried unto thee, O LORD : I
segº aſ said, Thou art my refuge and my por-
terzyzy --> . 8.- :
tion in the land of the living.
7 Bring my soul out of prison, that
I may praise thy name: the righteous
shall compass me about; for thou
6 Attend unto my cry; for I am
shalt deal bountifully with me.
Perhaps also Ezek. xiv. 7 may mean “to in-
quire of Me for his own benefit.” Cf. Gen.
ix. 5; Ezek. xiv. 3, XX. 3, 31, xxxvi. 37.
5. Thou art my refuge] Cf. I S. xxiv. I5;
PS. xci. 2, 9; 2 Tim. iv. I6, 17.
my portion] Cf. Ps. Xvi. 5.
in the land of the living] Cf. Ps. xxvii. 13,
and note in loc.; also Job xxviii. 13; and Isai.
xxxviii. 11, where the phrase occurs in the
same form as here.
6. Compare with the first clause of this
verse Pss. xvii. 1, lxxix. 8; and with the Second
clause PSS. vii. 2, xviii. I 7, Xxxi. I5, XXXV. 3.
my cry] Generally a cry of joy; here,
earnest supplication, as I K. viii. 28; Ps. xvii.
I (where see note), and Ps. lxi. 1. Cf. also
Lam. ii. 19, where the verb occurs in the
sense of crying out in Sorrow.
7. out of prison] The precisely parallel pas-
sage, Isai. xlii. 7, leaves little doubt that the
word here rendered “prison” is rightly trans-
lated, although it occurs in no other passage in
the psalter, and bears a different meaning in
other places of the Old Test. Cf. Isai. xxiv.
22. The title of the psalm affords a probable
clue to the use of the word in this place. Saul
uses the verb from which this word is derived
with reference to the transaction recorded in
1 S. xxiv., when the Lord “delivered” (lit.
“shut up”) him into the hand of David in the
cave of Engedi, v. 18, and David would not
kill him. See introduction to this psalm.
the righteous shall compass me about The
words here rendered “compass me about”
are, probably, rightly so translated. The words
may mean, however, “on my account the
righteous shall adorn themselves with crowns”
(i.e. shall rejoice on my account), or “shall
crown themselves with me,” i.e. shall make me
their crown of glory; so Jer, “in me coro-
nabuntur justi.” Delitzsch compares I Cor.
xii. 26. The construction is peculiar, and the
precise meaning uncertain. LXX. Špué ſtrope-
votov Šikatov. Aq. épé Tepupaevoúat Šikatou.
Vulg. “me expectant justi.” See Note below.
thou shalt deal bountifully with me] An
echo of Ps. xiii. 6. -
The close of the psalm, in a manner charac-
teristic of the psalms of David (e.g. xiii. 6, xl.
I6, 17 ; cf. xxii. 22, 23, lviii. Io, II, lxiv. Io,
cxl. 13), and especially those of the time of
his persecution at the hands of Saul, expresses
the writer's confident expectation of eventual
deliverance from his foes, and herein (whether
designedly or undesignedly on the part of the
Psalmist) we trace a prediction of the eventual
triumph of good over evil. The reference to
the joyful congratulations of the righteous
seems to imply a revelation to the soul of the
Psalmist, like that made to Elijah when he
seemed to himself to be the only champion for
the truth, that God had still reserved a rem-
nant, amidst prevailing iniquity, who were
ready to rejoice and to be glad. Cf. Ps. cwii. 42.
NOTE on PSALM CxIII. 7.
The verb "hni) is used in the Piel in Ps. xxii.
12 in a hostile Sense, as also in Judg. XX. 43.
In the Hiphil it occurs elsewhere only in Prov.
xiv. 18, and Hab. i. 4. In the latter place it is
used in a hostile sense: in the former it appears
to be used intransitively, and is so rendered
in the A.V. ; “the prudent are crowned with
knowledge:” the verb being supposed to de-
rive its signification from nni) corona, “utpote
quod caput cingit.”
PSALM CXLIII.
I ZXazid prayeth for favour in judgment. 3 Ae
complaine!/, of his griefs. 5 Aſe strengthenet/.
Žis faith by meditation and prayer. 7 Aſe
Arayeff, for grace, 9 for delizerazzce, ſo for
sanctification, 12 for destruction of his ene-
7722&ſ,
A Psalm of David.
EAR my prayer, O LORD, give
ear to my supplications: in thy
faithfulness answer me, and in thy
righteousness.
PSALM CXLIII.
This is the last of the seven Penitential
Psalms. The inscription in the Hebrew as-
signs it to David, and in some copies of the
LXX. the words are added, “when Absalom
his son pursued him.” If it did not proceed
v. 2—8.] PSA LMS. CXLIII.
meditate on all thy works; I muse
on the work of thy hands.
6 I stretch forth my hands unto
thee: my soul thirsteth after thee, as
a thirsty land. Selah.
7 Hear me speedily, O LORD : my
spirit faileth: hide not thy face from
me, "lest I be like unto them that go º:
down into the pit. &CO2/262
48g
2 And enter not into judgment
*Exod. 34, with thy servant: for “in thy sight
$om.a.s. shall no man living be justified.
* * * 3 For the enemy hath persecuted
my soul; he hath smitten my life
down to the ground; he hath made
me to dwell in darkness, as those that
have been long dead.
4. Therefore is my spirit over- like, &c.
whelmed within me; my heart with-
in me is desolate.
5 I remember the days of old; I
8 Cause me to hear thy loving-
kindness in the morning; for in thee
do I trust: cause me to know the
directly from the hand of David, it is, as it has
been well described, “an extract of the most
precious balsam from the old Davidic songs.”
The general character and phraseology of the
psalm favour the supposition of its later date.
It is closely connected with the preceding
psalms by its subject, and partially by its
phraseology. (See notes on viv. 4, 8, 11.) If
regarded as a late psalm it bears witness to the
manner in which, from the time of the exile
downwards, the Davidic psalms have been the
spiritual treasury of the Church. The divi-
Sion of the psalm into two equal parts, each
consisting of six verses, is marked by the Selah
at the end of v. 6, the use of which, though
Ordinarily a mark of antiquity, can Scarcely
be so regarded in the case of a psalm which,
if not composed by David, is clearly based
upon the model of the Davidic psalms. -
1. in thy faithfulness answer me, &c.] The
Psalmist pleads not only God's faithfulness to
His promises, i.e. His essential and eternal
truth, but also His justice and His righteous-
ness; for He is not only faithful but also just
to forgive the sins of His people (1 John i.
The word “and” is not in the Hebrew.
“In Thy faithfulness answer me, in (i.e. even.
in, or in accordance with) Thy justice (or
righteousness).”
2. And enter not, &c.] It is clear from
th’s verse that it is not a legal but an evangeli-
cal righteousness on which the Psalmist's plea
for mercy is based. If God were to deal with
man on the ground of his own merits no flesh
should be justified. Cf. Job xiv. 3, xxii. 4.
no man living, &c.] Rather, “for no living
creature is just or righteous before Thee.” Cf.
Job ix. 32. Not only men, but also angels fall
short of the standard of God's holiness. “The
heavens are not clean in His sight” (Job xv. 15);
much less can “he that is born of a woman
be righteous” before Him. (Job xv. 14.)
3. For the enemy, &c.] A consciousness
of guilt and of deserved punishment seems to
lie at the root of the Psalmist's prayer, and to
prompt his supplication for forgiveness.
he hath smitten] Rather, “trodden or crush-
ed to the earth.”
in darkness] The word (which is plural)
occurs elsewhere in the psalter only in lxxiv.
2O, and lxxxviii. 6. There is a close resem-
blance between the psalm last quoted and the
present.
as those that have been long dead] Rather,
“as those that are for ever dead,” i.e. buried
alive for ever. The question of a future life
is not involved in the comparison. The same
words are found in Lam. iii. 6 with a single
transposition. (Cf. Pss. cw. Io, cxii. 6; Jer.
xxxi. 9.) -
4. overwhelmed] See note on Ps. cxlii. 3.
is desolate] “Amazed,” “astonied,” or
“dispirited.” The word in the form here
used is of rare occurrence, and is not found
elsewhere in the psalter. It is used in Isai.
lix. I6, lxiii. 5; Eccles. vii. 16, and Daniel
viii. 27. Cf. Ps. lxxvii. 3–6, also Lam. iii. II.
5. Compare Ps. lxxvii. 12, with which
this verse very closely corresponds. The only
other place in which the verb rendered “muse”
occurs in the same form is Isai. liii. 8. The
word rendered “complain” in Ps. lxxvii. 3,
and “commune” in Ps. lxxvii. 6, is a differ-
ent form of the same verb.
thy works] Rather,’ ‘Thy doing,”or “doings.”
Cf. PS. xcii. 4 and note. In some MSS. and
most versions both this noun and that trans-
lated “work” (a different word in the Heb.)
are in the plural.
6. I stretch forth my hands, &c.] Lit. “I
have stretched forth my hands to Thee; my
Soul, as a parched land, to Thee.” The mean-
ing is the same whether we understand a verb
before or after the word “soul,” i.e. whether the
Psalmist is represented as lifting up his soul to
God, or his soul is represented as thirsting
after God. -
7. Hear me speedily] Or, “Make haste (and)
answer me.”
lest I be like unto them, &c.] Verbatim from
Ps. xxviii. I.
8. Cause me to hear, &c.] Cf. Ps. Xc. 14.
in the morning] i.e. “early.” Cf. PS. XC. I.4.
49C
[v. 9–2.
PSALMS. CXLIII. CXLIV.
way wherein I should walk; for I lift
up my soul unto thee. - -
9 Deliver me, O LORD, from mine
II Quicken me, O LORD, for thy
name's sake: for thy righteousness’
sake bring my soul out of trouble.
t Heb. enemies: It flee unto thee to hide me. 12 And of thy mercy cut off mine
Aide 27te -*. º ©
ºftee. Io Teach me to do thy will; for enemies, and destroy all them that
thou art my God: thy spirit is good;
lead me into the land of uprightness.
afflict my soul: for I am thy ser-
Vant.
for in thee do I trust] Or, “have I trusted.”
Cf. Ps. xxv. 2. &
cause me to know the way] Cf. PSS. xxv. 8,
cxlii. 3.
I lift up my soul unto thee]. Or, “I have
lifted.” Cf. Ps, xxv. 1.
9. I ſlee unto thee to hide me] The words
literally rendered are, “To Thee have I con-
cealed or hidden.” Two explanations have been
proposed; (1) To Thee have I entrusted or
confided my troubles; (2) In Thee have I
hidden myself, i. e. found a refuge or hiding-
place. The latter interpretation is in conform-
ity with the undoubtedly reflective sense of
the verb in many passages (cf. Gen. xxxviii.
14; Deut. xxii. 12; Jonah iii. 6) and with the
general phraseology of David. LXX. [6tal
Tpès oré karé puyov. Jer, “a te protectus sum.”
10. thy spirit is good, &c.] Rather (though
in violation of the accentuation), “let Thy
good Spirit lead me, &c.,” or more literally,
“let Thy Spirit, a good (Spirit), lead me,
&c.” (Cf. Gen. xxxvii. 2, xliii. 14; Hag. i. 4,
for the omission of the article after nouns with
pronom. Suffixes.) Cf. also Neh. ix. 20, where
the art. is prefixed to the adj.
the land of uprightness] Literally, “the land
of a level region, or plain;” or, as the same
words are rendered in Deut. iv. 43, and Jer.
xlviii. 21, “the plain country.” The allusion
seems to be to the land on the east of the
Jordan, which was inhabited by the Reubenites,
as being well adapted for the support of their
flocks. The district known by this name had
been one of great interest and importance to
the Israelites. See Ritter's “Palestine,” Vol. II.
p. 153. Figuratively, the word denotes “equity,”
or “righteousness.” Cf. Ps. xxvii. 1 I and note
in loc.; also Isai. xxvi. 7, Io. See Note below.
11, 12. Quicken me, O LORD, for thy
name's sake] The phraseology is that of the
earlier psalms. Cf. lxxi. 20, XXV. II; also
cxlii. 7. -
for thy righteousness' sake] . It is worthy of
observation that the Psalmist pleads God's
righteousness as the foundation on which he
bases his supplication for the deliverance of
his soul from trouble, and God's lovingkind-
ness or mercy as that on which he grounds
his prayer, or his conviction, that God will
destroy his enemies. This is not the language
of a revengeful and bloodthirsty Spirit. Cf.
Pss. liv. 7 and xciv. 23. PS. v. 8 should be
compared with vºv. Io and II.
NOTE On PSALM CXLIII. Io. -
Some codices have msn instead of ºnsin, i.e. in, or “into the path, or way of uprightness.”
PSALM CXLIV. LESSED be the LORD my Heb.
I ZXazid blesseth God for his mercy both to him Str ength, *which teacheth my ſº sº
azed to man. 5 Åe prayeth Zhat God would hands f to war, and my fingers tC) fight: 22. 35.
f Heb.
2 *"My goodness, and my fortress; tºe
zowerfully deliver him from his enemies. 9 Aſe
27 omised/ ſo Zºraise God. I r Ae frayed/, for
the happy state of the Kingdom. -
A Psalm of David.
PSALM CXLIV.
This psalm bears as its inscription, “To, or
of, David.” It is manifestly the production of
one who was the generally recognized ruler of
the nation. It refers, moreover, to a time of
danger from foreign foes (vºv. 6, 7, II), and
perhaps also to present or past rebellion on
the part of the Psalmist's own subjects. (See
Note on v. 2 at end.) The LXX. add ºrpès rêv
Toxué6, and the Targumist refers the “evil
e e , &c.
my high tower, and my deliverer; my }*g.
22- 2, 3, 4 O.
| Or, My mercy.
sword” of v. Io to the sword of Goliath, but
the internal evidence is decisive against this
supposition. The former part of the psalm is
based upon the earlier psalms, and in particular
upon the 18th, which was composed long after
the event to which the inscription of the LXX.
refers this ps. (Seeint. to that psalm.) It might
naturally close with the refrain of v. II, and
there seems no necessary connection between
the two parts. The latter part has not the
v. 3–6.] PSA LMS. CXLIV. 49 I
4 *Man is like to vanity: his days Jºta
are as a shadow that passeth away. • 39. 5.
5 Bow thy heavens, O LORD, and
come down: touch the mountains,
and they shall smoke. e PS. 18
shield, and he in whom I trust; who
subdueth my people under me.
tº 3 °LoRD, what is man, that thou
Hebº. 6. takest knowledge of him or the son
of man, that thou makest account of
him
6 °Cast forth lightning, and scatter ...
allusions to earlier psalms which abound in
the former. There is more vigour and ori-
ginality in it. It abounds in the use of pecu-
liar words, and it bears no direct traces of
having proceeded from the same writer. At the
Same time the connection is not so forced as
Some have represented it, if we suppose the
Psalmist, whether David himself, or one of
his posterity and successors, to have banished
from his memory the past, and to be indulging
only bright anticipations of the future. These
would naturally find their expression in fresh
and terse diction, unalloyed by those allusions
to scenes of past trial and difficulty which, as
naturally, recalled to the writer either his own
personal recollections, or David's description
of similar circumstances.
The psalm, in its mingled tones of prayer
and praise, is a fit connecting link between
the Supplicatory psalms which go before, and
the strains of thanksgiving which follow it.
1. my strength] Lit. “my rock.” Cf. Ps.
xviii. 2, 46, where the same Hebrew word is
rendered “strength” in the former verse and
“rock” in the latter.
which teacheth my hands to war, &c.] Ra-
ther, “Who instructeth my hands for battle
(cf. Pss. lv. 21, lxxviii. 9), my fingers for war.”
(cf. Ps. xviii. 34). The first two verses of
this ps, are a direct echo of David's great
Song of thanksgiving as recorded in Ps. xviii.
(see notes on that ps.), and 2 S. xxii. Five
of the descriptive terms which occur in v. 2
are taken from Ps. xviii. 2.
2. My goodness] Rather, “My lovingkind-
ness or mercy,” an abbreviated form, appa-
rently, of “the God of my mercy.” Cf.
Ps. lix. Io, 17; also Jonah ii. 8.
my deliverer] Lit. “my deliverer for me,”
as in 2 S. xxii. 2.
I trust] Or, “have taken refuge.”
who subdueth my people under me] Cf.
Ps. xviii. 47, 48, where, however, we read
“peoples” instead of “my people.” (See
Note at end.) The only other place where the
verb rendered “subdueth” occurs in this form,
or in this signification, is Isai. xlv. 1, “to
subdue nations before him.” If the reading
“my people” be retained, the word “sub-
dueth” would naturally refer to the quelling
of rebellion, as in the case of Absalom, not
to the exercise of despotic power. Delitzsch,
who thinks the psalm, though composed at a
later period, designed to express the feelings
with which David, who had already been
anointed by Samuel, entered upon the conflict
with, Goliath, considers the reference to be
prospective, i.e. to David's hope and convic-
tion that Jehovah would constrain the people
to accept him as their king.
3. LORD, what is man, &c.] This is an
evident echo of Ps. viii. 4.
or the son of man] Rather, “the son of
frail or mortal man.”
4. Man is like to vanity, &c.] Cf. Pss.xxxix. 5,
6, lxii. 9, for the first clause of this verse, and
Job viii. 9, xiv. 2; PSS. cii. II, cix. 23, for
the second.
5. Bow thy heavens, &c.] The broken
thread is here resumed, and the order of Ps.
xviii. is continued, but that which is recorded
historically in Ps. xviii. is here the subject of
the Psalmist's prayer. The connection of the
interpolated strophe, viv. 3, 4, with the pre-
ceding and the following may be as follows.
Whereas in Ps. xviii. the Psalmist describes
the greatness of his sorrow, and records his
invocation of Jehovah in his distress, here, in
the form of an exclamation, he expresses his
conviction of the utter insignificance and un-
worthiness of man, and of the wondrous con-
descension of God in deigning to interpose in
his behalf. Dr Kay refers by way of illus-
tration to 2 S. vii. 16 and 18, as presenting a
similar contrast.
touch the mountains, &c.] Taken from Ps.
civ. 32. As the latent fire needs but the
divine summons to evoke it into action, so
the wicked have within themselves the ele-
ments of misery, which await only a signal
from above to be brought into full operation.
The primary allusion is evidently to the Theo-
phany on Mount Sinai. Cf. Exod. xix. 18, xx.
18. The mountains here are clearly the hostile
powers. Cf. Pss. lxviii. 16, lxxvi. 4.
6. Cast forth lightning] Lit. “Lighten light-
ning.” The verb is found in no other place.
scatter them...destroy them] The reference
is clearly to the Psalmist's enemies who are
mentioned in Ps. xviii. 3, but whose existence
is here only implied. A comparison of this
verse with Psalm xviii. I4 affords a good illus-
tration of one of the forms of parallelism
which distinguish Hebrew poetry. In the
passage cited it is the arrows which “scatter”
the enemy and the lightning which “discom-
fits” them (the same word which is here ren-
492
[v. 7–12.
PSA L.M.S. CXLIV.
t Heb,
hazza's.
them: shoot out thine arrows, and
destroy them.
7 Send thine thand from above;
rid me, and deliver me out of great
waters, from the hand of strange chil-
dren;
8 Whose mouth speaketh vanity,
and their right hand is a right hand of
falsehood.
9 I will sing a new song unto thee,
O God: upon a psaltery and an instru-
ment of ten strings will I sing praises
unto thee. -
Io It is he that giveth
unto kings: who delivereth David his
servant from the hurtful sword.
II Rid me, and deliver me from the
hand of strange children, whose mouth
speaketh vanity, and their right hand
is a right hand of falsehood:
12 That our sons may be as plants
grown up in their youth; that our
dered destroy). In this psalm it is the light-
ning which “scatters” them, and the arrows
which “destroy” them.
7. Send thine hand from above] Rather,
“Put out, or stretch forth, Thine hand.” The
idea is taken from Ps. xviii. 16, “He sent from
above,” as it is also in the prayer for deli-
verance from the great waters. The verb here
used with reference to the great waters is used
in v. II with reference to the aliens, as in
Ps. xviii. 17 with reference to the Psalmist's
“strong enemy,” and those who “hated” him;
thus affording a key to the interpretation of
the meaning of the “great” or many “waters.”
What is there related historically is still, in
this place, the subject of supplication.
The word rendered in this verse and v. II
“rid,” and in v. Io “deliver,” as in its Ara-
maic signification, is elsewhere used in the
sense of opening wide, always in conjunction
with peh (the mouth), except in Ps. lxvi. 14,
where it occurs with saphah (the lip). Cf.
Ps. xxii. I 3 ; Gen. iv. II ; Isai. X. I4, &c.
strange children] Rather, “Sons of a strange
land,” i.e. heathen.
8. Whose mouth speaketh vanity] Cf. Pss.
xii. 2, xli. 6. -
their right hand is a right hand of false-
hood] A phrase peculiar to this place. Else-
where, a tongue or lips of falsehood. Cf. Pss.
xxxi. 18, cix. 2. The allusion is to the lifting
up of the right hand in an oath or solemn
asseveration, as in Gen. xiv. 22 ; Deut. xxxii.
40; Ps. cwi. 26; Isai. lxii. 8. Cf. Ps. xxvi. Io,
“ their right hand is full of bribes.” The
nearest parallel seems to be Isai. xliv. 20: “Is
there not a lie in my right hand?” Cf. eeolor,
Tpóta Öečvajoroplat, Æsch. ‘Agam.’852.
9. I will sing a new song] The Psalmist's
expectation of a favourable answer to his
prayer is so confident that he utters uncon-
ditionally a vow of thanksgiving. See note on
Ps. xxxiii. 3.
O God] The only place in Books IV. and V.,
with the exception of the composite Ps. cwiii.,
in which God is addressed as Elohim, without
the pronominal suffix. In Book IV. Elohim
occurs once as a predicate of Jehovah, as the
true God (c. 3). In other places it is used
of created beings in the last two books.
an instrument of ten strings] See note on
PS. xxxiii. 2.
will I sing praises] Or, “will I play unto
Thee.” But here, as elsewhere, the vocal
accompaniment is clearly implied.
lo. It is he that giveth] Lit., “Who
giveth.” There is a change of person. The
construction is characteristic of Ps. xviii., in
which, as here, sentences are connected by a
participle agreeing with a preceding noun.
Cf. viv. 33, 34 of that psalm.
unto kings] Lit. “unto the kings,” i.e. the
royal house of David, as distinguished from
other “kings of the earth” (Ps. cxlviii. 11).
Even they have no saving power of their own
(cf. Ps. cxlvi. 3). It is God Who gives it to
them.
who delivereth David his servant] This
corresponds with Ps. xviii. 50. It might seem
to imply the Davidic origin of the psalm, as
identifying David with the supplicant of viv. 7
and II ; but the present participle may here
be understood retrospectively, as in Ps. Xviii.
5 o it is used prospectively; or David may here
stand for David and his seed (cf. PS. xviii. 50),
as, in Ps. cxlvii. 19, Jacob is used to denote his
descendants. (See Note at end.) It should be
observed that the word rendered “delivereth.”
in this verse, and “rid" in viv. 7 (see note)
and II, is here again used in quite a different
signification from that which it bears in PSS.
xxii. 13 and lxvi. I4.
the Aurtful sword] Lit. “the Sword of
evil.” The allusion may be to the destructive-
ness of the sword, or it may be to the badness
of the cause in which the sword from which
the Psalmist prays for deliverance was drawn.
11. Rid me, and deliver me] i.e. Probably,
“As Thou didst deliver David Thy servant,
so now also rid and deliver me.” The refrain
of this verse, taken from viv. 7 and 8, seems
to form a suitable termination to the psalm.
The remaining portion is involved in great
obscurity and difficulty.
12. That our sons may be] Or, “Whose
| Salvation "Qr,
z/ictory.
v. I3—15.] PSA L.M.S. CXLIV. 493
from kind
daughters may be as corner stones,
'polished after the similitude of a
palace: *
I3 That our garners may be full, af-
fording fall manner of store: that our
sheep may bring forth thousands and
ten thousands in our streets:
} # Heb.
I4. That our oxen may be strong to #:
labour; that there be no breaking In, bear bur-
e d'ezes, or,
nor going out; that there be no com-º:
plaining in our streets. with flesh.
© is in J Ps. 33.
15 MHappy is that people, that is in ºğ
such a case: yea, happy is that people,
whose God is the LORD.
sons are,” &c., in which case v. I 5 supplies
the correlative clause. (So Ewald.) The
construction is peculiar and may have been
Suggested by v. 8. LXX. Šv of viol adróv.
Jer. “ut sint filii nostri.” (See Note at end.)
grown up] Rather, “wellgrown,”or “grown
large in their youth;” so Dr Kay. Cf. Isai. i. 2,
XXiii. 4; Hos. ix. 12. The word occurs in the
same form only in this place. The sons are
aptly compared to plants or trees, which
flourish in the open air, whilst the daughters
are compared to sculpturedpillars, whichimpart
grace as well as strength to the interior of a
building.
corner stones] Rather, “corner pillars,” or
“columns.”. Cf. kepatoetàeis yºvual, Jos. ‘B.J.'
V. 5, 6. Cf. also Zech. ix, 15, the only other
place where the word occurs.
polished] Rather, “cut” or “sculptured.”
The word is elsewhere invariably used of
wood (with the exception of Prov. vii. 16,
where it is used of yarn), and not of stone. The
use of male and female figures to support
porticos or entablatures seems to be of more
modern origin. -
after the similitude of a palace] Perhaps
“according to the model (or pattern) of the
temple.” The Prayer-Book Version has “the
polished corners of the temple.” The temple
was the great architectural model of the He-
brews. LXX. dis juotaoua vaoû. Jer. “ad
similitudinem templi.” Cf. Amos viii. 3, and
Isai. xliv. 28, for the omission of the article.
Cf. I K. vii. 21 for the account of the pillars
Jachin and Boaz set up by king Solomon in
the porch of the temple.
13. That our garners, &c.] Lit. “Our
garners full,” i.e. if the construction of ºv. 12
be continued, “whose garners are full.”
affording all manner of store] Lit. “giving,”
or “pouring forth abundantly from kind to
kind,” i.e. all descriptions of produce. The
word occurs in the psalter only in this place
and Ps. cxl, 9.
that our sheep, &c.] More lit. “our sheep
bringing forth thousands, multiplied by my-
riads.”
in our streets] Rather, “in our fields or open
pastures” (see note on Job v. Io).
14. That our oxen may be strong] The
meaning is doubtful. It may be, “our oxen
laden with produce,” or “our kine fruitful,”
or “our chiefs (or heads of families) firmly
established.” . (See Note at end.)
that there be no breaking in, &c.] Rather,
“no breach,” i. e. through hostile assault,
“and no going out,” i.e. into captivity. The
word rendered “breaking in" occurs in the
psalter elsewhere only in Ps. cwi. 23. Cf.
Jer. xxix. 16; Amos iv. 3: “And ye shall
go out (i.e. probably into captivity) through
rents or breaches in the wall,” where forms of
the same words which are here rendered
“breaking in.” and “going out” are employed.
that there be no complaining, &c.] Rather,
“ and no cry of sorrow (cf. Isai. xxiv. 11;
Jer. xiv. 2, xlvi. 12) in our open places,” i. e.
the places where the people commonly assem-
bled near the gate of the city (cf. 2 Chro.
xxxii. 6; Neh. viii. 1). The word rendered
“complaining” does not occur elsewhere in
the psalter.
15. Happy is that people, &c.] Rather,
“Blessed is the people,” &c. This seems to be
the correlative clause to v. 12. It is possible,
Owing to the close correspondence of the ini-
tial words of the two verses in the Hebrew,
that the two words which begin this verse
may have dropped out of the beginning of
v. 12. (See: Note at end.)
NOTES on PSALM CXLIV. 2, Io, I2, I4, 15.
2. The Masora notes this as one of three
places in which the singular form of this noun
("py) stands where we should expect the plural.
(The two other places are 2 S. xxii. 44, and
Lam. iii. 14.) The Targum, Syriac, and Je-
rome, as well as many MSS., read the word in
the plural.
10. The orthography of the name David
is the same as in other psalms TT, not as in
the books of Chronicles and other late books
Tººl.
12. The rendering of "it's in the sense of
in order that is supported by Deut. iv. 4o, where
the same word is used in its ordinary sense as
a rel, pron. in the same verse, and where lyn
follows in the signification of in order that; cf.
Gen. xi. 7; I K. xxii. 16; but in all these cases
it is followed by the finite verb and not by the
494.
[v. 1–6.
PSALMS. CXLV.
part. Or hºs may mean for, as Deut. iii. 24;
and the verses must then be read not as con-
taining a prayer, but a reason for the prayer
of the preceding verse. This explanation,
however, is unsatisfactory.
14. The word *E*s, rendered “our
oxen,” may possibly be an epicene form of Hºst
and mean our kine; or it may refer to the heads
families, the part. should be rendered set up,
or firmly established. Cf. Ezra vi. 3. The
verb pimp does not occur in the psalter. The
noun is found in Ps. lxxxi. 6 in the Sense of
burden.
15. 2), whether an orig. pronom. stem, or
an abbrev. for nºs, is found both in early and
in later Heb. Cf. Gen. vi. 3; Judg. v. 7, vi.
of tribes or families. If it denotes oxen or
kine, the part. pºntº (which agrees with it
in gender) would mean laden with produce, or
pregnant. If it denotes heads of tribes or
I7; Song of S. i. 7, iii. 3, 4; Eccles. ii. I3, 22,
iii. 18; Pss. cxxiv. 8, cºlvi. 3. The abbre-
viation here is probably on account of the pre-
ceding and following nºs.
3 Great is the LORD, and greatly
to be praised; and his greatness is , #zzi,
unsearchable. greatness
4. One generation shall praise thy ...,
works to another, and shall declare
thy mighty acts.
5 I will speak of the glorious ho-
nour of thy majesty, and of thy won-
drous tworks. º, or
6 And men shall speak of the might words.
PSALM CXLV.
I ZXavid praiseth God for his fame, 8 for his
goodness, II for his Kingdom, 14 for his pro-
zſidence, 17 for his saving mercy.
David’s Aaſm of praise.
WILL extol thee, my God, O
king; and I will bless thy name
for ever and ever.
2 Every day will I bless thee; and I
will praise thy name for ever and ever.
PSALM CXLV.
This psalm is the last of the alphabetical
psalms. It is the only psalm which bears as
its title the word Tehillah (praise), a title
taken probably from the last verse, and an-
swering antithetically to Tephillah, “prayer,”
cxlii. 1, and from which the whole of the
psalter derives its name, Tillim or Tehillim.
(See Introd.) It is said to have been the
ancient Church's psalm for the mid-day meal
(see Armknecht, ‘Die Heilige Psalmodie,”
s. 54), and St Chrysostom says that v. 15
was used at the Holy Communion.
This psalm, which has been described as
“the new song” promised in Ps. cxliv. 9,
consists of 21 distichs, in alphabetical order,
the distich of the letter nun alone being defi-
cient, for which deficiency no satisfactory
reason can be assigned. The LXX. supply
the missing verse by the insertion of v. 17,
with two slight alterations. They appear to
have read thus: Tom ºn-Tººn mn ps:
wypººl. IIaros Kūptos év traoru rois A6-yots
aútoo, kal 60-tos év traoru rois Épyots attoo.
The latter of these clauses is borrowed from
v. 17. The distich is not inserted by Aquila
or Theodotion, nor was it found in the Heb.
text of Origen or of Jerome. It is rejected
by the Chaldee Version and by the Jewish
interpreters generally.
The name of David is given in the title as
the author, as it is to four of the other alpha-
betical psalms. The subject of the psalm is
well described in its title. It is a magnificent
ode of praise to the all-powerful, and all-
merciful Creator, Whose providential care over
all the creatures of His hands is as minute as
His dominion is universal and His kingdom
everlasting.
1. O King] Or, “the king.” If David,
or one of his posterity, wrote this psalm, there
is special force and propriety in the appella-
tion, “the king.” Cf. Ps. xcviii. 6. In this
case, the Psalmist transfers to the Heavenly
King the honour paid to himself as the
earthly. - -
for ever and ever] This verse recals Pss.
xxx. I and xxxiv. I. See the general Intro-
duction on the import of this and similar inti-
mations of immortality.
3. Great is the LoRD, &c.] The first
clause of this verse is taken verbatim from
Ps, xlviii. 1. Cf. Ps. xviii. 3.
and his greatness, &c.] Rather, “and of
His greatness there is no searching out.” Cf.
Job xi. 7; Isai. xl. 28.
4. One generation shall praise, &c.] Lit.
“Generation to generation shall praise,” or
“praises,” &c. Cf. Ps. xix. 2.
5. I will ſpeak, &c.] Lit. “The splendour
of the glory of Thy majesty (cf. v. 12, “the
glory of the splendour of "), and the words
(cf. Ps. lxv. 3, and the title of the books of
Chronicles, words, i.e. histories of the days) of
Thy wonders will I meditate upon” (or “re-
hearse in poetry,” as De Wette).
6. the might] This noun occurs only in
v. 7–19.] PSA L.M.S. CXLV. 495
f Heb.
declare it.
of thy terrible acts: and I will "declare
thy greatness.
7 They shall abundantly utter the
memory of thy great goodness, and
shall sing of thy righteousness.
:* 8 “The LORD is gracious, and full
Númb. 14. of compassion; slow to anger, and "of
18.
Ps. 86. 5,
great mercy.
#.3% 9 The LoRD is good to all: and his
f Heb.
great žzz
mzercy.
f Heb.
a kingdom.
o/ al! ages.
tender mercies are over all his works.
Io All thy works shall praise thee,
O LORD ; and thy saints shall bless
thee.
1 I They shall speak of the glory of
thy kingdom, and talk of thy power;
I2 To make known to the sons of
men his mighty acts, and the glorious
majesty of his kingdom.
I3 Thy kingdom is "an everlasting
kingdom, and thy dominion endureth
throughout all generations.
14. The LORD upholdeth all that
fall, and raiseth up all those that be
bowed down.
15. The eyes of all "wait upon thee; º;;
and thou givest them their meat in due º
SC2SO11,
I6 Thou openest thine hand, and
satisfiest the desire of every living
thing.
17 The LORD is righteous in all his
ways, and "holy in all his works. ciful, or,
18 The LoRD is nigh unto all them bountſià.
that call upon him, to all that call up-
on him in truth.
19 He will fulfil the desire of them
that fear him : he also will hear their
cry, and will save them.
| Or, meer-
Ps. lxxviii. 4 and Isai. xlii. 25. In the former
case there is a close resemblance in subject
and phraseology to this passage.
and I will declare thy greatness] Rather,
“and as to Thy mighty works I will declare”
or “rehearse it,” i.e. each of them. See Note
at end.
7. They shall abundantly utter, &c.] Lit.
“pour forth” (as from a fountain). Cf. Pss.
xix. 2, lix. 7. As in Ps. lxxviii., the theme of
the Psalmist is not only the majesty but also
the mercy of the Lord.
and shall sing] Rather, “sing aloud.” or
“joyfully of.”
8. of great mercy] Rather, “great in
mercy” or “lovingkindness.” The verse is
taken almost verbatim from Ps. ciii. 8. Cf.
Ps. lxxxvi. I 5.
9. all his works] Cf. Ps. ciii. 22.
1O. thy saints] Or, “beloved ones.” See
note on Ps. xvi. Io.
12. mighty acts] Rather, “acts of power,”
as compared with “power” in v. II.
13. an everlasting kingdom] Lit, “a king-
dom of all ages.” LXX. 8aart)\eta Trávrov
Tów aidſvov. The word bºy = aidºv appears
to be here used in its most comprehensive
sense, as looking back to all eternity (cf. Ps.
lxxvii. 5), and looking forward to all futurity
(cf. Ps. lxxvii. 7).
throughout all generations] Lit. “in every
generation and generation.” This phrase is
probably taken from Ps. xlv. 17. Cf. Ps.
xc. I. The resemblance between this verse
and Dan. iv. 3, 34 is still closer. It by no
means follows, however, that the psalm is of
Maccabean date, or that the Hebrew of the
Psalmist is borrowed from , the Chaldee of
Damiel. The facts of the case point to the
opposite inference.
14. all that fall Lit. “all the falling (ones).”
Cf.Ps.xxxvii. 24, where also the two verbs here
rendered “upholdeth” and “fall ” are found.
The minuteness of God's providential care is
here represented as co-extensive with the uni-
versality of His dominion. It is not un-
worthy of observation that the invention of
the microscope was almost conternporaneous
with that of the telescope. The one, as has
been observed by Chalmers in the third of his
‘Astronomical Discourses,’ revealed “a sys-
tem in every star;” the other, “a world in
every atom.”
raiseth up, &c.] The word rendered “raiseth
up” occurs only here and in Ps. cxlvi. 8, where,
as here, it is found in conjunction with the
word which is rendered “bowed down;” a
word which occurs only in three other places
throughout the Old Testament.
15. wait upon thee] Or, “look expectantly
to Thee.” The verb occurs in the psalter
only in PSS. civ. 27, cxix. II 6, 166, and
cxlvi. 5.
thou givest] The personal pronoun and the
part. are here used, “Thou (art) giving.”
in due season] Lit. “in its season.” This
and the following verse correspond with Ps.
civ. 27, 28.
16. Thou openest, &c.] Lit. “Opening...and
satisfying (or supplying) to every living thing
(its) desire.” Cf. Deut. xxxiii. 23; also v. 19
of this psalm. Cf. also Acts xiv. I 7.
17. and holy Rather, “merciful.” See note
on Ps. xvi. Io. The word is used as an
496
[v. 2.0–2.
PSALMS. CXLV. CXLVI.
20 The LoRD preserveth all them
that love him: but all the wicked will
he destroy.
2 I My mouth shall speak the praise
of the LORD: and let all flesh bless his
holy name for ever and ever.
attributive of God only here and in Jer. iii.
12, where the A.V. has “merciful.”
19. He will fulfil, &c.] Or, “He fulfils...
He hears...and He saves them.”
2O. all the wicked will be destroy] Or,
“He destroys.” The verb rendered “destroy"
occurs in the psalter in the same form only in
Ps. cwi. 23, 34. It must not be overlooked
that this declaration occurs in a song of praise.
The whole of the context is utterly incon-
sistent with the expression of emotions of
anger or revenge. *
21. My mouth shall speak] The verbs ren-
dered “speak” and “bless” in this verse may
be rendered, in both cases, either by the im-
perative, or by the future, which have the same
form in the third person.
Ais holy name] This phrase occurs three
times in other parts of the psalter, viz. in
PSS. xxxiii. 21, ciii. I, cv. 3.
for ever and ever] Cf. ºv. I.
NOTE on PSALM CXLV. 6. -
The Chethib Tn51: is probably the true
reading. So Aquila, kal peya)\coorſvas orov 81m-
yńoropat adrás, and Jerome, “et magnitudines
tuas narrabunt.” The parallelism is also in
favour of this reading. Cf. ºv. 12, "'Innlin),
with Tnn)H), v. II. The Keri, which is fol-
lowed by the LXX., kal Tºv preya)\oorðumu orov
8ty yńorov.ral, the Vulg., “et magnitudimen tuam
narrabunt,” and the A.V., has the singular
Tnblº. The singular pronom. suffix (n2"EDS)
with reference to a pl. noun occurs in 2 S.
xxii. 23; 2 K. iii. 3, and elsewhere.
*
Praise Heb.
AHazle-
&zeſa/k.
+ RAISE ye the LoRD.
PSALM CXLVI. the LORD, O my soul.
I 7%e psalmist zoweth Žerpetual praises to God.
3 AZe exhorted/, /toč to frust ſize meazz. 5 God,
for his power, justice, mercy, azad Kingdom,
is only worthy to be trusted.
2 While I live will I praise the
LORD : I will sing praises unto my
God while I have any being.
PSALM CXLVI.
The psalter, in harmony with its general
title, Tehillim, i.e. Songs of Praise, ends with
five Hallelujah psalms, so called from their
beginning and ending with Hallelujah. This
group of psalms, of which the czlvith is the
first, has been improperly designated the Greek
Hallel, in contradistinction from that earlier
group of psalms (cxiii.-cxviii.) which is known
as the Egyptian Hallel; and it formed a part
of the Jewish daily form of Morning Prayer.
The inscription of the LXX., which ascribes
this and the two following psalms to Haggai
and Zechariah, is so far consistent with the
internal evidence that they both bear witness
to a date of composition subsequent to the
exile. The psalm, which was probably writ-
ten by one who had himself been a stranger
in a strange land (see note on v. 9), is an
earnest exhortation, from one who had expe-
rienced the frailty and instability of man, to
trust in the living God, the Creator of heaven
and earth, Whose faithfulness is as great as
His power, and Whose tender mercies, whilst
they are over all His works, are more espe-
cially displayed on behalf of those who have
no earthly helper. • ‘
The points of connection, both of thought.
and expression, with the preceding psalm are
numerous, and seem to point to an identity
of authorship. Amongst these the following
deserve notice:
(1) “I will praise the LORD,” “v. 2, com-
pared with czlv. 2. -
(2) “whose hope” (inhº), v. 5, com-
pared with cxlv. 15, where the cognate verb
is used. It should be observed that the only
other places in the psalter, in which either
the noun or verb occurs, are Pss. civ. 27 and
Cxix. II 6, 166.
(3) “which giveth food,” v. 7, compared
with cxlv. I 5. .
(4) “the LoRD raiseth (ºpt) them that
are bowed down” (DºD), v. 8, compared
with cKlv. 14. The former of these words,
which is of common occurrence in Aramaic
(cf. Ezra vi. 11), is not found in the Hebrew
portions of the Old Testament, except in
these two places. The latter word occurs
elsewhere only in Ps. lvii. 6; Isai. lviii. 5; and
Micah vi. 6.
(5) “The LoRD preserveth the strangers,”
v. 9, compared with cxlv. I4.
(6) “The Lord shall reign for ever” and
“unto all generations,” v. Io, compared with
cxlv. 13.
v. 3–9.]
497
PSA LMS. CXLVI.
& Ps. 1 #8.
8, 9.
Or,
salzatione.
3 *Put not your trust in princes,
nor in the son of man, in whom there
is no "help.
4. His breath goeth forth, he re-
turneth to his earth; in that very day
his thoughts perish.
5 Happy is he that hath the God of
Jacob for his help, whose hope is in
the LORD his God:
6 Which made heaven, and earth,
the sea, and all that therein is: which
keepeth truth for ever:
7.Which executeth judgment for the
oppressed: which giveth food to the hun-
gry. The LORD looseth the prisoners:
8 The LORD openeth the eyes of the
blind: the LORD raiseth them that are
bowed down: the LORD loveth the
righteous:
9 The LORD preserveth the stran-
1. Praise ye the Lord] Or, “Hallelujah.”
See note on Ps. cxi. I.
Praise the Lord, O my soul] As a fit pre-
lude to these psalms of praise the Psalmist
attunes his own soul to that work of praise
in which he summons all creation to join.
Cf. PSS. ciii. 22, civ. 1, 33, 34.
2. I will sing praises] Or, “play upon an
instrument,” as Pss. xxxiii. 2, xcviii. 5, czlix. 3.
while I have any being] The form of the
Hebrew word thus translated is peculiar. It
occurs elsewhere only in PS. civ. 33. The
parallelism of the two clauses of the verse is
sustained throughout. (See Note at end.)
3. in princes] This word is used as well
of domestic as of foreign rulers. Cf. Num.
xxi. 18; Pss. cxiii. 8, czviii. 9. In any case
it is as applicable to Persian as to Grecian
rulers, and therefore it cannot indicate the
Maccabean date of the psalm. In Ps. cwii. 4o
(which is taken from Job xii. 21), where the
same word is used, we read, “God poureth
contempt upon princes,” i.e. the rulers of
Israel, during the time of the captivity.
in whom| See Note on Ps. cxliv. 15 at end.
4. he returneth to his earth] i.e. the earth
out of which he was originally made (cf.
Gen. ii. 7), and unto which he must again
return. Cf. Gen. iii. 19; Ps. civ. 29, also
I Macc. ii. 63, eis rôv xoov aſſroo, which last
passage was probably taken from this psalm.
(See Note at end.)
5. Happy is he] This is the last of the 25
places (or 26, if Ps. cxxviii. 2 be included)
in which the word "nº's, ashre, with which
the psalter begins, is found.
for his help] Rather, “whose help is the
God of Jacob.” Cf. Ex. xviii. 4; Ps. xxxv.2.
(Cf. for the Hebrew use of Beth essentia
Gesenius's ‘Thesaurus, pp. 174, 175.)
whose hope] Cf. Jer. xvii. 7, also Ps.
xxxiii. 12. (See introd. to this psalm for the
use of this word.)
6. Which made, &c.] The ground of con-
fidence in God rather than in man is here ex-
plained. The phrase is characteristic of the
later psalms. It occurs in a slightly varied
form (i.e. where the part. is in a state of con-
VOL. IV.
struction) in Pss. cxv. 15, czzi. 2, czziv. 8.
Cf. Acts iv. 24.
which keepeth truth, &c.] In this clause
only the article is prefixed to the participle,
probably to denote in a special manner God's
faithfulness to His promises.
7. The Lord looseth the prisoners] Or,
“those that are bound.” The allusion is pro-
bably to the release from the Babylonian cap-
tivity. The same word is used of Jeremiah
(xl. 1). This is the first of five clauses, each
beginning with the word Jehovah, and, in
common with the clauses preceding and fol-
lowing them, each consisting of three words,
which is the favourite measure of the lines
in the book of Job. In the first and second
clauses the participles, rendered “looseth” and
“openeth,” which properly belong to the
chains and to the eyes (which are understood
but not expressed in the Hebrew), are made to
apply to the persons who are bound, and to
those who have lost their sight.
8. raiseth] See introd. to this psalm. The
several works of mercy enumerated in these
verses were combined in the personal ministry
of our Lord. He gave food to the hungry,
Matt. xiv. I 5–21, xv. 32—38. He loosed
those that were bound, Luke viii. 29. He
opened the eyes of the blind, Matt. ix.
27–31 ; John ix. I–8. He raised those that
were bowed down, Luke xiii. 11–16.
9. relieveth] Rather, establishes, or
“sets upright.” Cf. Ps. xx. 8, where the same
verb occurs in another form, and is rendered
“stand upright.” The form in which it here
occurs is found elsewhere only in Ps. cxlvii. 6.
The strangers, the widow, and the fatherless,
who are combined in this place only in the
psalter, are the three special types of the
needy and afflicted. The word rendered
“strangers,” when used in connection with
the widow and the fatherless, is commonly in
the singular. When it is found, as here, in the
plural, and without the article, it is generally
used of the Israelites when in a foreign land.
he turneth upside down] Or, “turneth aside.”
The word occurs very seldom in the Old
Testament, and only in one other place in
I. I
498
[v. Io—4.
PSA L.M.S. CXLVI. CXLVII.
gers; he relieveth the fatherless and
widow: but the way of the wicked
he turneth upside down.
10 *The LoRD shall reign for ever, ºxodºs.
even thy God, O Zion, unto all gene-
rations. Praise ye the LORD.
the psalter, viz. cxix. 78. It is used four times
in Job. It is observed by Delitzsch that
whilst the works of God in providence and
in grace are enumerated at length, His judi-
cial administration occupies only one line:
one of the numerous indications that whilst
He “delights in mercy,” judgment is His
“strange work.”
10. The LoRD shall reign] Or, “Jehovah is
King.”
Praise ye the Lord] This is the termination
as well as the beginning of the whole of this
second series of Hallelujah psalms, as of Ps.
cxiii. and, with slight variation, of Ps. cxvii.
of the former series.
NOTES on PSALM CxIVI. 2, 4.
2. The suffix of the noun differs from the
verbal suffix in meaning as well as in form.
"...]]y means, “I still am,” or, “as yet I am,”
as in Josh. xiv. II, and I S. xx. 14. So 3.jyą,
Deut. xxxi. 27, means, “whilst I yet am.” In
these and similar cases the predicate is either
expressed or implied, as e.g. “yet alive,”
“yet strong,” &c. Ty, on the contrary, with
the suffix of the noun, whether regarded as
sºr
a noun or as an adverb, denotes continuous
Cf. I Macc. ii. 63.
existence, whether past or future, as in Gen.
xlviii. 15; Ps. civ. 33; and in this place.
4. The word rendered “his thoughts” in
this verse ("nonºy) occurs only here. It
comes from an Aramaic root = Heb. In 2'ſ). A
cognate Aramaic verb occurs in Dan. vi. 3, and
a cognate Hebrew form occurs in Job xii. 5.
It is an indication of the
late, though not of the Maccabean, date of the
psalm.
PSALM CXLVII.
I 7%e prophet exhorteth to praise God for his
care of the church, 4 his power, 6 azed his
mercy: 7 to praise him for his providence:
12 to praise him for his blessings upon the
Áingdom, 15 for his power over the meteors,
19 and for his ordinances in the church.
RAISE ye the LORD : for it is
good to sing praises unto our
God; for it is pleasant; and praise is
comely.
2 The LORD doth build up Jeru-
salem: he gathereth together the out-
casts of Israel.
3 He healeth the broken in heart,
and bindeth up their twounds.
4. He telleth the number of the
PSALM CXLVII.
The liturgical character of this psalm is
clearly marked. It celebrates God's sovereign
rule over His people, and also His wisdom,
His power, and His mercy, as displayed in
the works of nature and of providence. This
is one of the distinctive characteristics of
those psalms which were written subsequently
to the captivity, and is probably to be ascribed
to the proofs recently given to the Israelites
of the vanity of idols and the Supreme and
all-controlling majesty of Jehovah. More
particularly this psalm celebrates the power
and goodness of God as displayed in the
restoration of the people to their own land,
and the rebuilding of the walls of Jerusalem.
This work was not accomplished without
much difficulty and danger (Neh. ii.-iv.).
When it was completed the Levites were
brought up “out of all their places” to Jeru-
salem, “to keep the dedication with gladness,
both with thanksgivings, and with singing,
with cymbals, psalteries, and with harps.” Neh.
xii. 27. A comparison of vºv. 1, 2, 7, and 12
with Neh. xii. 27, 43 suggests the probability
that the psalm may have been composed and
recited on the occasion there described.
The LXX. divide the psalm into two parts,
of which the second begins at v. 12.
It seems to have been composed either to-
wards the beginning of the Spring, or at the
time of harvest.
1. Praise ye the Lord, &c.] The A.V. is
consistent with the accents, and defensible
both grammatically and by the similar use of
tob, “good,” in Ps. xcii. 2. On the other hand,
if the Masoretic accentuation be rejected, as
it is by Hupfeld and others, the verse may be
translated thus: “Praise ye Jehovah; for it is
good: sing (or play upon an instrument) to
our God, for it is pleasant; praise is comely.”
Cf. PSS. xxxiii. I, Xcii. 1, CKXxiii. I; and
cxxxv. 3. See Note at end.
2. doth build up Jerusalem] Rather, “is the
builder up of Jerusalem.” The work was
probably just completed.
} Heb.
griefs.
v. 5–14.] PSA L.M.S.
C XLVII. 499
stars; he calleth them all by their
IlalſT16S.
5 Great is our Lord, and of great
9 * He giveth to the beast his food, º 38.
and to the yºung ravens which cry. , P: 94.
Io He delighteth not in the strength “ 28.
Heb.g. power: this understanding is infinite.
Azs zezzalez- -
gº. 6 The LORD lifteth up the meek:
*:::...” he casteth the wicked down to the
of the horse: he taketh not pleasure
in the legs of a man.
II The LORD taketh pleasure in
zzzzzzzóer.
ground. .
7 Sing unto the LoRD with thanks-
giving; sing praise upon the harp unto
our God
8 Who covereth the heaven with
clouds, who prepareth rain for the
earth, who maketh grass to grow up-
on the mountains.
them that fear him, in those that hope
in his mercy.
I2 Praise the LORD, O Jerusalem;
praise thy God, O Zion.
13 For he hath strengthened the
bars of thy gates; he hath blessed thy '*.
children within thee. gºy
&ozºader
I4 He maketh peace in thy bor-j.
gathereth together] The Piel form occurs
elsewhere only in Ezek. xxii. 21, xxxix. 28;
in the latter of which places there is direct
allusion to the return from captivity.
the outcasts] Or, “exiles.” Cf. Isai. xi. 12,
xvi. 4, XXvii. 13, and lvi. 8; LXX. Tàs 8ta-
ortropás. This is one of the many indications
of the date of composition of this psalm.
3. the broken in heart] Cf. Ps. Xxxiv. I8,
and Isai. lxi. I.
4. He telleth the number of the stars] Or,
“He appoints a number to the stars.”
5. his understanding is infinite] Lit. “to
His understanding there is no number.” Cf.
Ps. cxlv. 3. The phraseology of this and the
preceding verse so closely resembles that of
Isai. xl. 26–29 that there can be little doubt
that the words of the Prophet were in the
mind of the Psalmist. The following clauses
may be compared: (1) “He appoints a num-
ber to the stars,” with “That bringeth out
their host by number;” (2) “He calleth them
all by names,” with “He calleth them all by
names;” (3) “Great is our Lord and of
great power,” with “By the greatness of His
might, for that He is strong in power;” (4)
“His understanding is infinite,” with “There
is no searching of His understanding.”
6. lifteth up the meek] Or, “setting upright
or firm the oppressed.” Cf. Ps. cxlvi. 9. The
transition from Jehovah's omnipotence and
omniscience, as displayed in the works of
nature, to His providential care over His people,
is similar to that in Ps. cxlv. 13, 14.
7. Sing] Lit. “Answer,” i.e. antiphonally.
Cf. Exod. xv. 21 (and note in loc.), xxxii. 18;
I S. xviii. 7, xxi. II. In the last two places
the words are rendered, “answer one ano-
ther,” and “sing one to another.”
8. who maketh grass to grow, &c.] Rather,
“Who makes the mountains bring forth grass,”
i.e. without man’s cultivation. Cf. PS. civ. I4.
The LXX. add at the end of this verse the
words, kai X\ómu Tà ÖovXeig Tów divépétrov.
9. He giveth to the beast his food, &c.] Cf.
Job xxxviii. 4I ; PSS. civ. 21, 27, 28; CKlv. I 5 ;
Joel i. 20. The references to Job through-
out this psalm are numerous.
10. in the strength of the horse, &c.]
Carnal reliance generally is here rebuked.
There is probably an allusion to cavalry and
infantry, but there seems no direct reference
to the prohibition against multiplying horses.
Cf. Ps. xxxiii. 16, 17; Prov. xxi. 31.
11. taketh pleasure in them that fear him]
The same word is used here as in the second
clause of the preceding verse, but here the
government is direct, and the more literal
rendering is, “favoureth them that fear Him.”
Cf. PSS. lxii. 4, cii. 14.
that hope in his mercy] Rather, “that hope,
or wait, for His mercy, or lovingkindness.”
Cf. Ps. xxxiii. 18.
12. Praise the LoRD, O Jerusalem] This
strophe begins a new psalm in the LXX., of
which the subject is the peace and prosperity. "
of the city of Jerusalem, which has risen
from its ruins, and of the land of Israel, which
is summoned to join with the inhabitants of
the city in the praise of Jehovah. The verb
rendered “praise,” or, rather, “praise aloud,”
is used in the psalter in this form and signifi-
cation only in PSS. lxiii. 4, czviii. I, and
cxlv. 4. It occurs also in Ps. lxxxix. Io, but
in a different signification.
13. For he hath strengthened, &c.] The
walls of the city were now rebuilt, and its
gates duly closed and barred by night. See
Neh. vii. 3.
14. He maketh peace in thy borders] Rather,
“Who maketh thy border peace.” Cf. Isai.
lx. I7.
the finest of the wheat] Lit. “the fat of the
wheat.” The original blessing of peace and
I I 2
5OO PSALMS. cxlvi.I. cxlvi II. R. is 4.
º: ders, and filleth thee with the ‘finest 18. He sendeth out his word, and
I 5 He sendeth forth his command-
ment upon earth: his word runneth
very swiftly. p
16 He giveth snow like wool: he
scattereth the hoar frost like ashes.
17 He casteth forth his ice like
morsels: who can stand before his
cold 2
of the wheat. melteth them: he causeth his wind to
blow, and the waters flow.
19. He sheweth his word unto Ja-ºº:
cob, his statutes and his judgments
unto Israel.
20 He hath not dealt so with any
nation: and as for his judgments,
they have not known them. Praise
ye the LORD.
plenty is now renewed. Cf. Deut. xxxii. 13,
I4; Ps. lxxxi. 16. As in v. 13 allusion is
made to the security of the city, so in v. 14
allusion is made to the prosperity of the land;
both Jerusalem and Zion having been sum-
moned in v. I2 to unite in praising the Lord.
15. He sendeth forth his commandment,
&c.] Rather, “Who sendeth His command-
ment (to) the earth.” Cf. Gen. i. 3; also Pss.
xxxiii. 9, cvii. 20, where see note.
16. He giveth snow like wool] Rather,
“Who giveth snow like wool.” The meaning
may be either that the snow is like wool as
to whiteness (cf. Isai. i. 18); or, that the
flakes of snow cover the earth like a woollen
garment. Cf. Job xxxvii. 6.
He scattereth the hoar frost like ashes] Cf.
Job xxxviii. 29. The paronomasia is lost in
the translation.
17. He casteth forth his ice like morself]
Rather, “casting forth His hail.” The morsels
or pieces seem to refer to the hailstones or
sleet. Cf. Job xxxvii. Io.
18. He sendeth out his word] This is one
of the passages in which the Word of Jehovah
has been supposed to mean our Lord Jesus
Christ. Cf. Pss.xxxiii. 4, cvii. 20, crix. 89, Io;.
It seems more probable, however, that “word”
here is equivalent to “command,” as in v. 15.
Cf. Ps. cxlviii. 8.
19. He sheweth his word] The Keri has,
“His words;” those “lively oracles,” in the
possession of which the Jews had the advan-
tage over all the other nations of the earth.
Cf. Rom. iii. 1, 2.
20. He hath not dealt sol Cf. Deut. iv. 7,
32—4 I •
NOTE on PSALM CXLVII. I.
There is much difficulty in determining the
right division of the several clauses of this
verse. The analogy of Ps. cxxxv. 3 would
lead us to regard intº as a predicate of Jeho-
vah; but in this case it would seem to follow
that bºy) must also be so regarded. Whilst,
however, bºy] does not appear to be used of
• God, it is used in Ps. cxxxv. 3 in connection
with Yºhol, and in Ps. cxxxiii. 1 BYO and Dºyl
are found in conjunction. The form of the
word minºr creates another difficulty. Ac-
cording to the A.V. it must be regarded as
the Piel Inf, with n paragog. It may be
taken as the Imp. Piel with IT paragog. (cf.
Lev. xxvi. 18), but in this case the transition
from the pl. to the sing. is harsh. Hupfeld
refers to another reading and accentuation,
iTors, the Athnach of the following word
being transposed to bºy), and he appeals to
Ps. cxlv. 6 for the transition of person. He
prefers, however, to read inpf, as in v. 7 (cf.
Ps. cxxxv. 3).
PSALM CXLVIII.
I 7%e Asalmist exhorſeth the celestial, 7 the ter-
restrial, II and the rational creatures to praise
God.
2 Praise ye him, all his angels:
praise ye him, all his hosts.
3 Praise ye him, sun and moon :
praise him, all ye stars of light.
t Heb. ? RAISE ye the LoRD. Praise 4 Praise him, ye heavens of hea-
A ſa//e-
A47aft. ye the LORD from the heavens: vens, and ye waters that be above the
praise him in the heights. heavens.
PSALM. CXLVIII. brew worship, all creation, both in heaven
In this magnificent Anthem, which exhibits and on earth, is summoned to unite in the
in a striking manner the majesty and the wide praise of the Creator. The invitation ad-
compass, as well as the nationality, of the He- dressed to the inanimate creation to join in
v. 5–I I.] PSA LMS.
CXLVIII.
8 Fire, and hail; snow, and va-
pours; stormy wind fulfilling his
word:
9 Mountains, and all hills; fruit-
ful trees, and all cedars:
Io Beasts, and all cattle ; creeping
things, and ‘flying fowl: f Heb.
# Kings . .. earth, and all peo- º
501
5 Let them praise the name of the
LORD : for he commanded, and they
were created. -
6 He hath also stablished them for
ever and ever: he hath made a decree
which shall not pass.
7 Praise the LORD from the earth,
ye dragons, and all deeps:
the universal chorus, is a prophetic anticipa-
tion of that day in which the whole of the
creation which is now “groaning and travail-
ing in pain together,” beneath the influence of
the curse, shall be delivered from the bondage
of corruption and brought into “the glorious
liberty of the children of God.” Rom. viii.
I8. Cf. also Isai. xxxv. 1, 2, xliv. 23, xlix. 13,
lii. 9, lv. I2, 13.
The psalm is divided into two nearly equal
parts, of which the former (viv. 1–6) relates
to the heavenly, and the latter (vºv. 7–12) to
the earthly Hallelujah. In both parts the
ground of the exhortation to praise is ex-
pressed. In the one case it is that, at the
word of God, the heavenly hosts were created,
and that to His decree they are subject. In
the other case it is that the Name of Jehovah
alone is highly exalted, and that it has pleased
Him to raise up “an horn of salvation ” for
His people.
Wv. 13, 14 are connected with viv. 7–12,
as 5, 6 with I–4.
The points of connection with the preceding
and following psalms are numerous. The
key-note of the song of praise is struck in Ps.
cxlv. Io, and the “works” of Jehovah there
mentioned collectively, are here specified sepa-
rately. W. 14, “a people near unto Him,”
may be compared with cºlvii. 19, 20, and both
with cxlvi. Io.
1. from the heavens] Or, “of the heavens,”
i.e. “O ye of the heavens !” The call to praise,
instead of beginning from the earth and rising
to heaven, begins with the higher sphere of
creation, and is afterwards extended to our
lower world.
2. all his hosts] Both the heavenly bodies
and the angels are represented in the Old
Testament as “the hosts” of the Lord; the
former in Deut. iv. 19, the latter in Josh. v.
I4; I K. xxii. 19, and Job xxxviii. 7. Both
may be included under a common designation
in this verse, but the parallelism suggests that
the angels are here primarily, if not ex-
clusively, contemplated (cf. Pss. xxix. 1, ciii.
20). In v. 3 the heavenly bodies are specified.
4. heavens of heavens] Cf. Gen. i. 6,
where see note; also Deut. x. 14; I K. viii.
27; Ps. lxviii. 33 (in all of which cases
both words are in the plural number in the
Heb.).
5. he commanded, and they were created]
Cf. PS. xxxiii. 6. The LXX. interpolate a
clause before these words, adrós eire kai
éyevvijómoray. So also the Prayer-Book Ver-
SIOI). -
6. He hath also stablished them for ever .
and ever] Cf. Ps. cxi. 8, which is the only
place in which the words rendered “for ever
and ever” occur in precisely the same form.
A similar expression occurs Isai. xxx. 8.
Ae hath made a decree which shall not pass]
Rather, “He gave them a decree (cf. Job
XXviii. 26; PS. xcix. 7; Jer. xxxi. 35, 36,
xxxiii. 25); and not (one) transgresses (it).”
Cf. Job xiv. 5; Ps. civ. 9; Jer. v. 22 (where
the accus. Suffix is added); also Esther i. 19,
ix. 27. The verb rendered “pass,” when used
in connection with bounds or laws, seems to
denote their transgression. God has engraven
a law on all His works in nature which regu-
lates their mutual relations, and none of them
transgresses it. There is authority, however,
for the A.V. Thus the LXX., kai of trape-
Aeëorerai. Jer., “et non praeteribit.” Cf. Ps.
cxliv. 4.
7. from the earth] Or, “(O ye) of the
earth !” Cf. ºv. 1. This corresponds to the
words in v. 1, “from (or, of) the heavens;”
and expresses, as implied in the A.V., the
place from whence the praise is to proceed.
ye dragons] The word denotes any large
water-animals. See note on Gen. i. 21. Cf.
Ps. lxxiv. 13. -
8. Fire, and hail; snow, and vapours] The
word rendered “fire” may here denote light-
ning. Cf. Ex. xix. 18; also Ps. cw. 32, where, as
here, it is found in conjunction with “hail.”
The word rendered “vapour” commonly de-
notes “Smoke” arising from fire, whether kin-
dled in an ordinary manner (Ps. cxix. 83), or
by lightning, or by volcanic or any other ex-
traordinary agency. Cf. Gen. xix. 28. The
four words are arranged in a somewhat pe-
culiar manner; fire and smoke standing to
each other in a reciprocal relation, as also
hail and snow. These latter are of compara-
tively rare occurrence in Palestine.
julfilling his word] Cf. Ps. ciii. 20.
9. fruitful trees] Rather, “fruit trees,” as
distinguished from trees of the forest, of which
the cedar is the representative. Cf. Gen. i. 11.
10. Beasts, and all cattle] The former
502 PSALMS. CXLVIII. CXLIX.
[v. 12–2.
even of the children of Israel, a people
near unto him. Praise ye the LORD.
PSALM CXLIX.
I Z'he prophet exhorteſh to praise God for his
Zoze to the church, 5 and for that Žower which
ple ; princes, and all judges of the
earth : -
I2 Both young men, and maidens;
old men, and children:
13 Let them praise the name of
‘. º:d the LORD : for his name alone is 'ex- /*e hath given to the church.
&-tratété4. g & &
cellent; his glory is above the earth + RAISE ye the LORD. Sing UIIl- º
(Z4463-
and heaven. to the LORD a new song, and º, .
14. He also exalteth the horn of his
people, the praise of all his saints;
his praise in the congregation of Saints.
2 Let Israel rejoice in him that
of the two words here employed denotes
specially wild beasts, the latter domestic cattle.
11. Kings of the earth, &c.] As in the
invocation to praise Jehovah “from the
heavens” the Psalmist begins with the angels,
and ends with the waters above the heavens,
so, inversely, in the invocation to praise Je-
hovah “from the earth,” the Psalmist begins
with the inanimate creation, and ends with
man, the noblest of God's works.
13. above the earth and heaven] From
both of which His praise is to proceed. Cf.
Ps. lvii. 5.
14. He also exalteth the horn of his people]
Or, “And He hath raised (or lifted) up a horn
for His people.” Cf. Ps. cxxxii. 17; also
Luke i. 69. During the period of the captivity
Israel had lost its horn or pre-eminence. The
A.V., however, is supported by the LXX.;
Kai ÜVrajoret képas Xaoû attoo, and by Jer., “et
exaltavit cornu populi sui.”
the praise of all his saints] These words
may be understood grammatically in two ways.
They may mean that the Lord Himself is the
praise of His people, as in Deut. x. 21 ; Jer.
xvii. I4; or, as seems more probable, they
may mean that the restoration of the horn to
His people is the occasion of praise, as in
this psalm (or, in New Testament language,
“for a praise,” eis &mauvov), to all His Saints.
Cf. Ephes. i. 6, 12, 14; Phil. i. 11, and I Pet.
i. 7. The latter explanation is in harmony
with the construction of Ps. cxlix. 9. The
former is supported by the LXX., juvos
Trāort roſs 60-tous aſſroo, and by Jer, “laus
omnibus sanctis ejus.”
a people near unto him] Lit. “the people
of His nearness.” Cf. Lev. x, 3; Deut. iv. 7.
It is in this capacity, as a people brought very
near to Jehovah, that Israel, as represented in
the person of the Psalmist, strikes the key-
note in this psalm of that song of praise in
which all creation, animate and inanimate, shall
hereafter join.
PSALM CXLIX.
This psalm appears to have been composed
by the same writer as the other psalms of
this Hallelujah series. Its applicability to the
circumstances of the Jews at the time of the
restoration is not so obvious as in some other
psalms of the same period. It is not un-
reasonable, however, to suppose that though
constrained for a time to act only on the
defensive, the restored Israelites may have
indulged sanguine expectations of future vic-
tories over their heathen adversaries. But
whatever the character, or the occasion, of
those emotions which inspired the breast of
the Psalmist, there can be little doubt that
this psalm, like those passages in which men-
tion is made of “a new song " (see note on
Ps. xcviii. 1), has reference to the days of
the Messiah, and to His final victories over
all opposing foes.
When this psalm is compared with the
parallel prophecies of Isaiah, and of the
Apocalypse, the difficulty which exists in its
interpretation will be greatly diminished, if
not removed ; and its reference will appear
to be to those signal judgments, foretold alike
in the Old and in the New Testament, which
will usher in the coming of the great day of
the Lord, when His enemies must perish at
His presence, and His “people shall be willing
in the day of His power.” (Cf. Ps. cx. and
also the notes on viv. 8, 9 of this psalm.)
1. a new song] See notes on PSS. xxxiii.
3, and xcviii. 1. The period of the restoration,
an event which stirred the deepest emotions
of the nation, was one, though perhaps the
least remarkable, of the epochs of the revival
of the lyric poetry of the Hebrews.
in the congregation of saints] . This is one
of the connecting links with the preceding
psalm (v. 14). The word rendered “saints”
occurs three times in this psalm. The harps
which had long hung upon the willows of
Babylon were once more employed in the
liturgical worship of the rebuilt temple.
2. in him that made him] The word
rendered, in the A.V., “that made him” (lit.
“his Makers”), as it stands in the received
Hebrew text, is in the plural number, as in
Job xxxv. Io, and Isai. liv. 5. It seems to
refer rather to the selection and constitution
of Israel as the people of Jehovah, than to
the act of creation (cf. Isai. xliv. 2, li. I3;
v. 3–9.]
5O3
PSA LMS. CXLIX.
| Or, with
the £iće.
f Heb.
zzz zhezz-
throat.
made him: let the children of Zion
be joyful in their King.
3 Let them praise his name "in the
dance: let them sing praises unto him
with the timbrel and harp.
4. For the LORD taketh pleasure in
his people: he will beautify the meek
with salvation. &
5 Let the saints be joyful in glory:
let them sing aloud upon their beds.
6 Let the high praises of God be ‘in
their mouth, and a twoedged sword in
their hand;
7 To execute vengeance upon the
heathen, and punishments upon the
people;
8 To bind their kings with chains,
and their nobles with fetters of
iron;
9 *To execute upon them the judg-
ment written: this honour have all
his saints. Praise ye the LORD.
I.
and see note on Ps. c. 3). By the restoration
from Babylon, Israel had been appropriated
anew in this special character.
in their King] "The Theocratic king no
longer existed, and the Lord their God had
become again their King. Deut. xxxiii. 5;
I S. xii. 12.
3. in the dance] The Hebrew word (mahol),
if rightly translated (as it seems to be, though
Some understand it of the pipe or flute), is
used specially with reference to the sacred
dance. Cf. Exod. xv. 20; Judg. xi. 34, xxi. 21;
also Jer. xxxi. 4, a prophecy of the restora-
tion, “Again I will build thee, and thou shalt
be built, O virgin of Israel: thou shalt again
be adorned with thy tabrets (the plural of
the same noun which is rendered “timbrel”
in this verse; cf. Ps. cl. 4, where mention is
again made of the timbrel in connection with
mahol), and thou shalt go forth in the dances
(sing. in Heb.) of them that make merry.”
Cf. ºv. 13 of the same chap.; also Ps. xxx. II
and note. In the prophecy of the restoration
from the captivity in Jeremiah xxx, and xxxi.,
the annunciation of the vengeance which was
about to be executed upon the wicked is
connected, as in this psalm, with the joy and
exultation of Israel. Cf. xxx. 23, 24.
let them sing praises] Rather, “let them
play upon an instrument.”
4. For the LoRD taketh pleasure in his people]
Cf. cxlvii. II. -
he will beautify, &c.] Or, “He beautifies
(or makes glorious) the oppressed (or afflict-
ed) with deliverance.” The verb occurs in no
other place in the psalter. It is chiefly used
by Isaiah. Cf. lv. 5, lx. 9.
5. Let the saints be joyful in glory] Rather,
“with glory,” or “because of glory,” i. e. the
glory conferred upon them, or promised to
them. Cf. Hag. ii. 9. In the place of “howling
upon their beds” (Hos. vii. 14), God now
gives to them “songs in the night” (Job
xxxv. Io). Cf. Ps. xlii. 8; Isai. xxx. 29.
This and the following clauses may be render-
ed either as in the A.V., or in the present
tense thus; “are joyful,” “they sing aloud,”
“the high praises (lit. the exaltations, not
used elsewhere, cf. Pss. lxvi. 17, xcix. 5,
9) of God are in their mouth, and a two-
edged sword is in their hand.” The words
rendered “a two-edged sword” may be trans-
lated more literally “a sword of mouths,”
i. e. edges. Cf. Neh. iv. 17, “Every one with
one of his hands wrought in the work, and
with the other hand held a weapon;” also
2 Macc. xv. 27, “So that fighting with their
hands, and praying unto God with their
hearts, they slew no less than thirty and five
thousand men.”
7. upon the heathen] Rather, “upon,” or
“amongst, the nations.” • -
upon the people] Rather, “upon,” or “a-
mongst, the peoples.”
8. To bind their kings with chains] Cf.
the passages cited in the note on v. 9, also
Isai. xlix. 7, 23, lx. 3, ff., where the subju-
gation predicted is moral not physical, and
consists, in the surrender of idolatry, and the
reception of the true faith.
9. To execute upon them, &c.] Or,
“amongst them.” “The judgment (or de-
cree) written" may look back, in the first
instance, to the sentence of extermination pro-
nounced on the Canaanites, but it seems to re-
fer, not so much to any one particular passage,
as to the immutable decree of God, registered
in heaven, and thus “written before Him” (cf.
Isai. lxv. 6), and expressed also in the whole
of the prophecies, more especially those of
Isaiah, which predict the universal dominion
of Jehovah, and the complete subjugation of
His adversaries, in connection with the glory
and exaltation of Israel. Thus e. g. in Isai.
xlv. I4, captives of different nations are repre-
sented as coming over to the restored Jews in
chains (the same word as in v. 8); in ch. lx. v.v.
2, 3, the nations with their kings are described
as coming to the light of Israel; in v. II, it
is foretold that “the forces of the Gentiles,”
, and “their kings,” shall be brought within
the gates of Jerusalem; whilst in ch, lix. 16–-
19, the vengeance of v. 7 is represented as
being executed. With these passages may be
a Deut. 7.
5O4.
[v. 1–6.
PSA L.M.S. C.L.
# Heb.
Aa2/e-
Azéjaź.
PSALM CL.
1 An exhortation to praise God, 3 with all kind
of instruments.
* DRAISE ye the LoRD. Praise
P God in his sanctuary: praise
him in the firmament of his power.
2 Praise him for his mighty acts:
praise him according to his excellent
greatness.
3 Praise him with the sound of the
'trumpet: praise him with the psaltery : *
and harp. cornet.
4. Praise him with the timbrel and
"dance: praise him with stringed in- or, Aiee.
struments and organs.
5 Praise him upon the loud cym-
bals: praise him upon the high sound-
ing cymbals.
6 Let every thing that hath breath
praise the LORD. Praise ye the LoRD.
compared Deut. xxxii. 40—43, and Isai. lxv.
6; also Rev. xiv. 20, xvii. I4. -
this honour have all his saints] This clause
may be rendered grammatically in either of the
following ways: (1) it may mean, “He (the
Lord) is a (or the) honour of all His saints;”
i. e. He, Who at His first coming had “no
form nor comeliness” (the same word which
is here rendered “honour”), will become the
honour of His saints when He shall come
again to exalt them, and to take vengeance
upon their adversaries; or (2) it may mean,
“it is an honour to all His saints; ” i. e. the
destruction of their adversaries, and their own
deliverance, will become a crown of glory to
the people of the Lord. Cf. cxlviii. 14, and
note. The latter interpretation seems to be
the true one. “The victories of their King,”
says Dr Kay, “reflect glory on all His faith-
ful and devoted servants.”
PsALM CL.
As each of the five books of the psalter ends
with its doxology, so the entire “Book of
Praises” ends with this magnificent song of
thanksgiving, in which not only the people
of Israel with all their national instrumental
music, but the whole of the animate creation,
“every thing that hath breath,” is summoned
to unite. See Introduction to the Psalms,
Sec. 2.
“It was, no doubt,” writes Isaac Taylor,
“to give effect first to the human voice, and
then, to the alternations of instruments—loud,
and tender, and gay, with the graceful move-
ments of the dance, that the anthem was com-
posed, and its chorus brought out—
* Let every thing that hath breath praise the
Lord: Praise ye the Lord!’
and so did the congregated thousands take
up their part with a shout—“even as the noise
of many waters.’” “The Spirit of the He-
brew Poetry, pp. 156, 7.
This universal Hallelujah forms the most
suitable conclusion to a book in which cries
from the deep are, throughout, blended with
songs of praise; in other words, which de-
scribes the experience of God's people through-
out the whole of the various vicissitudes of
their earthly history. * >
“There is now no need,” says Delitzsch in
xxxi. 6.
loc., “for any special closing beracha (i.e.
blessing). This whole closing psalm is such.
Nor is there any need even of an Amen (Ps.
cvi. 48; cf. 1 Chro. xvi. 36). The Hallelujah
includes it within itself and exceeds it.”
1. in his sanctuary] If the sanctuary here
denotes the earthly temple of Jehovah (cf.
Ps. xv. 1), this verse may be regarded as a
short summary of Ps. cxlviii. If the heavenly
Sanctuary be denoted, as in Ps. xi. 4, we
must consider the summons to praise as ad-
dressed to the angelic hosts. The word may,
however, be rendered “for,” or “on account of,
His holiness,” as the same preposition is com-
monly understood in the following verse.
Cf. Ps. lx. 6, and note in loc.
in the firmament of his power] i. e. where
His might and majesty are displayed. Cf.
Ps. lxviii. 34, 35.
2. for his mighty acts] Or, “in, i.e. in
the recital of, His mighty acts; ” as e.g. the
Exodus, the Restoration from Babylon, and,
finally, the ultimate deliverance foretold in the
preceding psalm.
according to his excellent greatness] Rather,
“according to the abundance of his greatness.”
3. sound of the trumpet] Or, “blast of
the horn.” For the distinction between the
construction and use of the ram's horn, and
the straight silver trumpet, see note on Num.
X. 2.
4. timbrel and dance] The timbrel, or
tambourine, was the chief instrumental ac-
companiment of the dance; cf. Exod. xv. 20;
Judg. xi. 34, also Ps. cxlix. 3. The word
rendered “dance” may, however, denote a
musical instrument. See Ps. cxlix. 3, and
note.
with stringed instruments] See Note at end.
and organs] Rather, “and pipe.”
5. loud cymbals...... high founding cymbals]
Rather, “cymbals of clear Sound...... cymbals
of loud noise.” The latter word seems to
denote a loud sound as of an alarm or sig-
nal trumpet, as in Lev. XXV. 9, and Num.
Cf. Num. x. 5; and Ps. xcviii. 6,
and notes in loc.; also I Cor. xiii. I, kūpga)\ov
dAaxáčov,
6. Let every thing that hath breath] Lit.
PSA LMS.
5O5
CL.
“ the whole of breath,” i.e. all living beings.
Cf. Gen. ii. 7; Deut. xx. I6; Josh. X. 4o.
The last verse of the psalter is a summons
addressed no longer to Israel only (as the
mention of their national instruments in the
preceding verses might seem to imply), but
to the whole of the human creation (to
which the word here used generally applies),
and, it may be, to the whole animate creation,
to unite in the praise of Jehovah.
NOTE on PSALM CL. 4.
The meaning of the word D'ºrº rendered
“stringed instruments” is doubtful. A cor-
responding Syriac word is used in Ps.
xxxii. 2, as = hl)3, and the context suggests
that it may denote some specific musical in-
strument in this place, especially inasmuch as
two stringed instruments are mentioned in the
preceding verse. Fürst suggests that bº
may be a contracted form derived from by.
Cf. Ps. xlv. 8, where "ºp occurs, and note in
loc.
EXC URSUS UPON PSALMS XCI.-C.
FREQUENT reference has been made in the notes on Pss. xci.—c., and more particularly in the
notes on PSS. xciii., xcvi., and xcviii., to their mutual connection, and their common dependence
upon the prophecies, especially the later prophecies, of Isaiah. The indications of mutual
connection and common authorship, with regard at least to Several of these psalms, are traced
mainly in the identity or similarity of the subject-matter, in their adaptation for liturgical
use, in the frequent recurrence of the same or similar words and phrases, in the general
resemblance of style, in the characteristic use of anadiplosis or iteration, and in the facts
that Ps. xciii. is a part of Ps. xcii. in twelve Codices, that Ps. xcv. is joined to Ps. xciv. in nine
Codices, that Ps. xcvi. is a part of Ps. xcv. in four Codices, that Ps. xcvii. is a part of Ps.
xcvi. in fourteen Codices, and that Ps. xcix. is united with Ps. xcviii. in eight Codices. The
results arising out of this mutual connection, and more particularly out of the common
dependence of these psalms upon the prophecies of Isaiah, are of so much interest and
importance, that it has been thought desirable to trace out more fully the nature and extent
of the coincidences of subject, style, and phraseology between these psalms and the prophecies,
both earlier and later, of Isaiah; and to endeavour to ascertain, approximately, the date to
which the composition of this series of psalms may be assigned.
The following table of coincidences will suffice to shew that if the psalms and the
prophecies were not the compositions of the same writer, the Psalmist must have borrowed
from the Prophet, or the Prophet from the Psalmist.
(I)
Psalm xclii. 1, compared with Isaiah xxiv. 23.
Tºp Hnn, h's inn nºns nin' Tºp 5
“Jehovah is King.” “When (or for) Jehovah of Hosts is King
(or has begun to reign) in Mount Sion.”
The same words which form the key-note And lii. 7, Trºs Tºp hº nps, “Say
of this series of psalms are repeated in PSS. unto Zion Thy God is King.” Cf. xxxii. I
Xevi. Io, Xevii. I, and xeix, i, coupled, in xxxiii. 7, 22. 2
the place last quoted, with the declaration 2
that “Jehovah is great in Zion.”
tº
(2)
Psalm xciii. 1, compared with Isaiah li. 9.
*isnn v Hyn, whº mn yīnt y whº
“Jehovah hath clothed Himself, hath “Clothe Thyself with strength, O arm of
girded Himself, with strength.” Jehovah.”
h Cf. lii. I :—
Tºy va,
“Clothe Thyself with Thy strength, O
Zion.”
- (3)
Psalms xcvi. I, xcviii. 1, compared with lsaiah xlii. Io.
ty in Yºy Hinº ºn”; ty in Yº Honº, nºw
“Sing unto Jehovah a new song.” “Sing unto Jehovah a new song.’
EXCURSUS UPON PSALMS XCI.-C. 5O7
(4)
Ps. xcviii. 7, compared with Isaiah xlii. Io.
Hºnº) ºnn & º is isºp, nºn brºnº bºx... sºp) nºn
“The sea and its fulness, the earth and “The sea and its fulness, the islands and
the inhabitants thereof.” the inhabitants thereof.”
Also xcvi. II,
isºpy ºn Cf. xxxiv. 1: Fishp) Yºsn
“The sea and its fulness.” “The earth and its fulness.”
(5)
Psalm xcvi. II, compared with Isaiah xlix. 13.
*ism ºn pºwn inpy, *is ºil bºy ºn
“The heavens are glad, and the earth is “Sing, O heavens, and be joyful, O earth.”
joyful.” Cf. xliv. 23.
Cf. xcvii. I.
(6)
Psalm xcvii. 5, compared with Isaiah xxxiv. 3.
Top} . . . D**In Dºnn ºpp)
“The mountains are melted.” “The mountains are melted.”
(7)
Psalm xcviii. 1, compared with Isaiah lii. Io.
lººp wint lººp wint
“His holy arm.” “His holy arm.”
This phrase occurs in no other place.
(8)
Psalm xcviii. 3, compared with Isaiah lii. Io.
*nºx nylº, ns ºns bes 55 sh jºnºs nylº, ns ºns bes 55 sm
“All the ends of the earth have seen the “And all the ends of the earth shall see
salvation of our God.” * (or have seen) the salvation of our God.”
(9)
Psalm xcviii. 4, compared with Isaiah lii. 9.
}}}") ºn Yºº }}}". TriSE)
“Break forth into a shout and sing.” “Break forth into a shout, sing.”
It should be observed here that the verb nº in the sense of “break out into a shout"
or “cry of joy” (e.g. Isai. liv. 1, where the LXX. has Āſīšov kai 36marov, cf. Gal. iv. 27),
is absolutely peculiar to the prophet Isaiah (who uses it six times in his earlier and later
prophecies in this sense), and to the Psalmist in this place; and that the verb is invariably
used by the Prophet, as it is here by the Psalmist, in conjunction with the verb 12", or
its cognate noun fixºn. The word itself occurs, but in a different form and signification, in
one other place only in the Old Testament, viz., Micah iii. 3.
508
PSALMS XCI.—C.
EXCURSUS UPON
(Io)
Psalm xcviii. 5,
nºt ºp
“The voice of a psalm (or song).”
compared with
Isaiah li. 3.
nnot ºp
“The voice of a psalm (or song).”
This phrase occurs in no other place,
(II)
Psalm xcviii. 8,
F: \xrip, e
“Clap their hands.”
compared with
Isaiah lv. I2.
Fo Nno"
“Clap their hands.”
This phrase occurs in no other place.
(I2)
Psalm xcix. 3, 5, 9,
sºn whip
5 sºn tºp
9 ºnºs mix whip
“Holy is He... Holy is He... Holy is
Jehovah our God.”
compared with
Isaiah vi. 3.
nºns mn, whip whip whip
“Holy,
} Holy, Holy, is Jehovah of
Hosts.” &
(13)
Psalm xcix. 5,
Yººn pºin
“The footstool of His feet.”
compared with
Isaiah lxvi. I.
ºn by in
“The footstool of My feet.”
The expression occurs only in four other places in the Old Testament, of which three
seem to refer to the Ark, viz. Ps. cxxxii. 7; Lam, ii. 1; and I Chro. xxviii. 2.
The coincidences of Ps. xcviii. with the prophecies of Isaiah will be presented to the
eye of the English reader most conveniently in the following form :—
Psalm xcviii.
“O sing unto the Lord a new song.” v. I.
“His right-hand and His holy arm hath
wrought deliverance for Him.” v. 2,
“He hath remembered His lovingkindness
and His truth toward the house of Israel.”
*U. 3.
“All the ends of the earth have seen the
salvation of our God.” v. 3.
“Shout aloud unto Jehovah, all the earth;
break forth and sing joyously; yea, sing praise.”
*U. 4.
“And the voice of a psalm.” v. 5.
compared with
the prophecies of Isaiah.
“O sing unto the Lord a new song.”
xlii. Io.
“His arm wrought deliverance for Him.”
lix. I6.
“Mine arm hath wrought deliverance for
Me.” lxiii. 5.
“Jehovah hath made bare His holy
arm.” lii. Io.
“I will make mention of (or remember)
the lovingkindnesses of Jehovah .... and the
great goodness toward the house of Israel....
according to the multitude of His lovingkind-
messes.” lxiii. 7.
“All the ends of the earth shall see (or
have ſeen) the ſalvation of our God.” lii. Io.
“Sing joyously, O heavens, for Jehovah
hath done it; shout aloud, ye lower parts of
£he earth; break forth, O ye mountains, into
a joyous song.” xliv. 23.
“And the voice of a psalm.” li. 3.
EXCURSUS UPON
PSALMS XCI.—C. 5O9
Psalm xcviii.
“Let the sea roar, and the fulness thereof;
the world, and they that dwell therein.” v. 7.
•v. 8.
“Let the floods clap their hands.”
“Let the mountains sing joyously together.”
•v. 8. *
“He shall judge the world with righteous-
ness and the peoples with equity.” v. 9.
Amongst other coincidences between this
we may note the following:—
(1) The use of the Piel form of ITN) in
the sense of to be beautiful or becoming. Cf.
Ps. Xciii. 5 with Isai. lii. 7. The verb ap-
pears to be used elsewhere only in the Song of
Solomon, i. Io.
(2) The expression Sp, “from of old, ever-
lasting,” Ps. xciii. 2, a word which, though not
exclusively used by Isaiah, is characteristic of
his style, being used eight times in his earlier
and later prophecies, and very rarely else-
where.
(3) The use of pºp"non, “ consolations.”
Cf. Ps. Xciv. 19, 20; Isai. lxvi. II. The masc.
form occurs elsewhere only in Jer. xvi. 7, and
the fem. form only in Job xv. II, and xxi.
(4) The use of some form of the verb
y?', or its cognate noun, in the sense of
delight. Cf. Ps. Xciv. 19, 20 ; Isai. v. 7, and
lxvi. 12. The occurrence of any form of
this word except in Ps. cxix. is very rare.
(5) The coincidence of inpšn", Ps. xciv.
4, with inp"nn, Isaiah lxi. 6. Whether the
latter word be a derivative from "ps, or from
To" (see Fürst, ‘Lex.'), is questioned; but
compared with
the prophecies of Isaiah.
“The sea, and the fulness thereof; the isles,
and those who inhabit (or dwell in) them.”
xlii. Io. (Cf. “the earth and the fulness
thereof, the world", and all things that come
forth of it.” xxxiv. 1.)
9
“All the trees of the field shall clap their
Bands.” lv. 12.
“The mountains and the hills break forth
before you into joyous singing.” lv. 12.
“And He shall judge the poor with righte-
ousness and reprove with equity.” xi. 4. Cf.
lix. 4.
Series of psalms and the prophecies of Isaiah,
the resemblance is remarkable, as the meaning
is apparently the same.
We may note further (a) the use of
bºy in conjunction with PTS, Tjips, and
Dºnº"p (cf. Pss. xcvi. 13, xcvii. 9; Isai.
xi. 4, 5, lix. 4); (b) PS. xcvii. 3, as com-
pared with Isai. xlii. 25; (c) PS. xcix. I,
D">}"> D2", as compared with Isai. xxxvii.
16, Dºnon nº"; (d) Ps. xcix. 1, ºns" toºn,
as compared with Isai. xxiv. 19, 20. Probably
the true reading of the psalm is Vijn or bron.
Among other peculiarities more or less
striking, we may observe the usage both by
the Psalmist and the Prophet of the following
words: (1) S5" and its cognate forms, Pss.
xciii. 3, Xciv. 5; Isai. iii. I5, xix. Io, liii. 5,
Io, lvii. 15; (2) the Hiphil form of topº
Ps. Xciv. 13; Isai. vii. 4, xxx. 15, xxxii. 17,
lvii. 20; (3) nnNEn Ps. xcvi. 6, a word used
seventeen times by Isaiah; (4) ºn Ps. xcix. 1,
a word which occurs eleven times in its dif-
ferent forms in Isaiah; (5) 595 in conjunc-
tion with Tºyo Ps. xcii. 4; Isai. v. 12; and
(6) DY3 PSS. xcii. 9, xciii. 4, a word which
occurs fourteen times in Isaiah.
It would be easy to adduce other coincidences of phraseology between this series of
psalms and the prophecies of Isaiah, but it is believed that the above will suffice to
establish either the identity of authorship, or the dependence of the Psalmist upon the
Prophet, or of the Prophet upon the Psalmist. Before proceeding farther in the inves-
tigation of this subject, it will be desirable to present to the reader in a connected
form the principal internal indications which these psalms afford of the date of their
composition, some of which have been already noticed in their respective places.
It is generally agreed amongst modern critics that the principal epochs of Hebrew poetry
(and it will scarcely admit of question that this series of psalms belongs to one of such
epochs) were (1) the time of David; (2) that of Hezekiah; and (3), the period of, or
shortly subsequent to, the captivity; to which periods some modern critics, though, as it
seems, on insufficient evidence (see the Introduction to the Psalter, sec. 13), add that of
the Maccabees.
found nine times in the earlier prophecies of
Isaiah, and six times in this series of psalms.
* The word rendered world, which occurs
only thirty-six times in the Old Testament, is
5 IO
ExCURSUS UPON PSALMS XCI.-C.
The following reasons seem to determine the balance of evidence to be in favour of the
composition of this series of psalms at, or about, the second of these periods, i.e. during the
time of the prophet Isaiah.
(1) We not only miss all those allusions
to the times and circumstances of the cap-
tivity and the restoration which are found in
the psalms of later date", and also those words
and forms which characterize alike the earliest
and the latest books of the Hebrew Scriptures,
but we find such allusions to the Ark with
its overshadowing cherubim (cf. Pss. xci.
I, 4, Xcv. 2, 6, Xcvi. 6, xcix. I, 5, c. 2),
and probably to the monarchy (Ps. xcix. 4,
and note in loc.) as find their obvious and
natural explanation in the supposition that
these psalms were composed whilst the tem-
ple of Solomon still stood, and whilst the
royal house of David still continued to sit
upon the throne.
(2) The state of Judaea with regard to
the prospect of foreign invasion, as described
in these psalms, corresponds closely with
that of the reign of Ahaz and the first four-
teen years of that of Hezekiah. “The floods,”
a figure of the world-powers both in the Old
and the New Testament, are represented in Ps.
xciii. 3 not only as having lifted up their voice,
but as still lifting it up. “The floods have lifted
zip, O Lord, the floods have lifted up, the
floods do lift up their waves.” This description
precisely accords with that given in Isai. viii.
7, when, after the invasion and partial subju-
gation of the northern kingdom by the AS-
Syrians, and the threatened invasion of Judaea
by the united forces of Israel and Syria, the
Assyrian power is represented as threatening
not only Israel but also Judah: “Now there-
fore behold the Lord bringeth up upon thee
the waters of the river strong and many, even
the king of Assyria, and all his glory”.” The
same description applies, though not, perhaps,
in an equal degree, to the state of Judaea from
the arrival of the messengers of Merodach-
baladan, until the final destruction of the
monarchy, after which time the figure of the
rising and threatening floods would seem to
be altogether inapplicable.
(3) The internal disorganization of Judaea
described in Ps. Xciv. v.v. 5, 6, 16, 20, 21,
corresponds very closely with that described
in 2 Chro. xxix. 8, 9, and in Isai. i. (what-
ever the date of the composition of that chap-
ter), iii. 12, I5, ix. r2, and x. 1, 2. The acts
of injustice and oppression to which reference
is made in Ps. xciv. (and to which there may
be allusion, by way of contrast, in PS, Xciz.
* F.g. in such a psalm as xcix. we should natu-
rally expect to find some allusion to the restora-
tion from captivity, had it been composed after
that event, and not improbably the mention of
T)anlei as well as Samuel, amongst those who
called upon the name of the Lord.
* It must be noted here that the word which
4) appear to be primarily, if not exclusively,
those of unrighteous judges, not of foreign
oppressors. The Psalmist animadverts upon
these with a severity similar to that of the
Prophet, one of whose characteristics was the
keen eye with which he surveyed the judicial
administration of the affairs of his country.
(See notes on vºv. 5, 6, 8, 20, of Ps. Xciv.)
(4) The subject-matter of these psalms,
viz., the establishment of Jehovah's throme in
righteousness, the confusion of idolaters, and
the universal proclamation of “the gospel of
the kingdom,” is identical with the subject-
matter of some of the confessedly genuine
prophecies of Isaiah, as well as with that of
those prophecies which are contained in chap-
ters xl.-lxvi., the genuineness of which has
been the subject of dispute in modern times.
No more probable date, therefore, so far as
respects the subjects on which they treat, can
be assigned to these psalms than the time of
the prophet Isaiah, which was the second
great epoch of those royal prophecies which
had their origin in the days of Samuel and
David. This probability is confirmed by a
comparison of the jubilant strain of these
psalms, and of the contemporaneous (as it is
thought) prophecies of Isaiah, descriptive of
the Second Advent, with the darker and more
minatory character of the greater portion of
those prophecies, relating to the same event,
which were delivered subsequently to the Ba-
bylonish captivity. Cf. e. g. Zech. xii. Io—I4,
xiv. passim ; Malachi iii. 2, 3, iv. 5, 6, with
Isai. xii. passim, xxv. 9, xxvi. 19. The im-
probability of the composition of these psalms
between the time of Isaiah and the captivity,
not excepting even the period of Josiah's
reign, is generally admitted. -
(5) The repeated allusions to convulsions
of the earth throughout this series of psalms
(cf. Pss. Xciii. 2, xcvi. Io, Xcvii. 4, 5, Xciz. I.)
find their most natural historical ground-
work in the great earthquake in the days of king
Uzziah (cf. Amos i. 1; Mic. i. 4; Zech.
xiv. 5).
(6) The indications found in these psalms
of the restoration of the temple-service (cf.
xcv. 2, Xcvi. 8, Xcviii. 5, 6, c. 2) exactly har-
monize with the great revival of national
religious worship, including both vocal and
instrumental music, in the days of king Heze-
kiah, in the account of which in 2 Chro.
occurs in the singular number, and which is ren-
dered river in Isaiah viii. 7, is the same as that
which occurs in the plural number, and which
is rendered “floods” in Ps. xciii. 3. Moreover
one of the epithets (“many” or mighty) of the
“waters” of this river is the same as one of
those of the “waters” of Ps. xciii. 4.
EXCURSUS UPON PSALMS XCI.—C. 51.
xxix. v.v. 25–28 we find mention of three David” (2 Chro. xxix. 30), in which Heze-
of the same instruments to which reference is kiah “commanded the Levites to sing praises
made in this series of psalms, viz. the nabla, unto the Lord,” may refer to Ps. Xcvi. in its
the harp, and the trumpets. “The words of original form (cf. 1 Chro. xvi. 7).
ū
Such being some of the grounds on which the date of the composition of these
psalms may reasonably be assigned to the times of Isaiah, it is desirable to inquire further
whether, in the absence of direct proof of the identity of authorship, there are such inter-
nal indications of originality as would lead us to assign the priority of composition to the
prophecies or to the psalms.
Now it might fairly be urged in support of the theory that the Prophet borrowed from the
Psalmist (1) that if the liturgical psalms of this series were composed during the first fourteen
years of the reign of Hezekiah, they must have been anterior to the later prophecies of Isaiah,
in which the larger part of the coincidences which have been noted appear; (2) that it
is reasonable to suppose that when once the psalms in question had become a portion of
the liturgical worship of the sanctuary, later writers should borrow from them both their
ideas and their phraseology; and (3) that if, as some of our best modern critics believe,
the passage which occurs almost verbatim in Micah iv. 1–4, and Isaiah ii. 2–5, is original
in the case of the former writer, and borrowed by the contemporary prophet, there is a
yet further presumption in favour of the originality of the Psalmist rather than of the
Prophet in the present case.
On the other hand, it may be urged (1) that if the probability of the composition of
the liturgical psalms of this series during the reign of Hezekiah be admitted, there are no
decisive indications of their composition during the first fourteen years of that reign, and
consequently, that there is no proof that Isaiah must have been acquainted with these
psalms as portions of that temple-worship which had been recently restored; and (2)
that the, quotation of a particular passage from a contemporary prophet (if the priority
of composition on the part of Micah. be conceded) is no sufficient warrant for the
supposition that Isaiah, the greatest, and perhaps the most original, of all the prophets,
was indebted to the writer of a few lyrical poems for so much which is characteristic
of the style and phraseology of both. In any case it may be urged with equal or
greater force in favour of the originality of the Prophet, rather than of the Psalmist,
that numerous quotations from the prophecies of Isaiah, or manifest allusions to them,
are found both in the later psalms, and also in the later prophecies. The following
will suffice by way of illustration :-
&s
Ps. cii. 26, compared with Isai. l. 9, Ps. cxviii. 28, compared with Isai. xxv. 1.
and li. 6. Ps. cxlvii. 4, 5, 37 Isai. xl. 26, 28.
Ps. ciii. II, 22 Isai. lv. 9. Jer. vi. 20, 22 Isai. i. II.
Ps. civ. 2, 29 Isai. xl. 22, Jer. X. 4, 27 Isai. xl. 19,
and li. I3. and xli. 7.
Ps. cw, I, 93 Isai. xii. 4, Jer. xii. 9, 22 Isai. lvi. 9.
(where the whole of the verse is found verbatim.) Jer. xxxi. 35, 77 Isai. li. I5,
Ps. cwii. 23, compared with Isai. xlii. Io. (where the same seven words occur verbatim.)
Ps. cwii. 33, 35, 72 Isai. xli. 18, Jer, 1.8, compared with Isai. xlviii. 20,
(where the same eight words occur verbatim, - and lii. II.
with the exception of a slight variation in Nahum i. 15, 3 * Isai. lii. 7,
the form of one of them. Cf. Isai. xxxv. 7.) (where the same six words occur verbatim.)
Ps. cxviii. 14, compared with Isai. xii. 2, Mal. iii. 1, compared with Isai. xl. 3.
(where the whole of the verse occurs verbatim,
with the addition of the word “Jehovah.”)
There seem, moreover, to be some positive indications that if Isaiah were not the
writer of the psalms in question, the priority of authorship must have been on the
part of the Prophet rather than on that of the Psalmist. The reign of Hezekiah is the
earliest period to which the liturgical psalms of this series have been assigned with any
degree of probability, whilst most modern critics assign to them a much later date;
whereas some of the most remarkable coincidences of style and phraseology between this
series of psalms and the prophecies of Isaiah are found in those portions of the prophecies
which were composed previously to the accession of Hezekiah to the throne. It will suffice
to allude to the characteristic use of anadiplosis, or iteration, in the earlier as well as in the
512
EXCURSUS UPON PSALMS XCI.-C.
later prophecies", and also to the occurrence of the most remarkable of all the coinci-
dences of phraseology, viz., the use of ITSE patsach, not only in a signification peculiar
to the Prophet and the Psalmist, but also in conjunction with 75m rinnah (see no. 9),
in Isai. xiv. 7, the date of which prophecy appears to be positively determined by v. 28
of the same chapter. Other coincidences between this series of psalms and the earlier pro-
phecies of Isaiah have been already noticed.
But in addition to the a priori improbability that the greatest of the Hebrew pro-
phets should have been indebted to the contemporaneous, or nearly contemporaneous, writer
of a few short lyrical poems, both for portions of the subject-matter of his great theme,
and also for some of the most distinctive characteristics of his style and phraseology, there
appears to be internal evidence in some of the coincidences which have been enumerated,
if adoption, or imitation, on either side be admitted, that the prophecies were anterior to
the psalms. -
In the case of coincidence (2) e.g. we find that the figure of clothing pervades the
two preceding chapters of the prophecies of Isaiah (cf. xlix. 18, l. 3, 9) as well as
the preceding verses of chap. li., viz. v.v. 6, 8, and that it is found also in the beginning of
chap. lii.; and again in lix. I 7, lxi. 3, Io, lxiii. 1, 2, 3, and lxiv. 6. Again, in the case of ,
coincidence (9) we find the phrase peculiar to the Psalmist and the Prophet repeated by
the latter six times in writings which, at the lowest computation, extend over a period of
upwards of fifteen years, and probably over thirty years. Once more, in the case of
coincidence (12), if the connection between Ps. Xeix. and the vision recorded in Isai.
vi. be more than accidental, the question of priority does not admit of doubt; inasmuch
as whilst the recorded account of Isaiah's vision might well have become the ground-
work of Ps. xcix., that psalm could not, by any possibility, have been the groundwork
of the prophetic vision. The same inference may be fairly drawn from the existence in
these psalms of that remarkable characteristic of the earlier as well as of the later
writings of Isaiah to which allusion has already been made, viz., anadiplosis or iteration.
When the character of both compositions is taken into account, and it is remembered
that in the case of the prophet this distinctive characteristic is traced throughout writings
which probably extended over upwards of half a century, it seems difficult to avoid the
conclusion that if the psalms and the prophecies were not the productions of the same
writer, and there be greund for supposing that there was imitation on either side, the
originality in this, as in the other coincidences which have been noticed, must have been
on the side of the Prophet and not on that of the Psalmist”.
The general results of this inquiry may be briefly summed up in the following words:
with the greatest amount of probability, to
(1) There seems good reason for assigning
a common authorship to most, if not all, of
the series of psalms beginning with the 91st,
and ending with the Iooth (more particularly
to Pss. Xciii. and Xcv.—c.), and possibly to
these psalms and to the prophecies of Isaiah.
(2) The Psalmist, if not identical with
the prophet Isaiah, seems to have been largely
indebted both to the earlier and later prophe-
cies of Isaiah for his subject-matter, for the
characteristics of his style, and for his phrase-
ology.
(3) The date of the composition of these
psalms seems to be approximately assigned,
* A.g. “The Lord alone shall be exalted in
that day,” ii. z. II; ib. z. 17; “When He
ariseth to shake terribly the earth,” ib. z. 19;
ib. z. 21 ; “For all this His anger is not turned
away, but His hand is stretched out still,” ix.
zº. 12; ib. z. I'7. The océurrence of similar
repetitions throughout chapters xl.-lxvi. scarcely
needs illustration. The following instances from
ch. xl. will suffice. (I) “Comfort ye, comfort
ye,” v. 1; (2) “The grass withereth, the flower
fadeth,” z. 7; “The grass withereth, the flower
fadeth,” z. 8; (3) “O Zion that bringest good
tidings. . . . O Jerusalem that bringest good
tidings,” zº. 9; (4) “Lift up thy voice, lift it
up,” ib.; (5) “To whom then will ye liken
the times of Hezekiah, whose accession to the
throne may have formed the historical ground-
work of this remarkable revival of the regal
prophecies, both in the writings of Isaiah and
in this series of psalms. (See note on Ps.
xciii. I.) In any case there appear to be strong
grounds for assigning to this Series of psalms
an earlier date than that of the captivity.
The bearing of these results, if estab-
lished, upon the date of composition and the
unity of authorship of the later, as well as the
earlier, prophecies commonly ascribed to Isaiah
is too obvious to require elucidation.
God?” zº. 18; “To whom then will ye liken
me?” zy. 25. -
* The following are instances of anadiplosis in
this series of psalms; xcii. 9, xciii. 1, 3, Xciv.
1, 3, 23, xcvi. 1, 2, 7, 8, 13, xcviii. 4, 5. Other
instances might be added to the number, as e.g.
the thrice-repeated refrain of Ps. xcix. I, 5, 9.
The occurrence of anadiplosis in other poetical
portions of the Old Testament, as e.g. in the
song of Deborah; in Pss. X. 9, and ciii. 1, 2, 22;
and in the refrain of some other of the psalms,
as e.g. Pss. xlii., xlvi., lvii., lxxx, cvii., and
cxxxvi., is not sufficiently common to neutralize
the force of this coincidence.
PROVER BS.
INTRODUCTION.
FAGE PAGE
I. Title . . . . . . . . . 513 III. The LXX. Version of the Book . 523
II. Ethical Teaching 52O *
I. Złż/e. which the Hebrews thought so much, at
I. Th; opening words of the book,
“The proverbs of Solomon, the
son of David, king of Israel” (i. 1), give
us its current Hebrew title. In common
speech the first word of that verse, as
with the opening words of other books
(Mish/2, “proverbs”), was used as an
abbreviated title. The same abbrevia-
tion has been adopted by translators,
and “Proverbs” has become in the
LXX., the Vulgate, and the Authorized
Version, the common heading of the
book. It would seem, however, as if
there had been at one time another name
given to it, as a title of honour. Like
the two books of analogous nature in
the Apocrypha, which, probably, took
their title from it, it was known as the
Book of Wisdom. So it was described
in the Talmud. So it was named by
Melito of Sardis (Euseb. ‘H. E.’ Iv. 26),
by Hegesippus (in this case, as probably
by Melito, from a Jewish tradition), by
Irenaeus (Euseb. ‘H. E.' Iv. 22), by Cle-
ment of Rome (‘Ep. ad Cor.’ I. 57), by
the great body of early Christian writers.
To this was commonly added a special
epithet of praise. It was the travăpetos
oroghia, the “all-excellent wisdom.” That
title (the epithet included) was applied by
the Fathers to the Wisdom of Solomon;
yet more frequently to the Wisdom of
the son of Sirach, more commonly known
as Ecclesiasticus. But it remains good
that it was applied by both Jews and
Christians to the Proverbs of Solomon.
It indicated that the book took its place,
as the representative of the Wisdom of
VOL. IV.
the head of the whole class of books,
Canonical or Apocryphal, which were
known as Sapiential.
2. The word which thus forms the
present title of the book calls for some
special notice. The Greek trapotpata, the
Latin proverbium, express only the fact
that the saying so described is current
among men, a “by-word,” differing in
its origin, it may be, from other words,
at first out of the way, afterwards com-
mon and familiar. The Hebrew word
for “proverb’ (masház) has a much,
more definite significance. Its root-mean-
ing is that of Comparison, the putting
this and that together, noting likeness.
in things unlike. It answers, i.e., to the... .
Greek tropafloxi) rather than trapoula'. "
The primary idea of a Hebrew proverb,
traceable throughout the book, in spite
of the wider range of meaning which
the word subsequently acquired, is that
of comparison and similitude. The words
of xxvi. 7, “The legs of the lame are
not equal: so is a parable in the mouth
of fools,” which speak of the masháž
in this sense, are also the best illustra-
tion of its meaning. That it was applied
also to moral apophthegms of varying
length, pointed and pithy in their form,
even though there might be no similitude,
is evident enough throughout the book.
Elsewhere it is used with a partial ex-
tension of its meaning in another direc-
tion. Discourses in which there is more
* The Vulgate gives “Parabolæ Salomonis” in
i. I, though it has Prozeróia as the title of the
book.
K. K.
5 I4.
INTRODUCTION TO
or less of a poetic character, even though
there be no formal comparison, and no
didactic result, are, as in the case of that
of Balaam (Num. xxiii. 7, 18, xxiv. 3, 15,
20, 21, 23), and Job (xxvii. I, xxix. I),
and Ezekiel (xvii. 2, XX. 49, xxiv. 3),
described as “parables.” The triumph-
song of Num. xxi. 27—3o, uttered by
those who “speak in proverbs,” serves as
another instance of the wider meaning.
3. Proverbs, in one or other of these
senses, are characteristic of a Compara-
tively early stage in the mental growth
of most nations. Men find in the outer
world analogies to their own experience,
and are helped by them to generalize
and formulate what they have observed.
A single startling or humorous fact fixes
itself in their minds as the type to which
all like facts may be referred, as when
men used the proverb, “Is Saul also
among the prophets?” (I S. x. 12). The
mere result of an induction to which
other instances may be referred fixes
itself in their minds with the charm of
a discovery, as in the “proverb of the
ancients, Wickedness proceedeth from
the wicked” (I S. xxiv. 13). Sometimes
rightly, sometimes wrongly, they find in
a law thus stated, with or without a
similitude, the explanation of the course
of events in their own lives or in the
history of their nation, as when Israel
comforted itself, in the midst of its shame
and misery, with the proverb that “the
fathers have eaten sour grapes, and that
the children's teeth are set on edge”
(Jer. xxxi. 29; Ezek. xviii. 2). Such
proverbs are found in the history of all
nations, generally in its earlier stages.
For the most part, there is no record of
their birth. No one knows their author.
They find acceptance with men, not as
resting upon the authority of a revered
name, but from their inherent truth, or
semblance of truth. Afterwards, Com-
monly at a much later period, men make
collections of them. -
4. The book of Proverbs, however,
is not such a collection. So far as it
includes what had previously been cur-
rent in familiar sayings (and these were,
probably, comparatively few in number),
there was a process of selection, guided
by a distinct didactic aim, excluding all
that were local, personal, or simply hu-
morous, receiving, those which fell in
\
with the ethical purpose of the teacher.
As in the history of other nations, so
among the Hebrews, there rose up, at
a certain stage of culture, those to
whom the proverb was the most natu-
ral mode of utterance, who embodied
in it all that they had observed or
thought out as to the phenomena of
nature or of human life. Such among
the Greeks, in various degrees, were
Hesiod, and Solon, and Phocylides, and
Pythagoras, and, in a yet higher mea-
sure, Theognis. Such among the nations
in contact with Israel were those whose
names were held in honour among “the
children of the east country” (1 K. iv.
30), the sages of Teman (Jer. xlix. 7).
Such in Israel itself were those whose
fame was afterwards eclipsed by one
greater than their own, “Ethan the Ez-
rahite, and Heman, and Chalcol, and
Darda, the sons of Mahol” (1 K. iv. 31).
Such pre-eminently was the sage to whose
authorship the book of Proverbs is as-
signed, Solomon, the son of David.
5. The narrative of I K. iv. 32, in
describing the wisdom of Solomon, gives
the number of his proverbs as three
thousand, and of his songs as a thousand
and five, and the definite precision in
each case may fairly lead to the infer-
ence that there was at the time when
that book was written a known collec-
tion of sayings ascribed to Solomon far
longer than the present book, and of
songs which are almost, or altogether,
lost to us. The scope of that book may
probably have included a far wider range
of subjects, trees, from “the cedar that
is in Lebanon to the hyssop that spring-
eth out of the wall,” the creatures that
have life in all their wonderful variety,
noting their outward phenomena, draw-
ing illustrations from them, it may be
working them into fables'. The book
with which we have now to deal is, on
the other hand, from first to last ethical
in its scope, deals but sparingly, through
the larger portion of its contents, with
1. An almost unrivalled instance of the extra-
vagance of conjecture (not without its worth as
bearing upon the trustworthiness of other theo-
ries of the same commentator), may be found in
Hitzig's hypothesis that the word “hyssop” (§o-
a wros) passed into common use as the title of a
book of fables, became known to the Greeks, and
re-appeared in the name of Æsop as the author
of the book, and the father of fables generally.
THE BOOK OF PROVERBS.
5 I5
the world of animals and plants, and
has nothing that takes the form of fable.
6. Structure of the Book. A more
careful examination shews, however, that
we have to deal with a compilation from
different sources as well as with a selec-
tion from the sayings of one man only;
and one which, in its present form, was
made some three centuries after the time
of Solomon. One considerable section
of the book consists of proverbs that
were first arranged and written out under
Hezekiah (xxv. 1). Agur, the son of
Jakeh (xxx. I), and a king named Lemuel
(xxxi. 1), are named as the authors of
the last two chapters. The book is then
primâ facie analogous in its composition
to the Psalms, an anthology from the
sayings of the sages of Israel, taking its
name from him who was the chiefest of
them, as that is an anthology from the
hymns not of David only, but of the
Sons of Korah and others, some named,
and some anonymous. The question
how far the book gives us the teaching
of Solomon himself, what portions of it
may be assigned to him, and what to
some later writer, is therefore one that
may legitimately be asked. It is not
Surprising, looking to the scantiness of
the evidence, and the varying impres-
sions which arguments drawn from in-
ternal coincidences or discrepancies make
upon different minds, that it should have
been very differently answered. Certain
landmarks present themselves, dividing ,
the book into sections, each of which is
obviously, on any hypothesis, a com-
plete whole. It will be necessary to take
each of these separately, to note the
theories which have been put forth as to
its authorship and date, and the evidence
On which they rest, and to leave them to
the judgment of the reader.
(a) i. 1–6. The title and introduc-
tion to the book, describing its contents
and aim. As being of the nature of a
preface to the whole work, pointing to
the “words of the wise” (v. 6) in gene-
ral, as well as to the proverbs of Solomon,
there seems good reason for believing
that while v. I gave the original title of
the book, the other verses were added
by the last compiler, in whose hands it
took its present shape. So Ewald and
Bertheau.
() i. 7. The title is followed by
what has the character of a motto, laying
down the principle which is the basis of
the whole book. This, too, may be as-
signed to the same compiler.
(c) i. 8–ix. 18. The whole section
is obviously continuous, marked by the
same distinguishing words and phrases.
It has the character of the masháž in its
longer, more expanded, form rather than
of the brief emphatic proverb. It is
one long exhortation, addressed by the
teacher to his scholar, and each sub-
section opens with the words, “my son”
or “my children” (i. 8, Io, 15, ii. 1, iii.
I, II, 2 I, IV. I, Io, 2O, V. I, 7, V1. I, 3,
20, vii. 1, 24). In ch. viii. there is a
change as to a higher strain. It is no
longer the wise teacher speaking to his
disciple, but Wisdom herself who speaks,
not to the individual seeker, but to the
sons of men at large (viii. 4). This per-
sonification of Wisdom as a living power,
and the stress laid upon her greatness
and beauty, are indeed the characteristic
features of the whole of this portion
(i. 20, iii. 13–20, iv. 5–9, ix. I–6).
Equally characteristic is the contrasted
picture of the “strange woman,” the
“foreigner,” sc. the harlot or adulteress,
whose fascination is most perilous to the
Soul entering on its time of trial (ii. 16—
I9, v. 3—I I, 20, vi. 24–35, vii. 5–27,
ix. 13–18). The picture of the one is
set over against the other, as in the
‘Choice of Heracles,'ascribed to Prodicus,
while the form of the whole, in its con-
tinued earnest appeal to the “son,” who
is thus addressed, reminds us, in spite of
many points of contrast, of the ‘Counsels'
of Theognis. &
The whole of this section has been as-
cribed by some commentators (e.g. Ewald
and Bertheau) to a later author than Solo-
mon, on grounds which, if not conclusive,
are, at least, weighty enough to call for a
fair statement and discussion. How uncer-
tain the result is may be inferred from
the fact that while Ewald refers it to the
seventh century B.C., and looks on it as
all but the latest portion of the book,
Hitzig, on the other hand, treats it as
the oldest, and assigns it to the ninth
century.
(1) It has been inferred from the new
title of “the proverbs of Solomon,” at
x. I, that the compiler wished to indicate
that the first nine chapters were by ano-
K. K. 2.
516
INTRODUCTION TO
ther writer, and that this inference is
confirmed by the contrast between the
continuous strain of counsel of the one,
and the brief pithy antithetic maxims of
the other. (2) The warnings of i. Io–
I9, ii. I2—I 5, iv. 14—17 against the
life of robbers as a besetting danger for
the young point, it is said, to a time of
greater disorder than the reign of Solo-
mon. (3) New words or forms, such as
the plural nipon (Chochmoth, wisdoms)
for wisdom, the Hebrew words for the
“strange woman,” the “stranger,” for
the harlot temptress, fall in with the
same theory. (4) Traces of the influence
of the book of Job on the writer of this
portion are found in the numerous paral-
lelisms' between the two, which meet us
in it, and which are not found to the
same extent, if at all, in the next section,
and it is inferred that it must therefore
have been written after the beginning of
the seventh century, to which that book
is referred. It is evident, however, that
all these data are to say the least very
uncertain.
(1) The difference of style is not
greater than would be natural in one
who was writing, it may be, in maturer
age, a preface to maxims which had been
noted down separately from time to time.
(2) The life of the outlaw was one of
constant recurrence in the earlier history
of Israel (Judg. ix. 4, xi. 3; I S. xxii. 2),
and there is no ground for supposing
that it was entirely suppressed under
Solomon. (3) The argument from pecu-
liar words, always more or less fallacious,
is traversed by the far larger number of
words, which being characteristic of, all
but peculiar to, the Proverbs, are com-
mon in nearly the same proportion to
all parts of it *. (4) The uncertainty as
1 (1) Prov. i. 7 Job xxviii. 28.
(2) — ii. 4, 14. — iii. 21, 22.
(3) — iii. I I, 12. — v. 17.
(4) — iii. 23. — V. 22.
(5) — iv. 18. — xxii. 28.
(6) — vii. 23. — xvi. I 3.
(7) viii. 25. — xxxviii. 8.
* (1) Whº (in sense of rejecting), i. 25, iv. 15,
viii. 33, xiii. I 8, xv. 32.
(2) The phrase npº Plb)" (will increase learm-
ing), i. 5, ix. 9, xvi. 21, 23.
(3) and 359 (good understanding), iii. 4, xiii.
I 5.
(4) TX (gather), vi. 8, x. 5,
(5) Tº (strife), vi. 14, xv. 18, xvi. 28, xvii.
to the date of Job makes any argument
based upon it of very doubtful weight.
The resemblance might be explained by
the supposition, on the one hand, that it
was written after Proverbs, or on the
other, and more probably, that being of
earlier date than the reign of Solomon
the parallelisms do not prove that the
passages in which they occur were not
written by that king. It may be added, as
arguments in favour of identity of author-
ship, (1) that there are no warnings against
idolatry, such as would have been natu-
ral in one who lived under the later
kings of Judah; (2) that the danger of
Contamination from foreign vices was
precisely that which began to be felt
under Solomon; (3) that the forms of
luxury, described in vii. 16, 17, are such
as were conspicuous in his reign (I K.
x. 28).
x. I—xxii. 16. The title of “the
proverbs of Solomon,” though not enough
to warrant the inference that has just
been discussed, indicates with sufficient
clearness that the section to which it is
prefixed had an independent origin. The
Continuous teaching ceases, and in place
of the lofty strains of Chaps. viii. and ix.
we have a series of isolated maxims,
short, pithy, antithetic, the true type of
the Hebrew proverbs, hardly ever carried
beyond the limits of a single verse, deal-
ing with the common facts of life, and
viewing them from the point of prudence.
By the consent of nearly all critics, this
is the kernel of the whole book, repre-
senting the wisdom which made Solomon
famous among men. Containing, as it
does, about 4oo of these maxims, it may
be thought of as probably a selection
from the larger number of 3ooo, referred
to in I K. iv. 32, made possibly under the
I4, xviii. 18, xxi. 9, 19, xxii. Io, xxiii. 29, XXV.
24, XXVI. 20, 2I, xxvii. I5, xxviii. 25, xxix. 22.
The Word occurs in three other passages only of
the Old Testament. -
(6) P2 TDſ (void of understanding), vi. 32, vii.
7, ix. 4, 16, x. 13, 21, xi. 12, xii. 11, xv. 21,
xvii. 18, xxiv. 30.
(7) ||2"s (in the sense of the central Zoint of
darkness), vii. 9, xx. 20. - -
(8) The phrase D'JE yiT (“hardeneth the
ace”), vii. 13, xxi. 29.
(9) Un ºri (devise evil), iii. 29, vi. 14, 18, xii.
2O, XIV. 22.
(Io) F5 VPI (strike hand, in the sense of giv-
ing a pledge), vi. I, xi. 15, xvii. 18, xxii. 26.
THE BOOK OF PROVERBS.
5 I7
direction of the king himself, and pre-
faced by the more homiletic teaching of
chaps. i.-ix. There is, as has been
said, no systematic order, but here and
there we find two or more verses in
succession dealing with the same topic
(as e.g. x. 6 and 7, 8 and 9, 13 and 14,
I6 and I7, 18 and 19, xi. 25 and 26, 3o
and 31, and especially the recurrence of
the name “Jehovah,” xv. 33, xvi. I—9,
II, and of the word “king” in xvi. Io,
I 2–15) in a way which, throws some
light on the process by which the selec-
tion had been made, as though there
had been something like a commonplace
book, in which, though there was no
systematic arrangement, there was a cer-
tain degree of grouping under different
heads or catch-words. Certain phrases
too are characteristic of this section, the
“fountain * or “well of life” (x. 11,
xiii. 14, xiv. 27, xvi. 22), the “tree of
life” (xi. 30, xiii. 12, xv. 4), the “Snares
of death” (xiii. 14, xiv. 27), the thought
of “health” or “healing,” in its ethical
sense, as contrasted with the diseases of
the Soul (xii. 18, xiii. 17, xiv. 30, xv. 4,
xvi. 24, but also in iv. 22, vi. 15), the
“destruction” that follows upon evil-
doing (x. I4, 15, xiii. 3, xiv. 28, xviii. 7),
the use of a peculiar word (nº) for
“speaking” or “uttering” either truth or
falsehood (xii. 17, xiv. 5, 25, xix. 5, 9), of
another (abb) for “perverting” or “over-
throwing” (xiii. 6, xix. 3, xxii. 12), the
statement that evil shall “not go un-
punished” (xi. 2 I, xvi. 5, xvii. 5, but also
in vi. 29 and xxviii. 20), though “hand
join to hand” (xi. 21, xvi. 5), the use of
a . peculiar form of an unusual verb
(pºinn) for “meddling” (xvii. 14, xviii.
I, xx. 3, and nowhere else in the Old
Testament), of another, as peculiar, for
“whisperer” (xvi. 28, xviii. 8, but also
xxvi. 20, 22), the frequent recurrence of
the formula “there is ” (ty) at the begin-
ning of a clause (xi. 24, xiii. 7, 23, xiv.
I2, xvi. 25, xviii. 24, xix. 18, XX. I5).
The last, however, recurring, as it does,
in iii. 28, viii. 21, xxiii. 18, xxiv. 14, might
fairly be put on the list of words com-
mon to the first two sections, and, to
some small extent, indicating unity of
authorship. As regards the substance of
the teaching we may note the stress laid,
especially in ch. xv. 3, 8, 9, II, 16, 25,
26, 29, 33, and xvi. I–7, 9, II, 33, on
the thought that Jehovah, the “Lord,” is
the supreme Giver of all good, the Judge
and Ruler of mankind, all-knowing, and
ordering all things; that the king, thought
of in the ideal greatness which was natu-
ral in the time of Solomon, and was
hardly so at a later period, was as the
Counterpart and representative of Jeho-
vah, an earthly Providence (xvi. Io—I5,
xix. 6, 12, xx. 8, 26, 28, xxi. 1).
(e) xxii. 17—xxiv. 23. At xxii. I 7
there is again a break, and we meet with
the more continuous teaching, the per-
sonal address, of the teacher to his “son”
(xxiii. I5, 19, 26, xxiv. 13, 21), the same
warnings against sins of impurity (xxiii.
27, 28), the same declaration of the end
which the teacher has in view (xxii. 17
—2 I), as we met with in chaps. i.-ix.
Here, he seems to say, are the “words
of the wise,” which had been promised
in the title of the book (i. 6). It might
seem a natural hypothesis that the same
writer, having made the selection which
forms the central portion of the book,
wrote both prologue and epilogue to it,
and that this, with the short section (xxiv.
23–34), was the form in which the book
was current until it received its last
additions in the reign of Hezekiah.
(f) xxiv. 23–34. Here also there
is a break and a new title. “These
things also belong to the wise,” Sc. are
spoken by them, fulfil the promise of the
title (i. 6) that it would include the
“words of the wise,” wherever the com-
piler found them. Short as the section is,
it presents in the parable of the field of
the slothful (xxiv. 30–34) some charac-
teristic features not to be found in the
other portions of the book. What had
been spoken before barely and briefly
(vi. 9) is now reproduced with a pictorial
vividness. The teacher has learnt to see
an inner meaning in the desolation that
met his view. And here, as in vii. 7, he
speaks, as reproducing what he himself
has seen with his own eyes. What was
before a general maxim, becomes sharper
and more pointed, as a lesson of expe-
rience.
(g) XXV.-xxix. 27. The superScrip-
tion of this section, “These are also
proverbs of Solomon, which the men of
Hezekiah king of Judah copied out,” is,
in many ways, significant. It pre-Sup-
poses the existence of a previous collec-
5 I 8
INTRODUCTION TO
tion, known as the Proverbs of Solomon,
and recognized as at Onge authentic and
authoritative. It shews that there were
also current, orally, or in writing, other
proverbs not included in that collection.
It brings before us an instance, marked
indeed, but one which we cannot think
of as solitary, of the activity of that
period in collecting, arranging, editing
the writings of an earlier age. It is a
distinct statement, that both the collec-
tion that precedes, and that which fol-
lows, were at that time, after careful
inquiry, recognized as by Solomon him-
self. The chapters to which it is prefixed
present a general resemblance to the
portion, ch. x.-xxii. I6, which all critics
have regarded as the oldest portion of
the book. There is the same stress laid
on the ideal excellence of the kingly
office (compare xxv. 2–7 with xvi. Io—
I 5), the same half-grouping under special
words and thoughts, as e.g. in the verses
xxv. 2–7, referring to kings, in the words
“take away,” in xxv. 4, 5, in the use of
the same word (in Hebrew) for “strife,”
or “cause” (xxv. 9), of “gold” (xxv. II,
12), of the “fool” in the first ten verses
of ch. xxvi., of the “slothful” in xxvi.
13–16, of the “righteous” in xxix. 2,
7, 16. The average length of the pro-
verbs is about the same, in most there
is the same general parallelism of the
clauses.
similitudes. In one passage (xxvii. 23–
27) we have, as an exceptional case, a
word of counsel, which is neither a pro-
verb nor a comparison, and is carried
through five verses, in which, unless we
assume a latent allegory, like that of the
“vineyard of the slothful,” in xxiv. 30—
34, the instruction seems to be econo-
mic rather than ethical in its character,
designed, it may be, to uphold the older
agricultural life of the Israelites as con-
trasted with the growing tendency to seek
wealth by commerce, and so fall into
the luxury and profligacy of the Phoeni-
cians.
(h) xxx. The two chapters that follow
present problems of greater difficulty,
and open a wider field for conjecture.
New names meet us, entirely foreign to
all that we know of the history of Israel;
a new word is applied to the teaching,
which is commonly used to describe pro-
phetic, rather than didactic utterances.
There is a freer use of direct :
The word translated “prophecy” (xxx.
1, xxxi. 1) (styp massa) is elsewhere,
with scarcely an exception, rendered
“burden,” either in its literal sense (as
in Num. iv. 15, 19, xi. 11, 17 et al.), or,
as denoting a solemn speech or Oracle,
uttered by a prophet, as in the titles of
the series of chapters in Isaiah (xiii-
xxiii.) that contain such predictions. In
Jer. xxiii. 33–38, the “burden of the
Lord ” occurs with a strange frequency
as the word for a prophet's warning as
to the immediate future of his own, or
of another people, but is nowhere trans-
lated “prophecy,” except in the two
passages now under discussion". A some-
what obscure passage in I Chro. xv. 22,
where Chenaniah, chief of the Levites,
is said to have been “for massa,” or (as
in the A.V.) for “song,” and to have in-
structed “about the song, for he was skil-
ful,” may present a partial approximation
to a like use of the word. If this mean-
ing be received here, we must think of it,
as applied to both these chapters, as indi-
cating a marked difference between thern
and the hortative addresses, or the col-
lections of apophthegms of which, up
to this time, the book had been com-
posed.
It has been maintained, however, by
some critics of eminence”, that the word
is here a proper, not a Common noun;
that we have in these two chapters frag-
ments of the gnomic wisdom of two
sages of a “land” of Massa. The ex-
istence of a country so called is inferred
from the appearance of the name in the
list of the sons of Ishmael, in Gen. xxv.
14, and I Chro. i. 30, in close connec-
tion with Dumah”, and it is assumed
that those who dwelt there, whether be-
longing to Ishmael or Israel, were among
* The Vulgate in both passages gives “visio.”
The LXX. substitutes an entirely different verse
for xxx. I, and in xxxi. I gives Xpmuatuopiós.
* Hitzig, Bertheau, Vaihinger, Bunsen, Zoeck-
ler, and; though with many differences in detail,
Muehlau and Delitzsch.
* The hypothesis which Hitzig connects with
this interpretation, that the kingdom of Massa
was founded by the Simeonites in the reign of
Hezekiah, as a sequel to the emigration men-
tioned in I Chro. iv. 39–43, does not call for
special notice here. It comes in as the explana-
tion of the fact that the two fragments supposed
to have had this origin bear, as they do, the im-
press of a faith identical with that of Israel.
THE BOOK OF PROVERBS.
5.I.9
the “children of the East,” whose wis-
dom had become proverbial (1 K. iv. 30),
and that their words were therefore
thought worthy of being appended to
those of the sage by whom they were
surpassed. And so, with the help of
some changes in the vowel-points of the
Original, “Agur the son of Jakeh, the
prophecy,” is transformed into “Agur
the son of lier to whom Massa is obe-
dient,” sc, the queen of Massa; and xxxi.
I appears, after a like change, as “The
words of (or “for”) Lemuel, king of
Massa, which his mother taught him.”
Agur and Lemuel are thus made out
to be brothers, and the queen, who is re-
ferred to as more famous than either of
her children, is made the possessor of a
wisdom which places her on a level with
the queen of the South, or the son of
David himself.
Ingenious as the hypothesis is, the
evidence can hardly be received as satis-
fying. We have no distinct proof of the
existence of any kingdom of Massa, still
less of its being identical with any settle-
ment of the Israelites. Other theories,
maintained by older writers, that Agur
and Lemuel are identical with Solomon,
or that Agur, as meaning the “collector,”
is an ideal name for one who gathers up
the wise sayings of others, may also be
dismissed as having little or nothing to
support them. The conclusion to which
we are led is that we must be content to
take Agur as the name of some sage
otherwise unknown to us, and the word
rendered “prophecy” as pointing to the
higher, more solemn tone, that marks at
least the opening of each of the two
chapters.
The remaining words of the super-
scription of ch. xxx. have given rise to
conjectures as conflicting. By Ewald the
two names Ithiel (which appears in Neh.
xi. 7) and Ucal are taken as two ideal
names, the first meaning “God is with
me,” and the second “I am strong,”
both names of the same ideal person, the
representative of a divine wisdom, meet-
ing, as in vº. 4, 5, the confession of igno-
rance and blindness. By others (Hitzig,
Bertheau, Muehlau) the words are treated
as not being names at all, but part of
the opening words of Agur himself, the
introduction to the strange complaint, or
confession, which opens so abruptly, in
zº. 2', “I have toiled for God, have toil-
ed for God, and am weary.” Leaving the
problems of the title, we may note with
more certainty the leading features of
the section itself, the less didactic, more
enigmatic character of the whole, as
though it corresponded specially to the
“dark sayings” of i. 6, the grouping of
the phaenomena into quaternions, the
“four” sometimes coming (as in Amos
i., ii.) as the climax after “three”
(vv. 15, 18, 2 I, 29), sometimes standing
by itself (v. 24), or omitted, though the
quaternion itself is complete (zz'. I I—
14). The phaenomena themselves shew
a strange intermingling of facts belong-
ing to the brute and to the human world,
in some cases with an analogy between
the two, expressed or implied, as in 77.
19, 30, 31, while in others (as in 77. 21
—23, 24–28) each group stands apart
by itself. In the prominence given to
these facts connected with the living
creatures round us, we seem to catch
imperfect echoes of the strain which per-
wades the description of the wild ass,
the horse, behemoth, and leviathan in
Job, just as XXX. 4 is unmistakeably a
reproduction of the thought, almost of
the words, of Job xxxviii. 4. Whenso-
ever and by whomsoever written, this
section shews the influence of that poem
as clearly as the earlier sections did.
Probably, without adopting the precarious
hypotheses discussed above, we may see
in it a fragment of a work written by
one belonging originally to the country
to which many critics have been led to
refer the book of Job itself, a proselyte to
the faith which the occurrence of the name
Jehovah in v. 9 proves that the writer
had received. . The reign of Hezekiah
was conspicuous for the re-opening of
intercourse with these neighbouring na-
tions (2 Chro. xxxii. 23), for the admis-
sion of converts from them among the
citizens of Zion (Ps. lxxxvii.), and, as we
have seen, for the zeal shewn in collect-
ing and adding to the Canon whatever
bore upon it the stamp of a lofty and
heavenly wisdom. -
(i) xxxi. 1–9. The title of this sec-
tion has been in part discussed already.
Retaining the A.V. rendering of “the
prophecy,” and therefore rejecting the
* See for fuller details the note on xxx. I.
520
INTRODUCTION TO
theory which makes Lemuel a king of
Massa, the brother or the friend of
Agur, we have to note two other conjec- .
tures, neither of which can be said to
rest on any sure ground, (I) that of most
Jewish and some Patristic commentators
that Lemuel is a name for Solomon, and
that the words of his mother's reproof
were spoken when the first promise of
his reign was beginning to pass into sen-
Suality and excess, (2) that suggested by
Ewald (in harmony with his view of
Ithiel and Agur) that here also we have
a simply ideal name, Lemuel, he who is
“for God,” the true king who leads a
life consecrated to the service of Jeho-
vah. Here also we must be content to
confess our ignorance who Lemuel was;
what was the occasion of the “pro-
phecy” addressed remains a problem
which we have no data for solving. All
that can be said is that it probably be-
longs to the same period as ch. xxx. and
was added to the book not earlier than
the time of Hezekiah. -
(7) xxxi. Io—31. The last portion
of the book forms, more distinctly, per-
haps, than any other, a complete whole
in itself. From beginning to end there
is but one subject, the delineation of a
perfect wife; and it is alphabetic in its
structure. The form may have been
adopted, as in the case of the alphabetic
psalms, partly as a help to memory,
partly from the delight which, in certain
stages, generally comparatively late, in
the history of literature, is felt in choos-
ing a structure which presents difficulties
and requires ingenuity to overcome them.
The absence of any historical allusions
makes it impossible to fix any precise
date for it. The assumption that the
acrostic form is itself an evidence of a
date as late as the seventh century is a
Somewhat arbitrary one, and involves our
assigning Pss. xxv. and xxxiv. to the
same periods. All that can be said is
(1) that the Lamentations of Jeremiah
indicate a preference for that form, as
characteristic of the time immediately
before the captivity, and (2) that as re-
gards the order of two letters (y and 5)
it follows the received Hebrew alphabet,
recognized in most of the acrostic psalms,
and not that which we find in Lam. ii.
iii. and iv.
II. The AEffical 7&aching of the Book of
Proverbs.
I. The teaching of individual pro-
verbs will be discussed in the notes.
What is aimed at here, is a statement
of the principles on which that teaching
rests, and of their application to the
varying circumstances of life.
Whatever view we take of the struc-
ture and date of the book in its present
form, it is clear that it belongs to a
period when men had been taught to
see more clearly than before the rela-
tive importance of the moral and the
ceremonial precepts which seemed, in
the Law of Moses, to stand on the same
level as enjoined by divine authority.
Language, such as we find in the teach-
ing of Samuel (I S. xv. 22), of Asaph
(Ps. l. 13, 14), of David (Ps. li. 16, 17),
had, we may well believe, impressed
itself, through the schools of the Pro-
phets, on the minds of the people at
large, and was sure to leave its stamp
on one who, like the writer of the
book of Proverbs, had grown up under
the immediate influence of the teacher
(Nathan) who, after the death of Samuel,
stood at the head of the prophetic
order. The tendency to discriminate
between what we have learnt to call
moral and positive obligations thus ori-
ginated, would be fostered, in the nature
of things, by intercourse with other Se-
mitic nations, such as Edom and Sheba,
standing on the same footing as regards
the fundamental principles of ethics, but
not led, as Israel had been, through
the discipline of typical or symbolic or-
dinances. If the book of Job was al-
ready known, or became known about
this period, to the Israelite seekers after
wisdom, the grandeur of its thoughts and
the absence in it of any reference to the
Law as such, would strengthen the Con-
viction that instruction might be given,
leading to a life of true wisdom and holi-
ness and yet not including any direct
reference to ceremonial or ritual pre-
cepts. It would not follow that these
were slighted, or that men were taught to
disobey them. They might safely be left
to the traditions of household life, the ex-
ample of parents, the teaching of priests
and Levites. What a teacher such as
THE BOOK OF PROVERBS.
52I
the writer of the book of Proverbs
would aim at would be to lay the foun-
dation of a godly life independently of
them, and to exhibit that life in its com-
pleteness.
2. What has been said accounts for
the absence from the Proverbs of all
mention of obligations on which devout
Israelites at all times must have laid
stress, and to which Pharisaism in its
later developments gave an exaggerated
prominence. There is no reference to
the law of the Sabbath, nor to the pay-
ment of tithes, nor to the observance
of the Passover and other feasts. What
is true of the book of Job, that, with
the exception of the frequent occurrence
of Jehovah as the distinctive name of
God, it contains but little that would in-
dicate any knowledge of the Law, or
an Israelitish origin, is true, to nearly
the same extent, here. Those who be-
lieve in a divine guidance as having
determined the form and substance of
each portion of the Divine Word, may
reverently trace in this negative charac-
teristic that which fitted the book to do
a work which could not otherwise have
been done so well, both for the education
of Israel, and for that of mankind at large.
The Jew was to be taught to recognize,
in spite of all that kept him aloof from
Other races, a common ground on which
he and they alike stood, in the law writ-
ten in the hearts of all men, and was
prepared to receive the teaching that
the love of God and man was “more
than all whole burnt-offerings and sacri-
fices” (Mark xii. 33). The Greek,
when the sacred books of Israel were
brought before him in his own language,
Could find, in such a book as the Pro-
verbs, that which he could better un-
derstand and sympathise with, teaching
as to life and its duties, vices and their
penalties, not unlike that which he found
in his own literature. It was significant
of the attractive power which it exer-
cised on the minds of men during the
period between the Old and New Tes-
taments, when there was no open vi-
sion, and the gift of prophecy was for
a time withdrawn, that the two most
prominent books in the collection which
we know as the Apocrypha, the only
two, indeed, that have a marked didac-
tic character, the Wisdom of Solomon
and Ecclesiasticus, were based upon
its model, and to a large extent repro-
duced its precepts. The influence which,
through the LXX. translation, it exer-
cised on the thoughts and language of
the writers of the New Testament will
be discussed more at length in the third
section of this Introduction.
3. The teaching of the book of Pro-
verbs was, however, in its essence iden-
tical with that which formed the basis
of the faith of Israel. Its morality was
not merely the result of a wide obser-
vation of the consequences of good and
evil conduct (though these are dwelt on
with special fulness), such as the Greek
found in Hesiod or Theognis, such as
we find in the proverbs of Arabia, or
the maxims of Confucius, but was es-
sentially religious. The constant occur-
rence of the Divine Name in the form
(that of Jehovah) which was the charac-
teristic inheritance of Israel, and which
meets us throughout the book with far
greater frequency than that of God
(Elohim), is in itself a sufficient proof
that there was no surrender of the truth
of which that Name was the symbol;
and the acknowledgment of One Su-
preme Eternal Ruler, Who had made
Himself known to men as their Father
and their Judge, rewarding every man
according to his works, and working Out
His purposes through the apparent dis-
orders of the world, was made the one
indispensable groundwork of all efforts
after righteousness and knowledge. The
fear of Jehovah (i. 7) stood in the very
front of its teaching as the beginning of
wisdom. The temper thus indicated,
that of awe and reverence, rooted in the
consciousness of man's littleness and
weakness in the presence of the Eternal
and the Infinite, was at once the motive
and the crown (ii. 5) of the life of obe-
dience to the laws of duty which the
teaching of the book enjoins. His
“curse” is the most terrible of all penal-
ties, His “blessing” the highest of all
rewards (iii. 33). While stress is laid on
the fact that, in the long run, the order
of His government attaches outward pro-
sperity, “length of days” and “riches
and honour” (iii. 16, x. 27), to those
who keep His commandments, men are
taught also that He educates and trains
them in other ways, that there is a bless-
522
INTRODUCTION TO
ing not to be despised in the “chas-
tening” which He appoints, that His
“correction,” in whatever form it comes,
is to be received as the indication of His
love (iii. I I, I2), leading men on to a
Compieteness to which they could not
otherwise attain. All powers of intellect
and Speech, all efforts after holiness, are
thought of as His gifts (xvi. 1, 9), even
as men are taught to recognize His
bounty in all the outward blessings of
their lives, and in the family relation-
ships which make up the happiness
of home (xix. 14). When men are told
to seek wisdom, they are led on in
words which, though their full meaning
was to be developed afterwards, were
even then of priceless value, to think
of it as no mere abstract quality, no
aggregate of traditional knowledge, but
as clothed with a personal life, in closest
fellowship with the Eternal, inseparably
One with Him (viii. 22, 30). And as
the Wisdom which the book inculcates is
thus raised far above the level of earthly
prudence, so also the reward is more
than the outward prosperity which, ac-
cording to the general course of God's
government, follows on uprightness and
Obedience. “Righteousness delivereth
from death” (xi. 4), turns, i.e., the inevi-
table end of life into an euthanasia. In
Contrast with the wicked, of whom it is
true that “when he dieth his expecta-
tion shall perish” (xi. 7), it is written of
the righteous that he “hath hope in his
death” (xiv. 32). That hope is more
than the confidence that it will be well
with his children and those who come
after him, and is as an “everlasting foun-
dation” (x. 25).
4. The application of these principles
to practical and social life presupposes a
state of society in which the simplicity of
villages life is giving way to the sudden
development of the wealth and luxury
which belong to cities. The dangers
against which the young are warned with
oft-repeated earnestness are those of ex-
travagance, indebtedness, drunkenness,
impurity. The portraits of the harlot
and the money-lender are drawn with a
life-like accuracy (vi. 12–15, vii. 6—23).
In a Country only half-civilized, indul-
gence in the vices to which they tempted
men led to yet more open lawlessness,
and the life of the freebooter had attrac-
tions for the idle and foolish, which they
were hardly able to resist (i. Io—19).
Other faults incident to different tempe-
raments, idleness (xv. 19, xix. 15, 24,
xxiv. 39–34, xxvi. 13–16), pride (xvi.
I8, xviii. I2), uncontrolled speech (x. Io,
I9, xviii. 7), want of reverence for pa-
rents and for the aged (xiii. 1, xv. 5, xix.
26), are each, in their turn, held up to
reprobation, and their features seen as in
a mirror held up to nature. With the
practical wisdom which is characteristic
of the book, appealing, as it does, not
only or chiefly to such as are already
seeking the highest good, but to those
that are halting between two opinions
and inclining to the worse, stress is laid,
in almost all these instances, not chiefly
On the sin but on the folly of the vice,
not on its eternal, but its temporal con-
sequences. Men are urged to act first
from Secondary, prudential motives, to
shun the poverty, wretchedness, igno-
miny, which are the consequences of self-
indulgence, that so they may learn the
habits of self-restraint which will make
them capable of higher thoughts, and
obedient to the Divine Law, as finding
in that obedience itself their exceeding
great reward". The remedies for the
evils which the writer or writers of the
book of Proverbs saw thus growing up
around them, were to be found, they saw
no less clearly, in education. Indivi-
duals and nations alike needed discipline
and restraint. The former found what
they required in the training of home, in
the Counsels, warnings, and, if necessary,
the chastisements also, by which the un-
ruly will is checked and guided (i. 7, 8,
iv. 20, 21, vi. 20, xix. 18, xxii. 6, 15,
xxiii. 13, 14). The latter too needed re-
straint and guidance, and, from the point
of view' which the writer occupied, with
no political theories of the rights of man,
or representative government, the one
Safeguard against licence and disorder
was to be found in the stern, inflexible,
incorruptible administration of justice,
and that administration called for the
control of a wise and righteous king (xvi.
Io, I 2–14, xx. 8, 26, 28). The necessity
of the personal government of such a
ruler is assumed throughout, even while
its risks are acknowledged freely (xxviii.
* Comp. Dr J. A. Hessey's Boyle Lectures
‘On the Moral Difficulties of Scripture.”
THE BOOK OF PROVERBS.
523
15, 16, xxix. 4, xxxi. 5), and are met by
earnest warnings against the temptations
which attack kings no less than subjects
(xxviii. 16, xxix. I2, xxxi. 4). Some-
thing may be done in resisting those
temptations, if the king will not rely
too much on his own unaided judg-
ment, but will surround himself with
wise and prudent counsellors (xxiv. 6),
but here, more perhaps than in any other
part of the book, the teacher has, at last,
to fall back upon the truth that it is only
by that wisdom, which is the gift of God,
that “kings reign, and princes decree
justice” (viii. 15).
5. No ethical manual would be Com-
plete, unless it assigned to woman, as well
as man, her right position in the Social
order. From her folly (xi. 22) and degra-
dation (ii. 16—19, v. 3–14, vii. 6–27),
when she does but minister to the sen-
suality of man, spring, as has been seen,
the worst evils. In her excellence is the
crown and, glory of a man's life (xi. 16,
xii. 4). No picture of ideal happiness is
brighter than that of a home which is
thus made perfect with the clear bright-
ness of true union (v. 15–20). The “pru-
dent wife’ is thought of as one of God’s
best gifts (xix. 14), “building her house”
(xiv. 1) on the only true foundation.
Her influence on her children is as great
as that of their father, if not greater (i. 8,
vi. 20). They owe what they have of
goodness to her loving persuasion. Their
sins and follies are a heaviness and re-
proach to her (x. I, xvii. 25). They are
bound to render to her a true and loving
obedience (i. 8, vi. 20). The teaching
on this subject culminates, it need hardly
be said, in the last chapter, consisting
as it does, (I) of prophecy or oracular
speech as to the office, of a king and the
special temptations incident to it, which
comes from one who was herself the mo-
ther of a king, and (2) of the picture of a
perfect wife, wise, active, liberal, large-
hearted, which is brought before us at
the very close of the book, in the acrostic
form most suited to impress it on the
memory, as the ideal which the young
man, seeking for the true blessedness of
life, was to keep in view.
III. The ZXX. Version of the Book of
A rozwerbs.
I. The Greek version of this book
presents some points of interest that
seem to deserve a special consideration.
What was true of the LXX. translation
as a whole, that it seemed to bridge over
the chasm that had divided the Jew from
the Greek, holds good in a special degree
of this part of it. In making that trans-
lation the Jew would have to familiarize
himself with the terminology of Greek
ethical writers, and to note, as far as he
could, the precise equivalents for the at-
tributes, moral and intellectual, of which
the book treats so fully. In reading it
the Greek would find himself, far more
than he would in reading Law or Psalm
or Prophet, in an atmosphere of thought
not very different from his own native
air. More than any other book it gave
what the circumstances of the time re-
quired, a common ground on which the
two could meet. The very words with
which the Greek version of the book
abounds, such as oroghia, ºppávnoſus, oróve-
orus, Sukavoorſvn, were those which were
echoing in every lecture-room in Alex-
andria. As the book itself, according to
its traditional authorship, was the first-
fruits of that largeness of heart, of which
intercourse with other nations and fami-
liarity with their modes of thought and
speech were partly the consequence and
partly, in their turn, the cause, so the
translation tended to give prominence to
that side of Judaism in which it pre-
sented itself to men, not as prophetic,
typical, ceremonial, but wholly or chiefly
as a monotheistic system of pure ethics.
2. One result of this was seen in the
fact that, almost alone of the books of the
Old Testament, it served as a model for
the Hellenistic writers of the two centuries
before Christ. Histories might be written,
but they were poor reproductions of old
materials, or were feeble and rhetorical
in style. The voice of Prophecy was
silent. That of Psalmists (even if we
admit the existence of post-Maccabean
psalms) was heard but seldom. But
the influence of the chief Sapiential
book of the Old Testament was seen in
its being selected for imitation by those
who had drunk, more or less deeply, of
its spirit. The Wisdom of Solomon, the
Wisdom of Sirach or the son of Sirach,
probably also other lost books of the
same kind, confessed in their very titles,
yet more in their whole structure and
524.
INTRODUCTION TO
tone, that the Proverbs of Solomon, more
particularly that the eighth chapter of
that book, had left their stamp upon
them. The singularly interesting Pro-
logue to the latter book, in which the
writer avows his conviction that “those
who read the sacred Scriptures ought not
only to be of good understanding them-
selves, but to be able also by speech and
writing to be useful to those that are
without,” shews how much this line of
teaching was looked upon as the true
Tporavčela by which the minds of the
Gentiles were to be led to the faith of
Israel. -
3. The influences which were at work
round Philo, his desire to bring the
teaching of the Law into harmony with
the terminology of Plato, led him to
choose A6 yos, rather than Xoºpia, as the
name of the creative Energy of which he
thought as one with, and yet distinguish-
able from, the Divine Essence, but it is
impossible to read the words in which
Philo speaks of that Aéyos as pupoſpe-
vos Tós rot Tarpos Óðoys, Tpós Tapačety-
pota dipxérvira ékéivov BAérov", without
feeling that it would have been other
than it is, had there not been before him
the words in which Wisdom was personi-
fied, dis ioxupd Éiroiet to 6eptéAva tºs yńs
#pmu Tap' airò dippé’ſovora èyo) jumv fi
Tpooréxapev, kaff juépav 8& eighpauvépmv čv
Tpoor&TQ airod Év travri kaupé”. In what-
ever degree the connotation thus gained
for the word which Philo chose prepared
the way for the teaching of St John, we
may trace, in the highest aspects of
Christian theology, the influence of the
vivid portraiture of the personified Sophia
of the Proverbs. The phrases which
came to express the eternal generation
of the A6)0s as the povoyevſjs vios (John
i. I4, 18), such, e.g., as Tpó too aidvos, év
dpx?, were used of her. The doxology
which ascribes to the Lamb that was slain
TAoûrov kai oroghtov koi ioxiv koi tupºv kai
86&av (Rev. v. 12) is all but an echo of the
words in which Wisdom speaks of herself
(épºi ºppóvmats, épº 8° toxis....TAoûros kai
8óða pot indpxet, viii. 14, 18). Even
the éoºkſvoorev čv juiv of John i. 14 can
hardly be separated altogether (if we
admit the general parallelism of the
two lines of thought) from the éyò j
* Philo, “De Conf. Ling.” III. 342.
* Prov. viii. 29, 3o.
oroghio, karegkúvoora BovXīv kai yuáow of
Prov. viii. I2.
4. It lay in the nature of the case,
both as to the thoughts of Philo, and yet
more as to the higher teaching of St
John, that, so far as the Divine Wisdom
was personified, the masculine, not the
feminine, word should gain the ascen-
dancy. A system in which Xoqta had
been the dominant word might have led
to an earlier development of that attrac-
tive power of the “ever-feminine” of
which Mariolatry was a later growth, or
might have become one in which, as
in the Rabbinic exegesis of Prov. viii.,
Wisdom was identified with the Law given
by Moses, and yet existing before the
world was. The praises of Wisdom would
have been in that case like those which
Hooker utters of Law in its highest sense
when he says that “her seat is the
bosom of God, her voice the harmony
Of the world”.”
5. An instance, hardly less striking,
of the influence exercised by the teaching
now before us is seen in the remarkable
passage in Luke Xi. 49. If, with many
Commentators, we think of our Lord as
speaking, in words which, though mys-
terious, were intelligible to those who
heard Him, of Himself as j aroqta too
6eoû that sent its prophets and apostles
into the world and sent them in vain,
then we have a direct indication that He
sought to lead His disciples to identify
Him with the personal Wisdom of whom
such great things are said in Prov. viii.,
and who is represented as uttering a like
complaint in Prov. i. 20–33. If, on the
other hand, we adopt the less proba-
ble hypothesis that the Wisdom of God
was the title of some lost book from
which the words were quoted, we should
then have grounds for inferring that the
teaching of the book of Proverbs had
impressed itself so deeply on the minds
of the Jews of Palestine no less than on
those of Alexandria as to give rise there
also to a “Sapiential” literature in which
Wisdom appeared as the sender of those
Apostles and Prophets, on whom, as its
foundation, the Church was to be built.
If we take in the thought that our
Lord’s representations of His work, as
* “Das Immer-Weibliche zieht uns heran.”
Goethe, “Faust,” Part II.
* “Eccl. Pol.’ I. ad fin.
THE BOOK OF PROVERBS.
525
they were determined, on one side, by
the Messianic language of Isaiah, were
influenced, on another, by the teaching of
these two chapters, we may without rash-
ness see in the invitation, "EX6are, ºpéyere
Töv čudov diptov, Kai Tiere oivov čv éképaora
ipºv, the source from whence flowed the
deeper parable of John vi. and of the
Last Supper, in the “house” which
Wisdom built, with its ortúAot étro, the
starting-point of the thought that the
Church is the “house of God” (1 Tim.
iii. 15), “built” upon the rock (Matt.
xvi. 18) of the Apostles as the grºot
of that house (Gal. ii. 9; 1 Tim. iii. 15),
—in the feast which she prepared, and to
which diréo reuxe toys éavtås 80%\ovs, that
of the parable of the Wedding Feast.
6. The connection which has thus been
traced throws, if I mistake not, a new light
upon some other passages of the New
Testament. It explains the stress which
St Paul lays on the fact that Christ Jesus
êyevij9m ipºv oroghio, diró 6eoû (I Cor. i.
30), that He is 6eoû oroqta (I Cor. i. 24),
that in Him are hid “all the treasures of
wisdom and of knowledge” (Col. ii. 3). Its
influence on Patristic theology is shewn
by the prominence given to Prov. viii.
throughout the Arian controversy, by the
hot debates upon the question whether the
right rendering of "222 in v. 22 was kTwo ev
or ékrjorato'. Lastly we may note yet
more remote after-growths of the Greek
version of this book, in the Achamoth,
I. Prov. iii. II, 12. vić, pi) 3Atygºpet
/ /* *A º / e 2 o *
Tatēetas kvptov, p.m.8& ék\}ov Šir oirot,
éAeyxópevos. Öv yöp dyatrā Kūptos, éAéy-
xel, pao-Tuyot 8& Travra viov Šv tropačéxetat.
2. Prov. iii. 34, kóptos ūtrepiſºdvous
divrutdoorétat, tatreuvois 8& 8:800t x&ptv.
3. Prov. iv. 26. Öp60s Tpoxids Troiet
oroſs troo’i.
4. Prov. xi. 31. ei 3 pºv 8tratos péAts
ordićeral, 6 doeſ}}s kai duoproXós troń pa-
ºs----, p
veurov :
5. Prov. xiii. 7.
éavroës pmbév exovres.
3 & e /
eiorivoi TAovtíčovres
6. Prov. xxii. 8.
8órmy eiMoyeſ à 6eós.
ãvöpa i\apów kai
*
or Xoqbia, of the Gnostic Systems of
Basilides and Valentinus, in the church
dedicated by Constantine to the Divine
Wisdom, in the retention of that name
by Justinian when he built the temple
which, as the Mosque of Santa Sophia,
still attracts the admiration of Christen-
dom, and lastly, in the commonness of the
personal name Sophia, the only one of
its class that has become popular, while
others, such as Irene, Agape, Pistis, Di-
kaiosyne, have fallen almost or altogether
into oblivion.
7. The direct use of the book of
Proverbs in the New Testament presents
some peculiar features. Quotations from
it are not very numerous. When they
occur they are brought in, not with such
words as yéypatra, jºypad,” Aéyet, or as
coupled with the name of Solomon, but
as current and familiar sayings, just in
the way we might expect on the assump-
tion that the book had been used gene-
rally in education and its maxims im-
pressed upon the memory. In almost
all cases the quotations are from the
LXX. version, in some instances even
where it differs widely from the Hebrew.
8. It will be worth while, as the
circumstances just mentioned often hin-
der the quotations or allusive references
from attracting the attention of the Eng-
lish reader, to present some, at least, of
the more striking examples in parallel
columns.
I. Heb. xii. 5, 6. Kai ék\éAmoróe rºs
Trapak\joreos frts Špºv Øs vio's 8ta\éyétat
Yié pov, pi) 3Aiyapet Totòetas kvptov, p.möè
ék\}ov jir' airod Aeyxópºevos év yap
dyatró Kóptos trauðeóel, poortvyo. 8& tróvro.
viov Šv trapabéxeral.
2. James iv. 6. peſova è? 8tóoortv
xápw: 8tó Aéye ‘O 6eds ātepmºbávots div-
turáorgetat, Tateivots 8e 8tboatv Xàptv.
Comp. also I Pet. v. 5.
3. Heb. xii. 13. Tpoxids 6p66s Toti-
orate toſs Toori. º
4. 1 Pet. iv. 18. kai ei č Šikatos pé-
Ats ordſ&etal, 6 doeſºs kai dipoproxds too
ºpaveirau ;
2 Cor. vi. Io. is trroxoi troX\oës
8è TAovrićovtes, Øs pºměv čxovres kai trčvra
katéxovres. -
6. 2 Cor. ix. 7.
2 * * z
a yatg O 6eós.
i\apöv yap 86tmv -
* See note in Commentary ad loc.
526
INTRODUCTION TO
7. Prov.
6eptoret Kaká.
{º} * A
8. Prov. xxiv. 21. hoſłoń row 6eov, vić,
kai Baoru.Aéa.
* Q
9. Prov. xxv. 7. Kpeſororov yap orot to
e * 3. / . * ^
fimºvat, 'Avg|3ouve trpós pºè.
Io. Prov. xxv. 21. Čáv Teuvé à éxöpós
y x \ 5 N. * a 3 /
orov, paſſpºuſe airów, Éav Štipā, Tóruše airów.
xxii. 8. § ortreipov ºpot)\a.
* - ey
II. Prov. xxvi. 1 1. dotep küov 3rav
2 y 3 * ^ e * >}
étréAôm éiri Tov Šavroſſ perov.
12. Prov. xxvii. I. M.) Kavkó to eis
aiptov.
13. Prov. xxx. 4 (xxiv. 27 in LXX.).
/* > / * N * * V / g
tis divéºn eis Tów owpavöv kai katé6m ;
9. The familiarity of the New Testa-
ment writers with the book is, however,
shewn in other ways. Over and above
their use of the same ethical termino-
logy, oroghia, Gºveous, ºppévmoris, étiyvoorts
6eod, alo 6 morts and the like, we trace its
influence in their choice of a word which
occupies a prominent position in the
vocabulary of Christendom. The history
of that word has, it is believed, a special
interest. Every reader of the Proverbs
is struck with the prophetic stress laid
on the ºbóðos 6eoû as the dipx) oropias,
the groundwork of all virtues. It oc-
curs thirteen times in that book, to say
nothing of the parallel passages in Pss.
xix. 9, xxxiv. II, Cxi. Io. We might
have expected that we should find it
not less prominent in the teaching of
the New Testament. There, however,
we find it but seldom : tropewópevav Tó
$689 too kvptov Acts ix. 31 ; eið6res
obv Tów Łó8ov too kvptov 2 Cor. v. II
(apparently, as the A.V. takes it, in a
somewhat different and more objective
sense); €iriteXoëvres dyvoorévºv čv ºbó99
6eot 2 Cor. vii. 1; jirotagorópºevot dAAj\ots
ěv ºpóð9 6eoû Eph. v. 21.
IO.
old phrase was felt to be no longer
adequate. In proportion as Kūptos came
to be identified in men's minds with the
Lord Jesus, and love in return for His
love the one constraining motive, would
there seem something harsh and jarring
in a phrase which would come to them
as equivalent to “the fear of Christ.”
Happily the LXX. version of the book
It is not difficult to see why the
7. Gal. vi. 7. 6 ydp &w ortreipm div-
6potros, rooro kai 6eptore. s
8. 1 Pet. ii. 17. Töv 6eóv pogeio 6e,
Töv BaoruMéa tupôte.
9. Luke xiv. Io.
divºrepov. e e 2 \ º * &
Io. Rom. xii. 20. śav oſſiv Teuvº d
éx6pós orov, pºpuée airóv. čáv Šulá, Tóttée
aúróv. Tooro yap trotáv čvěpakas trupós
dºt\e, trpooravá876,
p 5 N * X. M 5 ev
oropeſoreus étri Tjv kegbaxmv airov.
II. 2 Pet. ii. 22. Küov ćitto Tpélias
étri to tévov čáépapa.
12. James iv. 14, 16. oëk étriotao'6e
to eis aiptov...... vöv Šē kavyāorðe év toºs
dAaćovetals ip6v.
13. John iii. 13. oëéis dvaſ?é8mkev
eis Tóv oëpavów, ei p'i) ā āk rod oilpavoi,
kata/3ds.
of Proverbs supplied also the synonym
that was needed. In Prov. i. 7, the
first in which the phrase occurs, we find
(as occurs not unfrequently elsewhere)
an alternative rendering, standing in jux-
taposition with the other, sc. ei oré8eta eis
6eóv dipx) aioffijoſeos. If we assume the
order in which the books stand in the
LXX. to be that in which they were trans-
lated, it was the first time that the word
eñoré6eva was used by them. It occurs
also in Prov. xiii. 11', and in Isai. xi. 2,
where also it stands together with an
alternative rendering tweipo pógov 6.e06.
The substantive, and yet more the ad-
jective eige/337s, occur with greater fre-
quency in the Apocryphal books, especi-
ally in Ecclesiasticus. The way was thus
prepared for the prominence which the
word gains, just as the necessity was
beginning to be felt, in the latest Epistles
of the New Testament. It occurs ten
times in the Pastoral Epistles of St Paul,
four times in 2 Peter, Acts iii. 12 (where
the A.V. gives “holiness”) being the
only other passage. The kindred word
6eogréflewa, from Job xxviii. 28, reappears
in I Tim. ii. Io. The temper of devout-
ness, reverence, godliness, had taken the
place in Christian terminology of the
older “fear of the Lord.”
II. It may be worth while to note
* Strangely enough it stands here for the
Hebrew T (= hand) (ó 6è avváyov čavrò per'
ečaſegetas TAmövv6 foetal), where the A.V. has
“he that gathereth with labour.” In this in-
stance it may be looked on as an exegetic gloss
upon the text.
THE BOOK OF PROVERBS.
527
some other words derived apparently
from the LXX. version of this book, as
occurring either only or chiefly in it, which
enter into the vocabulary of the writers
of the New Testament, such e.g. as
aivtypata (I Cor. xiii. 12; Prov. i. 6).
*dkaragraorto (Luke xxi. 9; I Cor. xiv.
33; 2 Cor. vi. 5, xii. 20; Prov. xxvi.
28).
*dorotia and dororos (Luke xv. 13; Eph.
v. 18; Tit. i. 6; I Pet. iv. 4; Prov.
vii. 11, xxviii. 7).
&Totov (Luke xxiii. 41; Acts xxv. 5; Job
iv. 8, xi. 11; Prov. xxx. 20).
*adrápkms (Phil. iv. II ; Prov. xxx. 8).
BaAdvtuov (Luke X. 4, xii. 33, xxii. 35,
36; Prov. i. 14).
*ēeorórms (for niñº, Luke ii. 29; Acts iv.
24 et al.; Prov. xxix. 26).
*évaykaAtów (Mark ix. 36, x. 16; Prov.
vi. Io, xxiv. 33).
*j čartodoro (Acts vii. 26, xvi. II, et al.;
Prov. iii. 28, xxvii. 1 et al.).
6 moravpičo (used figuratively, Rom. ii. 5;
Prov. i. 18, xvi. 27).
karao TataAdo (1 Tim. v. 6; James v. 5;
Prov. xxix. 21). -
kekovvapāvol (Matt. xxiii. 27 ; Acts xxiii.
3; Prov. xxi. 9).
*kv/3épvºorts (I Cor. xii. 28; Prov. i. 5,
xi. 14, xx. 18, xxiv. 6).
Åoupés (as applied to persons, Acts xxiv.
5; Prov. xix. 25, xxi. 24 et al.).
p.dxapa 8toropos (Heb. iv. 12; Prov. v. 4).
*peróvoa (N.T. passim ; Prov. xiv. 15).
pºvktmpičo (Gal. vi. 7 ; Prov. i. 3o and
six other passages).
*ópôotopeſv (2 Tim. ii. 15; Prov. iii. 6,
xi. 5).
*Tapajñóo (Heb. ii. 1; Prov. iii. 21).
Taññmoria (N.T. in 31 passages; Prov, i.
20, xiii. 5).
Tepukáðappa (I Cor. iv. 13; Prov. xxi. 18).
oruvööv (Mark xiv. 51, 52 et al.; Prov.
xxxi. 24). -
ovko havrò (Luke iii. 14, xix. 8 ; Prov.
xiv. 31, xxii. 16, xxviii. 3).
§3ptorrijs (Rom. i. 30 ; 1 Tim. i. 13 ;
Prov. xv. 25, xvi. I9, xxvii. I3).
12. For the most part the choice of
the Greek equivalents for the more pro-
minent ethical or philosophical terms
of the Proverbs is singularly felicitous.
The history of the dominant word of
the book (Tippſ, Chochmah, or more
* 3ra; Xeyóueva in the Old Testament.
commonly in the plural, Chochmoth, Wis-
dom) is indeed almost an exact parallel to
that of the Xopia by which they rendered
it. As used in the earlier books of the
Old Testament (Exod. xxviii. 3, XXXV. Io,
31, 35, xxxvi. 1) it, or its cognate adjec-
tive, is applied to the wisdom of those
who had the skill or art which was re-
quired for the ornamentation of the
Tabernacle. We have traces of a higher
application in Deut. iv. 6, xxxiv. 9. As
used of the wisdom of Solomon in I Kings,
and throughout in Job and the Psalms,
as in the Proverbs, the higher prevails
exclusively. So, in like manner, Aristotle
(‘Eth. Nicom.’ VI. 6) describes the gra-
dual elevation of the Greek orogós, how
it was first applied to sculptors like
Pheidias and Polycleitos, how oroq (a.
thus came to be known as dipet) téxvms,
then became equivalent to the highest
accuracy in all things, and finally was
thought of as oiðepºtas yevéoews, separated
altogether from the idea of art-production.
So too the use of ºppóvnats for Hya(Bimah)
and mºnº (Zabunah), looking to the
etymology of the Hebrew as indicating
the power which divides, discerns, dis-
tinguishes, and to Aristotle's account of
$póvmorts as having for its chief office
to kaff kaota Yvopičev (‘Eth. Nicom.’
VI. 7), has a special propriety. Their
general choice of ato 6 morts rather than
étuo Tijum, which might have seemed a
more literal rendering of the Hebrew
nyl (Da'ath), shewed that they recog-
nized the essentially practical character
of the knowledge of which the Proverbs
Spoke, as perceiving the right thing to
be done, and the right word to be said,
in each detail of life. Xäveots, on the
other hand, they employ less frequently,
and then only as an equivalent, instead
of ºppévmots, for nº, or once only, in-
stead of atorffmots, for nyºl.
It would be out of place to attempt”
a minute examination of the version
which we are now considering. It pre-
Sents, however, some salient features
sufficiently interesting to deserve notice.
(a) In not a few places it adds to the
existing Hebrew, the addition some-
times having the character of an alter-
native rendering, sometimes consisting
of entirely new matter. Of this the
more striking instances are
528 INTRODUCTION TO THE BOOK OF PROVERBS.
(I) i. 7. ei oréflewa 8& eis 6eów dpx)
aiothforegos. f
(2) iv. 27. ‘Oöoës yap tos ék Šećtów
otöev 6 @eós, òteo Tpappºévat 8é eioruv ai éé
dpurrepôv airós 8e dp06's trouijoret tos
Tpoxidis orov, tds & Topeias orov čv eipijvn
Tpodéet.
(3) vi. 8. *H tropeč0mru Tpós Tºv på-
wrotav, kai pºdiffe dis épyárts Éoti, Tijv te
épyao'íav ºs orepºvijv épitopečerav ºs roos
tróvows BaoruMeſs kai i8tórat Tpós jyielav
‘pépovtat, Toffew) 8é éott Tāori kai étríðočos.
Kaitep obora rā Ādīpºn dorffevris, Tjv oroghiav
tipºfforaga Tpoſix6m.
(4) vii. 22. § dis Aaqos točeňpart
tre+\myºs eis to ºrap.
(5) After ix. 12. “Os épetēeral étt
theißeaty, oùros Toupaveſ divéuous, 68 airós
ðvøéetal épwea retópeva daréAetire yap
6600s rod avtod dutrexévos, toys 8e déovas
toū ióíov yeopytov retMāvūraw öuatopeče-
tat 8& 8t' diviſópov Špijuov, kai yºv State ray-
pºny év Šulić8eori, avvdiyev Šč Xeportv drap-
7TLOIT/.
s (6) A ix. ad fin. 'AAA' drotºngo, º
êyxpovío ms év tá, Tótrºp, p.möè étuoſtis to
aſov ćppa Tpós airffv' otºros yöp 8waſłform
$80p dAAórptov, Kai Ütrepòiform trotopov
dAAótpuov. 'Atrö 8& #8atos dAXorptov diró-
oxov, Kai diró armyńs dANotpías pº) trims'
tva Toxiv Čija ms xpóvov, Tpooreff, 8é orot
&rm Čoffs. .
(7) xi. 14. Túrtovoruv do trep bºa.
(8) xvi. 5. Apx) 3800 dyafts to
Troteſv tá Šikata, 8ektā Śē trapo 666 p.6AXov
# 66ew 6 worías 3 &ntóv Tów köptov eipſoret
'yv6oruv perd 8wkatoo-ſums, oi 8& 6p6ós &m-
toūvres airov eipſorovoſty eipſivmw.
(9) xviii. 8. (Substituted for the
Hebrew.) 'Okvmpoès kata/36AXel pá80s.
ilvXai 6é dvöpoyövov Telvãorovo.uv.
(Io) xix. 13. (Substituted for the
Hebrew.) Oix dyvai eixal diró puto.6%pa-
Tos etalpas. -
(II) xxiii. 31. ‘Eów yop eis tas bºd-
Åas kai eis to Trotſpua 86s toys 3:50a)\-
poſs orov, to tepov reputatijoets yupºvérepos
vTrepov.
(I2) xxiv. 21. Aóyov ºbvXaororópºevos
vios, droMetas Éxtós to raw öexépévos 8&
éöéčoto airów. Mm6&v ledóos Giró y\dororms
BaoruMéos Aeyéo 60, kai oë8év pejöos diró
y\doorms airod oi pººj čáéAffm. Maxaipa
7\doga BaoruMéos, kai oi gapkivm. Ös 6
ôv trapaëoffſ, ovvrpióño'etat. Edw ydp
3. a & * 5 * * A. 3. e Zº
dévvöſ, Ö 6vpids abrod, orov večpots ovépê-
trous divaAſokel, kai Öortà divěpaſtrov kata-
A ^ A ey \ ey
Tpºyet, Kai ovykaſet do rep pådé, date
&Spota cival veodoro's deróv.
(13) xxvii. 16. (Substituted for the
Hebrew.) Bopéas orkXmpós &vepos, Övö-
part Öe étribéévos kaxeſrat.
(14) xxx. 31. (Apparently as a para-
phrase for the Hebrew.) Kai d'Aéktop &p=
Teputatów &mxetats eviºuxos.
(5) Sometimes the insertions or varia-
tions have the character of an exe-
getical gloss, toning down or making
more explicit what might seem doubt-
ful or misleading in the original. Of
these the following are the most strik-
ing instances.
(I) i. 28. Zmijo ovoi pºe kakol, kal
oix epiſoſovoruv.
(2) ii. 16.
BovXi. .
(3) iii. 9. Tipo róv köptov diró rôv
Sukatov Tóvov.
Yiê pºſſ ore karaXá8m kaki
(4) xiii. 1 1. Ó Sé ovváyov čavré Her
eſſorefle(as TAmóvv6;forerau.
(5) xvi. 4. (As an alternative ren-
dering.) IIdvta to pyo kvptov però Sukato-
orávns, bu)\dororera. 8& d dore/3)s eis juépav,
kakºv. -
(6) xvii. I. Kpeſororov 'ropºds peó'
e * > 5 / 2\ 3. y *
78ovås év eipſum, à oikos TAipms troXXów
dyabóv kol děčkov 6-pºdrov però pudyms.
(7) xxi. 9. Kpeſororov oikeºv čari yová-
as juraíðpov, ) v kekovuapévots Perd döukias
kai év oikº Kouvé.
(8) xxvii. 19. "Qortrep oux épouo ºrpó-
orotra trpoo dºrovs, oùros ojöè ai Kapòtat rôv
div6poºrov. .
* @ 3. * * M
(9) xxvii. 22. Edw paatiyo's rov
ãºppova èv Hérºe avvép(9.
e \ 2 • * *
(Io) xxx. 19. 38oys divöpós év vsörmtv.
The arrangement of the closing chap-
ters in the Greek version also presents
striking peculiarities, the whole of ch.
xxx. and xxxi. 1–9 being inserted after
ch. xxiv. 22, as part of the same chap-
ter, and the acrostic description of the
true wife ending the book as ch. xxix.
The most probable explanation of the
transposition is that it originated in Some
accidental dislocation in the MS. from
which the translation was made.
T H E PROVER BS.
* CHAPTER I.
1 The use of the proverós. 7 An exhortation to
fear God, and belieze his word. Io Zºo avoid
£he enticings of sizezzers. 20 Wisdom come-
Alaine!h of her contempt. 24 She threatenet/.
/her contemzzers.
HE proverbs of Solomon the son
of David, king of Israel;
2 To know wisdom and instruc-
tion; to perceive the words of under-
standing; º
3 To receive the instruction of
wisdom, justice, and judgment, and
f equity 5 ©
4. To give subtilty to the simple,
to the young man knowledge and ſo, ad-
" discretion. z/isement#.
f Heb.
equities.
CHAP. I. The long exhortation, character-
ized by the frequent recurrence of the words
“My Son,” which extends over the first nine
chapters, is obviously of the nature of a preface
to the collection of the “Proverbs of Solo-
mon” which begins in x. I. Verses 1–6 are
as the title-page to the whole work, setting
forth its scope and nature; verse 7 as the motto,
indicating the one great truth of which every
precept in the book is either a reproduction or
an application.
2. At the very outset the writer states his
purpose; and we have in the statement that
which marks the special character of the book.
It is not a collection of popular proverbs, ranging
over all regions of social or national life, such as
may be found in ancient or modern books of a
like nature. Of such proverbs there were many
apparently current among the earlier Israelites.
They are referred to in Num.xxi. 27; 1 S.xxiv.
I3; 2 S. xx. 18. But the writer of this book
has a distinct aim. His purpose is to educate.
He is writing what, in modern language, we
might call an ethical handbook for the young,
though not for the young only. Of all books
in the Old Testament this is the one which we
may think of as most distinctively educational.
A comparison of it with a like manual of later
date, the ‘Pirke Aboth,’ ‘Sayings of the Fathers,”
in the Mishna, may help us to measure the
difference between Scriptural and Rabbinic
teaching.
wisdom] The first and highest of all the
words which are heaped one upon the other to
bring out the completeness of the book. Other
words may remain as abstract terms. This
passes on into a personification. The power
by which human personality reaches its highest
spiritual perfection, by which all lower ele-
ments are brought into harmony with the
highest, can hardly be thought of as other than
VOL. IV.
itself personal, life-giving, creative.
notes on Job xxviii.
instruction] i.e. discipline or training, the prac-
tical complementofthemorespeculative wisdom.
understanding] The power of distinguishing,
discerning right from wrong, truth from its
counterfeit. The three words used by the
LXX., oroqbia, trauðeta, qipóvmorts, express very
happily the relation of those in the Heb.
Comp. Aristot. “Eth.’ VI. 6.
3. wisdom] Not the same word as in v.
2, and better expressed, perhaps, by thought-
fulness, so leading naturally to words which
are yet more decidedly ethical.
justice] The English word is perhaps some-
what too narrow in its received meaning for
the Hebrew, which includes the ideas of truth
and beneficence as well. Righteousness
would be a better equivalent.
judgment] The word has its full meaning.
The teaching of the Proverbs is to lead us
to pass a right sentence upon human actions,
whether our own or another's.
equity] In the Hebrew, as the marginal
reading shews, the plural is used, and so ex-
presses the many varying forms and phases of
the one pervading principle.
4. The previous verses have described the
ends aimed at. This points out the classes for
which the book will be found useful. These
are mainly two; (1) the simple, literally the
“open,” the open-hearted, the minds ready to
receive impressions for good or evil, so ex-
posed to the latter that the word for the most
part is used as in v. 22, and elsewhere, with a
shade of evil attaching to it; and (2) the
young, those whose age places them for the
most part under the category of the “open,”
and who, even if their will be stronger, still
need both knowledge and discipline. To these
the teacher offers what they most need, the
L. L.
Comp.
53O
[v. 5–11.
P ROVER BS. I.
| Or, azz
eloguezzt
s?eech.
a Job 28.
28.
Ps. Irr.
IO.
chap. 9. I
1 Or, the
£7-zzzczºal
fart.
5. A wise man will hear, and will
increase learning; and a man of un-
derstanding shall attain unto wise
counsels :
6 To understand a proverb, and
"the interpretation; the words of the
wise, and their dark sayings. -*
, 7 || “The fear of the LoRD is 'the
beginning of knowledge: but fools de-
spise wisdom and instruction.
8 My son, hear the instruction of
thy father, and forsake not the law of
thy mother:
9 For they shall be
of grace unto thy head, and chains
about thy neck.
Io T' My son, if sinners entice thee,
consent thou not.
I I If they say, Come with us, let
us lay wait for blood, let us lurk
subtlety, which may turn to evil (the “guile”
of Exod. xxi. 14) and become as the wisdom
of the serpent (Gen. iii. 1), but which also
takes its place, as that wisdom does, among
the highest moral gifts (Matt. x. 16): know-
ledge of good and evil, the discretion, or dis-
cernment, which sets a man on his guard,
and keeps him from being duped by false ad-
visers. These the teacher offers, to save the
simple and the young from the slower and
more painful process of gaining them by a
bitter experience. Here the LXX. renderings,
Travovpyta for “subtlety,” ato 6morus for “know-
ledge,” ºvvota for “discretion,” are interesting
as shewing the endeavour to find exact paral-
lels for the Hebrew in the terminology of
Greek ethics: trapovpyta, used in earlier Greek
writers for “craft” in a bad sense, occurs in
Polybius (circ. B.C. 180) with the better mean-
ing which the LXX. commonly gives to it.
5. But it is not for the young only that he
writes. The simplest assertion of high moral
truths may add something even to the wisdom
of the wise. The man of understanding may
gain wise counsels, literally, the power to steer
his course rightly on the dangerous seas of life.
The cognate word (bin) is used in its literal
sense in Ezek. xxvii. 8 for “pilot.” The ana-
logous metaphor implied in kv6epváo (I Cor.
xii. 28) and guberno will occur to most readers.
This “steersmanship,” it may be noted, is a
word almost peculiar to Proverbs (xi. 14, xii.
5, xxiv. 6). In Job xxxvii. 12, it is applied
to the guidance, the steering, with which God
directs the movement of the clouds of heaven.
6. The book has yet a further scope, ex-
pressed, as before, in parallel clauses. These
proverbs are not merely to be learnt by rote;
they are to form a habit of mind. To gain
through them the power of entering into the
deeper meaning of other proverbs, whether in
their simpler form, or more enigmatic and ob-
scure, is the end kept in view, just as our
Lord's teaching in Matt. xiii. was designed
to educate the disciples to “know all para-
bles” (Mark iv. 13). The rendering interpre-
tation spoils the parallelism of the two clauses,
and fails to express the Hebrew. In Hab. ii.
6, the only other passage in which this word
occurs, it is rendered “taunting proverb.”
Here “riddle” or “enigma” would better ex-
press the meaning.
7. This, “the fear of the Lord,” as has
been said, comes as the motto of the book.
The beginning of wisdom is not found in
keen insight, nor wide experience, nor the
learning of the schools, but in the temper
of reverence and awe. The fear of the finite
in the presence of the Infinite, of the sinful
in the presence of the Holy, self-abhorring,
adoring, as in Job's confession (xlii. 5, 6),
this for the Israelite was the starting-point of
all true wisdom. What the precept, “Know
thyself,” was to the sage of Greece, that this
law was for him. In the book of Job (xxviii.
28) it appears as an oracle accompanied by the
noblest poetry. In Ps. cxi. Io it comes as the
choral close of a temple hymn. Here it is
the watchword of a true ethical education.
The fear of which the three writers speak is
not the slave's dread of punishment. It has
no “torment,” and is compatible with child-
like love. But this and not love is the “be-
ginning of wisdom.” Through successive stages
and by the discipline of life, love blends with it
and makes it perfect. It is interesting to note
the twofold rendering of the LXX. (Apx)
oroghias $680s kvptov. Eijoſé8éta Šē eis 6eów
dpx?) aioróñoreos), as indicating their sense of
the depth and fulness of the original, which
they could only express by combining what
had been proposed as alternative translations.
8. Here with the words “My son” (words
which, from this point, occur again and again
as the commencement of a new section) the
first direct counsel begins. The relation of the
teacher to the taught is essentially fatherly.
9. To the Israelite's mind no signs or
badges of joy or glory were higher in worth
than the garland round the head, the gold chain
round the neck, worn by kings and the favour-
ites of kings (Gen. xli. 42; Dan. v. 29). The
word meets us again in iv. 9.
1O. From the broad general counsels the
teacher passes to more specific warnings. The
first great danger which besets the simple and
the young is that of evil companionship. The
only safety is to be found in the power of say-
ing,-‘‘No,” to all such invitations, however
enticing they may be. -
an Ornament f Heb.
an adding.
V. 12–20.]
PROVER BS. I. 531
16 °For their feet run to evil, and *Isai. 59.
make haste to shed blood. $om. 3.
17 Surely in vain the net is spread “
* in the sight of any bird. f Heb. Zºe
, - e - te z/. 2f
18 And they lay wait for their own :*
blood; they lurk privily for their own # that
lives. zväzºg.
19 So are the ways of every, one, tra,
that is greedy of gain; which taketh iºms,
away the life of the owners thereof. *;
privily for the innocent without
Cºlul Se .
12 Let us swallow them up alive
as the grave; and whole, as those
that go down into the pit :
13 We shall find all precious sub-
stance, we shall fill our houses with spoil:
I4 Cast in thy lot among us ; let
us all have one purse:
15 My son, walk not thou in the
way with them; refrain thy foot from
- g * de excellent
20 "I tº Wisdom crieth without; she *ś
uttereth her voice in the streets: .…
their path:
&ºmºs
11. The warning as such is true for all
times and countries, but has here a special ap-
plication. The temptation against which the
teacher seeks to guard his disciple is that of
joining a band of highway robbers. At no
period in its history has Palestine ever risen
to the security of a well-ordered police-system;
and the wild licence of the marauder's life
attracted, we may well believe, many who were
brought up in towns. The “vain men” who
gathered round Jephthah (Judg. xi. 3), the law-
less or discontented who came to David in
Adullam (1 S. xxii. 2), the bands of robbers
who infested every part of the country in the
period of the New Testament, and against
whom every Roman governor had to wage
incessant war, shew how deeply rooted the
evil was there. The story of St John and the
young convert who became a robber, the most
interesting of all Apostolic traditions, may
serve as another illustration (Clem. Alex.
‘Quis dives,’ c. 24). The history of many coun-
tries (our own, e.g., in the popular traditions
of Robin Hood, and of Henry V.) presents
like phenomena. The robber-life has attrac-
tions for the open-hearted and adventurous.
No generation, perhaps no class, can afford to
despise the warning against it. Comp. note
on PS. x. 7, Io.
without cause] The word thus rendered,
but better translated in vain, goes, in the
judgment of most modern commentators, not
with “lay wait,” but with “innocent,” and re-
ceives its interpretation from the mocking ques-
tion of the Tempter, “Doth Job fear God for
nought?” (i. 9.) The evil-doers deride their
victims as being righteous gratis, or “in vain.”
They get nothing by it. It does them no good.
It would seem indeed as if the word was a
Common one in the mouths of scorners. If
the righteous prospered they asked the ques-
tion with a sneer. If they triumphed over
him they used it in derision. The A.V. ren-
dering is, however, supported by Hitzig.
12. The heart of the evil-doers becomes
bolder: “We will be as Sheol, as Hades, as
the great under-world of the dead, all-de-
vouring, merciless. The destruction of those
we attack shall be as sudden as that of those
who go down quickly into Sheol” (Num. xvi.
30, 33). The word translated “whole” has
a more distinctly moral meaning (comp. “in-
teger vitae"), and we may render the latter
clause, and upright men as those that
go down to the pit. So Luther, “die
Frommen.” (Comp. ii. 21.) The A.V. is
supported, however, by Rosenmüller and E-
wald. Pit, as here used, is of course a synonym
for Sheol, the great cavernous depth, the sha-
dow-world of the dead.
13, 14. The first form of temptation is
addressed to simple lust of greed. The second,
with a more subtle skill, appeals to something
in itself nobler, however easily perverted. The
main attraction of the robber-life is its wild
communism, the sense of equal hazards and
equal hopes. To have “one purse,” Set-
ting laws of property at nought among them-
selves, seems almost a set-off against their at-
tacks on the property of others.
17. Strictly speaking, the first proverb
(i.e. similitude) in the book. Simple as the
words appear, the proverb has received a
variety of interpretations. (See Note below.)
The true meaning seems to be as follows:
“For in vain, to no purpose, is the net
spread out openly. Clear as the warning is,
it is in vain. The birds still fly in. So the
great net of God's judgments is spread out,
open to the eyes of all, and yet the doers of
evil, wilfully blind, still rush into it.” If we
take the words as pointing to the failure of
the plans of the evil-doers, we have a sug-
gestive parallel in the Latin proverb,
“Quæ nimis apparent retia vitat avis.”
The innocent will avoid, or escape the Snare.
The wicked will be taken in their own trap.
The subtle irony of the teacher repeating the
key-note of the mockers, “in vain,” “for
nought,” is not to be passed over.
19. The lesson is generalized. Not rob-
bery only, but all forms of covetousness are
destructive of true life.
20. Another voice is heard. Wisdom is
personified, and speaks, as it were, dramatically.
L L 2.
532
[v. 21—28.
P ROVER BS. I.
21 She crieth in the chief place of
concourse, in the openings of the
gates: in the city she uttereth her
words, saying,
22 How long, ye simple ones, will
ye love simplicity ? and the scorners
delight in their scorning, and fools
hate knowledge
23 Turn you at my reproof: be-
hold, I will pour out my spirit unto
ye refused; I have stretched out my
hand, and no man regarded ;
25 But ye have set at nought all
my counsel, and would none of my
reproof:
26 I also will laugh at your cala-
mity; I will mock when your fear
cometh ;
27 When your fear cometh as de-
solation, and your destruction cometh
d Isai. 65.
&gs you, I will make known my words as a whirlwind; when distress and º
Jer. 7"s unto you. anguish cometh upon you. jer. II. I.
flººk a 24. "I & Because I have called, and 28 °Then shall they call upon me, #.
Perhaps the form of the substantive, perhaps
some wide law of association connecting the
purity and Serenity of wisdom with the idea
of womanhood, determines the character of the
personification. In the Hebrew the noun is
plural, as though this Wisdom were the queen
of all wisdoms, uniting in herself all their ex-
cellences. She lifts up her voice “in the
streets.” Not in solitude, but in the haunts
of men, through sages, and lawgivers, and
teachers, and yet more through life and its
experiences, she preaches to mankind. Some-
thing of the same kind was present, we may
believe, to the mind of Socrates when he said
that the fields and the trees taught him no-
thing, but that he found the wisdom he was
seeking in his converse with the men whom
he met as he walked in the streets and agora
of Athens (Plato, ‘Phaedrus, p. 230).
21. Words are heaped one upon the other
to bring out the ubiquity of this teaching.
“Without,” sc. outside the walls, in the streets,
at the highest point of all places of concourse
(comp. the like phrase in Isai. li. 20; Lam. ii.
19), in the open space of the gates where the
elders meet and the king sits in judgment,
in the heart of the city itself, the same voice is
heard uttering the same warning.
22. The three classes are addressed in a
graduated scale like that of Ps. i. (1) The
“simple,” open, fatally open to evil; then (2)
the “scorners,” mocking at all good; lastly
(3) the “fools” in the darker sense of the
word, hardened, obstinate, perverse, hating the
knowledge they have rejected.
23. The teaching of Divine Wisdom is
essentially the same as that of the Divine Word
(John vii. 38, 39). “Turning,” repentance
and conversion, this is what she calls the simple
to. And the promise also is like His. Wisdom
will “pour out” (the verb is connected with
the root from which comes the word that we
translate by “prophet,” as meaning one who
“pours forth” the Spirit he has received) her
spirit. She makes this offer to the “rebellious.”
Even they, if they seek, shall find. Little as
we might have expected it, the teaching of the
book of Proverbs anticipates the prophecy of
Joel (ii. 28), and the promise of our Lord.
(John xiv. 26, xv. 26.) And with the spirit
there are to be also the words of Wisdom. Not
the spirit alone, with no articulate expression
of truths perceived and felt, nor words alone,
spoken or written, without the spirit to give
them life, but both together, each doing its
appointed work—this is the divine instrumen-
tality for the education of such as will re-
ceive it.
24. The threats and warnings of Wisdom,
no less than her promises, are foreshadowings
of the teaching of the Incarnate Word. There
will come a time when “too late” shall be
written on all efforts, on all remorse. Here
also we hear the “wailing and gnashing of
teeth.” of those upon whom the door is shut,
and who remain in the outer darkness. Be-
tween the promise and threat there is, as it
were, a pause. She waits, and no one listens,
none accept her offer, and then the voice of
pleading is changed into that of judgment.
26. Bold and terrible as the imagery is, it
has its counterpart in the language of Ps. ii. 4.
The scorn and derision with which men look
on pride and malice, baffled and put to shame,
has something that answers to it in the Divine
Judgment. There is, as has been said, a
divine irony in the Nemesis of History. It
is, however, significant that in the fuller reve-
lation of the mind and will of the Father in
the person of the Son no such language meets
us. Sadness, sternness, severity, there may be,
but, from first to last, no word of mere de-
rision.
27, 28. desolation] Better perhaps tem-
pest. Comp. Zeph. i. 15. Therapid gathering
of the clouds, the rushing of the mighty winds
(comp. Jobi, 16, 19), are the fittest types of the
suddenness with which in the end the judgment
of God shall fall on those who look not for it.
Here also the parallelism which we have traced
v. 29–4.] PROVER BS. I. II.
fruit of their own way, and be filied
with their own devices.
32 For the 'turning away of the '9;...
simple shall slay them, and the pros-Ale.
533
but I will not answer; they shall seek
me early, but they shall not find me:
29 For that they hated knowledge,
and did not choose the fear of the
LORD :
30 They would none of my coun-
sel: they despised all my reproof.
31 Therefore shall they eat of the
perity of fools shall destroy them.
33 But whoso hearkeneth unto me
shall dwell safely, and shall be quiet
from fear of evil.
before holds good. The “coming of the Son of
Man” shall be as “the lightning” in its instan-
taneous flashing seen from the one end of
heaven to the other. And at that coming He
too will have to utter the same doom. “Many
shall seek to enter in and shall not be able.”
29, 30. Yet there is no arbitrary sen-
tence. The fault was all along their own.
They rejected the fear of the Lord which is
the beginning of wisdom, and therefore Wis-
dom rejects them. They eat the fruit of their
own ways, and that fruit is death.
32. turning] The word is clearly used with
a grave irony. Wisdom had called the simple
to turn, and they had turned, but it was away
from her. The marginal “ease” does not rest
on any good authority. For “prosperity” in
the latter clause, which the A. V. has adopted
from the Vulg., we might better read care-
lessness, the false security of Job iii. 26, or
“ease.” Not outward prosperity, but the
temper which it too often produces, the easy-
going indifference to higher truths, is that
which destroys.
33. Contrasted with the false indifference,
the counterfeit ease, is the true security, in the
strict sense of the word, which comes from
wisdom only and is the same as Safety.
NOTE. On
The difficulty of the verse lies, as in v. II,
in the application of the word birt, “in vain,”
“to no purpose.” The view given in the
text, supported by Rosenmüller, Umbreit,
Hitzig, sees in the birds the counterpart of
the “simple,” who are being led on to evil, and
assumes that, however clear and open the net
may be, the birds will yet fly into it. . Even
so, clear as the destruction is into which they
hasten, the tempted rush into it, and the
tempters too are taken in their snare. . On
the other interpretation, adopted by Bertheau
CHAP. I. I 7.
and Maurer, the “bird” is the innocent man
against whom the wicked plot. Their plans
are too patent, and as the bird avoids the met
which is not concealed, so he escapes. As
far as he is concerned, they have spread their
net “in vain.” A third interpretation takes
the words “in the eyes of" as meaning “in the
judgment of.” The bird thinks it will escape,
yet is taken. The young man thinks that he
at least shall not fall into the Snares laid for
him, and so goes blindly into them.
CHAPTER II.
I Wisdom promiseth godliness to her children,
Io and safety from evil company, 20 and
direction in good ways.
Y son, if thou wilt receive my
words, and hide my command-
ments with thee;
2 So that thou incline thine ear
unto wisdom, and apply thine heart
to understanding;
3 Yea, if thou criest after know-
ledge, and f liftes c # Heb.
ge, and liftest up thy voice for Aft: ºy
7/02Cé.
4: “If thou seekest her as silver, Maith.
’13. 44.
understanding;
and searchest for her as for hid trea—
Sures ;
CHAP. II. Threatenings have come first,
for “the fear of the Lord is the beginning of
wisdom.” Then in the divine order come the
promise and the conditions of its fulfilment.
The latter are stated in vºv. I—4 in four Sets
of parallel clauses, each with some shade of
distinct meaning. Not “receiving” only, but
“hiding” or treasuring up—not the “ear”
only, but the “heart”—not the mere “cry,”
but the eager lifting up the voice.
4. The illustrations here have a fresh inter-
est. (1) Contact with Phoenician commerce,
joint expeditions in ships of Tarshish going to
Ophir for gold, or to Tarshish itself for silver,
and tin, and copper (see note on I K. X. II,
534
[v. 5–16.
P R O V E R BS. II.
5 Then shalt thou understand the
fear of the LORD, and find the know-
ledge of God.
*James i. 6 °For the LORD giveth wisdom:
# Kings 3 out of his mouth cometh knowledge
9.
and understanding.
7 He layeth up sound wisdom for
the righteous: he is a buckler to them
that walk uprightly.
8 He keepeth the paths of judg-
ment, and preserveth the way of his
SalntS.
9 Then shalt thou understand right-
eousness, and judgment, and equity;
yea, every good path.
Io "I When wisdom entereth into
thine heart, and knowledge is plea-
sant unto thy soul;
II Discretion shall preserve thee,
understanding shall keep thee:
12 To deliver thee from the way
of the evil man, from the man that
speaketh froward things;
13 Who leave the paths of up-
rightness, to walk in the ways of
darkness;
14 Who rejoice to do evil, and
delight in the frowardness of the
wicked ;
15 Whose ways are crooked, and
they froward in their paths: -
16 To deliver thee from the strang
22), had made the Israelites familiar with the
risks and the enterprise of the miner's life.
Already in the book of Job, in the chapter
which furnishes the motto of the Proverbs
(Prov. i. 7; Job xxviii. 28), the analogy had
been brought out in all its beauty and fulness.
The eager watching for the first signs of the
precious ore, the careful tracking of the vein,
the joy at the discovery, these were all parables
of the true search after wisdom. In Greek
the parable embodied itself in a word, and
the very word “metal” implies that it is the
object of the closest and most anxious search,
while from it again comes the verb pera)\\eijo
for a searching, exploring inquiry: “I seek as
a man seeks metal.” (2) The imagery of the
second clause presents a fresh aspect of the
search. Not the silver in the mine, but the
treasure hid in a field, is the point of compari-
son. Such treasure-seeking has always been
characteristic of the East. The absence of a
Settled order leads to hoarding, wars and in-
vasions to hiding (cf. Jer. xli. 8), some lucky
“finds” excite men's imagination, and treasure-
seeking becomes a mania. Men devote their
lives to it. Our Lord, it will be remembered,
adopts the same similitude (Matt. xiii. 44),
laying stress, however, on the joy of a seem-
ingly casual discovery, rather than on the long
seeking. -
5. the fear of the LoRD] That which im-
pels men to the pursuit is also itself the prize
which rewards them. The highest blessedness
is to know God (John xvii. 2). If any dis-
tinction between Jehovah and Elohim can be
pressed here, it is that in the former the
personality, in the latter the glory, of the
Divine Nature is prominent.
6. Men are to remember as they seek for
wisdom, not only that “the fear of the Lord”
is the way to it, but that He is also the Giver.
They do not gain it by any efforts of their
own, but He gives it according to the laws of
His own goodness.
7. sound wisdom] The primary idea of the
Heb. word seems to be that of “soundness,”
which passes on into that of health and safety.
This probably was what the translators in-
tended to convey: comp. their use of “sound
doctrine” in the N. T. (1 Tim. i. Io; 2 Tim.
iv. 3), as the equivalent of jyuatvovora, healthy.
Comp. notes on Job v. I2, vi. I3.
8. Saints] The devout and God-fearing.
Comp. Ps. lxxxv. 8, czlviii. 14, Czlix. 9. The
occurrence of the word here, in a book that
became more and more prominent as pro-
phetic utterances ceased, probably helped to
determine its application in the period of the
Maccabean struggles to those who specially
claimed for themselves the title of “devout.”
So the Dºbri (Chasidim) appeared in Greek
in the form 'Aortóaſiou (I Macc. ii. 42, vii. 13).
9. The opening word shews that this
verse is parallel to v. 5, Summing up in a few
short words the reward of the righteous.
Both passages express the same great truth,
Righteousness is itself the “exceeding great
reward” of those who seek it. -
1O. Another picture of the results of living
in the fear of the Lord. Not that only to
which it leads a man, but that from which it
saves him, must be brought into view. Here,
as before, there is a gradation in the two
clauses. It is one thing for wisdom to find
entrance into the soul, another to be welcomed
as a “pleasant guest.”
12–15. The evil-doers are described more
generically than in i. Io, 16. They include
not robbers and murderers only, but all who
leave the straight path and the open day for
crooked ways, perverse counsels, deeds of
darkness. “To delight in the frowardness of
v. 17–21.]
PRO V E R BS. II. 5
woman, “even from the stranger which
flattereth with her words;
17 Which forsaketh the guide of
her youth, and forgetteth the cove-
nant of her God.
18 For her house inclineth unto
death, and her paths unto the dead.
19 None that go unto her return
again, neither take they hold of the
paths of life.
20 That thou mayest walk in the
way of good men, and keep the paths
of the righteous.
the wicked” (v. 14) is, as in Ps. 1. 18, and
Rom. i. 32, the lowest depth of all.
16. The second great evil which besets the
young man's path is now brought into view,
and the warnings against it are frequent, and
loud, and long (v. 3—20, vi. 24–35, vii.
6–27, ix. 13–18). It may be well to notice
the special features which belonged to it,
as it met the eyes of the preacher in Jeru-
salem. Two words are used to describe the
class. (1) Thr (Zarah), “The strange wo—
man.” (2) nºn-3 (Nokriyah), “The stranger.”
The primary idea of the Heb. in (1) is that
of one who does not belong to the family.
Comp. Prov. v. Io; Deut. xxv. 5; Job
xv. 19. The “strange woman” may mean
simply the adulteress, as the “strange gods,”
the “strangers” (Deut. xxxii. 16; Jer. iii. 13),
are those to whom Israel, forsaking her true
husband, offered an adulterous worship. But
in both cases there is implied also some idea
of a foreign origin, as of one who by birth is
outside the covenant of Israel. In (2) this
meaning is still stronger. The stranger is
none other than a foreigner, as the “strange
vine” of Jer. ii. 21 is that which belongs to
another country. It is the word used of the
“strange” wives of Solomon (I K. xi. 1, 8),
and of those of the Jews who returned from
Babylon (Ezra x., passim), of Ruth, as a
Moabitess (Ruth ii. Io), of heathen inva-
ders (Isai. ii. 6). The two words together,
in connection with those which follow, and
which imply at once marriage and a pro-
fession of religious faith, point to Some in-
teresting facts in the social history of Israel.
Whatever form the sin here referred to had
assumed before the monarchy (and the book
of Judges testifies to its frequency), the in-
tercourse with Phoenicians and other nations
under Solomon had a strong tendency to in-
crease it. The king's example would naturally
be followed, and it probably became a fashion
to have foreign wives and concubines. . At
first, it would seem, this was accompanied by
some show of proselytism (v. 17). The
women made a profession of conformity to
the religion of their masters. But the old
heathen leaven breaks out. They sin and
“forget the covenant of their God.” The
worship of other gods, a worship in itself
sensual and ending in the foulest sin, leads the
way to a life of harlotry. Other causes may
have contributed to the same result. The
stringent laws of the Mosaic code (Lev. xix.
29, xxi. 9; Deut. xxiii. 18) may have deterred
the women of Israel from that sin, and led to
a higher standard of purity than prevailed
among other nations. Zidonian and Tyrian
women came, like the Asiatic hetaerae at
Athens, at once with greater importunity and
with new arts and fascinations to which the -
home-born were strangers.
Such, it is believed, is the true interpreta-
tion of the facts. It has the support of Um-
breit and Vaihinger in their commentaries, and
of Fritzsche, in a treatise ‘De muliere pere-
griná.” The Roman use of “peregrinae,” as
identical with “meretrices” (Terent. ‘Andr.’
1. i. 119), may be noticed as a parallel both
in phrase and fact. Most interpreters (Ro-
senmüller, Ewald, Hitzig, Bertheau) have,
however, generalized the words as speaking of
any adulteress. The LXX., as if reluctant to
speak of facts so shameful, has at once alle-
gorized them, and seen in the temptress the
personification of “evil counsel.”
17. the guide of her youth] Better (as the
word is rendered in xvi. 28, xvii. 9, the
primary idea being that of “attachment,” not
“guidance”) the familiar friend. The
“friend” is, of course, the husband, or the man
to whom the strange woman first belonged as
a recognized concubine. The special meaning
of the phrase is seen in Jer. iii. 4, where it is
put into the mouth of an adulteress return-
ing to her husband.
the covenant of her God] The sin of the
adulteress is not against man only but against
the law of God, against His covenant. In her
“covenant” with man, she was entering into
a compact with God, in Whose presence it
was made. The words point to some religious
formula of espousals. Comp. Mal. ii. 14.
18. The veilis drawn away and the hideous
truth disclosed. The house of the adulteress is
as Hades, the realm of death, haunted by the
spectral shadows of the dead (Rephaim, as in
Isai. xiv. 9; Ps. lxxxviii. II and elsewhere),
who have perished there.
19. The words describe more than the
fatal persistency of the sinful habit when once
formed. They continue the image of the pre-
vious verse. Here also there is “a bourne
from which no traveller returns.” A resur-
rection from that world of the dead to “the
paths of life” is all but impossible.
dº Ps. 37.
21 * For the upright shall dwell 29.
536
PROVERBS. II, III. [v. 22–7.
in the land, and the perfect shall re-
main in it.
e Job 18. 22 * But the wicked shall be cut
#. .e. off from the earth, and the transgres-
ãºr sors shall be "rooted out of it.
27ecked!
* CHAPTER III.
I Azz exhortation to obedience, 5 to faith, 7 to
mortification, 9 to devotion, II to patience.
13 Z'he happy gain of wisdom. I9 The power,
21 and the benefits of wisdom. 27 An exhor-
tation to charitableness, 30 peaceableness, 3 I
azzd contentedness. 33 Z'he cursed state of the
wicked. -
4 Deut. 8. ºr , a
..º.º. Y son, forget not my law; “but
let thine heart keep my com-
mandments:
2 For length of days, and long Heb.
life, and peace, shall they add to thee. ºw
3 Let not mercy and truth for-
sake thee: * bind them about thy ºxod 13.
neck; write them upon the table of fieut. 6.8.
thine heart:
4 * So shalt thou find favour and ... *
'good understanding in the sight of ºº
God and man. • success.
5 ‘I Trust in the LoRD with all
thine heart; and lean not unto thine
own understanding.
6 * In all thy ways acknowledge . gº.
him, and he shall direct thy paths. r
7 * * Be not wise in thine own ió. OIſl, I2.
20. The counsel passes from the special to
the general. The picture of shame and sin is
brought before the disciple as an incentive to a
better course. If evil companionship is so
fatal, seek the fellowship of the good.
21, 22. Noticeable here is the Hebrew
love of home, love of country. To “dwell
in the land,” is, as in Exod. xx. 12; Levit.
xxv. 18, xxvi. 5; cf. 2 K. iv. 13, the highest
blessing for the whole people and for individual
men. In contrast with it is the life of the
sinner cut off from the land of his fathers.
The word rendered “earth” is the same as
in the first clause, and ought obviously to
have the same equivalent in English.
CHAP. III. Read in continuous chapters,
there seems in what now meets us some-
thing of repetition. Looked at as a book for
the education of the young, we may see in
each section a “counsel” to be learnt and re-
membered, day by day, so as to form a habit
of mind by the frequent recurrence of the same
impressions.
2. The three words carry on the chain of
blessings. (I) Length of days, simple dura-
tion of life, in itself to the Jewish mind a great
gift of God. (2) “Years of life,” i.e. of a life
truly such, a life worth living, not the lingering
struggle with pain and sickness (comp. the
use of “life” in Ps. xxx. 5, xlii. 8). (3) The
one word which has always been foremost in
all Hebrew benedictions, “peace;” tranquillity
inward and outward, the serenity of life con-
tinuing through old age till death. It has
sometimes been said, with a false antithesis,
that “prosperity is the blessing of the Old
Testament, adversity the blessing of the
New” (Bacon, “Essays,’ Of Adversity), and
words like these seem at first to confirm
the dictum. Under both dispensations, how-
ever, there has been the same admixture of
good and evil. The complaints of Job, of
Asaph (Ps. lxxiii.), of the Preacher (Eccles.
ix. 2), shew that there was no difference in
the providential order of the world before and
after the coming of our Lord. St Paul's as-
sertion in the midst of all his sufferings is still,
as of old, that “Godliness-hath the promise of
this life, as well as of that which is to come.”
(1 Tim. iv. 8.)
3. The two elements of a morally perfect
character. (1) “Mercy,” shutting out all
forms of selfishness and hate. (2) “Truth,”
shutting out all deliberate falsehood, all hypo-
crisy, conscious or unconscious. The words
that follow may possibly refer to the Eastern
custom of writing sacred names on pieces of
papyrus or parchment, and wearing them as
amulets round the neck, charms and talismans
against evil. (So Umbreit and Vaihinger.)
The teacher says in effect, “He who has
mercy and truth needs no other talisman,”
but then they must be written, not as the
charm worn (as, e.g., the Egyptian Scara-
baeus was worn) outside the heart, but on the
tablets of the heart itself. The explanation
of most commentators that “mercy” and
“truth” are spoken of as the truest “orna-
ments” is, however, adequate. Comp. I Pet.
iii. 3, 4.
4. favour and good understanding] (Not,
as in the margin, “good success.”) The
two conditions, as in Luke ii. 52, of true
human growth, the grace that wins and at-
tracts, the mind which is firm and well-
balanced, known to Him who sees in Secret,
recognized also by the outer world.
5. The moralist does not lose sight of the
ground of all morality, and in preaching this
“trust in God,” anticipates the teaching that
man is justified by faith. In this trust in a
Will, supreme, righteous, loving, was the
secret of all true greatness. To confide in that
Will is to rise out of all the anxieties and plans
and fears which surround us when we think
of ourselves as the arbiters of our own for-
tunes, and so “lean to our own understanding.”
V. 8–14.]
5
3
PRO V E R BS. III.
nº eyes: fear the LORD, and depart from
fºne. evil.
ºne, 8. It shall be thealth to thy navel,
º and marrow to thy bones.
† : 9 V Honour the LORD with thy
işºut 25 substance, and with the firstfruits of
2, &c. Mal. e g
. . . all thine increase:
Luke 14.
I 3.
& Deut. 28.
8
Io & So shall thy barns be filled
with plenty, and thy presses shall
#: 5.17. burst out with new wine.
#: ; 11 || "My son, despise not the
chastening of the LORD ; neither be
weary of his correction :
12 For whom the LORD loveth he
correcteth ; even as a father the son
in whom he delighteth.
13 || Happy is the man that find-
eth wisdom, and 'the man that get-
teth understanding.
14 * For the merchandise of it is
better than the merchandise of silver,
and the gain thereof than fine gold.
6. The thought or knowledge is to pervade
the whole life. Not in acts of solemn worship
or great crises only, but “in all thy ways;”
and then He will “direct thy paths,” make
them straight, and even, and prosperous.
7. The great hindrance to all true wisdom
is the thought that we have already attained it.
8. navel] The central region of the body
is taken as the representative of all the vital
organs. Strange as it may sound to our ears,
it is well to remember that the “heart,” which
poetry and rhetoric now recognize as the one
bodily emblem of the soul, came to be so re-
ceived in the same way, and stood at one time
on the same level. For “health” we should read
healing, or, as in the marg., “medicine.”
There is probably a reference to the local ap-
plications used by the surgery of the period as,
means of healing. -
9. Of the two clauses of the verse, “sub-
stance” points to “capital,” “increase,” of
course, to “revenue.” The LXX., as if
anxious to guard against the tendency to look
on the offerings of ill-gotten gains as an
atonement for the ill-getting, inserts the quali-
fying words, “honour the Lord from thy
righteous labours,” and so in the following
clause. The New Testament reader will call
to mind like insertions in the later text of
Matt. v. II, 22, vi. 4.
10. The promise is an echo of the sense,
almost of the words, of Deut. xxviii. 1–8; yet
the close juxtaposition of v. II shews that
this fulness of outward blessings did not ex-
clude the thought of the “chastening,” with-
out which the discipline of life would be in-
complete. “Presses,” literally the vats, the
lacus of a Roman vineyard, into which the
wine flowed through a pipe from the wine-
press. Comp. Isai. v. 2.; Judg. vi. II; Matt.
xxi. 33.
11. The temper described by the two He-
brew verbs is rather that of disgust and loath-
ing than contempt. To struggle impatiently,
to fret and chafe, when suffering comes on us,
is the danger to which we are exposed when
f Heb. Afte
272azz that
drazweth
ozzł zezzcüez.
standing.
* Job 28.
I5, &c.
S. I9. Io.
chap. 8.
II, IQ:
& 16. 16.
we do not accept it as from the hands of
God. Jonah’s “great anger” (iv. 9), Job's
bitter complaints, may be taken as examples of
Such a temper.
12. It is well to note the first distinct
utterance of a truth which has been so full of
comfort to many thousands, the Summing-up
of all controversies, like those of Job's friends
(Job v. 17), or Our Lord's disciples (John ix.
2), as to the mystery of suffering. To see
that it is no proof of the wrath of God, that
it is even among the signs and tokens of a love
which ordereth all things well, this is what
the writer of this portion of the Proverbs was
taught to see. It was the lesson which the
book of Job had proclaimed as the issue of
many perplexities. Here it enters into the
education of every Jewish child taught to
acknowledge another Father in Heaven chas-
tising him, even as he has been chastised by
his earthly father. The Apostle writing to
the Hebrews can find no stronger comfort
(Heb. xii. 6). The Church, in her Visita-
tion Service, has no truer message for the
sufferer.
13. The first beatitude of the Proverbs
introduces a new lesson. The Scholar is taught
to sing the praise of wisdom, and we have
once again an echo of the poetry of Job
xxviii. “Getteth understanding,” literally (as
in the margin) draw eth forth; and hence
open to a slight ambiguity. It may mean
either (1) “draws forth from his own store,”
gives freely what he has received freely, or
(2) (as in viii. 35, xviii. 22) “draws forth
from God's store, from the experience of life.”
The latter sense suits better with the context,
and with the parallelism of the two clauses.
What is dwelt on here is the preciousness of
wisdom, not the use to be made of it.
14. Here, as in ii. 4, we have traces of the
new commerce, the ships going to Ophir for
gold, the sight of the bright treasures stimu-
lating men's minds to a new eagerness. The
word translated “fine gold” is apparently a
technical word of this commerce, the native
gold in the nugget or the dust.
538
[v. I 5–23.
P ROV E R BS. III.
15 She is more precious than ru-
bies : and all the things thou canst
desire are not to be compared unto
her.
16 Length of days is in her right
hand; and in her left hand riches and
honour. -
17 Her ways are ways of pleasant-
ness, and all her paths are peace.
18 She is a tree of life to them
that lay hold upon her: and happy is
every one that retaineth her.
19 The LoRD by wisdom hath
founded the earth; by understanding
hath he "established the heavens.
20 By his knowledge the depths
are broken up, and the clouds drop
down the dew.
21 || My son, let not them depart
from thine eyes: keep sound wisdom
and discretion: -
22 So shall they be life unto thy
soul, and grace to thy neck.
23 * Then shalt thou walk in thy :
15. rubies] Here, again, we have an-
other word of like nature, the meaning of
which we can only conjecture. The two facts
that we know are (1) that the peninim were
among the costly articles of traffic, and (2)
that they were red, or rose-coloured (Lam.
iv. 7). The last fact has led some to identify
them with coral, and probably influenced the
A.V. in its choice of “rubies,” here, and else-
where. Most commentators, however, have
identified them with pearls. The fact that
they are so taken in the Jerusalem Targum
seems to connect this passage with our Lord's
parable in Matt. xiii. 45, and the like imagery
in Matt. vii. 6.
As in the vision of Solomon at Gibeon,
so here; Wisdom, being chosen, does not
come alone, but brings with her the gifts
which others who do not choose wisdom
seek in vain. The words of the promise
are almost the echo of those in I K. iii. II
—I3. .
17. It adds somewhat to the vividness of
the imagery to remember that the two words
“ways” and “paths” describe the two kinds
of roads, the “highway ” and the “byway.”
In both these he who was guided by Wisdom
would walk securely.
18. The reference to the history of Gen.
ii. iii. is unmistakeable. It is remarkable that
this and the other references in Proverbs (xi.
30, xiii. 12, xv. 4) are the only allusions in
any book of the Old Testament, after Genesis,
to the “tree” itself, or to its spiritual signifi-
cance. Nearly as remarkable is the tendency to
a half-allegorizing application of that history.
“The tree of life” which Adam was not to
taste lies open to his children. No cherubim
with flaming Swords bar the approach. Wis-
dom is the “tree of life,” giving a true immor-
tality. The symbol entered largely into the
religious imagery of Assyria, Egypt, and Per-
sia. It was not strange, after this suggestive
hint, that Philo (“Allegor.’ p. 34), going a
step further, should find in the two trees the
ideal representatives of speculative knowledge
and moral wisdom, or that the same image
and expanded afterwards in ch. viii.
should be made to subserve a higher purpose
in the promises and the visions of Rev. ii. 7,
and xxii. 2. Comp. notes on Gen. ii. iii
19. Hitherto Wisdom has been thought
of in relation to men. Now the question
comes, What is she in relation to God? and
the answer is, that the creative act implies a
Divine Wisdom, through which the Divine
Will acts. We have, as it were, the germ of
the thought developed in ch. viii., the first link
in the chain which connects this “ Wisdom"
with the Divine Word, the LoGOs of St
John's gospel. What is here attributed to
her, is in Ps. xxxiii. 6 ascribed to “The
Word of Jehovah,” to “the breath or spirit
of His mouth.” So St John asserts of the
Word, “by Him,” i.e. through Him, all
things came into being (John i. 3). The
words of the writer of the Proverbs take their
place among the proofs of the dogmatic state-
ments of the Nicene Creed.
2O. Another trace of the impression
made by Gen. i. 7, vii. II, or Job xxxviii.
Looking upon the face of Nature, men
See, as it were, two storehouses of the
living water, without which it would be
waste and barren. There are the abysses,
the great deep, as in Gen. i. 2. There
is the wide ethereal sky, with its mists and
clouds. From the one rush forth the surging
waves, when the fountains of the depths are
“broken up” (Gen. vii. 11), from the other
falls the gentle rain or “dew; ” but both alike
are ordered by the Divine Wisdom.
21. The first hymn in honour of that
Wisdom is brought to an end, to be resumed
** Let
not them depart:” sc. the wisdom and discre-
tion of the following clause. Keep thine eye
on them, as one who watches over priceless
treaSureS.
22. Once again, and nearly in the same
words as in i. 9, Wisdom appears as the
source of all serenity and peace, “grace”
here being equivalent to “the ornament of
grace” there.
| Or,
Azeffazed.
* Ps. 37.
24. & 91.
v. 24–35.]
539
PROVERBS. III.
way safely, and thy foot shall not
stumble.
24. When thou liest down, thou
shalt not be afraid: yea, thou shalt
lie down, and thy sleep shall be sweet.
25 Be not afraid of sudden fear,
neither of the desolation of the wick-
ed, when it cometh.
, 26 For the LoRD shall be thy con-
fidence, and shall keep thy foot from
being taken.
27 || Withhold not good from
theb. them to whom it is due, when it is
#ºr. in the power of thine hand to do it.
28 Say not unto thy neighbour,
Go, and come again, and to mor-
row I will give ; when thou hast it
Qr, ... by thee.
:* 29 Devise not evil against thy
neighbour, seeing he dwelleth securely
by thee.
30 I Strive not with a man with-
out cause, if he have done thee no
harm.
31 || "Envy thou not the oppres- #7 “
sor, and choose none of his ways. a mean of
& Q ziolence.
32 For the froward is abomina-
«» º • ??t Ps. 25.
tion to the LORD : * but his secret is . S. 25
with the righteous.
33 || "The curse of the LoRD is
in the house of the wicked : but he
blesseth the habitation of the just.
34 °Surely he scorneth the scorn- º : :
ers : but he giveth grace unto the
lowly. -
* Mal. 2. 2.
The wise shall inherit glory: ..."
but shame ' shall be the promotion of jº
e.va/tez/.
fools. the fools.
24. , thy sleep shall be sweet] The highest
expression for undisturbed tranquillity. Comp.
Jer. xxxi. 26; Ps. cxxvii. 2.
25. Under the form of this strong pro-
hibition there is of course an equally strong
promise. So safe will all thy ways be that to
fear will be a sin. Comp. the “Impawidum
ferient ruinae” of Horace (‘Od.’ III. iii. 8).
27. From this verse to the end of the
chapter there is a marked change in style.
The continuous exhortation ceases; and we
have a series of maxims resembling those with
which ch. x, commences.
from them to whom it is duej Lit. “from
the lords or owners of it.” At first the pre-
cept might seem to enjoin honesty, as seen,
e.g., in the payment of debts or wages,
rather than beneficence. Probably, however,
it expresses, in this bold form of speech, the
great Scriptural thought that the so-called
possession of wealth is but a stewardship; that
the true owners of what we call our own are
those to whom, with it, we may do good.
Not to relieve them is a breach of trust. So
the LXX. (which gives évôeñ) and most com-
mentators.
28. Procrastination, fatal in all things, is
specially fatal to the giving impulse. “When
thou hast it by thee.” The LXX. adds the
caution, “for thou knowest not what the mor-
row will bring forth.” The proverbs, “Bis
dat qui cito dat,” “ingratum est beneficium,
quod diu inter manus dantis haºsit” (Seneca),
may be cited as illustrations.
29. securely] In the older and truer sense
of the word, not as synonymous with safety,
but “with full trust,” without care or sus-
picion. Comp. the description of the people
of Laish as being “quiet and Secure” (Judg.
xviii. 7, 27).
31. Envy thou not. The verse is a protest
against the tendency to worship success, to
think the lot of the “man of violence” an
enviable one, and therefore to be chosen.
32. The veil is drawn aside and the true
nature of such success brought to view. That
which men admire is to Jehovah an abomina-
tion. His “secret,” sc. his close, intimate
communion as of “friend with friend,” is with
the righteous. Comp. the use of the same
word in Ps. xxv. 14.
33. The thought, like that which appears
in Zech. v. 3, 4, and pervades the tragedies of
Greek drama, is of a curse, an Até, dwelling
in a house from generation to generation
(comp. AEschyl. ‘Agam.' 740), the source of
ever-recurring woes. “House,” and “ habi-
tation.” There is, possibly, a contrast between
the “house” or “palace” of the rich oppres–
sor and the lowly shepherd's hut, the “sheep-
cote” (2 S. vii. 8) ennobled only by its up-
right inhabitants. So the LXX. gives étraúNels.
Taking this view we find another suggestive
parallel in AESchyl. “Agam.” 745—75o.
34. Surely] Better (with nearly all com-
mentators) If, as elsewhere. If he scorneth
the scorners, Sc. the divine scorn of evil
is the complement, and, as it were, the con-
dition, of the divine bounty to the lowly. In
its Greek form the verse meets us in James iv.
6, and I Pet. v. 5. Once again, here person-
ally of Jehovah, as in i. 26 of Wisdom, we
have the thought of a derision, a “scorn of
scorn,” compatible with, perhaps essential to,
the highest conceivable excellence.
35. Something of this derision shews itself
54O
[v. 1–5.
PROVER BS. IV.
in the irony of the words that follow. The
marg. “Shame exalteth the fools” conveys the
thought that they glory in that which is in-
deed their shame. Others take the clause as
meaning “every fool takes up shame,” i.e.,
gains that and nothing but that. See Note
below.
NOTE on CHAP. III. 35.
The difficulty of the verse turns upon the
word.D"Yo, the Hiph. part. sing. of the verb
bin. Two questions present themselves. Is
it, as the concord requires, (I) the predicate
Of hºp (shame), or (2) may we assume an
enallage of number, the plural of the subject
being individualized in the predicate, as e.g. in
v. I8 In either case, in what sense is the
literal meaning of the verb (“to make high,
to lift up”) to be applied ? We have under
this double element of doubt, as might be ex-
pected, a great variety of interpretations:
I. a. Shame lifts up, sc. Sweeps away, fools.
Ben Gersom, Umbreit, Bertheau. (Comp.
this use of the verb in Isai. lvii. 14; Ezek.
XXi. 26.)
I. b. Shame exalts fools, i. e. makes them
conspicuous, exposes their folly. Ewald.
2. a. Fools take up shame, carry it off as
all they get by folly. Rosenmüller and Jarchi.
2. b. of Še doréfleis iſ poorav driputav. LXX.
Fools exalt shame, prize what others despise.
3. The A. V. follows the Vulg. (“stul-
torum exaltatio ignominia”) in a paraphrase
which evades the difficulty.
CHAPTER IV.
I Solomon, to persuade obedience, 3 sheweth what
272 ſtruction he had of his parents, 5 to study
zeyisdom, I4 and to shatre the fath of the zwicked.
20 He exhorteth to faith, 23 and sanctification.
EAR, ye children, the instruc-
tion of a father, and attend to
know understanding.
2 For I give you good doctrine,
forsake ye not my law.
3 For I was my father’s son, “ten- ºr Chron.
der and only beloved in the sight of 29. I.
my mother.
4 * He taught me also, and said ... Shron.
c 3. 28, 9.
unto me, Let thine heart retain my
words: keep my commandments, and
live.
5 Get wisdom, get understanding:
forget it not; neither decline from the
words of my mouth.
CHAP. IV. 1. The words “ye children”
indicate as usual a new section returning, after
the break of iii. 27–35, to the old strain of
fatherly counsel.
2. doctrine] “Fair speech,” as in vii. 21,
knowledge orally given and received.
3. The words, like those of Eccles. i. 12, 18,
fit in admirably, to say the least, with the belief
that we have the words of Solomon himself.
The King of Israel looks back from his
glorious throne and his matured wisdom to
the training which was the starting-point. In
both cases, too, the statement agrees with
what may be inferred from the history. The
word “tender’ seems chosen as if to har-
monize with the use of the same epithet in
I Chro. xxix. I. The child of David's age,
his training was likely to have fallen, more than
that of his older brothers, into his mother's
hands; and the part taken by Bathsheba in
I K. i., no less than the friendship between
her and Nathan, indicates that such a training
might well have laid the foundation of his
future wisdom. And so he claims attention
on the ground that he is uttering no new
counsels, but such as he had heard in his youth.
His “ doctrine” is, as the word signifies, a
tradition of what is true and pure. Note-
worthy is the prominence given to the mother's
share in the training of the child. Among
the Israelites and Egyptians alone, of the
nations of the old world, was the son's rever-
ence for the mother placed side by side with
that which he owed to his father. The intro-
duction of the personal element in the ‘Wis-
dom of Solomon’ (x. 5–8), seems to indicate
that the writer had seen such an element here,
and thought it necessary to introduce it in
order to sustain the character which he per-
SOnateS.
“Only beloved,” literally, as the italics shew,
“only,” but the word is used apparently (as
in Gen. xxii. 2, 12, where it is applied to
Isaac) in its derived sense, “beloved like an
only son,” and is so translated by the LXX.
(āyarópºevos), while the Vulg. gives “unigeni-
tus.” Its use with this sense is interesting, as
illustrating the words applied to our Lord, as
the “only begotten" (John i. 3), the “be-
loved ” (Eph. i. 6).
4. From this verse to v. 20 must be re-
garded as the counsel which the teacher gives
v. 6—22.]
54I
PROVER BS. IV.
6 Forsake her not, and she shall
preserve thee: love her, and she shall
keep thee.
7 Wisdom is the principal thing;
therefore get wisdom: and with all
thy getting get understanding.
8 Exalt her, and she shall promote
thee: she shall bring thee to honour,
when thou dost embrace her.
9 She shall give to thine head º an
or, she ornament of grace: "a crown of glory
*** shall she deliver to thee.
c chap. 1.
£ass thee e
#, Io Hear, O my son, and receive
głory. my sayings; and the years of thy life
shall be many.
I I I have taught thee in the way
of wisdom; I have led thee in right
paths. º
12 When thou goest, thy steps shall
* Ps. 91. not be straitened ; * and when thou
II. runnest, thou shalt not stumble.
13 Take fast hold of instruction;
let her not go : keep her; for she is
e PS. I. I. thy life.
º ** 14 || * Enter not into the path of
the wicked, and go not in the way of
evil men.
15 Avoid it, pass not by it, turn
from it, and pass away.
16 For they sleep not, except they
have done mischief; and their sleep is
taken away, unless they cause some
to fall.
17 For they eat the bread of wick-
edness, and drink the wine of vio-
lence.
18 But the path of the just is as
the shining light, that shineth more
and more unto the perfect day.
19 The way of the wicked is as
darkness : they know not at what
they stumble.
20 "I My son, attend to my words;
incline thine ear unto my sayings.
2I Let them not depart from thine
eyes; keep them in the midst of thine
heart.
22 For they are life unto those
that find them, and ' health to all ...
their flesh.
as having come to him, in substance at least,
from his father. So considered we may com-
pare them with words like those in 2 S.
xxiii. 2, 3 ; I Chro. XXviii. 9, xxix. I7 ; Ps.
xv., xxiv., XXXvii.
7. The word, and possibly the construc-
tion, is the same as in i. 7. The beginning
of wisdom is “get wisdom.” To seek is
to find, to desire is to obtain. (Comp. Wisd.
vi. 18.) So the LXX. and Vulg. But the
A. V. rendering is supported by good autho-
rity.
12. The ever-recurring parable of the
journey of life meets us again. In the way of
wisdom the path is clear and open, obstacles
disappear; in the quickest activity (“when thou
runnert”) there is no hurry, and therefore no
risk of falling.
13. She is thy life] Another parallel be-
tween what is asserted of the personified Wis-
dom in this book and of the Incarnate Wisdom
in John i. 4.
14. The class of “evil men” is primarily
that of the robbers and men of blood of ch. i.
16. The fearful stage of debasement when
the tendency to sin is like the craving for
stimulants, as a condition without which there
can be no repose.
17. According to the prevalent interpreta-
tion, the “bread of wickedness” and the “wine
of violence” are bread and wine gained by un-
just deeds (so Amos ii. 8). Another, but
less probable, interpretation is, “They eat
wickedness as bread, and drink violence as
wine.” Comp. Job xv. 16, xxxiv. 7.
18. the shining light, that shineth] The
two Hebrew words are not, like the English,
forms of the same root. The first has the
sense of bright or clear. The beauty of a
cloudless Sunshine growing on, Shining as it
goes, to the full and perfect day, is chosen
as the fittest figure of the ever-increasing
brightness of the good man's life. The close
resemblance of this comparison to the “last
words of David” (2 S. xxiii. 4) is in favour
of the view that the writer is here repro-
ducing what he had been taught.
19. It is interesting to note the resem-
blance between these words and our Lord's
teaching, John Xi. Io, xii. 35.
2O. The counsel heard from his father
comes to an end, and the teacher speaks again
in his own person, with the solemn formula of
admonition.
22. health] Better, healing, or “medi-
cine,” as in iii. 8.
542 • PROVER BS. IV. V.
[v. 23—7.
ºn .23 T Keep thy heart ‘with all M Y son, attend unto my wisdom,
Åeeping, diligence; for out of it are the issues and bow thine ear to my un-
of life. * derstanding:
}... .24 Put away from thee a froward 2 That thou mayest regard discre-
ºf" mouth, and perverse lips put far from tion, and that thy lips may keep
'º, thee. - knowledge.
:* 25 Let thine eyes look right on, 3 * “For the lips of a strange wo- chap. 2
g º e º I6.
- and let thine eyelids look straight be- man drop as an honeycomb, and her £6. 2.
fore thee. , ł mouth is smoother than oil : # Heb.
26 Ponder the path of thy feet, 4. But her end is bitter as worm-".
% and "let all thy ways be established. wood, sharp as a twoedged sword.
s/a/Z &e 27 / Turn not to the right hand *Her feet go down to death; her 'chap. 7.
º: nor to the left: remove thy foot from steps take hold on hell. 27.
(peuts evil. - 6 Lest thou shouldest ponder the
CHAPTER V.
I Solomon exhorſeſh to the study of zwisdom. 3
A/es/newed/, //e mischief of whoredom and riot.
15 A/e exhorſeth to contendedness, liberality,
azed chastiáy. 22 The zwicked are ozerta/*ene
with their owne sizes.
path of life, her ways are moveable,
that thou canst not know them.
7, Hear me now therefore, O ye
children, and depart not from the
words of my mouth.
23. with all diligence] The A. V. follows
the LXX, and Vulg. But the Hebrew pre-
position has a different meaning, and we may
translate, with nearly all commentators, A-
bove all keeping (Sc. with more vigilance
than men use over aught else) keep thy
heart. The words that follow carry on
the same similitude. The fountains and wells
of the East were watched over with special
care. A stone was rolled to the mouth of the
well, so that “a spring shut up, a fountain
sealed” (S. of S. iv. 12), became the type of
all that is most jealously guarded. So it is
here. The heart is such a fountain, out of it
flow the “ issues” of life. Shall we let those
streams be tainted at the fountain-head?
24–26. The “streams” just spoken of
are tracked to their three outlets. Speech
turned from its true purpose, the wandering
2. and that thy lips may keep Lit. “and
thy lips shall keep.”
3. The same comparison which we find
used in Ps. lv. 21, to describe the treachery of
a false friend, represents also the still more
fatal Semblance of the “strange woman.”
4. ‘wormwood] In Eastern medicine this
herb, the Absinthium of Greek and Latin
botanists, was looked upon as poisonous ra-
ther than medicinal. So in Deut. xxix. 18,
the Chaldee Targum gives “deadly worm-
wood,” and in Rev. viii. II, “many men died
of the waters because they were made bitter”
with the star that was called “Wormwood.”
(Comp. Amos v. 7.) The thought finds an
almost verbal parallel in Plautus (“Trucul.’ I.
ii. 75):
“In melle Sunt linguæ sitae vestrae atque ora-
eye that leads on to evil, action hasty and in- tiones -
considerate, are the natural results where we Lacteque; corda felle Sunt lita atque acerbo
do not “above all keeping keep our heart.” aceto.”
27. The ever-recurring image of the
straight road on which no one ever loses his
way represents here as elsewhere the onward
course through life of the man who seeks and
finds wisdom. The LXX. adds two verses,
in the same strain, of no special interest except
as shewing the tendency of the translators, or
of some previous editor, to add and embel-
lish. See Introduction.
CHAP. V. 1. The formula of a new coun-
sel, introducing in this case another warning
against the besetting sin of youth : the danger
which, as we have seen in it. I 6, was becoming
more and more prominent.
6. It seems better (with the LXX. and
Vulg.) to take the verbs as in the third pers.
fem. rather than in the second masc., and then
the verse stands thus, Lest she should
ponder (or “She ponders not") the way of
life, her paths move to and fro (unsteady
as an earthquake); she knows not. The
words describe with a terrible vividness the
state of heart and soul which prostitution
brings upon its victims; the reckless blindness
that will not think, tottering on the abyss, yet
loud in its defiant mirth, ignoring the dread-
ful future. The A.V. is, however, supported
by Rosenmüller and Michaelis. See Note be-
low.
v. 8—19.]
543
PROVER BS. V.
8 Remove thy way far from her,
and come not nigh the door of her
house :
9 Lest thou give thine honour
unto others, and thy years unto the
cruel :
Io Lest strangers be filled with
t Heb, thy f te ; &
:* thy wealth 5 and thy labours be in
the house of a stranger;
II And thou mourn at the last,
when thy flesh and thy body are con-
sumed,
12 And say, How have I hated
instruction, and my heart despised
14 I was almost in all evil in the
midst of the congregation and as-
sembly.
1 5 I Drink waters out of thine
own cistern, and running waters out
of thine own well.
16 Let thy fountains be dispersed
abroad, and rivers of waters in the
StreetS.
17 Let them be only thine own,
and not strangers’ with thee.
18 Let thy fountain be blessed:
and rejoice with the wife of thy
youth. 49
19 Let her be as the loving hind ...;
and pleasant roe ; let her breasts 'sa- #,
tisfy thee at all times; and be thou erºon
º & a!zways in
ravished always with her love. %.
reproof;
13 And have not obeyed the voice
of my teachers, nor inclined mine ear
to them that instructed me !
9. thine honour] Sc. “the grace and fresh-
ness of thy youth,” as in Hosea xiv. 6; Dan.
X. 8. The thought of that fresh bloom in its
beauty is to guard the young man against the
sins that stain and mar it.
the cruel]. The word seems purposely vague,
It may refer to the husband of the adulteress,
jealous, or feigning jealousy, or possibly, as
Rosenmüller takes it (though the Heb. noun
is masculine), to the adulteress herself. In any
case the slave of lust sacrifices “years” that
might have been peaceful and happy to one
who is merciless.
10. , Here too the “strangers” include (the
plural being used purposely) the whole gang of
those into whose hands the slave of lust yields
himself. The words are significant as shewing
that the older punishment of death (Deut. xxii.
20; Ezek. xvi. 38; John viii. 4) was not always
inflicted, and that the detected adulterer was
exposed rather to indefinite extortion. Besides
loss of purity and peace, the sin, in all its
forms, brings poverty. Theman who yields to it
comes into the power of those who will drain
him dry. It does not seem necessary to sup-
pose with Ewald that the adulterer became,
by formal sentence, the slave of the husband,
but that he in practice accepted the position
of entire subservience in order to escape death.
11. Yet one more curse is attendant on
impurity. We know not what special forms
of disease were then the penalty of this sin;
yet all analogy leads to the belief that, as in
later times, it did, in this way also, bring its
own punishment.
12. The climax goes on. Bitterer than
slavery, poverty, disease, will be the bitterness
of Self-reproach, the remorse without hope,
that worketh death.
14. The conscience-stricken sinner feels
that he has only just escaped the extremest
penalty of all, that of being stoned to death
(Lev. xx. Io; Deut. xxii. 22). He had been
“almost” given up to every form of evil in
the sight of the whole assembly of fellow-
townsmen; “almost,” therefore, condemned
to the punishment which that assembly might
inflict. The public scandal of the sin is
brought in as its last aggravating feature.
15. The teacher has painted all the evils of
mere sensual passion, but he seeks to coun-
teract it, not merely by that picture, nor by a
high-toned asceticism, but chiefly by Setting
forth the true blessedness of which it is the
counterfeit. The true wife is as a fountain of
refreshment, where the weary Soul may quench
its thirst. Even the joy which is of the senses
appears, as in the Song of Solomon, purified
and stainless. The resemblance between the
two books in their treatment of this subject is
singularly striking (S. of S. ii. 9, iv. 5; I2, I5).
16. The true sequel to the preceding pre-
cept. Wedded love streams forth in blessing
on all around, on children and on neighbours
and in the streets, precisely because the wife's
true love is given to the husband only.
19. Let her be] The words are not in the
Heb., and the sentence is better taken abso-
lutely: “A loving hind (is she) and pleasant
roe.” As in the whole circle of Arab and
Persian poetry the antelope and the gazelle are
the chosen images of beauty—lithe of limb,
graceful in motion, dark and lustrous of eye,
fleet and strong, they served with equal fitness
for the masculine and feminine types of it. So
in Tabitha and Dorcas (Acts ix. 36), we find
the name of the animal chosen as that of a
WOIIlail.
544.
[v. 2.0–2.
PROVER BS. V. V.I.
e Job 3r. 4.
34.
chap.
& 32. I9.
20 And why wilt thou, my son, be
ravished with a strange woman, and
embrace the bosom of a stranger ?
21 °For the ways of man are be-
†s fore the eyes of the LORD, and he
Jer. 16. 17.
pondereth all his goings.
22 || His own iniquities shall take
the wicked himself, and he shall be
holden with the cords of his f sins.
23 He shall die without instruc-
tion; and in the greatness of his folly
he shall go astray.
2O. Emphasis is laid as before on the origin
of the beguiler. Will the Israelite leave the
true wife of his youth for a foreign harlot?
Will he share the love of that harlot with
those who are “strangers” like herself?
21. One more warning. The sin is not
against man, nor dependent on man's detection
only. The secret sin is open before the eyes
of Jehovah. In the balance of his righteous
judgment are weighed all human acts, this not
excepted.
pondereth] There is a significant emphasis
in the recurrence of the word used of the har-
lot herself in v. 6: “She ponders not, but
Gód does.”
23. The thoughts are led on to the end of
the sensuous life. To “die without instruc-
tion,” life ended, but the discipline of life
fruitless; to “go astray” as if drunk with the
greatness of his folly (the same word is used
as for “ravished” in v. 19) even to the end.
This is the close of what might have gone on
brightening to the perfect day.
NOTE. On
The points at issue may be briefly stated for
the student.
(1) The forms of the two verbs may be
either in the 3 pers, fem., or the 2 pers. masc.;
and so far it is open to us to apply them to
the tempted youth, or to the temptress.
(2) The question whether the conjunction
la must always have a prohibitive dependent
force (undoubtedly its usual, if not invariable,
meaning), or can be taken as equivalent to
sº in the second clause as a direct negative,
is that on which the construction mainly
turns.
(3) Either hypothesis admits of a combi-
nation with either alternative of (1), so that
we have at least four constructions, to say
CHAP. V. 6.
nothing of variations caused by different shades
of meaning attached to the verbs themselves.
So we get:
(a) The LXX., 68oës yöp (ofisodk étrép-
Xeral orda)\epai Öe ai Tpoxial airms, kai oëk
eūyvoortot, agreeing substantially with
(b) The Vulg. : “Per semitam vitae non
ambulant; vagi sunt gressus ejus et non in-
vestigabiles.”
(c) Luther's, following the LXX. except
in the last clause, which is more accurately
given as “dass sie weiss nicht wo siegehet.”
(d) The A.V., supported by Aben-Ezra,
Rosenmüller, Michaelis.
(e) That given above, supported (with
slight variations) by Schultens, Umbreit, Hit-
zig, Bertheau, Maurer, Ewald.
CHAPTER VI.
I Against suretiship, 6 idleness, 12 and mis-
chievousness. 16 Sezen things hateful to God.
20 7%e ālessings of obedience. 25 7%e mischief;
of whoredom.
CHAP. VI. 1. Suretiship also was among
the perils of the time; so grave a danger that
it might lead, no less than impurity, to the
loss of all peace and happiness. Scanty as are
the materials for a history of the word, and
the practice, and the Jewish law affecting it,
the attempt to trace it will not be without
interest. See Note below.
stricken thy hand] The natural symbols of
the promise to keep a contract, in this case, to
pay another man's debts. Comp. xvii. 18,
xxii. 26; Job xvii. 3.; Ezek. xvii. 18.
- Y son, if thou be surety for
thy friend, if thou hast strick-
en thy hand with a stranger,
2 Thou art snared with the words
friend,...stranger] The two characters are
carefully distinguished. (1) The companion,
on whose behalf the young man pledges him-
self. (2) The “stranger,” probably the Phoe-
nician money-lender to whom he makes him-
self responsible.
2. It would be better perhaps to punctuate
this verse as continuing the hypothetical state-
ment, “if thou art snared with the words,
&c.,” rather than as the conclusion to the case
put in v. I.
f Heb.
7&e
v. 3—13.]
545
PRO V E R BS. VI.
of thy mouth, thou art taken with
the words of thy mouth.
3 Do this now, my son, and deli-
ver thyself, when thou art come into
the hand of thy friend; go, humble
º, thyself, and make sure thy friend.
;:#* , 4 Give not sleep to thine eyes, nor
jº slumber to thine eyelids.
5 Deliver thyself as a roe from the
hand of the hunter, and as a bird from
the hand of the fowler.
6 || Go to the ant, thou sluggard;
consider her ways, and be wise:
7 Which having no guide, over-
seer, or ruler,
8 Provideth her meat in the sum-
mer, and gathereth her food in the
harvest.
9 *How long wilt thou sleep, O chap. 24.
sluggard 2 when wilt thou arise out of *
thy sleep -
Io Yet a little sleep, a little slum-
ber, a little folding of the hands to
sleep :
II "So shall thy poverty come as : chap. 13,
one that travelleth, and thy want as & 20, 4.
an armed man.
12 A naughty person, a wicked
man, walketh with a froward mouth.
13 He winketh with his eyes, he
speaketh with his feet, he teacheth
with his fingers;
3. The way in which the young man who
has given his note of hand is to extricate him-
Self is described vividly enough. The A. V.
gives no satisfactory sense, and we had bet-
ter read: “Do this now, O my son, and
free thyself when thou hast come into thy
friend's hands; go, bow thyself down (per-
haps “stamp with thy foot,” or “hasten"),
press hotly upon thy friend. By per-
Suasion, and if need be, by threats, get back
the bond which thou hast been entrapped into
signing.” The friend is, as before, the com-
panion, not the creditor. The vividness of
the Vulg., “Discurre, festina, suscita amicum
tuum,” deserves notice.
5. The italics (“of the hunter”) shew
that the two clauses in the Hebrew are not
parallel in extent. Either the word “hand”
may have had in the first clause some techni-
cal meaning, as “Snare,” or may have been
followed by a word like that in the A.V. The
LXX. favours the latter conjecture.
6. The warning against the wastefulness
of the prodigal is followed by a warning as
emphatic against the wastefulness of sloth.
The lesson is drawn in the first instance
from the apparent economy of the ant. The
point of comparison is not so much the fore-
sight of the insect as its unwearied activity
during the appointed season, rebuking man's
inaction at a special crisis (v. 4). In xxx.
25, the storing, provident habit of the ant is
brought under our notice.
7. The words express the wonder with
which the observer looks on the phenomena of
insect-life. We see, as it were, the organi-
sation of an army or a polity, and yet all
comes from something strange and mysterious,
which to the Hebrew was without a name.
All that he could say was that the ant had
“no guide, overseer, or ruler.” “Guide,”
better captain, as in Josh. x. 24, Judg. xi.
VOL. IV.
6, II. It is interesting to note that the LXX.
introduces here a corresponding reference to
the industry of the bee. See Introduction.
9. The first sketch of the fuller picture of
xxiv. 30–34. (Io) The Hebrew, richer than
the English, employs three synonymes for
“sleep.” A little sleep, slumber, folding of
the hands, as for a siesta.
11. The similitude is drawn from the two
sources of Eastern terror. The “traveller,”
sc. “the thief in the night,” coming suddenly
to plunder, the “armed man” (comp. the
LXX. : kakös, Ö8outrópos), lit. “the man of
the shield,” the armed robber, like the men
of i. Io, lying in wait and attacking. The
habit of indolence is more fatally destructive
even than these marauders.
12. A naughty person] lit. “a man of
Belial.” This word, as it occurs in narrative
(Deut. xiii. 13 ; Judg. xix. 22), has been
already explained. (See note on Deut. xiii. 13.)
But here, for the first time, we have, as it
were, the portrait of the man who is not to
be trusted, whose look and gestures warn all
who can observe against him. The picture is
wonderfully life-like, individual, yet generic,
indicating physiognomic facts that are true at
all times. The speech of such an one is tor-
tuous and crafty, he walks (lit.) “in crooked-
ness of mouth.”
13. Not speech.only, but all other means
by which man holds intercourse with man,
are turned to instruments of fraud and false-
hood. The wink which tells the accomplice
that the victim is already snared, the ges-
tures with foot and hand, half of deceit, and
half of mockery, these would betray him to
any one who was not blind. A curiously
close parallel is found in the description of a
like character by the Roman poet Naevius:
“alium tenet, alii adnictat, alibi manus est,
alii percellit pedem.” (Tarentilla.)
M. M.
546
[v. 14–29.
PRO V E R BS. VI.
14. Frowardness is in his heart, he
i. deviseth mischief continually; he’sow-
forth, eth discord.
15 Therefore shall his calamity
come suddenly; suddenly shall he be
broken without remedy.
16 ºf These six things doth the
LORD hate : yea, seven are an abo-
t Heb. of mination unto him:
Az's soul. f g
f Heb, I7 "A proud look, a lying tongue,
#º and hands that shed innocent blood,
18 An heart that deviseth wicked
* 3 imaginations, feet that be swift in
running to mischief,
19 A false witness that speaketh
lies, and he that soweth discord a-
mong brethren.
; chap. ; 20 My son, keep thy father's
commandment, and forsake not the
law of thy mother:
21 Bind them continually upon
thine heart, and tie them about thy
neck.
22 When thou goest, it shall lead
thee; when thou sleepest, it shall
keep thee; and when thou awakest,
it shall talk with thee.
23 °For the commandment is a Ps. 19.
"lamp ; and the law is light; and & 19 ros.
| Or
reproofs of instruction are the way ...,
of life :
24. / To keep thee from the evil...hap, a
woman, from the flattery " of the S. s. 3.
tongue of a strange woman. §iſ.”
25 & Lust not after her beauty in ...
g º strange
thine heart; neither let her take thee toºgie.
e & & Matt. 5.
with her eyelids. 28.
26 For by means of a whorish
woman a man is brought to a piece
of bread: and the adulteress will ...,
hunt for the precious life. of a man;
27 Can a man take fire in his bo- ºft"
som, and his clothes not be burned
28 Can one go upon hot coals, and
his feet not be burned
29 So he that goeth in to his neigh-
bour’s wife ; whosoever toucheth her
shall not be innocent.
15. But here also there is a Nemesis. The
duper and the dupe shall share the same
calamity.
16. The abrupt opening indicates a new
section, but not a new subject. The closing
words, “he that Soweth discord” (v. 19,
comp. v. 14), lead us to identify the sketch as
taken from the same character. With the
recognised Hebrew form of climax (see Prov.
XXX. I5, 18, 24; Amos i. ii.; Job v. 19),
the teacher here enumerates six qualities as
detestable, and the Seventh as worse than all
(seven, here as elsewhere, representing com-
pleteness, whether for good or evil), but all
the Seven in this instance belong to one and the
Self-same man, the man of Belial of ºv. 12.
2O. The recurrence of the formula of ad-
monition (with the renewed reference to the
mother's work in education) indicates a fresh
section. The old counsel, the old similitude
reappear: v. 22 carries the thought of the
amulet hung round the neck (comp. iii. 3) a
step further. No outward charm, but the law
of obedience, shall give safety to the traveller,
in his journey, when he sleeps or when he
wakes.
23. The parallelism with Ps. cxix. Toš,
deserves special notice. The alliteration, “the
law is light,” like the Vulg. “lex lux,” re-
produces a corresponding paronomasia in the
Heb. -
24. The evil against which the young dis-
ciple had been already warned is again painted
in all its circumstances and all its consequences
in two distinct pictures (24–35, and vii. 5 —
23), more full and vivid than before. “Evil
woman,” lit. “woman of evil,” stronger than
the simple adjective. In reading what fol-
lows, it must be remembered that the warning
is against the danger of the sin of the adul-
terous wife.
the flattery of the tongue of a strange
woman] Literally, according to the Hebrew
punctuation, the flattery of a strange
tongue, though, of course with the same
significance.
25. eyelids] rather than “eyes,” possibly
as pointing to the Eastern custom of painting
them on the outside with kohl so as to give
brightness and languishing expression to the
eye. The practice had prevailed from a very
early date. Arab poetry is full of praise of
beauty of this kind.
26. The italics shew that the Hebrew is
elliptical and somewhat obscure, but the mean-
ing of the writer seems to be that the two
forms of evil of which he speaks bring, each
of them, their own penalty. By the one the
man is brought to the poverty in which he has
to beg for “a piece of bread” (comp. I S.
ii. 36): by the other and more deadly sin he
incurs a peril which may affect his life (see
Note below).
v. 30–35.] PROVER BS. VI.
547
33 A wound and dishonour shall
he get; and his reproach shall not be
wiped away.
34. For jealousy is the rage of a
man : therefore he will not spare in
the day of vengeance. f
35 He will not regard any ran- ź.
som ; neither will he rest content, ºff of
though thou givest many gifts. azzy razz-
SO772.
30 Men do not despise a thief, if he
stealtosatisfy hissoul when heishungry;
31 But if he be found, he shall
restore sevenfold; he shall give all
the substance of his house.
32 But whoso committeth adul-
tery with a woman lacketh under-
standing: he that doeth it destroyeth
his own soul.
f Heb.
† Heb.
/ica?"t.
sº------
3O. The argument is one à fortiori: If men
punish the thief so rigorously (enforcing seven-
fold restitution), even though they make allow-
ances for him, “do not despise” him, because he
has only stolento ward offstarvation, how much
sorer will be the punishment of the sin which
can plead no such mitigation | By some, how-
ever, the words “do not despise” are taken as
meaning “do not think lightly of his guilt, do
not let him off, in spite of extenuating circum-
stances.”
31. The letter of the law required ordi-
narily a two-fold, in special cases a four-fold,
or even five-fold restitution (Exod. xxii. 1–7).
The verse either indicates that the rate had
been increased under the more rigid police of
monarchy, or else seven is used idiomatically
to express the completed ruin of the detected
criminal.
35. The words paint the immediate conse-
quence of detection. The husband jealous, rag-
ing, threatening life, looking beyond any money
compensation (lit. “will not accept the face
of any ransom”) to the satisfaction of his
revenge.
NOTES on CHAP. VI. 1, 26.
1. “Surety.” The word. Out of the whole
vocabulary of commerce, few words have had a
wider history. The verb Bºy, drab, has, as one
of its meanings, that of giving a pledge. From
it comes the substantive form arrhabon, the
“pledge,” or security for payment, which
Judah gave to Tamar (Gen. xxxviii. 17), which
David was to bring back from his brothers
(I S. xvii. 18). So the word was used in the
primitive trade transactions of the early Israel-
ites. By the Phoenician traders (Semitic in
their language, though classed among the de-
scendants of Ham in Gen. x. 15), it was
carried to the Isles of Khittim, to the shores of
Greece, Sicily, and Carthage. The old Ca-
naanite word, passing into the transactions of
Greek traders, passed also into the eloquence of
Greek orators (Isaeus, 71. 20): so used it was
found by the Apostle of the Gentiles, and raised
by him to be a parable of spiritual truths, such
as the population of great commercial cities like
Ephesus and Corinth would be sure to appre-
ciate. All gifts of the Spirit were but the
“pledge,” the “earnest” (2 Cor. i. 22, v. 5;
Eph. i. 14) of the yet greater gift of the future.
The word went still further on its travels.
The Phoenicians carried it to Carthage, the
Carthaginians to Italy. In the literature which
represents the earlier intercourse between the
two nations, when new words and phrases
were caught up eagerly, we find, as e.g. in the
comedies of Plautus, the word itself, without
the alteration of a letter. A little later it shared
the fate of many other words, and appeared,
clipped and curtailed, the arrha of Roman
lawyers, the piece of money paid as the formal
symbol of a completed contract. From Rome
it passed into the languages of western Eu-
rope, and in the arrhes (or, as in Scotch,
“arles”) which the tourist pays on making
a contract for fresh guides or horses, we find
a link which connects the Patriarchs of old in
the land of Canaan with the French or Swiss
postmasters of the 19th century.
In the warnings against this suretiship in
the Book of Proverbs we may trace, not less
than in those against the other great evil, the
influence of intercourse with the Phoenicians.
Varying in form and circumstance the con-
ditions of successful commerce are essentially
the same at all times, and the merchants of
Tyre and Zidon, like their Lombard, Venetian,
and Dutch successors, seem to have discovered
the value of credit as an element of wealth. A
man might obtain goods, or escape the pres-
Sure of a creditor at an inconvenient season,
or obtain a loan on more favourable terms, by
finding Security. To give such security might
be one of the kindest offices which one friend
could render to another. Side by side, how-
ever, with a legitimate system of credit there
sprung up, as in later times, a fraudulent coun-
terfeit. Phoenician or Jewish money-lenders
were ready to make their loans to the spend-
thrift. He was equally ready to find a com-
panion who would become his surety. It was
merely a form, just writing a few words, just
“a clasping of the hands” in token that the
obligation was accepted, and that was all. It
would be unfriendly to refuse. And yet, as
M M 2
548
[v. I—11.
PROVER BS. VII.
the teacher warns his hearers, there might be,
in that moment of careless weakness, the first
link of a long chain of ignominy, galling,
fretting, wearing, depriving life of all its peace.
The Jewish law of debt, hard and stern like
that of most ancient nations, might be enforced
against him in all its rigour. Money and land
might go, the very bed under him might be
seized, and his garment torn from his back (xx.
I6, xxii. 26), the older and more lenient law
of Exod. xxii. 27 having apparently fallen into
disuse. He might be brought into a life-
long bondage, subject only to the possible
relief of the year of Jubilee, when the people
were religious enough to remember and ob-
serve it. His wives, his sons, his daughters
might be sharers in that slavery (Neh. v. 3—5).
It is doubtful whether he could claim the
privilege which under Exod. xxi. 2 belonged
to an Israelite slave that had been bought.
Against such an evil, as this book and that of
the son of Sirach describe it, no warnings
could be too frequent or too urgent.
26. The difficulty lies in the elliptical ab-
ruptness of the Heb. “for on account of a har-
lot, to a piece of bread.” The A.V. way of
filling up the ellipsis has the support of Rosen-
müller, Hitzig, Maurer. The LXX. how-
ever gives rupiń yāp trópuns àorm kai évôs àprov;
the Vulg. takes the same view: “Pretium enim
scorti vix est unius panis,” and it is supported
by Ewald and Bertheau. So taken, it presents
a parallel to the prudential teaching of Horace
(“Sat.’ I. 2. II9—131), as to the greater
danger of adultery as compared with the more
common forms of the same evil. The cheap-
ness of the one sin (comp. Gen. xxxviii. 17)
is contrasted, not without a touch of scorn,
with the more ruinous consequences of the
other. It may be questioned, however, whether
this interpretation is not altogether below the
ethical standard of the book.
26, the adulteress] Literally “a man's
wife.” The Hebrew accents connect the
words with the first clause, as if to sharpen
the second by an abrupt emphasis “but as for
a man's wife;—she hunts for the precious
life.”
CHAPTER VII.
I Solomon persuadeſh to a sincere and Áind
familiarity with zwisdom. 6 ſº an example of
Æis own experience, he shezweth Io the curazzing
of are zwhore, 22 and ſhe desperate simplicity
of a yozºzºg zwazafone. 24 Aſe dehorſeth /row,
Jºach zuicked/aess.
Aſ Y son, keep my words, and
lay up my commandments
with thee.
2 Keep my commandments, and
live; and my law as the apple of
5 * That they may keep thee from "chap 53.
the strange woman, from the stran-
ger which flattereth with her words.
6 || For at the window of my
house I looked through my casement,
7 And beheld among the simple
ones, I discerned among the youths
a young man void of understanding,
8 Passing through the street near
her corner; and he went the way to
her house,
# Heb.
2 the sons.
9 In the twilight, t in the evening, º
in the black and dark night: 272 Z/26:
evezzing
Io And, behold, there met him a ***
thine eye.
º, 3 “Bind them upon thy fingers,
chap. 3. 3. write them upon the table of thine
heart.
4. Say unto wisdom, Thou art my
sister ; and call understanding thy
kinswoman :
woman with the attire of an harlot,
and subtil of heart.
II (* She is loud and stubborn ; ºr 9.
her feet abide not in her house :
CHAP. VII. 1–4. The introduction to
a yet more lifelike portrait of the harlot
adulteress of an Eastern city, contrasted with
the true feminine ideal of the wisdom who is
to be the “sister” and “kinswoman” of the
young man as he goes on his way through
life.
6. casement] as in Judg. v. 28. The lat-
ticed opening of the kiosk of an Eastern
house, overlooking the street. The LXX.
takes the verbs as if they were in the third
person, “she looked—she beheld.”
7–9. The first character appears on the
scene, young, “simple,” in the bad sense of
the word; open to all impressions of evil,
empty-headed and empty-hearted; lounging
near the house of ill-repute, not as yet deli-
berately purposing to sin, but placing himself
in the way of it, wandering idly to see one of
whose beauty he had heard. And this at a
time when the pure in heart would seek their
home, lit. “in the cool, in the evening, in the
eyeball of night (a bold expressive figure for
its blackness), and in darkness.”. It is impos-
sible not to see a certain symbolic meaning in
this picture of the gathering gloom. Night
is falling over the young man's life as the
shadows deepen.
v. 12—23.] - PRO V E R BS. VII. 549
12 Now is she without, now in 18 Come, let us take our fill of
the streets, and lieth in wait at every love until the morning: let us solace
corner.) ourselves with loves.
13 So she caught him, and kissed 19 For the goodman is not at
!:gº him, and with an impudent face said home, he is gone a long journey :
emed her unto him, 20 He hath taken a bag of money
º, ºne 14 I have peace offerings with me; t with him, and will come home at º
2.S. &.
2.2 this day have I payed my vows. "the day appointed. | Or, the
º º
A'eace of 22¢2čº 97.200/2.
Jerings are 15 Therefore came I forth to meet
24Aoza 27te. thee, diligently to seek thy face, and
I have found thee.
16 I have decked my bed with co-
verings of tapestry, with carved works,
with fine linen of Egypt.
17 I have perfumed my bed with
myrrh, aloes, and cinnamon.
21 With her much fair speech she
caused him to yield, with the flatter-
ing of her lips she forced him.
22 He goeth after her 'straight-
way, as an ox goeth to the slaughter,
or as a fool to the correction of the
stocks;
23 Till a dart strike through his
11. loud and stubborn) Both words de-
Scribe the half-animal signs of a vicious nature
(comp. Hos. iv. 16), the eager panting, the
restlessness of passion, the moving hither and
thither till she has found her victim.
14. This pretence of a religious feast gives
us an insight into some strange features of
popular religion under the monarchy of Judah.
The harlot uses the technical word (Lev. iii.
1) for the “peace-offerings,” and makes them
the starting-point for her sin. They have to
be eaten on the same day that they are
offered (Lev. vii. 15, 16), and she invites
her victim to the feast. It is of course pos-
sible that the worship of Israel had itself so
degenerated as to lose for the popular con-
Science all moral significance; but the hypo-
thesis stated above (ii. 16) affords a simpler ex-
planation. She who speaks is a foreigner who,
under a show of conformity to the religion of
Israel, still retains her old notions, and a feast-
day to her is nothing but a time of self-
indulgence, which she may invite another to
share with her. It is because there is such
good cheer at home that she has come forth,
pretending a deep, long-standing love, to
Seek the one whom her heart prefers. She
flatters him with the thought that instead of
waiting to be wooed she has come forth to
seek him. If we assume, as probable, that
these harlots of Jerusalem were mainly of
Phoenician origin, the connection of their wor-
ship with their sin would be but the continua-
tion of their original cultus.
16. The words point to the art and com-
merce which flourished under Solomon.
carved works] Another form of the Heb.
word is used in this sense in Ps. cxliv. 12
(“polished corners”). There, however, it is
joined with a noun, and here most commen-
tators take it as meaning “striped coverlets
of linen of Egypt.”
17. bed] The two words are different in
Heb.; that of v. 16 meaning chiefly the bed-
stead; this, the couch itself. The love of
perfumes is here, as in Isai. iii. 24, a sign of
luxurious vice.
cinnamon] It is worth noticing that the He-
brew word is identical with the English. The
spice imported by the Phoenician traders from
the further East, probably from Ceylon, has
kept its name through all changes of language.
19. Here probably the reference to the
“goodman,” the husband, is a blind. The
harlot enhances the value of her favours, and
at the same time promises freedom from de-
tection. He will not come back “till the
time appointed,” i. e. (as with the cognate
word in Ps. lxxxi. 3) till the “next new
moon.” A touch of scorn may be noticed in
the form of speech. Not “my husband,” but
simply “the goodman.” The use of the
latter word is due to the wish of the transla-
tors to give a colloquial character to this
part of their version. The Heb. gives simply
“ the man” (2”s).
21. fair speech] The Hebrew word, the
same as that usually translated “doctrine,” or
“learning” (Prov. i. 5, iv. 2, ix. 9), has a
keen irony about it which it is difficult to
convey in another language.
22. The first of the two comparisons is
clear enough. The young man goes to his
destruction blindly, unconsciously, as the ox
to the slaughter. But the second is not so
clear. Literally it runs thus: “As a fetter
to the correction of a fool.” This leaves the
parallelism of the two clauses incomplete, and
hence some have restored it as in the A.V.
by inverting the order of the words; others
have rendered the word “fetter’ as meaning
‘dog’ (LXX.) or “lamb’ (Vulg). (See Note
below.)
23. The first clause does not connect it-
&
f Heb.
steadezz/y.
550
[v. 24–6.
PROVERBS. VII. VIII.
a chap. I.
liver; as a bird hasteth to the Snare,
and knoweth not that it is for his
life.
24. "I Hearken unto me now there-
fore, O ye children, and attend to the
words of my mouth.
25 Let not thine heart decline to
her ways, go not astray in her
paths.
26 For she hath cast down many
wounded: yea, many strong men have
been slain by her.
d e aſ º
27 ° Her house is the way to hell, gº.”.
going down to the chambers of death. Iö.
self very clearly with the foregoing, and is
probably affected by the corrupt text which
makes it perplexing. In the present state of
the text it stands as a parenthesis, describing
the fate of the slave of lust interposed between
the second and third of three comparisons.
26. The house of the harlot had been
compared before (ii. 18) to the grave, to the
world of the dead; now it is likened to a
field of battle strewn with the corpses of the
slain. “Many strong men.” The word
speaks rather of the multitude than of the
individual strength of those who have perished.
“Mighty hosts are all they that have been
slain by her.” So the LXX. : duaptôum rot
eioruv oils Teqjóve vkev. This is followed natu-
rally enough by a repetition of the old simili-
tude from ii. 18, v. 5.
NOTE on CHAP VII. 22.
The sing. of the word translated “stocks”
(boy) is found here only in the O.T. The
plur. occurs in Isai. iii. 18, in the list of femi-
nine ornaments, and seems to mean “ankle-
band.” From this comes the meaning “fetter.”
A literal version, however, “as a fetter to the
correction of a fool,” gives no adequate mean-
ing, and the transposition of the A.V. violates
the grammar of the sentence. The difficulty
has been felt from a very early date, and has
been met or evaded in many different ways.
(1) The LXX. seems to have read -º-, and
gives 60tep kiſov čari Öeopots, and is followed
by the Syriac or Chaldee. So taken, the com-
parison falls in with the common Greek pro-
verb (Erasm. “Adag.' II. 7. 67), küov éiri
òeoplá: “As a dog, enticed by food, goes to
the chain that is to bind him, so does the
youth go to the temptress.” (2) The Vulg.
is yet more conjectural: “et quasi agnus lasci-
‘viens et ignorans, quod ad vincula stultus tra-
Aatur.” None of the attempts of commenta-
tors to get a meaning out of the present text
are in any degree satisfactory. The LXX., it
may be added, as if left to conjecture, adds
another comparison: i) dis Aaqos točetpart.
CHAPTER VIII.
I 7%e ſame, 6 and evidency of wisdom. Io 7%e
• excel/ency, 12 the nature, 15 the power, 18
the riches, 22 azed the efferzeity of wisdom.
32 Wisdom is to be desired for the blessedness
if Örizºgeth.
OTH not “wisdom cry? and
understanding put forth her
voice 2
2 She standeth in the top of high
places, by the way in the places of
the paths.
3 She crieth at the gates, at the
entry of the city, at the coming in at
the doors.
4. Unto you, O men, I call; and
my voice is to the sons of man.
5 O ye simple, understand wis-
dom: and, ye fools, be ye of an un-
derstanding heart.
6 Hear; for I will speak of ex-
cellent things; and the opening of my
lips shall be right things.
CHAP. VIII. 1. The section is in part an
expansion of i. 20–23, but it is obviously
also a companion picture to that of ch. vii.,
and serves in some measure to generalize and
idealize it. Contrasted with the actual harlot,
yet more with the harlot Sense, is the Wisdom
whom the disciple had been told (vii. 4) to
make his sister and his kinswoman. He, as
Heracles in the Greek mythos of Prodicus, is
to look first on this picture and On that, and
then to make his choice. She too calls (v. 5)
to the “simple” and the “fools,” and they
have to choose between her voice and that of
the Temptress.
2. The full enumeration of localities points
to the publicity and openness of Wisdom's
teaching, as in i. 21, as contrasted with the
stealth and secrecy and darkness which shroud
the harlot's enticements. -
4. men, ...sons of man] The two words are
used, which, like viri and homines, describe
the higher and the lower, the stronger and the
weaker. Comp. PS. iv. 2.
v. 7—21.] PROVERBS. VIII. 551
7 For my mouth shall speak truth;
f Heb. *e and wickedness is f an abomination to
abomina- e
gº of my my lips.
Æðs. 8 All the words of my mouth are
f Heb. in ri e e in or f fro-
ºwa. " righteousness; there is nothing ‘fro
ward or perverse in them.
9 They are all plain to him that
understandeth, and right to them that
find knowledge.
IO Receive my instruction, and not
silver; and knowledge rather than .
choice gold.
& Job 28. II " For wisdom is better than
# 9 rubies; and all the things that may
j.p.s.º. be desired are not to be compared
& 16. 16. to it.
I2 I wisdom dwell with "prudence,
and find out knowledge of witty in-
VentlonS. -
I3 The fear of the LORD is to
hate evil: pride, and arrogancy, and
# Or,
szóżilty.
the evil way, and the froward mouth,
do I hate.
14 Counsel is mine, and sound
wisdom : I am understanding ; I have
strength. •
I5 By me kings reign, and princes
decree justice. ~
I6 By me princes rule, and nobles,
even all the judges of the earth.
17 I love them that love me; and
those that seek me early shall find me.
18 Riches and honour are with hºp. 3.
me 5 yea, durable riches and right- IO.
COUISI) CSS,
19 "My fruit is better than gold, shap. 3.
yea, than fine gold; and my revenue 4-
than choice-silver.
20 I lead in the way of right- or, walk.
eousness, in the midst of the paths of
judgment:
2 I That I may cause those that
6. excellent] Lit. “pril.cely things.” The
word is not the same as that translated “ex-
cellent” in xxii. 20, and is elsewhere always
used of persons, as in I S. ix. 16, 2 S. v. 2. It
is characteristic of the highly poetic style of
this part of the book that it should be used
here either of the things taught; or, as if
adverbially, of the character of the teaching.
8, 9. It is interesting to note how even
here, before we come to the more striking
anticipations of viv. 22–31, the words of the
ideal Wisdom find their highest fulfilment in
that of the Incarnate Word. There also
gracious words proceeded out of His mouth
(Luke iv. 22), in Him Wisdom was justified
of all her children (Matt. xi. 19); just as here
she declares that “her ways are plain,” not to
the perverse and careless, but “to him that
understandeth.”
12. In the first address of Wisdom (i. 22–
33) her words were stern and terrible. The
first step in the divine education is to pro-
claim “the terrors of the Lord;” but here she
neither promises nor threatens, but, as if lost
in self-contemplation, speaks of her own ex-
cellence. “Prudence.” The “subtilty,” the
wiliness of the serpent (Gen. iii. 1), in itself
neutral, but capable of being turned to good
as well as evil. The two words stand in the
same relation to each other as oroqta does to
qpóvmorus, with yet more exactness, perhaps,
as oroghia to 8euvórms, in the terminology of
Greek ethics (Aristot. “Eth. vi. 6). Wisdom,
high and lofty, occupied with things heavenly
and eternal, does not exclude, yea, rather
“ dwells with ” the practical tact and insight
needed for the life of common men. “Witty
inventions,” Counsels would, perhaps, ex-
press better than any other word the truth
intended, that all special rules for the details
of life spring out of the highest Wisdom as
their source.
13. The balanced parallelism of the He-
brew would be better preserved by putting the
colon after “evil way.”
15. Not the common life of common men
only, but the exercise of the highest sovereignty,
must have this Wisdom as its ground. We
can hardly fail to see in this passage (vºv. I5—
21) an echo of the teaching of the noble his-
tory of the choice of Solomon in I K. iii. 5—
14. The words that imply rule are heaped
one upon another to exhaust the list, the Eng.
“princes” serving for two Hebrew words, of
which the first might, perhaps, as a word of
function rather than honour, be rendered
“ rulers.”
17. seek me early] There is no adverb in the
Hebrew, and it is questionable whether the
verb, though it comes from the same root as
that of “dawn” or “morning,” conveys more
than the simple sense of “seeking.” The A.V.
comes from the Vulg.: “qui mahe vigilant
ad me,” and Luther.
18. durable riches] The special idea con-
veyed is that of a treasure piled up for many
years, ancient wealth. Comp. the Greek maxim,
dpxalotAoûrov čeo Totów ToMA) Xàpts. AESch.
‘Agam.’ Io.43.
19. gold, fine gold] The first, probably,
“native;” the second extracted from the ore,
Comp. iii. I4.
552
P ROV E R BS. VIII. [v. 22–30.
highest part of the dust of the
world.
27 When he prepared the heavens,
I was there: when he set "a compass
upon the face of the depth :
28 When he established the clouds
above : when he strengthened the
fountains of the deep :
29 ° When he gave to the sea his ... "
decree, that the waters should not job 38, ic,
pass his commandment: when he ap- F. c.
love me to inherit substance ; and I
will fill their treasures.
22 The LoRD possessed me in the
beginning of his way, before his works
of old.
23 I was set up from everlasting,
from the beginning, or ever the earth
WalS.
24. When there were no depths, I
was brought forth ; when there were
no fountains abounding with water.
| Or,
a circle.
* Or, open
25 Before the mountains were set-
tled, before the hills was I brought
forth :
26 While as yet he had not made
the earth, nor the fields, nor "the
pointed the foundations of the earth: 9.
30 Then I was by him, as one
brought up with him: and I was
daily his delight, rejoicing always be-
fore him;
places.
| Or, the
chief Żart.
22. See Note below.
23. I was set up. The A.V. here follows
the LXX. and Vulg., missing the force of the
Hebrew, “I was anointed.” Comp. Ps. ii. 6,
where the same verb is so rendered in the mar-
gin, 2 Chro. xxviii. I5, and Ezek. xxxii.
3o, and Mic. v. 4, where the noun derived
from it is translated “princes.” The image
brought before us, if we accept this meaning,
is that of wisdom anointed, as at her birth,
with “the oil of gladness.” It is fair to state,
however, that the Niphal form of the verb
which has this sense (ºb) is not found else-
where, and that, though the sense of “anoint-
ing ” is adopted by Rosenmüller and Ber-
theau, Hitzig connects the verb with T-p,
“to weave,” or “work,” and so agrees with
the Vulg. “ordinata sum ” and the A.V.
or ever the earth was Lit. with a plural
noun of wonderful vividness, “from the times
before the earth.”
24. The order of creation corresponds to
that which we find in Gen. i. Still more
Striking is the resemblance with the thoughts
and language of the Book of Job, ch. xxii,
xxvi., xxxviii. A world of waters, “great
deeps” lying in darkness, this was the picture
of the remotest time of which man could form
any conception, and yet the co-existence of
the uncreated Wisdom with the eternal Je-
hovah was before that.
25. Out of the chaos of waters rose the
everlasting hills, type, as in Ps. x.c. 2, of prim-
eval time; yet what the Psalmist said of
Jehovah, the teacher here asserts of Wisdom;
she was before them all.
26. the highest part of the dust of the
world] Lit. “ the head of the dusts of the
world.” It is not clear what image in the
mind of the writer answered to these words.
The chief conjectures are, (1) the highest
“dust,” sc. the dry land, habitable, fit for cul-
tivation, as contrasted with the waters of the
chaotic deep; (2) looking to the fact that the
word for “dust” is the same as that used in
the history of the creation of man (Gen. ii. 7,
iii. 19), and to the probability that that crea-
tion would not be passed over here, that “the
head or chief of the dusts of the world” is
none other than man himself. Comp. Eccles.
iii. 20. (So Rosenmüller, Maurer, and Um-
breit.) (3) “the first clods of earth,” Sc.
those first created (so Hitzig).
27. set a compass] Better “circle” or
“circuit,” as in the marg. and Job xxii. I4,
i.e. the great vault of heaven stretched over the
deep Seas.
29. Again, we have a distinct reproduction
of the thoughts and words of Job xxxviii. 4,
IO, II. -
30. as one brought up with him] The
root-meaning of the Hebrew, “firmness, sted-
fastness,” branches out in many directions,
and we are left to choose between the derived
meanings. (1) The A.V. starts from that of
“establishing, bringing up, rearing,” as in
Num. xi. 12 ; Isai. lx. 4; Ruth iv. 16; “I
was as his foster-child;” and is supported by
Rosenmüller. (2) Others take the active
force of the verb as “setting, fixing, con-
structing.” “I was as his artificer,” and this,
it must be allowed, falls in best with the spe-
cial point of the whole passage, the creative
energy of Wisdom. So with Hitzig, Maurer,
Ewald, and Bertheau, the LXX. (āpuéſovora),
and Vulg., (cuncta componens), and Luther.
Comp. Wisd. vii. 21, 22.
daily his delight] Hebrew, “day by day,”
with an apparent reference to the joy of the
Creator in His workmanship, beholding it as
“very good,” Gen.i.4, Io, 12, 31. To Wisdom
herself also the work was no laborious task.
v. 31–36.] P ROV E R BS. VIII.
553
34 Blessed is the man that heareth
me, watching daily at my gates, wait-
ing at the posts of my doors.
35 For whoso findeth me findeth life,
and shall obtain favour of the LoRD. .
36 But he that sinneth against me Jørº.
31 Rejoicing in the habitable part
of his earth ; and my delights were
with the sons of men.
32 Now therefore hearken unto
&Psal. 1:9. me, O ye children: for 7 blessed are
1, 2.
& 128. I.
Luke II.
2
they that keep my ways.
33 Hear instruction, and be wise,
and refuse it not.
wrongeth his own soul: all they that
hate me love death.
She “sported” as it were, in the exuberance
of her might and strength.
31. The closing words are also the highest
and the noblest. Wisdom, who ordered the
heavens, and laid firm the foundations of the
earth, rejoicing in that work of hers, rejoices yet
more in the world as inhabited by God's ra-
tional creatures (comp. Isai. xlv. 18). Giving
joy and delight to God, she finds her delight
among the sons of men. So far the words re-
mind us of Hooker's noble doxology to the
Divine Law, whose “seat is in the bosom of
God...to whom all things in heaven and earth
do homage . . . owning her as the mother
of their peace and joy.” But our thoughts
are carried yet further. These words, like
the rest, are as an unconscious prophecy ful-
filled in the Divine Word, in whom were
“hid all the treasures of Wisdom.” By
Him all things came into being (John i. 3),
and “are held together” (Col. I. 17); He too
is “in the bosom of the Father” (John i. 18),
and in Him the Father was well pleased; and
yet His “joy also is fulfilled,” not in the glory
of the material universé, but in His work
among the Sons of men.
32. The old exhortation returns now with
a new force. The counsels are no longer those
of prudence, calculation, human experience,
but that of a Wisdom wide as the universe,
eternal as Jehovah, ordering all things.
34. The image suggested seems to be
either that of the officers who keep watch at
the gate of a king's palace, dwelling in the
sunshine of kingly favours, or, more probably,
that of the Levites who guarded the doors of
the sanctuary (PSS. cxxxiv. 1, czzxv, 2). Not
less blessed than theirs is the lot of those who
wait upon Wisdom in the Temple not made
with hands.
35. Wisdom then is life, the only true.
life. The Word, the Light, is also the Life
of man (John i. 4). The eternal life is to
know God and Christ (John xvii. 3).
NOTE on CHAP. VIII. 22.
A verse which has played so important a
part in the history of Christian dogma calls
for more than a note of simple exegesis.
It is obvious that it carries us to a higher
point than any previous words. Wisdom
reveals herself as in fellowship with God.
We cannot think of the Eternal Lord other
than as one with whom Wisdom dwelt
in the beginning. That Wisdom must be
thought of as preceding all creation, stamped
upon it all, one with God, yet in some way
distinguishable from Him as the object of his
love (v. 30). We cannot wonder that most
interpreters should have seen in these words
a prophetic anticipation of the mystery re-
vealed in the Prologue of St John's Gospel,
and cannot doubt that they served to prepare
men for it. So, in a passage obviously echoing
this, the writer of the Wisdom of Solomon
(vii. 22–30) speaks of Wisdom in words
which Apostles afterward apply to Christ as
“ the brightness of the everlasting light, the
unspotted mirror of the power of God, and
the image of His goodness” (v. 26); (comp.
Col. i. 15; Heb. i. 3). So St John, carrying
the thought to its completion, declares that all
which Wisdom here speaks of herself was true
in its highest sense of the Word that became
flesh, that “was in the beginning, and was
with God, and was God,” by whom all
things came into being, and who was also the
Light that lighteth every man (John i. 1–14).
possessed] The word has acquired a special
prominence in connexion with the Arian con-
troversy. The meaning which it usually bears
is that of “getting” (Gen. iv. 1), “buying”
(Gen. xlvii. 22, 23, et al.), “possessing” (Jer.
xxxii. 15). In this sense one of the oldest
divine names was that of Possessor of Heaven
and Earth (Gen. xiv. 19, 22). But the idea
of thus “getting” or “possessing,” involved,
as a divine act in relation to the universe, the
idea of creation, and thus in one or two pas-
Sages the word might be rendered, though not
accurately, by “created” (e.g. Ps. cxxxix. 13,
and perhaps Gen. xiv. 19, 22). It would
seem accordingly as if the Greek translators of
the Old Testament oscillated between the two
meanings, and in this passage we find the
various renderings àrriore “created” (LXX.),
and éktijorato “possessed” (Aquila). The
text with the former word naturally became
one of the stock arguments of the Arians
against the eternal coexistence of the Son, and
554.
P ROVER BS. IX. [v. 1–12.
the other translation (sanctioned by Aquila)
was as vehemently defended by the orthodox
Fathers (Jerome, in loc.). Athanasius, receiv-
ing the ékruorev, took it in the Sense of appoint-
ing, and saw in the LXX. (€krugév pie àpx|) v
6ööv at Too) a declaration that the Father had
made the Son the “chief,” the “head,” the
“sovereign,” over all creation. There does
not seem indeed any ground for the thought
of creation either in the meaning of the root,
or in the general usage of the word. What
is meant in this passage is that we cannot
think of God as ever having been without Wis-
dom. She is “as the beginning of His ways.”
So far as the words bear upon Christian dogma
they accord with the words of Joh. i. 1, “the
Word was with God” (ºrpès rêv 6eów). The
next words indeed assert priority to all the
works of God, from “ of old;" Sc. from the
first starting-point of time.
CHAPTER IX.
I 7%e discipline, 4 and doctrine of wisdom.
I3 Z%e custom, 16 and error of fo//y.
ISD O M hath builded her
house, she hath hewn out her
seven pillars:
tieb, her 2 She hath killed ther beasts ; she
hath mingled her wine ; she hath also
furnished her table.
3 She hath sent forth her maidens:
she crieth upon the highest places of
the city,
4. Whoso is simple, let him turn
in hither: as for him that wanteth
understanding, she saith to him,
5 Come, eat of my bread, and drink
of the wine which I have mingled.
6 Forsake the foolish, and live; and
go in the way of understanding.
7 He that reproveth a scorner get-
teth to himself shame : and he that
rebuketh a wicked man getteth him-
self a blot.
8 * Reprove not a scorner, lest he Matth:7.
hate thee: rebuke a wise man, and he "
will love thee.
9 Give instruction to a wise man,
and he will be yet wiser: teach a just
man, and he will increase in learning.
Io * The fear of the LORD is the * Job 28.
* ſº g 28.
beginning of wisdom: and the know- Ps. 111.
ledge of the holy is understanding. .p. i. z.
II “For by me thy days shall be sº IO.
multiplied, and the years of thy life "
shall be increased. &
I2 If thou be wise, thou shalt be
wise for thyself: but if thou scornest,
thou alone shalt bear it.
CHAP. IX. 1. The new section begins
with a parable, itself full of beauty, and yet
more interesting in its parallelism to the para-
bles of the Supper, the Wedding Feast, and
the like, in our Lord's teaching, Matt. xxii. 3,
4; Luke xiv. 16. Wisdom has her lordly
house. “Seven pillars.” The number is, of
course, chosen, as throughout the O. T., for
its mystical significance, as indicating com-
pleteness and perfection. God revealing Him-
Self in nature, resting in His work, entering
into covenant with men, these were the ideas
conveyed by it, and we cannot think of them
as absent from the mind of the writer here.
2. mingled her wine] Sc. with myrrh and
other spices, heightening flavour and strength,
as in Isai. v. 22.
3. The identity of the words with those
of v. I4 is noticeable. Wisdom and the
“foolish woman” of ºv. 13 speak from the
same places and to the same class—the simple,
undecided, wavering, standing at the diverging
3. of the two paths that lead to life or
eath.
.5. Here again we have a parallelism to the
higher teaching of the Gospels. Not for the
first time, in John vi., or on the night of the
Last Supper, had bread and wine been made
the symbols of fellowship with Eternal Life
and Truth. Comp. Isai. Iv. I.
7. The three verses 7–9, in their general
preceptive form, seem somewhat to interrupt
the continuity of the invitation which Wisdom
utters. The order of thought is, however,
this: “I speak to you, the simple, the open,
ones, for you have yet ears to hear; but from
the scorner or evil doer, as such, I turn away.”
The rules which govern human teachers, lead-
ing them to choose willing or fit disciples, are
the laws also of the Divine Educator. So
taken, the words are parallel to Matt. vii. 2,
and find an illustration in the difference be-
tween our Lord's teaching to His disciples
and to them that were without.
10. the knowledge of the holy] The word
in the Heb. is plural, agreeing, probably, with
Elohim understood. The same phrase meets
us in the same sense in xxx. 3. The know-
ledge of the Most Holy One stands as the
counterpart of the fear of Jehovah. See Note
below.
v. 13—I.] PROVERBS. IX. X.
13 T & A foolish woman is clamor-
555
ºup 1. 16 Whoso is simple, let him turn
ous : she is simple, and knoweth no-
thing. &
14. For she sitteth at the door of
her house, on a seat in the high
places of the city,
15 To call passengers who go right
on their ways:
in hither: and as for him that want-
eth understanding, she saith to him,
I7 Stolen waters are sweet, and
bread eaten in secret is pleasant.
I8 But he knoweth not that the
dead are there; and that her guests
are in the depths of hell.
12. An assertion of the great law of per-
sonal retribution, “Whatever thou doest,
thou, and none other, shalt reap the fruits of
it.” In the Greek version of the LXX. we
find so curious an addition to this verse (one
instance among many) that it is worth while
to quote it, as shewing its variation from the
Hebrew. “My son, if thou wilt be wise for
thyself, thou shalt be wise also for thy neigh-
bours; but if thou turn out evil, thou alone
shalt bear evil. He who resteth on lies shall
guide the winds, and the same shall hunt after
winged birds; for he hath left the ways of his
own vineyard, and has gone astray with the
wheels of his own husbandry. He goeth
through a wilderness without water, and over
a land set in thirsty places, and with his hands
he gathereth barrenness.”
13. Once again, as we draw to the close
of the first great division of the book, the
picture of the harlot meets us as the represen-
tative of the sensuous life, the Folly between
which and Wisdom the young man has to
make his choice. “Simple,” obviously in the
worst sense of the word, as open to all forms
of evil. “Knoweth nothing,” ignorant, i.e.
with the ignorance which is wilful and implies
recklessness.
14. A certain scorn is traceable in the
details of the contrast. The foolish woman
has her house, but it is no stately palace with
Seven pillars, like the home of Wisdom. No
train of maidens wait on her, and invite her
guests, but she herself sits at the door, forcing
herself into a position as prominent as that of
Wisdom (comp. v. 14 with v. 3), counter-
feiting her voice, making the same offer to the
same class (comp. v. I6 with v. 4).
17. The words of the Temptress appeal
to the besetting sin of all times and countries,
the one great proof of the inherent corrup-
tion of man's nature. Pleasures are attractive
because they are forbidden. “Quod non licet
acrius urit.” “Nitimur in vetitum semper,
cupimusque negata.” “I had not known lust,
except the Law had said, Thou shalt not
covet.” (Rom. vii. 7.)
18. As in ii. 18, the veil is drawn away,
and behind the scene of voluptuousness is seen
the world of the dead. The spectres of past
transgressors haunt it. Perishing in their
guilt, or losing their true life, they are already
in the depths of Hades. No words can add
anything to the awfulness of that warning,
and with it the long introduction closes, and
the collection of separate proverbs begins.
Wisdom and Folly have each spoken; the
issues of each have been painted in life-like
hues. The learner is left to choose.
NOTE on CHAP. IX. Io.
The question is as to the meaning of ny"
Dº Tp. (1) Is the genitive one of subject or
object? (2) Is the plural to be taken strictly,
and if so, of persons or things 2 (3) If taken
collectively, or as a pluralis majestatis, of
whom does it speak According to the
answers to these questions we get the inter-
pretations. g
(a) Knowledge such as belongs to the
Saints. So the LXX. : BovXà dytov ordvecris,
and the Vulg. : Scientia sanctorum prudentia.
(b) That given in the text, adopted by
nearly all recent commentators, Rosenmüller,
Ewald, Hitzig, Bertheau, Vaihinger, Maurer.
CHAPTER X.
From this chapter to the five and twentieth are
sundry observations of moral zirtues, and
their contrary zices.
HE proverbs of Solomon. 2O
wise son maketh a glad father:
but a foolish son is the heaviness of
his mother.
CHAP. X. I. At this point there is an
obvious change in the character of the book.
The continuous strain of exhortation ceases.
The law of parallelism, or antithesis, between
the two clauses is more distinctly marked.
There is seldom any traceable connection be-
tween any two consecutive verses. We have
simply a collection of maxims bearing, it is
f Heb. of
secrecies.
a. A * chap. 15.
556
[v. 2—13.
PROVER BS. X.
.chap. ii. 2 * Treasures of wickedness profit
nothing : but righteousness delivereth
from death.
c Ps. 37. 3 * The LoRD will not suffer the
25. º o
5 soul of the righteous to famish : but
Qº, he casteth away "the substance of the
wicked for T.
their wicked.
wicked:-
72&SS -
4 * He becometh poor that dealeth
* chap, rº, with a slack hand : but the hand of
24.
& Ver. II.
..y Ps.
II.2. 6.
the diligent maketh rich.
5 He that gathereth in summer is
a wise son : but he that sleepeth in
harvest is a son that causeth shame.
6 Blessings are upon the head of
the just : but “violence covereth the
mouth of the wicked.
7 / The memory of the just is
blessed: but the name of the wicked
shall rot.
8 The wise in heart will receive
commandments: but "a prating fool ºff.
"shall fall. 9;..."
9 & He that walketh uprightly walk-º.
eth surely: but he that perverteth his
ways shall be known.
10 * He that winketh with the eye chap. 6.
causeth sorrow: but a prating fool I3-
! shall fall. | Or, shal!
- º àe àeaten.
II "The mouth of a righteous 772/772 * chap. 13.
is a well of life: but violence covereth **
the mouth of the wicked. º
12 Hatred stirreth up strifes : but
*love covereth all sins. 4.
13 In the lips of him that hath + Pet, 4.8.
* I Cor. 13.
reap where they have sown.
true, the impress of the same mind, applying
the same principles, dealing with the same
Subjects, but with no formal arrangement.
As regards the title, and the inference to be
drawn from it, see Introduction.
2. Compare the “Male partum, male
disperit,” of Plautus, and the “Ill got, ill
gone!” of our English proverb.
profit nothing] Probably with the same
sense as in xi, 4, where the proverb is repeated
with the addition “profit not in the day of
quyrath.”
righteousness] Includes, perhaps, the idea
of benevolence. So the LXX. frequently
render the word by éAemploorºvn (Ps. xxxiii.
5; Isai. xxviii. 17). Comp. the use of
ôukatooijun, in Matt. vi. I (the older reading),
and 2 Cor. ix. 9, Io.
3. casteth away the substance of the
wicked] Better, “overturns, disappoints the
strong desire of the wicked.” Tantalus-like,
they never get the enjoyment they thirst
after. The LXX. Końu 8é doſeſłów dwarpéret
implies the reading nºr for Hºn.
4. slack] The meaning seems required by
the parallel clause, and is etymologically ad-
missible, but the word is elsewhere trans-
lated as “deceitful” (Job xiii. 7; Ps. cxx.
2, 3; Hos. vii. 16; Jer. xlviii. Io). The two
thoughts run easily into each other. In
Jer. xlviii. Io, “negligently” appears in the
margin of the A.V. as an alternative render-
Ing.
5. summer] The use of the word “son”
in both clauses implies that the work of the
vinedresser and the plough had been done
by the father. All that the son is called to
do is to enter on the labours of others, and
To sleep when
the plenteous harvest lies ready for the sickle
is the extremest sloth.
6. covereth the mouth of the wicked] The
full force of this phrase is perhaps lost to us.
The violence which the wicked has done is
as a bandage over his mouth, reducing him to
a silence and shame, like that of the leper
(Lev. xiii. 45; Mic. iii. 7) or the condemn-
ed criminal (Esth. vii. 8), whose “face is
covered.” By some commentators the order
of the words is inverted and we get “the
mouth of the wicked covereth violence.”
(Bertheau.)
8. a prating fool] Lit. The fool of
lips; on the one side, the inward Self-con-
tained wisdom, on the other, the uttered,
Self-exposed folly are brought before us.
shall fall Better, shall be chastised.
9. Shall be known] Lit. “shall, be made
to know” (see Jer. xxxi. 19 ; Judg. viii. 16).
The LXX. and Vulg. agree in giving “shall
be known,” i.e. exposed.
10. There is a significance in the repeti-
tion of the same maxim in the latter clause,
as in that of v. 8, with a different beginning.
There the relation between the two clauses
was one of contrast, here of resemblance.
He who winks with his eyes, cunning, reti-
cent, deceitful (as in vi. 13), brings sorrow
to himself and others. This abuse of speech,
no less than the garrulity of “the fool of lips,”
brings its own penalty.
11. Here, again, the latter clause is a repe-
tition, and its literal meaning is more appro-
priate than in v. 6. Streams of living water
flow from the mouth of the righteous, but
that of the wicked is “covered,” i.e. stopped
and put to silence by their own violence.
well of life.] Not, as the words might
suggest to our thoughts, “a well of water
that gives life,” but identical with the “foun-
tain of living waters” of Jer. ii. I3, xvii.
13, and the “living water” of John iv. Io,
V. I 4—I 8.]
557
P ROVER BS. X.
understanding wisdom is found: but
a rod is for the back of him that is
º void of 'understanding.
Žeart. sº
14 Wise men lay up knowledge:
but the mouth of the foolish is near
destruction.
ºap 3, 15 'The rich man's wealth is his
strong city: the destruction of the
poor is their poverty.
16 The labour of the righteous
tendeth to life: the fruit of the wicked
to sin.
17 He is in the way of life that
keepeth instruction : but he that re-
fuseth reproof "erreth.
lying lips, and he that uttereth a
slander, is a fool.
II. The phrase reappears in Rev. xxii. I, in
the description of the New Jerusalem.
12. love covereth all sins.] The meaning
here is obviously, as determilled by the other
clause, and as in Ps. xxxii. 1, love covers,
i.e. first hides, does not expose, and then
forgives and forgets all sins. As such, it helps
to determine the meaning of James v. 20;
I Pet. iv. 8, where the use of the word
“charity” in the A.V. hinders the English
reader from recognizing the identity. It may
be noticed that St Peter follows the Hebrew,
and not the LXX. . The latter follows a
different text, and give Távras Še Toijs pai)
quxovetkoovras kaxiſyev pixia.
13. The contrast between good and evil
is carried further. “The wisdom of the
wise is seen in the words that issue from his
lips; the folly of the fool is not only seen in his
speech, but brings upon him the chastisement
which he well deserves.” School experiences
would probably give a special force to the
words to the young disciple for whom the
book was in the first instance intended. Comp.
the Egyptian proverb: “A youth has a back
that he may attend to his teacher,” quoted in
note on Exod. ii. II.
14. lay up] The point of the maxim is
11ot that the wise man acquires knowledge,
but that he is reticent, cautious, frugal in
displaying it, storing what will endure and be
precious, reserving what he has to say for the
right time, place, and persons (comp. Matt.
vii. 6), as contrasted with the mouth of the
foolish, ever giving immediate utterance to
what destroys himself and others.
near destruction] The words are strictly
the predicate of the sentence, “as for the
mouth of the foolish destruction is near,”
Sc. “is like an impending ruin, ready at any
moment to fall.”
15. destruction] The word has its full
meaning, as that which crushes, throws into
ruins, and is thus the direct antithesis to the
impregnability of the “strong city” in the
first clause. While the main lessons of the book
lead men to seek the treasure which is above
all gold or silver, the facts of human society
are not ignored. Wealth secures its possess-
ors against many dangers; poverty exposes
men to worse evils than itself, meanness, ser-
vility and cowardice. Below the surface
there lies, it may be, a grave irony. The
rich man, trusting in his riches, is tempted
to make them his strong city, to have no
other tower of strength. Comp. xviii. 11,
where the meaning, latent here, is brought
out distinctly.
16. May we not see in this a warning
against the conclusion which men of lower
natures might draw from the facts stated in
the previous verse, the lesson that
“Quaerenda pecunia primum est;
Virtus post nummos '''
- Horace, “Ep.” I. i. 53.
Such an inference is met by the law, as
much a fact of experience as the other, that
while wealth gotten by honest industry (the
Hebrew word includes the result, as well as
the process of labour) is not only, like in-
herited riches, a defence, but also a blessing,
the seeming profit (this represents the
Heb. more accurately than fruit) of the
wicked tends to further sin (1 Tim. vi. Io),
and so to punishment. Comp. Rom. vi. 21.
17. The words admit of various con-
structions, either, as in the A.V., or lit.
A way of life is he that keepeth in-
struction. The verb in the second clause
is better taken, as in the margin, transitively,
causeth to err, and in this sense corre-
sponds to the interpretation of the first clause,
which asserts that the wise guide others to a
true life. In each case the influence for good
or evil spreads beyond the man himself.
18. Better, He who hideth hatred is
of 1ying lips. The alternative. is offered
with a delicate touch of irony. He who
cherishes hatred must choose between being a
knave, or a fool—a knave if he hides, a fool
if he utters it. The A.V. misses this anti-
thesis by making “fool” the predicate of
both clauses, and so losing at once the force
and the rhythmical parallelism of the pro-
verb. See Note below.
19. By some commentators this is ren-
dered “Sin shall not cease,” &c. Many words
do not mend a fault. Silence on the part
both of the reprover and the offender is often
better. The A.V. is, however, preferable.
| Or,
cataseth.
18. He that hideth hatred with to err.
558 PRO V E R BS. X. [v. 19–30.
25 As the whirlwind passeth, so is
the wicked no more : but the right-
eous is an everlasting foundation.
26 As vinegar to the teeth, and as
smoke to the eyes, so is the sluggard
to them that send him.
27 “The fear of the LoRD pro- shap. 9.
longeth days: but the years of the figb.
19 In the multitude of words there
wanteth not sin : but he that refrain-
eth his lips is wise. -
2O The tongue of the just is as
choice silver: the heart of the wicked
is little worth. -
21 The lips of the righteous feed
* Heb., many : but fools die for want f of
of heart. addeth.
*chap. 14.
9s
wisdom.
22 The blessing of the LoRD, it
maketh rich, and he addeth no sor-
row with it.
23 * It is as sport to a fool to do
mischief: but a man of understanding
hath wisdom. -
24. The fear of the wicked, it shall
come upon him : but the desire of
the righteous shall be granted.
wicked shall be shortened.
28 The hope of the righteous shall
be gladness : but the "expectation of Jºb 8, 13.
§ II. *.
S. II2.
the wicked shall perish.
29 The way of the LoRD is strength “”
to the upright: but destruction shall
be to the workers of iniquity.
30 A The righteous shall never be ..."
5. I.
removed : but the wicked shall not
inhabit the earth. -
2O. The antithesis runs through every
word of both clauses. The tongue, the in-
strument of the mind is contrasted with the
heart or mind itself, the just with the wicked,
the choice silver with the worthless “little.”
In each case there is implied an a fortiori argu-
ment. If the tongue is precious, how much
more the mind! If the heart is worthless,
how much more the speech -
little] The Hebrew word is possibly taken
in its primary sense as a “filing” or “scrap-
ing” of dross or worthless metal.
21. feed] The word, like the Greek troup at-
wetv, includes the idea of guiding as well as
nourishing; doing a shepherd's work in.both.
want of wisdom] Better, through him
who want eth under standing. The
latter clause, like the former, refers to a per-
son, rather than an abstract quality. Comp.
this use of the same phrase in vi. 32, vii. 7, ix.
4, and x. 13. The wise guide others to
safety; the fool, empty-headed, and empty-
hearted, involves others like himself in de-
struction.
22. The cares and troubles that attend
the rich in this world are tacitly contrasted
with the abiding cheerfulness of the man who
has the blessing of Jehovah, and who there-
fore receives his wealth without the addition
of the trouble which hinders its enjoyment.
Comp. Eccles. v. 19.
23. The maxim gains perhaps more point
if we take the words “It is as sport” as the
predicate of both clauses. The fool finds his
sport in doing mischief, the man of under-
standing finds in wisdom his truest refresh-
ment and delight. The construction of the
A.V. is, however, quite tenable.
24. The fear] sc, the thing feared. The
phrase and the thought find a parallel in Job
III. 25, XV. 2 I.
shall be granted] The verb as it stands in
the text is active. He give th the desire
of the righteous. The Giver in this case
is Jehovah.
25. As the whirlwind The conjunc-
tion is perhaps better taken (with the LXX.
Tapatropevouévns katatytêos) of time, when
the whirlwind is passing, then the
wicked is no more. The proverb, so taken,
contains the germ of the parable at the close
of the Sermon on the Mount, Matt. vii. 24—
27. In the later Rabbinic interpretation the
Second clause was applied to the Messiah as
being the Just One, the Everlasting Founda-
tion, on whom the world was established.
(Schoettgen, “Hor. Heb.” II. 19.)
26. Perhaps the nearest approach in the
whole book to the humorous. The teeth set
on edge by vinegar, or the sour wine used by
peasants (Ruth ii. 14; Ps. lxix. 21), the eye
irritated by wood-smoke, these shadow out
the vexation and annoyance of having to do
with a messenger who will loiter on the way.
28. It would be better for “hope” and
“expectation ” to change places. Even the
expectant waiting of the righteous is joyful
at the time, and ends in joy: the eager hope
of the wicked comes to nought. Comp. Job
VIII. I.3.
29. Here again the insertion of the words
“shall be " in the wrong place weakens the
force. As in v. 23 (according to the con-
struction adopted in the note), there is one
antecedent and two consequents: “The Way
of Jehovah,” i.e. the Divine Order of the
world, has its two sides. It is “strength to
the upright, destruction to the workers of
iniquity.” - -
v. 31—8.]
59
PRO V E R BS. X. XI.
5
life and sap brings forth its fruit.
31 The mouth of the just bring-
eth forth wisdom : but the froward
tongue shall be cut out.
32 The lips of the righteous know
what is acceptable: but the mouth of Heb.
the wicked speaketh frowardness.
30, the wicked shall not inhabit] The
other and higher side of the same law of the
Divine Government appears in the beatitude
of Matt. v. 5, “Blessed are the meck; for
they shall inherit the earth.”
31, bringeth forth, &c.] As a tree full of
So in Isai.
lvii. 19, the cognate word is translated “the
fruit of the lips.”
shall be cut out. The metaphor of the first
clause is perhaps continued. The “froward
*
tongue” is like a tree that brings forth evil
and not good fruit. “Shall be cut down.”
What is meant is, that the abuse of God's
gift of speech will lead ultimately to its for-
feiture. There shall, at last, be the silence of
shame and confusion.
32. Know what is acceptable] Sc. “know,
and therefore utter.” So, in like manner, the
“mouth of the wicked” knows, and there-
fore speaks frowardness, and that only.
NOTE on CHAP. X. I8.
The LXX. rendering, KaNºrtovoru ºx6pav
Xei)\m 6tkata, which implies a reading p"TX
for npº, gives a better sense, and is adopted
by Ewald.
CHAPTER XI.
5 The righteousness of the perfect
frozward-
726SSęS.
ºv. 19. A. FALSE balance is abomination shall direct his way: but the wicked .#.
feut 25. to the LORD : but a just weight shall fall by his own wickedness.
I5. is his delight 6 The righteo f th tº-
Gap. 16 tº his deſignt. . e righteousness o e up
i. *. 2O. 2 * When pride cometh, then com- right shall deliver them : but “trans- ºap.s.
fñéâ, eth shame : but with the lowly is gressors shall be taken in their own "
Aalazzces & d y g h *
of deceſſ. WISC101m. naughtiness.
º * The integrity of the upright 7 When a wicked man dieth, his
#. shall guide them: but the perverseness expectation shall perish: and the hope
3.D. I. R. * º
.."º" of transgressors shall destroy them. of unjust men perisheth.
:::::::: 4 * Riches profit not in the day Of 8 VThe righteous is delivered out. gap ar.
tº wrath: but righteousness delivereth of trouble, and the wicked cometh in
Zeph.3.18. from death.
his stead.
CIIAP. XI. 1. In this emphatic reproduc-
tion of the old rule of Deut. xxv. 13, I4, we
may find, perhaps, a trace, as in vi. 1, of the
growing commerce of the Israelites, and the
danger of dishonesty incidental to it. While
the words have a wider range, and include all
unequal, unrighteous judgments, there can be
no doubt that the literal meaning is the pro-
minent one. The stress laid on the same sin
in xvi. 11, xx. Io, bears witness to the desire
of the teacher to educate the youth of Israel
to a high standard of integrity, just as the
protest of Hosea against it (xii. 7) shews the
zeal of the prophet in rebuking what was be-
coming more and more a besetting sin.
a just weight] Lit. “a perfect stone,” in-
dicates a time when stones rather than metal
were used as a standard of weight. Comp.
Deut. xxv. 13. In 2 S. xiv. 26, the “king's
stone,” appears as regulating the weight even
of the shekel.
2. Trite as the words now are, the ap-
pearance in many languages of the same
maxim points to the delight with which men
have in all ages welcomed this statement of a
fact of general experience, in which they saw
also a proof of a divine government. A
Rabbinic paraphrase of the latter clause is
worth quoting: “Lowly souls become full
of wisdom as the low place becomes full of
water.”
4. the day of wrath] While the words
are true in their highest sense of the great
“ dies irae” of the future, they speak in the
first instance, as do the like words in Zeph.
i. 15–18, of any “day of the Lord,” any
time of judgment, when men or nations re-
ceive the chastisement of their sins. At such
a time “riches profit not.”
7. The words are significant, as shewing
the belief that when the righteous died his
expectation (Sc. his hope for the future) did
not perish. Comp. Wisd. iii. 18. The Se-
cond clause might be better rendered, “the
expectation that brings sorrow.” See Note
below.
560
[v. 9–21.
PROVER BS. XI.
* Jobs. 13. 9 & An hypocrite with his mouth de-
stroyeth his neighbour: but through
knowledge shall the just be deli-
vered.
Io When it goeth well with the
righteous, the city rejoiceth : and
when the wicked perish, there is
shouting.
1 I By the blessing of the upright
the city is exalted : but it is over-
thrown by the mouth of the wicked.
12 He that is f void of wisdom de-
spiseth his neighbour: but a man of
understanding holdeth his peace.
13 A talebearer revealeth secrets:
#: but he that is of a faithful spirit con-
*ar cealeth the matter.
I4 * Where no counsel is, the peo-
ple fall: but in the multitude of coun-
sellers there is safety.
15 He that is surety for a stranger
f Heb.
destàzzete
of heart.
f Heb. He
* I Kings
T2. Is
‘shall smart for it; and he that hateth º,
‘suretiship is sure. soz-e bro-
e * Æezz.
16 A gracious woman retaineth ºffeb.
honour: and strong men retain riches. ...”
17 The merciful man doeth good hands.
to his own soul: but he that is cruel
troubleth his own flesh.
18 The wicked worketh a deceitful
work: but to him that soweth right-
eousness shall be a sure reward.
19 As righteousness tendeth to life:
so he that pursueth evil pursueth it
to his own death.
20 They that are of a froward
heart are abomination to the LORD :
but such as are upright in their way
are his delight.
21 Though hand join in hand, the
wicked shall not be unpunished: but
the seed of the righteous shall be de-
livered.
9. Another, and on the whole preferable
construction, gives, By the knowledge of
the just, shall they (Sc. the neighbours)
pe de livered.
11. the blessing of the upright] Sc. pro-
bably the prayers which he offers for the good
of the city in which he dwells, and which
avail to preserve it from destruction. Comp.
Gen. xviii. 23—33. The words admit, how-
ever, with equal facility the meaning “the
prosperity of the upright,” Sc. “the blessing
which God gives them.”
12. The precept deals with the outward
shew rather than the root-evil. None but the
man “void of wisdom” will shew contempt
for those about him. The wise man, if he
cannot admire or praise, will at least know
how to be silent.
13. Reticence is commended from another
point of view. The man who comes to us
with tales about others will reveal our secrets
also. Faithfulness is shewn, not only in doing
what a man has been commissioned to do,
but in doing it quietly and without garrulity.
14. counsel] As in i. 5, the power to steer,
or guide. True at all times, this precept may
well be thought of as coming with a special
force and freshness at the time of the organi-
zation of the monarchy of Israel, when the
king called together his experienced ministers
to hold a council. Comp. I K. xii. 6.
15. The second warning, following on
vi. I, against the besetting danger of the time.
The marginal “ those that strike hands” for
“suretiship,” refers to the outward sign of
the compact noticed in vi. I. The play upon
“sure” and “suretiship’’ in the A.V. (though
each word is rightly rendered) has nothing
corresponding to it in the Hebrew, and seems
to have originated in a desire to give point to
the proverb. •
16. retaineth honour.] The Hebrew in-
cludes the idea of gaining as well as keeping,
and the second clause illustrates the first.
“The gracious woman wins and keeps honour,
as (the conjunction may be so rendered)
strong men win riches.”
18. deceitful work] The idea expressed is
not that of a fraudulent act deceiving others,
but of one which deceives and disappoints the
worker. So taken, it is contrasted with the
“sure reward” of the second clause.
shall be] The words had better be omitted,
and the verb “worketh" taken as belonging
to both clauses.
21. The Italics shew the original structure,
“hand to hand,” which leaves room for three
interpretations: (1) as in the A.V. and LXX.,
“Hand may plight faith to hand, men may con-
federate for evil, yet punishment shall come at
last;” or (2) “From hand to hand, from one
generation to another, punishment shall descend
on the evildoers;” or (3) “Be Sure of this,
as if hand were clasped in hand as a pledge
of its truth.” (So Ewald and Hitzig.) . Of
these that adopted by the A.V. is the simplest,
while (2) gives a better antithesis to the second
clause, and both are preferable to (3).
22. The most direct proverb, in the sense
of mashal, or “similitude,” which has as yet
met uS.
v. 22–31.]
* PROVERBS. XI.
56I
27 He that diligently seeketh good
22 As a jewel of gold in a swine's
jºb., snout, so is a fair woman which is procureth favour: *but he that seeketh .7. 5,
%.” without discretion. mischief, it shall come unto him. ::2.
23 The desire of the righteous is 28 He that trusteth in his riches ::::::
only good; but the expectation of shall, fall: but 'the righteous shall gº
the wicked is wrath. flourish as a branch. g---
24. There is that scattereth, and 29 He that troubleth his own house * * *
yet increaseth; and there is that with- shall inherit the wind: and the fool
holdeth more than is meet, but it shall be servant to the wise of
tendeth to poverty. heart.
* 2 Cor. 9. 25 **The liberal soul shall be made 30 The fruit of the righteous is a
*Heb. fat; and he that watereth shall be tree of life; and he that twinneth º
3%. watered also himself. souls is wise.
26 He that withholdeth corn, the 31 "Behold, the righteous shall be . * *
people shall curse him: butblessing shall
be upon the head of him that selleth it.
recompensed in the earth: much more
the wicked and the sinner.
jewel of gold] Better, ring; sc. the nose-
ring, then, as now, a favourite ornament of
Eastern beauties (Gen. xxiv. 22, 47, and
comp. Isai. iii. 21).
without discretion] Lit. “without taste,”
void of the subtle tact and grace, without
which mere outward beauty is as ill-bestowed
as the nose-ring, not on a fair woman's face,
but in the snout of the unclean beast. If we
may assume that in ancient Syria, as in modern
Europe, swine commonly wore such a ring to
hinder the mischief which they might other-
wise do to gardens or vineyards, the similitude
receives a fresh vividness.
24, withholdeth more than is meet] Sc. is
sparing and niggardly where he ought to give.
The contrast is stated in the form of a para-
dox, almost of a riddle, to which the two
following verses supply the answer. The
particle here rendered as a comparative may
however be taken in its primary meaning,
“There is that withholdeth from what is due,”
Sc. from a just debt, or from the generosity of
a just man. (So Rosenmüller.)
25. liberal soul] Lit. “the soul that
blesses,” sc. gives freely and fully. Compare
the use of “blessing” in 2 K. v. 15, and
of ej)\oyia in 2 Cor. ix. 5. The simi-
litudes are both of them essentially Eastern.
Fatness, the sleek, well-filled look of health,
becomes the figure of prosperity, as leanness is
of misfortune (xiii. 4, xxviii. 25; Ps. xxii. 29;
Isai. x. 16). Kindly acts come as the re-
freshing dew and soft rain from heaven upon
a thirsty land.
26. The general contrast of the preceding
verse is here seen, in a special instance, in its
highest form. In the early stages of com-
merce there seems no way of making money
rapidly so sure as that of buying up corn in
time of dearth, waiting till the dearth presses
heavily, and then selling at famine prices.
VOL. IV.
Modern political economy may have taught
us that even here the selfishness of the indivi-
dual does, in the long run, by limiting con-
Sumption, and maintaining a reserve, promote
the general good; but it is no less true that
men hate the selfishness, and pour blessings
upon him who sells at a moderate profit. Our
own laws against forestalling and regrating,
Schemes for a maximum price of bread, as in
the famines of the French Revolution, histo-
ries like that of M. Manlius, legends like that
of Bishop Hatto and the rats, are tokens of
the universality of the feeling.
27. procureth] Better, striveth after.
favour] may be that of God or man, or
may include both. In either case, the mean-
ing is, that he who desires good, absolutely,
for its own sake, is also unconsciously striving
after the favour which attends goodness.
28. branch] Better, leaf, as in Ps. i. 3;
Isai. xxxiv. 4.
29. He that troubleth his own house] The
words point specially to the temper, niggardly
and worrying, which leads a man to make
those about him miserable, and, as the proverb
says, proves but bad economy in the end.
3O. winneth souls Better, a wise man
winneth souls. There does not seem any
ground for seeing in these words the meaning
which “winning souls” for God, or Christ, has
gained in Christian language. What is dwelt
on is the power of wisdom, as we say, to
win the hearts of men. He that is wise
draws the Souls of men to himself, just as
the fruit of the righteous is to all around him a
tree of life, bearing new fruits of healing ever-
more. It is to be noted also that the phrase here
rendered “winneth souls” is the same as that
which elsewhere is translated by “taketh the
life” (1 K. xix. 4; Ps. xxxi. 13). The wise
man is the true conqueror. -
31. The words “recompensed” and “much
N N
562
[v. 1–9.
PROV E R BS. XII.
a C
more” are not without difficulty. There does
not seem to be any adequate meaning in the
thought, “Virtue shall be rewarded in the
earth, much more shall vice be punished.” It
is better to take the word in both clauses as in
malam partem. “The righteous is requited, sc.
is punished for his lesser sins, or as a disci-
pline; much more the wicked.” (So the Jewish
interpreters, followed by Rosenmüller, and
Bertheau.) Thus taken it corresponds more
closely with the LXX. translation, quoted in
I Pet. iv. 18, “If the righteous scarcely be
saved, where shall the ungodly and the sinner
appear?” The word in itself neutral is, how-
ever, used in a good Sense in xiii. 13, and is so
taken by Hitzig.
NOTE on CHAP. xi. 7.
The word Dºs, rendered “unjust men,”
is translated “power” in Job xviii. 7; Isai.
xl. 26, as the plural of "N. And from this
two meanings have been got, (1) “the expec-
tation of his strength” (Ben Gerson): (2)
taking the word as in Gen. xlix. 3, “the ex-
pectation of his children” (Jarchi). The A.V.
takes it as the plural of S, in the sense of
“wickedness” (Rosenmüller, and the LXX.);
Ewald, from the same word, in the sense of
“Sorrow,” as in Hos. ix. 4 (So Fürst and the
Vulg.).
CHAPTER XII.
HOSO loveth instruction lov-
eth knowledge: but he that
hateth reproof is brutish.
2 A good man obtaineth favour
of the LORD : but a man of wicked
devices will he condemn.
3 A man shall not be established
*P* by wickedness: but the “root of the
righteous shall not be moved.
4 * A virtuous woman is a crown
to her husband: but she that maketh
ashamed is as rottenness in his bones.
5 The thoughts of the righteous
I Cor. II.
are right: but the counsels of the
wicked are deceit.
6 *The words of the wicked are . I,
to lie in wait for blood: but the ``'``"
mouth of the upright shall deliver
them.
7 *The wicked are overthrown, ... sſ.
and are not: but the house of the chap. 11.
righteous shall stand. 2.I.
8. A man shall be commended ac-
cording to his wisdom: but he that
is 'of a perverse heart shall be de- !º.
spised. of heart.
9 He that is despised, and hath a
CHAP. XII. 1. brutish] Dumb as a brute
beast. Trite as the words seem they point to
a deep law in the philosophy of human his—
tory. The difference between man and brute
lies chiefly in the capacity of the former for
progress and improvement, and that capacity
depends upon his willingness to submit to
discipline and education. Comp. PS. xlix. I2.
2. of wicked devices] The Heb. gives the
substantive only, but takes it with the idea of
evil attached to it. The “man of plots” or
“ devices” is likely to have sinister ends in
view.
4. A virtuous woman] The word implies
the virtue of earnestness, or strength of cha-
racter, rather than of simple chastity. The
word occurs in Ruth iii. II, the full descrip-
tion of the character in ch. xxxi.
a crown] We have to remember that the
“crown” was with the Jews the sign, not of
kingly power only, but also of joy and glad-
ness. Comp. S. of S. iii. II. -
5. The stress lies upon the words “thoughts”
or “purposes” (xv. 22) and “counsels.”
Habits of good and evil reach beyond the
region of outward act to that of impulse and
volition.
6. shall deliver them] The law of paral-
lelism leaves it open to us to refer the pronoun
either to the righteous themselves, or to those,
the unwary and innocent, for whom the words
of the wicked lie in wait as robbers ready
to plunder. Of the two interpretations the
former seems preferable.
9. The meaning is not quite clear, and we
have to choose between two interpretations,
each equally tenable grammatically, accord-
ing to the view we take of the facts of human
life; (1) as in the A.V., He whom men des-
pise, or who is “lowly” in his own eyes (the
word is used by David of himself, I S. xviii.
23), the trader, the peasant, if he has a slave,
sc. if he is one step above absolute poverty,
and has some one to supply his wants, is
v. Io-21.]
563
PROVER BS. XII.
servant, is better than he that honour-
eth himself, and lacketh bread.
Io A righteous man regardeth the
| Or, life of his beast: but the tender
bowels. e e
mercies of the wicked are cruel.
:* 28. II “He that tilleth his land shall
* be satisfied with bread: but he that
followeth vain persons is void of un-
derstanding.
}º: I2 The wicked desireth "the net
of evil men: but the root of the right-
eous yieldeth fruit.
º 13 */The wicked is snared by the
gº transgression of his lips: but the just
###" shall come out of trouble.
; 14 A man shall be satisfied with
ºf chap. 38, good by the fruit of his mouth: and
£chap. 13, the recompence of a man’s hands
2. sha}l be rendered unto him.
15 "The way of a fool is right in ºp 3
his own eyes: but he that hearkeneth
unto counsel is wise.
16 A fool's wrath is presently º
known: but a prudent man coveret
shame.
17 He that speaketh truth shew-chap. 14.
eth forth righteousness: but a false *
witness deceit. g
18 *There is that speaketh like : g4.
the piercings of a sword: but the
tongue of the wise is health.
I9 The lip of truth shall be esta-
blished for ever: but a lying tongue
is but for a moment.
20 Deceit is in the heart of them
that imagine evil: but to the coun-
sellers of peace is joy.
2 I There shall no evil happen to
better off than the man who boasts of rank
or descent and has nothing to eat. Respect-
able mediocrity is better than boastful poverty.
(2) He who, though despised, is a servant to
himself, i.e. supplies his own wants (as in
the Vulg. “sufficiens sibi”), is better than
the arrogant and helpless. The first inter-
pretation gives the same view of what is to
be desired in life as xxx. 8, and is adopted by
Rosenmüller and Bertheau; the second is in
harmony with v. II, and is followed by the
LXX., the Jewish interpreters (Jarchi and
Aben-Ezra), and by Hitzig and Ewald.
1O. regardeth] Lit. “knoweth.” The A.V.
gives the right application, but the words
remind us that all true sympathy and care
must grow out of knowledge. The righteous
man tries to know the feelings and life even
of the brute beast, and so comes to care for
it. It may be worth while to note, in con-
nection with this recognition of a duty which
other ethical systems for the most part pass
over, (1) that it rests upon direct command-
ments in the Law (Exod. xx. Io, xxiii. 4, 5);
(2) that it connects itself with the thought
that the mercies of God are over all His
works, and that man's mercy, in proportion
to its excellence, must be like His (Jonah
iv. II); and (3) that it has perpetuated its
influence in the popular morality of the East.
Hospitals for sick dogs, and the like, may be
traced to this feeling as their source.
tender mercies] Better, “the feelings, the
emotions,” all that should have led to mercy
and pity towards man. The circle expands
in the one case, narrows in the other.
11. The contrast is carried on between
the life of industry and that of the vagrant,
idle, “vain person" of the “baser sort” (the
“Raca” of Matt. v. 22). We might have
expected that the antithesis of the second
clause would have ended with “shall lack
bread,” but the real contrast goes deeper.
Idleness leads to a worse evil than that of
hunger.
12. The words are somewhat obscure
both in the original and the translation. The
meaning, however, seems as follows. The
“net of evil men,” as in i. 17, is that in which
they are taken, the judgment of God in which
they are ensnared. This they run into with
Such a blind infatuation, that it seems as if
they were in love with their own destruction.
The marginal “fortress” (a meaning given to
the feminine form in Isai. xxix. 7; Ezek. xix. 9)
gives the thought that the wicked seek the pro-
tection of others like themselves, but seek in
vain; the “root of the just” (i.e. that in them
which is fixed and stable) alone yields that
protection. The latter rendering is, on the
whole, preferable. See Note below.
16. Yet another point of contrast. The
“fool” cannot restrain his wrath; it rushes
on “presently" (as in the margin, on the
same day), however uselessly. The prudent
man knows that to utter his indignation at
reproach and shame will but lead to a fresh
attack, and takes refuge in reticence.
17. The words read at first almost like a
truism, but the thought which lies below the
surface is that of the inseparable union be-
tween truth and justice. The end does not
justify the means, and only he who breathes
and utters truth makes the righteous cause
clear.
19. for a moment] Literally, “till I have
N N 2
564
- [v. 22–28.
PROVER BS. XII.
the just: but the wicked shall be filled
with mischief.
22 Lying lips are abomination to
the LORD: but they that deal truly
are his delight.
23 * A prudent man concealeth
knowledge: but the heart of fools
proclaimeth foolishness. -
24. "The hand of the diligent shall
for. bear rule: but the "slothful shall be
* under tribute.
º ** 25 "Heaviness in the heart of man
4 chap. 13.
I6. & 15. 2.
” chap. Io.
maketh it stoop: but a good word
maketh it glad.
26 The righteous is more excellent
than his neighbour: but the way of
the wicked seduceth them.
27 The slothful man roasteth not
that which he took in hunting: but
the substance of a diligent man is
precious.
28 In the way of righteousness is
life; and in the pathway thereof there
is no death.
I Or,
abundant.
winked,” the phrase coming to be used ad-
verbially for an indefinitely short time.
2O. Both clauses point to results as well
as causes. The “deceit” of “those who
imagine evil” can work nothing but evil to
those whom they advise. The “counsellors
of peace” have joy in themselves, and impart
it to others also.
23. Another aspect of the truth of X. I4.
The wise is not quick to utter even the wisdom
which deserves utterance. He broods over
it, tests it, lives by it. The fool, whose
“heart” is in his mouth, “proclaimeth,”
speaks as from the housetops, whatever comes
uppermost, however foolish and contemptible
it may be.
24. under tribute] The comparison is sug-
gested by the contrast common in most
ancient monarchies in the East, between the
condition of a conquered race, compelled to
pay heavy taxes in money or in kind (like the
Canaanites in Israel, Josh. xvi. Io; Judg. i.
30–33), and that of the freedom of their
conquerors from such burdens. The proverb
indicates that beyond all political divisions of
this nature there lies an ethical law. The
“slothful” descend inevitably to pauperism
and servitude. The prominence of this com-
- pulsory labour under Solomon (1 K. ix. 21)
gives a special significance to the illustration.
25. The verse, though easy enough in the
English, presents some special difficulties in
the original. See Note below.
26. is more excellent than] The meaning
of the Hebrew is doubtful, but there is some-
thing like a consensus of recent commentators .
in favour of the rendering, the just man
guides his neighbour. This, it will be
seen at once, gives a better antithesis to the
Second clause.
27. The word rendered “roasteth " oc-
curs nowhere else, and its meaning is therefore
doubtful. The sense “roasting ” rests on
the meaning of a cognate Chaldee word,
translated “singed ” in Dan. iii. 27, and re-
presents the interpretation both of older
Jewish commentators, and of many recent
scholars (Ewald). Others (Rosenmüller, Mau-
rer, Gesenius) render the first clause thus:
“The slothful man will not secure (keep in
his net) what he takes in hunting,” Sc. will let
whatever he gains slip from his hands through
want of effort and attention. So the LXX.
očk émitted £eral 6: pav.
NOTES on CHAP. XII. 12, 25, 28.
12. The word Tixº, unmistakeably means
“nets” in Eccles. vii. 26, and its feminine form,
ITI)sº, has the same meaning in Eccles. ix. 12
and elsewhere. On the other hand, it has as
unmistakeably the sense of “fortress” or “bul-
wark” in Eccles. ix. I4 and Isai. xxix. 7. The
LXX. gives the word that meaning (ai Śē 5tćat
Töv ejore/36v év 6xvpdjuaoru), but connects it
differently. The Vulg. gives, “Desiderium
impii munimentum est malorum.” The A.V.
is supported by Ewald. Rosenmüller para-
phrases, “The wicked desire that evil men
should be strengthened.” The latter clause
is also difficult. The verb ſº stands without
an object. This the A.V. supplies from the
28. See Note below.
idea implied in the subject “root.” Maurer
inserts “defence or protection,” from the first
clause. Rosenmüller supplies “God” as
“subject,” and makes “the root of the just”
the accusative governed by the verb.
25. The Hebrew text presents two diffi-
culties: (1) that as “the heart,” which is
elsewhere masculine, is made the object of a
verb with a feminine suffix, IT . .". (2) that
ITNT, which is feminine, is joined with a
masculine verb. Umbreit and Hitzig, follow-
ing Jewish interpreters, avoid the grammati-
cal anomalies by a somewhat forced con-
struction. “If there is sorrow in the heart
of a man, he makes it stoop, Sc. represses
v. 1–9.]
565
P ROVER BS. XIII.
and crushes it down.” Most commentators,
however, suppose that the writer, may have
had tº in his mind instead of nº; or that
55 itself, as may be inferred from the form
of its plural ninº, may at one time have been
a common noun, and treated therefore as a
ºs which commonly, like the Latin “ne,” is
employed only in dependent sentences, though
rare, is recognized by Rosenmüller, Fürst,
Ewald and others. The combination ºpºs
in Prov. xxx. 31, for “irresistible” (“against
whom there is no rising up”), presents an
analogous instance. The exceptional cha-
racter of the phrase, however, seems to have
led to the various reading ºš (=ad), and
this is traceable in the LXX. eis 64varov, and
the Vulg. “iter devium ducit ad mortem.”
On this view, which Hitzig adopts, Tin"n} is
taken in malam partem for a “by-path.”
feminine, and they accordingly accept the ren-
dering of the LXX., Vulg. and A.V.
28. The rendering of the A.V. “there is
no death” assumes that nym ps can be taken
as equivalent to n\p sº, as the predicate of
the Sentence; and this use of the conjunction
CHAPTER XIII.
WISE son heareth his father’s
instruction: but a scorner hear-
eth not rebuke.
2 * A man shall eat good by the
fruit of his mouth: but the soul of
the transgressors shall eat violence.
3 He that keepeth his mouth keep-
eth his life: but he that openeth wide
his lips shall have destruction.
4. The soul of the sluggard desireth,
and hath nothing: but the soul of the
diligent shall be made fat.
5 A righteous man hateth lying:
but a wicked man is loathsome, and
cometh to shame.
6 "Righteousness keepeth him that ... *
is upright in the way: but wicked- " "
ness overthroweth the sinner.
7 There is that maketh himself
rich, yet hath nothing: there is that
maketh himself poor, yet hath great
riches.
8. The ransom of a man’s life are his
riches: but the poor heareth not rebuke.
9 The light of the righteous re-, Job 18, 6
joiceth: * but the lamp of the wicked &'. .”
shall be put out. | Or,
candle.
2 chap. I2.
# Heb. sin.
14.
CHAP. XIII. 1. Beareth] It will be seen
by the italics in the A.V. that there is no word
corresponding to this in the Hebrew, and
hence Some have tried to get a meaning with-
out it: “A wise son is taught by his father,”
or (2) “A wise son is the instruction of his
father,” is what he is through it, embodies it.
The insertion of the verb of the second clause
in the first is however quite legitimate, just as
in the next verse that of the first is inserted
in the Second. Stress is laid on the obstinacy
of the Scorner refusing to hear, not “instruc-
tion” only, but the much stronger “rebuke.”
2. As in xii. 14. “The fruit of the mouth,”
speech rightly used, is itself good, and must
therefore bring good fruit.
... eat violence] sc. brings upon itself repay-
ment in kind for its deeds of evil.
5. is loathsome] The verb may have either
the transitive meaning, “does shameful deeds,”
or the intransitive, “is put to shame.” The
A.V. adopts the latter, but changes the word
to “loathsome,” to avoid repetition. The
Vulg. “confundit et confundetur,” is epi-
grammatic enough to deserve notice, but has
nothing corresponding to it in the Hebrew.
7. One of the proverbs in which there is
probably one meaning on the surface and
another below. At first it seems, like xii. 9,
to sketch two forms of Self-contradicting
character, simulated wealth concealing pover-
ty, simulated poverty concealing great wealth.
But the teaching of xi. 24 finds its echo here.
There is a seeming wealth behind which there
lies a deep spiritual poverty and wretched-
ness. There is a poverty, which makes a man
rich for the kingdom of God. -
8. Here again there is an enigmatic para-
dox. On the one side is put the seeming
advantage of wealth. The rich man gets out
of many troubles, escapes often from a just
retribution, by his money. His riches are his
ransom. But then the poor man in his turn
is free from the risk of the threats and litiga-
tion that beset the rich. He “hears no re-
buke,” not in the sense in which the words
are used in v. I, but as the dead “hear not
the voice of the oppressor" (Job iii. 18),
or the abuse of the envious. “Cantabit
vacuus coram latrone viator.” Other .inter-
pretations are (1) “the poor, though, having
no other resource, he ought to hear rebuke,
too commonly neglects it,” and (2) “he who
heareth not rebuke becomes poor;” but the
first interpretation is, it is believed, the best.
9. Very beautiful in its poetry (analogous
to the thought which pervades the ‘Paradiso’
566
[v. Io–21.
P ROVER BS. XIII.
Io Only by pride cometh conten–
tion : but with the well advised is
wisdom. -
11 *Wealth gotten by vanity shall
be diminished: but he that gathereth
& chap. Io.
2. & 20, 2I.
º, ‘by labour shall increase.
Åazza!. 12 Hope deferred maketh the heart
sick: but when the desire cometh, it
is a tree of life.
13 Whoso despiseth the word shall
be destroyed: but he that feareth the
Or, shal/ commandment "shall be rewarded.
*::::::: 14 °The law of the wise is a foun-
27. tain of life, to depart from the snares
of death.
15 Good understanding giveth fa–
vour: but the way of transgressors is
hard. -
16 (Every, prudent man dealethº.
with knowledge: but a fool layeth #5 a.
open his folly. *.
17 A wicked messenger falleth into
mischief: but a faithful ambassador
is health.
18 Poverty and shame shall be to
him that refuseth instruction: but
he that regardeth reproof shall be
honoured.
I9 The desire accomplished is sweet
to the soul: but it is abomination to
fools to depart from evil. -
2O He that walketh with wise men
shall be wise: but a companion of
fools 'shall be destroyed. # Heb.
21 Evil pursueth sinners: but to #:
the righteous good shall be repayed.
of Dante) is the idea of the light rejoicing
in its brightness. Nature itself, the sun in
its glory (Ps. xix. 5), the stars in their
courses (Job xxxviii. 7), sing for joy and
rejoice. The distinction between the “light?”
and the “lamp” is also not without signifi-
cance. The righteous have the true light in
them. That which belongs to the wicked is
but derived and temporary, and shall be ex-
tinguished before long. Compare a like dis-
tinction in John i. 8, and v. 35.
1O. The A.V. order of words answers
closely to the Hebrew, but there is some
uncertainty what word the “only ” qualifies.
We may have (1) “By pride alone comes
contention’—that is the one unfailing spring
of quarrels; or (2) “By pride comes con-
tention only”—it, and it alone, is the fruit of
pride. The latter construction is preferable.
11. The words admit of three renderings:
(1) That of the A.V. “Wealth gotten by
vanity,” i.e. by a windfall, or sudden stroke
of fortune, not by honest labour, is soon
diminished; or (2) wealth is diminished by
vanity, by empty and hollow ostentation;
or (3) wealth is diminished quicker than a
breath. Of these, (1) is believed to be the
best. In any case, the general meaning seems
to be that the mere possession of riches is as
nothing; they come and go, but the power to
gain by skill of hand is everything.
by labour] Lit. “by the hand,” with three
possible meanings: (1) as in the A.V. ; (2)
“in proportion to his strength” (Ewald);
(3) “in due measure” (Hitzig).
12. when the desire cometh] Sc. when the
object of our desires is attained. The omis-
sion of the conjunction in the Heb. makes
the statement more emphatic. The desire
comes, it is a tree of life. Comp. iii. 18.
13. Shall be rewarded] The margin, “shall
be in peace,” follows the LXX. and Vulgate,
but the text of the A.V. is unquestionably
right.
14. snares of death] The phrase occurs
in Ps. xviii. 5. Comp. “laquei mortis” (Hor.
‘Od.’ III. xxiv. 8).
15. hard] The primary meaning of the
word is that of permanence. This may be
applied either to (1) running streams; or (2)
stagnant pools; or (3) as in the A.V. here,
and in Deut. xxi. 4; Mic. vi. 2, to the hard
dry rock. The contrast is expressive in either
case; but (3), that of the A.V., is the best
Supported. In either case, the idea is that of
the barren dry soil, or the impassable marsh,
in contrast with the fountain of life, carrying
joy and refreshment with it.
19. The connection, whether of contrast
or resemblance, is somewhat obscure. Most
probably the first clause states the general
law which explains the fact stated in the
Second, “Satisfied desire is pleasant, therefore
it is an abomination to fools to depart from
the evil on which their minds are set.” Another
view of the passage makes the relation one of
contrast: “Sweet is the satisfaction of desire,
yet the wicked will not depart from the
evil which makes that satisfaction impossible.”
2O. a companion of fools] Better, one
Who go eth after fools shall be de-
stroyed. The same word in xi. 15 is ren-
dered, “shall smart for it.” According to
various derivations it has been translated as
above, or as “shall become like them” (Vulg.),
“shall be made evil” (Hitzig), or, as from a
different text, yyooróigerat (LXX.). Comp.
the Greek proverb (Menand. ‘Monost.”
274), kakois àpixów kaijtës ékóñorm kakós,
and “Noscitur a sociis.”
v. 22—Io.] PROVERBS. XIII. XIV,
3 In the mouth of the foolish is
a rod of pride: but the lips of the
567
22 A good man leaveth an inherit-
ance to his children’s children: and
the swealth of the sinner is laid up wise shall preserve them.
for the just. 4. Where no oxen are, the crib is
23 *Much food is in the tillage of clean: but much increase is by the
the poor: but there is that is de- strength of the ox. - !
stroyed for want of judgment. 5 * A faithful witness will not lie:
& Job 27.17.
* chap. 12.
II,
& Exod. 20
16. & 23. I.
chap. 23. 24 He that spareth his rod hateth but a false witness will utter lies. gº.
I3. his son: but he that loveth him chas- 6 A scorner seeketh wisdom, and * * *
teneth him betimes. findeth it not: but “knowledge is easy chap. 8.
AE *: 34. 25 *The righteous eateth to the unto him that understandeth. 9.
**** satisfying of his soul: but the belly 7 Go from the presence of a fool-
of the wicked shall want. ish man, when thou perceivest not in
him the lips of knowledge.
CHAPTER XIV. 8 The wisdom of .# prudent is to
VERY wise woman buildeth her understand his way: but the folly of
house: but the foolish pluck- fools is deceit. -
eth it down with her hands. 9 °Fools make a mock at sin: but :* IO.
2 He that walketh in his upright- among the righteous there is favour. "
*Job 12.4, ness feareth the LoRD : * but he that Io The heart knoweth this own theb, the
złterness
is perverse in his ways despiseth bitterness; and a stranger doth not º'.
him.
22. An expression of trust, like that in
Eccles. ii. 26, that in the long run the ano-
malies of the world are rendered even. The
heaped-up treasures of the wicked find their
way at last into the hands of better men.
23. The antithesis between the two clauses
is less clear than usual. The contrast is the
ever-recurring one between honest poverty
and dishonest wealth. “The new-ploughed
field of the poor is much food, but there are
those, who, though rich, perish through their
disregard of right.”
24. chasteneth him betimes] More lite-
rally, seeketh chastisement for him
betimes.
CHAP. XIV. 1. Every wise woman] Lit.
Wise wormen. The fullest recognition that
has as yet met us of the importance of woman,
for good or evil, in all human Society.
3. a rod of pride] i.e. the pride shewn
in his speech is as a rod with which he strikes
down others and himself.
4. In its literal meaning a household
proverb, “Labour has its rough, unpleasant
side, yet it ends in profit.” But here, as
elsewhere, there may be a meaning below the
surface. The life of contemplation may seem
purer, “cleaner” than that of action. The
outer business of the world brings its cares
and disturbances, but also “much increase.”
There will be a sure reward of that activity in
good works for him who goes, as with “the
strength of the ox,” to the task to which God
calls him.
intermeddle with his joy.
6. Lit. seeketh wisdom, and there is
none. Not all seeking is followed by finding.
The successful pursuit of wisdom presupposes
at least earnestness and reverence. The scoffer
shuts himself out from the capacity of recog-
nizing truth.
7. A direct precept breaks into the ranks
of the general statements of the context.
“Judge of the man by his talk. If the lips
betray the mind and temper of the fool, or
scoffer, go from his presence. Thou canst
do no good. Thou mayest come to much
evil.” Another rendering is perhaps more
literal: “Go from the presence of a foolish
man, and thou hast not perceived in him the
lips of knowledge;” the closer thine ac-
quaintance, the more wilt thou look in vain
for anything but folly. So Bertheau.
8. The Hebrew counterpart to the Greek
“Know thyself.” “The highest wisdom is
for a man to understand his own way. The
extremest folly is self-deceit.” Some, how-
ever, take the last word “deceit,” of fraud
practised upon others. The folly, not the
wisdom, of fools shews itself in their cease-
less effort to deceive.
9. The received meaning is probably the
true one, but the verse is not without diffi-
culty. See Note below. -
10. Within the range of human experi-
ence there is perhaps no expression of the
ultimate solitude of each man's Soul at all
times, and not merely (as in Pascal's “Je
mourrai Seul’) at the hour of death, so
568
PROVERBS. xlv. f. 11–3.
II. The house of the wicked shall
be overthrown : but the tabernacle of
the upright shall flourish. .
chap. 16. 12 *There is a way which seemeth
25.
J chap. 1.
3I.
right unto a man, but the end thereof
are the ways of death.
13 Even in laughter the heart is
sorrowful; and the end of that mirth
is heaviness.
14. The backslider in heart shall
be / filled with his own ways: and a
good man shall be satisfied from himself.
15 The simple believeth every
word: but the prudent man looketh
well to his going.
16 A wise man feareth, and de-
parteth from evil: but the fool rageth,
and is confident.
17 He that is soon angry dealeth
foolishly: and a man of wicked de-
vices is hated.
18 The simple inherit folly: but
the prudent are crowned with know-
ledge.
19 The evil bow before the good;
and the wicked at the gates of the
righteous. .
2O & The poor is hated even of his & chap. 19.
own neighbour: but ‘the rich hath ſheb.
many friends. %.
21 He that despiseth his neighbour of the rich.
sinneth: * but he that hath mercy on Ps. 11a.
the poor, happy is he. 9.
22 Do they not err that devise
evil? but mercy and truth shall be to
them that devise good.
23 In all labour there is profit:
but the talk of the lips tendeth only
to penury.
24. The crown of the wise is their
riches: but the foolishness of fools is
folly.
striking in its truth and depth as this.
Something there is in every sorrow, and in
every joy, which no one else can share. Be-
yond that range it is well to remember that
there is a Divine Sympathy, uniting perfect
knowledge and perfect love.
11. Partly repeated in xvi. 25, and partly
repeating xii. 15. The way that seems right
in a man's own eyes is the way of the fool,
the way of Self-indulgence and self-will.
13. Another wide generalization of expe-
rience :
“Medio de fonte leporum
Surgit amari aliquid.”
Sorrow of some kind either mingles itself
with outward joy, or follows hard upon it.
The laughter dies out like the crackling of
the burning thorns, used in the East, in the
absence of better fuel, when fire was wanted
only for a temporary purpose.
14. It would be better, as there is no verb
in the second clause in the original, to repeat
that of the first, or to leave it to be supplied,
“He who falls away from God in his heart,
shall be filled with his own ways, and the
good man with that which belongs to him.”
15. simple] In the bad sense, as in i. 22.
17. The contrast lies between two forms
of evil, not between evil and good. Hasty
anger acts foolishly, but there is something
worse. The “man of wicked devices,” vindic-
tive and insidious, incurs all men's hatred.
18. The point of the proverb lies in the
word “crowned.” The teacher anticipates
the truth, and the paradox, of the Stoic saying,
“The wise is the only king.” By some com-
mentators the clause is rendered “Gather
wisdom round them.”
2O. Few maxims in the book jar so upon
our feelings as this, and yet it does but repre-
sent the generalization of a wide experience.
We seem to hear what worldly moralizers
have repeated in a hundred forms. Every
language, every age, might supply its parallel
adages:
“Donec eris felix, multos numerabis amicos,”
Ovid, ‘Tristia,” I. ix. 5
(comp. Ecclus. vi. 12, xii. 8; Theogn. 621,
697), reads the same lesson; but then the words
which follow shew that it is not to be taken
by itself. It is the foil which sets off the
brightness of the gem, the wisdom of the
world contrasted with the nobler wisdom of
a self-forgetting love.
21. In spite of all the selfish morality of
mere prudence, the hearer is warned that to
despise his neighbour (the word must be
taken by us in all the width given to it by the
parable of the Good Samaritan) is to sin.
The fulness of blessing comes on him who
sees in the poor the objects of his mercy.
22. err] In the sense of wandering from
the right way, the way of life.
23. The ever-recurring contrast between
a single hearty, thorough deed, and the mere
emptiness of speech.
24. The meaning of the first clause has
been often misunderstood. It has been thought
to teach that riches are a crown and glory
to the wise who know how to use them, not
*
v. 25–33.] PROVER BS. XIV. 569
# ver, 5. 25 A true witness delivereth souls: 30 A sound heart is the life of the
but a deceitful witness speaketh lies. flesh: but envy the rottenness of the
26 In the fear of the LORD is strong bones. *...
confidence: and his children shall have 31 *He that oppresseth the poor chap. 17.
a place of refuge. reproacheth his Maker: but he that Matth. 25.
.** , 27 The fear of the LoRD is a honoureth him hath mercy on the *
fountain of life, to depart from the poor. * -
snares of death. 32 The wicked is driven away in
28 In the multitude of people is his wickedness: but the righteous
the king's honour: but in the want of hath hope in his death.
people is the destruction of the prince. 33 Wisdom resteth in the heart of
29 He that is slow to wrath is of him that hath understanding: but
+Heb. great understanding: but he that is that which is in the midst of fools is
...?' fhasty of spirit exalteth folly. made known.
long and short of it.
to the fool. But this is to tie down the word
to its poorest and most literal meaning.
What is said is that “the crown, sc. the
glory, of the wise man constitutes his wealth.”
He alone is truly rich even as he alone (ac-
cording to the old paradox of the Stoics
quoted above, v. 18) is truly king.
The seeming tautology of the second clause
is really its point. “The foolishness of fools is
”, we expect something else, but the
subject is also the predicate. “The foolish-
ness of fools is foolishness.” That is the
Turn it as you will, it
comes to that at last.
25. Here, again, there is something like
tautology in the second clause. We expect
“ destroyeth life” as the antithesis to “de-
livereth souls.” But in this case also there is
an emphasis in the seeming absence of it.
“A deceitful witness speaketh lies.” What
worse could be said of him 2 Ail destruction
is implied in falsehood.
26. His children] The pronoun may be
referred either (1) to “the Lord,” the children
in that case being those whom He adopts, and
who are true to their adoption; or else (2) to
the worshipper, the man who fears the Lord,
implied in the previous clause. The former
construction is preferable.
27. Identical in its predicate with xiii. 14,
where the subject is not “the fear of the
Lord,” but “the law of the wise.”
jountain of life] See note on X. II.
28. The occurrence of this political pre-
cept in the midst of the maxims of personal
morality is striking. Still more so is its protest
against the false ideal of national greatness to
which Eastern kings, for the most part, have
bowed down. Not conquest, or pomp, or
gorgeous array, but a happy and numerous
people, forms the true glory of a king. The
word translated “prince” is of doubtful
meaning; and in Ps. cwi. I5 ; Isai. X. I6;
Micah vi. Io (marg.), is rendered “leanness.”
Rosenmüller gives it that sense here, and ren-
ders the latter clause “in the want of people is
the dread of leanness.” The LXX., Vulg.
and most commentators, however, support the
A.V.
29. exalteth folly] Lifts it up, as it were,
on high, and exposes it to the gaze of all men.
30. The “sound heart” (lit. heart of
health) is that in which all emotions and
appetites are in a healthy equilibrium. The
contrast with this is the envy which eats, like
a consuming disease, into the very bones and
marrow of a man's moral life.
31. The antithesis of the two clauses is bet-
ter seen by rendering the second he that hath
mercy on the poor honoureth Him,
sc. God who is the Maker of poor and rich alike.
32. The contrast between the righteous
and the wicked is carried on beyond the limits
of man's earthly life. The hope which abides
even “in death” must, like that of the Psalm-
ist (PS, Xvii. 15), look beyond it.
33. Omitting the words in italics as not in
the Hebrew, “wisdom” must be taken as the
subject of both clauses. The nature of the
contrast has been very differently understood:
(1) Wisdom has her home in the heart of him
that hath understanding, butis “made known,”
Sc. by the very force of contrast, in the midst
of fools; or (2) “is made known,” Sc. is
reserved and reticent in the one, noisy and
boastful in the other; or (3) the LXX. and
some other versions get over the difficulty
by inserting a negative in the second clause,
“Wisdom is not made known.” (4) The
Targum cuts the knot by inserting a new sub-
ject in the second clause, “Folly is made
known.” (5) The Vulg. takes the verb as
active, and gives “indoctos quosque erudiet.”
Of these (1) seems to have most to commend
it.
^
57O
[v. 34–9.
PROVERBS. XIV. xv.
# Heb. Zo
34 Righteousness exalteth a na-
tion: but sin is a reproach to any
people. .
}
35 The king's favour is toward a
wise servant: but his wrath is against
him that causeth shame.
34., reproach] The word so rendered (TDn)
has this sense in Lev. xx. 17, and generally in
the Chaldee Targums. Its more usual mean-
ing, “mercy, piety,” has been retained by some
commentators (Schultens and Grotius), who
attach to the word rendered “sin” the sense
of “sin-offering,” and so get the maxim
“piety is an atonement for the people.” There
seems, however, no reason for abandoning the
A.V
NOTE on CHAP. xiv. 9.
“Fools make a mock at sin.” The verb in fools who are its victims ”—Sc. disappoints
the Heb. is singular, the noun plural. We have and ruins them, or, (b) that which it has in
therefore either to assume, with the A.V., the Lev. v. 6, 7 ; I S. vi. 4, of a “sin-offering,”
Vulg., Rosenmüller, Ewald and others, that which gives as the meaning, “A sin-offering
the number is altered to individualize the does but mock the worshippers when they
application of the maxim, or, with Bertheau, are wilfully wicked.” They expect to gain
to make tº the subject of the verb. In this God's favour, and do not gain it (Bertheau).
case too we have to choose between (a) the So taken it becomes parallel to xv. 8, xxi. 7.
common meaning of the word, “Sin mocks the
CHAPTER XV.
:gap. 25. A *SOFT answer turneth away
* chap. 12. wrath: but grievous words stir
:: *** up anger. ----
#.º. 2 The tongue of the wise useth
ãº, knowledge aright: *but the mouth of
%" fools ‘poureth out foolishness.
struction: but he that regardeth re-
proof is prudent.
6 In the house of the righteous is
much treasure: but in the revenues
of the wicked is trouble.
7 The lips of the wise disperse
knowledge: but the heart of the fool-
...]”3+ 3 *The eyes of the LORD are in ish doeth not so.
jº: ; every place, beholding the evil and 8 *The sacrifice of the wicked is :* 2I-
$º” the good. an abomination to the LORD : but Isai. i. 11.
* & tº & 66. 2.
#3. the prayer of the upright is his de-jºo.
light. 7. 22.
Amos 5.22.
& 4 * A wholesome tongue is a tree
Žº of life: but perverseness therein is a
zzz Žhe e tº $ g &
#. breach in the spirit. 9 The way of the wicked is an
.** 5 °A fool despiseth his father's in- abomination unto the LORD : but he
CHAP. XV. 2. useth knowledge aright] vexation, as the word
Rather, makes knowledge goodly. What Isai. lxv. 14.
is meant to be set forth is the contrast be- 7. not sol Unless we take this as a half-
tween the power of well-considered speech to ironical softening of the censure, it forms a
commend true wisdom, and the pouring, lite- somewhat weak antithesis. The word trans-
rally, as in marg., “the bubbling forth" of lated “so" is taken by Schultensin its etymologi-
folly. cal force as “strong,” “firm,” and the passage
3. The teaching which began with the stands, “the neart of the fool disperseth (verb
i. supplied from the first clause) what is weak
. #"...º.º. and unsteady,” sc. “falsehood and unwisdom.”
ledge - Others again follow the LXX. in taking it as
© an adjective, “the heart of the fool is un-
stedfast.” The phrase is, however, of fre-
quent occurrence (Gen. xlviii. 18; Exod. x.
II; Num. xii. 7), and does not require this
strain upon its usual meaning.
8. The teaching of the prophets, as to
the conditions of acceptable sacrifice, finds its
counterpart in the maxims of the wise.
Comp. I S. xv. 22; Isai. i. II, lxi. 8, lxvi. 3.
is rendered in
4. ‘wholesome] The same word as that
rendered “sound” in xiv. 30. Here also both
meanings fit in, that of “tranquil” or “pla-
cable” being somewhat the best. A more
literal and perhaps preferable rendering would
be soundness of speech.
tree of life] Comp. note on iii. 18, xi. 30.
breach in the spirit] With the sense of
v. Io—22.]
571
PROVERB.S. XV.
loveth him that followeth after right-
COUISIlešS.
Io "Correction is grievous unto
him that forsaketh the way: and he
that hateth reproof shall die.
II ºf Hell and destruction are before
the LORD: how much more then the
hearts of the children of men?
12 A scorner loveth not one that
reproveth him: neither will he go
unto the wise.
13 * A merry heart maketh a cheer-
ful countenance: but by sorrow of
the heart the spirit is broken.
14. The heart of him that hath un-
derstanding seeketh knowledge: but
the mouth of fools feedeth on foolish-
I) CSS. -
15 All the days of the afflicted are
evil: but he that is of a merry heart
hath a continual feast.
| Or, Izz-
struction.
Jº Job 26. 6.
& chap. 17.
22.
16 °Better is little with the fear P. 37.
of the LORD than great treasure and chap. 16.8.
trouble therewith. r Tim. 6.6.
17 * Better is a dinner of herbs chap. 17.
where love is, than a stalled ox and “
hatred therewith. *
18 * A wrathful man stirreth up chap. 26.
strife: but he that is slow to anger :: * *
appeaseth strife.
19 The way of the slothful man is
as an hedge of thorns: but the way
of the righteous ' is made plain. º
20 * A wise son maketh a glad as a
father: but a foolish man despiseth 7... so.
his mother. I.
21 *Folly is joy to him that is “chap to.
"destitute of wisdom: but a man offheb.
understanding walketh uprightly. ::gſ
22 “Without counsel purposes are chap. ix.
disappointed: but in the multitude of "
counsellers they are established.
10. Better, There is a grievous cor-
rection, sc. “nothing less than death,” to
him that forsaketh the way.
11. Again an echo from Job, xxvi. 6.
The stress is laid on the darkness and gloom of
the shadow-world (Sheol) and the abyss
(Abaddon), the “bottomless pit” of Rev. ix.
I, II, where the Hebrew word is given, side
by side with its Greek equivalent.
13. Both clauses probably express the
same truth. Emotions of joy and Sorrow
shew themselves in outward look and act.
“ In sorrow of heart the breath is op-
pressed.” In the A.V. the parallelism is lost.
All that is needed is to take the word
which answers to “spirit” in the literal sense
which underlies the figurative. So Hitzig.
Rosenmüller and Bertheau, however, Support
the A.V.
15. afflicted] The antithesis, with the
words in the second clause, “he that is of a
merry (lit. “good”) heart,” shews that the
affliction meant is less that of outward cir-
cumstances than of a troubled and downcast
spirit. Life to the cheerful is as one perpetual
banquet, whether he be poor or rich. That
which disturbs the feast is anxiety, the “taking
thought” of Matt. vi. 34.
16. Here also we trace the harmony of
wisdom, i.e. of the Divine Word, speaking
through many different channels and in dif-
ferent tones. The proverb has its completion
in the teaching which bids us seek first “the
kingdom of God and His righteousness”
(Matt, vi. 33), and finds echoes in the maxims
of the wise among other nations who have
uttered like thoughts.
17. a dinner of herbs] The meals of the
poor and the abstemious. Flesh was at all
times the diet of the rich, or reserved for
special occasions. The “stalled ox,” like the
“fatted calf” of Luke xv. 23, would indicate
a stately magnificence.
19. The proverb condenses a parable.
The slothful goes on his journey, and for him
the path is thick set with thorns, briars, fences,
through which he cannot force his way. For
the “righteous” (better, upright), the same
path is as the broad raised causeway of the
king's highway. Comp. Isai. xl. 3.
20. At first sight the parallelism does
not seem close, but to “despise” a mother is
ipso facto to cause her the deepest grief, and is
therefore not unfitly contrasted with “making
a glad father.” -
21. Here also the contrast is implied ra-
ther than stated. “The empty-hearted, rejoic-
ing in folly, goes the wrong way; the man of
understanding, rejoicing in wisdom, goes the
right way.”
22. counsellers] The Hebrew word used,
as it is, almost as an official title (1 Chro.
xxvii. 32; Isai. i. 26, xix. II), brings before
us the picture of the divan or council-chamber
of Eastern countries, arranged for a solemn
conference of the wise.
23. The words have, probably, a special
reference to the debates in council implied
in v. 22. True as they are at all times,
572
[v. 23—1.
PROVER BS. XV. XVI.
23 A man hath joy by the answer
Heb. in of his mouth: and a word spoken ‘in
his season. • a
- due season, how good is it!
ºrhii. 3. 24 °The way of life is above to
Col. 3. 1, 2, the wise, that he may depart from
hell beneath.
£º: 25 °The LoRD will destroy the
- house of the proud: but he will esta-
blish the border of the widow.
ſºap 6 26 ZThe thoughts of the wicked
are an abomination to the LORD : but
...}, the words of the pure are 'pleasant
Aleasant- words.
72&SS, 27 He that is greedy of gain
troubleth his own house; but he that
hateth gifts shall live.
28 The heart of the righteous
studieth to answer: but the mouth of
rPs, 34. the wicked poureth out evil things.
# & 43. 29 "The LORD is far from the
*
ing.
wicked: but he heareth the prayer
of the righteous. -
30 The light of the eyes rejoiceth
the heart: and a good report maketh
the bones fat.
31 The ear that heareth the re-
proof of life abideth among the
WISC.
32 He that refuseth "instruction ...
despiseth his own soul: but he that
"heareth reproof 'getteth understand- ;th.
Heb.
33 The fear of the LoRD is the º:
instruction of wisdom; and * before shap. 18.
honour is humility. -
CHAPTER XVI. & ver. 9.
HE *"preparations of the heart º
21.8. 20.24.
in man, and the answer of the Jºo. 23.
T;
tongue, is from the LORD. disposings.
they also bring before us the special charac-
teristic of the East, the delight in ready, im-
provised answers, solving difficulties, turning
aside anger. Such an answer, to a people
imaginative rather than logical, has much
more weight than any elaborate argument.
Comp. the effect produced on the mind of the
scribe who heard our Lord's dispute with
the Sadducees, when he saw that He had “an-
swered well.” Mark xii. 28.
24. The contrast lies in the words “above,”
“beneath.” The one path is all along up-
ward, leading to the highest life. It rescues
him from the other, which is all along down-
ward, ending in the gloom of Sheol.
25. the widow] Here, as elsewhere (Deut.
x. 18; Ps. lxviii. 5), the widow, as the ex-
tremest type of desolation, stands as the repre-
sentative of the whole class contrasted with
the proud. They are safer in their poverty
in the protection of the Lord than the proud
are in the haughtiness of their strength.
26. It would be better to omit the words
in italics and to invert the order of the second
clause, words of pleasantness are pure,
sc. the gracious words that seek to please,
not wound, are to Him as a pure acceptable
offering, the similitude being taken from the
Levitical ritual, and the word “pure” used in
a half ceremonial sense as in Mal. i. II.
27. The mention of “gifts” shews that
there is a special application to the office of
the judge. It is worth while to note that the
Chaldee Targum, in its paraphrase of this pas-
sage, gives the words “he who gathers the
mammon of unrighteousness,” using the words
with special reference to wealth obtained by
unjust judgments. May we infer that the
more memorable adoption of that phrase
(Luke xvi. 9) had a point of contact, through
the version then popularly used in the syna-
gogues of Palestine, with this proverb:
28. The emphasis lies on the contrast be-
tween the “studying” of the wise before he
answers and the hasty “bubbling” or bab-
bling of the foolish. The teaching of our
Lord (Matt. x. 19) presents us with a differ-
ent and higher precept, resting upon different
conditions. Within the limits of human wis-
dom and experience the “studying” is right.
29. We may perhaps trace a reference to
this maxim, a proof how deeply it had taken
root in men's hearts, in the reasoning of the
blind man in John ix. 31.
3O. light of the eyes] Probably not the
outward light which the eyes look on, but the
brightness which shines in the eyes of one
whose heart and face are alike full of joy.
Such a look by itself acts with a healing and
quickening power. Comp. the phrase “the
light of the king's countenance” in xvi. 15.
a good report] Sc. good news.
31. the reproof of life.] The construction
admits of two senses, (1) the reproof that leads
to, or gives life, (2) that which comes from
life and its experience. Of these (1) is pre-
ferable.
32. understanding] Lit. “heart,” the sym-
bol of a moral rather than merely intellectual
wisdom. “Getteth” as in the text is better
than the marg. “possesseth.”
33. the instruction of wisdom] The latter
word stands as the genitive of the object.
v. 2—13.]
573
PROVER BS. XVI.
**, *, *. 2 "All the ways of a man are clean
in his own eyes; but the LORD weigh-
eth the spirits. -
. 37 s. 3 °' Commit thy works unto the
jiàº, LORD, and thy thoughts shall be
25. established.
Luke 12.
: Pet S 4. The LORD hath made all things
iñº.”” for himself: *yea, even the wicked
#; ar. for the day of evil. e ©
3 ºr a 5 “Every one that is proud in
17 & 8.33. heart is an abomination to the LORD :
though hand join in hand, he shall not
º, be ' unpunished. -
6’ º * º º e
º: 6 By mercy and truth iniquity is
purged: and by the fear of the LORD
men depart from evil.
7 When a man’s ways please the
LORD, he maketh even his enemies
to be at peace with him. º
8 / Better is a little with righteous-ºs. 37.
ness than great revenues without chap. 15.
right. 16.
9 & A man’s heart deviseth his way: * * *
but the LORD directeth his steps. :
Io A divine sentence is in the lips 'º.
of the king: his mouth transgresseth *.
not in judgment. .
11 * A just weight and balance are ...” ”
the LoRD's: 'all the weights of the ºf
bag are his work. the stones.
I2 It is an abomination to kings
to commit wickedness: for the throne
is established by righteousness.
13 Righteous lips are the delight
The fear of the Lord is the discipline that
leads to wisdom.
CHAP. XVI. The proverbs with which
this chapter opens (vºv. 1–7) have, more than
any other group, a specially religious charac-
ter impressed on them. The name of Jehovah
as Giver, Guide, Ruler, or Judge, meets us
in each of them.
1. Better, The plans of the heart be-
long to man, but the utterance of the
tongue is from Jehovah. Here also,
as in the events of life, “man proposes, God
disposes.” Thoughts come and go, as it
were, spontaneously, but true, well-ordered
speech is the gift of God. The same truth
appears in another form in v. 9.
2. All moralists have recognized the truth
of the first clause. We are blind to our own
faults, do not see ourselves as others see us.
Here, however, there is the true remedy
against self-deceit. There is One who tries
not the “ways” only, but the “spirits,” a
“discerner of the thoughts and intents of the
heart.”
3. Commit] Lit. “Roll,” as a man trans-
fers a burden from his own back to one
stronger and better able to bear it. Comp.
Ps. xxii. 8, xxxvii. 5.
thy thoughts] Sc. the plans or counsels out
of which the works spring.
4. for himself] Better, The Lord
hath Wr Olight everything for its own
end; Sc. “hath ordered all things well,”
and this includes the appointment of an “evil
day” for “the wicked” who deserve it. The
A.V., “for himself,” is not justified by the
Hebrew, and suggests an untrue view of the
divine government.
5. As regards the last clause, see note on
XI. 2. I.
&
6. Another precept, like that of xv. 8, as-
serting the moral as contrasted with the
ritual element of religion. “By mercy and
truth,” not by sacrifices and burnt-offerings,
“iniquity is purged, atoned for, expiated.”
The verb is the same as that which enters
into the prominent Hebrew words for “pro-
pitiation ” and “atonement.” The teaching
is the same as that of the prophets. (I S.
xv. 22; Micah vi. 6–8, and PSS. l. I3, 14,
li. I6, 17.)
7. Not that the enemies are simply kept
quiet through their knowledge that the good
man is under God's protection, but that
goodness has power to charm and win them
to itself.
9. deviseth his way] sc. thinks it out
with anxious care, and yet it is the Lord
and He only Who directs the steps. Comp.
*U. I.
10. A divine sentence] The word (DDP) is
elsewhere used for “divination,” “soothsay-
ing,” in its darker aspect as contrasted with
prophecy. Bearing this in mind we get at the
true meaning. The true oracle is to be sought,
not from soothsayers and diviners, but “at
the lips of the king,” who is ideally the repre-
Sentative, the ºrpoq fºrms, of Jehovah, in His
government of mankind.
11. In substance identical with xi. 1, but
with some difference of statement. Men are
not to think that trade lies outside the divine
law. He has commanded all that belongs to
truth and right there also. (Lev. xix. 35, 36;
Deut. xxv. 13.)
the weights of the bag Lit. “the stones.”
See note on xi. I.
12. Again a picture of the ideal king;
finding, like the preceding verse, an echo in
the teaching of a prophet. (Isai. xvi. 5.)
574.
Iv. 14–27.
PROVERBS. XVI.
of kings; and they love him that
speaketh right. -
I4. The wrath of a king is as mes-
sengers of death: but a wise man will
pacify it.
I5 In the light of the king's coun-
* chap. 19. tenance is life; and *his favour is as
I2. a cloud, of the latter rain.
16 *How much better is it to get
wisdom than gold ! and to get under-
standing rather to be chosen than
silver !
17 The highway of the upright is
to depart from evil: he that keepeth
his way preserveth his soul.
18 ° Pride goeth before destruction,
and an haughty spirit before a fall.
19 Better it is to be of an humble
'95; spirit with the lowly, than to divide
#º the spoil with the proud.
#ſºr. 2O "He that handleth a matter
* chap. 8.
II.
2 chap. 11.
2. & 18. I2.
wisely shall find good: and whoso
*trusteth in the Lord, happy is he. ...a
21 The wise in heart shall be gº
called prudent: and the sweetness of jj. ;
the lips increaseth learning. -
22 *Understanding is a wellspring chap. 13.
of life unto him that hath it: but the “ i.
instruction of fools is folly.
23 The heart of the wise 'teacheth ...,
his mouth, and addeth learning to his wise.
lips.
24. Pleasant words are as an honey-
comb, sweet to the soul, and health to
the bones. -
25 °There is a way that seemeth ºp. 4.
right unto a man, but the end there- ºft
of are the ways of death. jºin
26 He that laboureth laboureth for #.”
himself; for his mouth craveth it of *.
him. ; zezzto hime.
f Heb.
27 An ungodly man diggeth up 2.É. of
14. While the words are still spoken of
the king as being all that he ought to be,
they remind us almost painfully of the terrible
rapidity with which, in the despotic monarchies
of the East, punishment, even death, follows
on displeasure.
15. a cloud of the latter rain] Here, as
elsewhere, the latter rain is that which falls
in March or April just before the harvest.
(Deut. xi. I4; Jer. iii. 3, v. 24; James v. 7.)
The “cloud" which brings it, at once screen-
ing men from the Scorching Sun, and bringing
plenty and blessing, is a fit type of the highest
favour.
19. divide the spoil] Here, as in Isai. liii.
12, the act that commonly followed on vic-
tory is taken as a synonym for victory itself.
2O. The parallelism here has something
of the nature of a climax. Good as it is to
“handle a matter wisely,” it is far better to
“trust in the Lord.” The former is really
impossible except through the latter. Another
rendering gives “He who gives heed to the
word,” Sc. the commandment of the Lord.
21. The words point to the conditions of
all true growth in wisdom. Moral wisdom
(“the wise in heart”) is recognized as intel-
lectual also. He who has the gift of utter-
ing it in winning speech increases it in himself
and others.
22. wellspring of life]. The same word as
the “fountain of life” in xiv. 27. Comp. note
OIl X. II.
the instruction of fools] Not that which
they give, but that which they receive. Truth
is expressed by means of a paradox. “The
chastisement, the discipline of fools is"...we
expect to hear “ destruction, shame, confu-
sion.” What we do hear (as in the parallel
instance of xiv. 24) at the completion of
the sentence is, “their folly.” That is its own
all-sufficient punishment.
24. The words seem to imply that honey
took its place not only among the luxuries,
but among the medicines of the Israelites.
It was at once pleasant to the taste, and heal-
ing to the diseased or exhausted body. . This
two-fold use made it all the fitter to be an
emblem, as in this passage, and Ps. xix. Fo,
of the true Wisdom which is also true obedi-
ence, of the “pleasant words” in which that
Wisdom speaks. ,'
26. He that laboureth] Literally, “The
soul, or desire, of him that laboureth.” And
thus we get as the sense of the whole, “The
desire of the labourer labours for him " (Sc.
helps him in his work), “for his mouth urges
him on.” What is meant is that hunger of
some kind is the spring of all hearty labour.
Without that the man would sit down and
take his ease. So far, the literal meaning is
plain enough, but it is probable also that this
too is a “parable” and a “dark saying.” Un-
less there is a hunger in the Soul, craving to
be fed, there can be no true labour after
righteousness and wisdom. (Comp. Matt.
v. 6.)
27. Once again the “man of Belial"
meets us. The four verses (viv. 27–30) all
hang together as speaking of the same thing,
and the well-known opprobrious name stands
v. 28–4.]
575
PROVERBS.
XVI. XVII.
evil: and in his lips there is as a burn-
ing fire. -
28 AA froward man f soweth strife:
and a whisperer separateth chief
friends.
29 Aviolent man enticeth his neigh-
bour, and leadeth him into the way
that is not good. -
30 He shutteth his eyes to devise
froward things: moving his lips he
bringeth evil to pass.
31 The hoary head is a crown of
33 The lot is cast into the lap; but
the whole disposing thereof is of the
LORD.
CHAPTER XVII.
ETTER is “a dry morsel, and her is
quietness therewith, than an
house full of "sacrifices with strife.
2 A wise servant shall have rule
over a son that causeth shame, and
shall have part of the inheritance a-
mong the brethren.
| Or, good
C/2&7°.
3 *The fining pot is for silver, and º
the furnace for gold: but the LoRD ...” ”
trieth the hearts. *
glory, if it be found in the way of
righteousness.
32. He that is slow to anger is
Jer. I7. Io.
Mal. 3. 3.
better than the mighty; and he that
ruleth his spirit than he that taketh a
city.
4. A wicked doer giveth heed to
false lips ; and a liar giveth ear to a
naughty tongue.
at the head as stigmatizing the man who
delights in causing the mischief of which they
treat.
diggeth up evil] Sc. digs an evil pit for
others to fall into. Comp. PS. vii. 15.
3O. As in vi. 13, we have the physiog-
nomy of the slanderer, the man of Belial,
brought before us, the half-closed eyes that
never look you straight in the face, the rest-
lessness or cunning of which biting the lips
is the surest indication.
31. The insertion of the “if” of the
A.V. (to which there is no corresponding
particle in the original) gives to a broad,
general maxim the tameness of one stated
with limitations and conditions. Literally
the proverb runs, “The hoary head is a
crown of glory: it is found in the way of
righteousness,” comes as its reward.
32. In these words we have the first re-
corded utterance of what has since become a
truism, repeated in different languages in all
but identical terms. Comp. Ovid, ‘Epist.
ex Pont.’ II. v. 75, “Fortiorest qui se, quam.
qui fortissima vincit Moenia.”
33. into the lap.] The process seems to
have been that the lots were thrown into the
gathered folds of a robe, and then drawn
Out. g
disposing] Better, the judgment or sen-
tence which depends upon the lot. Where
all human influence was excluded, where
everything seemed the merest chance, there
the faith of the Israelite teacher recognized
the guidance of a higher Will. So in the
case of Achan (Josh. vii. 18), and Jonathan
(I S. xiv. 37–42), it had been used to detect
guilt. The same process, it would seem from
this passage, was employed ordinarily in trials
where the judges could not decide on the
facts before them. Comp. xviii. 18.
CHAP. XVII. 1. sacrifices] As in vii. 14,
the feast accompanied the offering. Part of
the victims were burnt upon the altar, the
rest was consumed by the worshipper and
his friends. The “house full of sacrifices *
was therefore one abounding in Sumptuous
feasts.
2. The “servant,” it must be remem-
bered, was a slave, but in the absence of
children, as in the case of Eliezer of Damas-
cus (Gen. xv. 2), or by the misconduct,
real or supposed, of the true heir, as in the
case of Ziba (2 S. xvi. 4), he might suc-
ceed to the inheritance. The latter instance
indeed, even before the transfer by David of
Mephibosheth's rights, is a striking example
of the wealth and influence which a man,
starting from the position of a slave, might
by prudence and tact attain to (2 S. ix.
Io).
3. The art of smelting ore, which must
have been known to the Israelites from the
time of their sojourning in Egypt, but had,
probably, been brought into fresh prominence
through intercourse with the Phoenicians and
with Sheba, here becomes a parable. Wonder-
ful as is the separation of the pure metal from
the dross with which it has mingled, there is
something yet more wonderful in the divine
discipline which purifies the good that lies hid,
like a grain of gold, even in rough and common
natures, and frees it from all admixture of
evil. The same similitude meets us again
in Mal. iii. 2; I Pet. i. 7.
4. The two clauses, though closely re-
sembling each other, describe two phases of
576
PROVERBS. xv.11. [v. 5–14.
:* 14, 5 °Whoso mocketh the poor re-
I2.
proacheth his Maker : and he that is
jºb. glad at calamities shall not be "un-
held in- tº -
2Zoce?zz. punished.
*Ps. 127.3. 6 & Children’s children are the
& 128. 3.
crown of old men ; and the glory of
Heb. children are their fathers.
A Zºº of 7 : Excellent speech becometh not
excellezzcy. flry; *
º, a fool: much less do flying lips a
(2 & 22 O e
Aying. prince. -
...” “ 8 °A gift is as a ‘precious stone in
jºb, the eyes of him that hath it: whither-
stozze of tº e
grace.” Soever it turneth, it prospereth.
V chap. Io.
9 / He that covereth a transgression
"seeketh love; but he that repeateth 9.
e Aroczezeth.
a matter separateth very friends.
Io "A reproof entereth more into º,4:
roof aw-
a wise man than an hundred stripes etºnate a
zwese meant,
into a fool. - than to
II An evil man seeketh only re-jºº.”
bellion : therefore a cruel messengerºº
shall be sent against him. . e
12 Let a bear robbed of her whelps
meet a man, rather than a fool in his
folly.
13 Whoso & rewardeth evil for good, ºom. Tºº,
evil shall not depart from his house. : These s.
I4. The beginning of strife is as ºpet, 3.9.
the mutual affinities of evil. The evil doer
delights in lies, the liar in bad words. In the
Hebrew, however, both words are abstracts,
“wickedness,” “ lying.” -
5. he that is glad at calamities] The
temper is common at all times as the most
hateful form of evil, but most languages have
had to describe it by its effects. It belonged
to the Greek mind in its fertility of combi-
nation to express it by the single word árt-
xaspekakta (Arist. “Eth. Nicom.’ II. 6), well
rendered by the German “Schadenfreude.” It
is noteworthy that the sins spoken of in both
clauses occur also in Job's vindication of his
integrity (xxxi. 13, 29). The marg. “shall
not be held innocent” gives an admissible, but
not preferable, rendering.
6. The special point dwelt on is the
reciprocity of good in sustained family rela-
tionships. A long line of children's children
is the glory of old age, a long line of ancestors
the glory of their descendants.
7. The marg., “lip of excellency,” “lip
of lying,” is more literal and gives greater em-
phasis to the contrast.
prince] Better perhaps “noble,” princely-
hearted (so LXX.). What is pointed out is
not the unfitness of lying lips for exalted rank,
but the necessity of harmony, in each case,
between character and speech.
8. A half-satirical description of the power
of bribery in palaces and among judges. The
precious stone, literally “a stone of grace,” is
probably a gem, thought of as a talisman
having the power to conciliate favour. The
words “in the eyes of him that hath it” (lite-
rally, “ of its possessor”), may refer either to
the man who gives, or to him who receives
the bribe, and the judgments of interpreters
are nearly equally divided. On the whole,
however, it seems best to refer it to the man
who, being the possessor, has the power to
give it. He sees in the gift a talisman which
“wherever it turns” will ensure “prosperity.”
We may compare the line in Ovid, ‘de Art.
Am.’ III. 653,
“Munera, crede mihi, capiunt hominesque
deosque.”
Or Pindar's
Xpworös év Xepori haveis, K.T.A.
‘Pyth.” III. 55.
9. seeketh love] i.e. takes the course which
leads to his gaining it.
Ae that repeateth a matter] The warning
is directed not against the tendency to take
up idle Scandal about one's friends and spread
it, but against that which leads a man to
dwell with irritating iteration on a past offence
instead of burying it in oblivion.
separateth very friends] Better, alien-
at eth his chief friend. The thought is
not so much that of the mischief which the
talebearer makes between others, as of the
injury which he works for himself.
10. entereth] The marg. “aweth,” which
implies a different etymology for the Hebrew
verb, though supported by some Jewish inter-
preters, is inaccurate and less expressive.
11. “Rebellion seeks only evil,” is a pos-
sible alternative. In either case the proverb
retains its force as expressing the reverence of
the East for the supreme authority of the
king. The “cruel messenger” may mean the
angel of death who is sent forth against the
rebel, but is more probably the king's officer
despatched to subdue and punish him. The
LXX. however adopts the former meaning, and
gives “The Lord will send a pitiless angel.”
12. The large brown bear of Syria, in her
rage at the loss of her whelps, was to the
Israelites the strongest type of brute ferocity.
Comp. 2 S. xvii. 8; 2. K. ii. 24; Hos. xiii. 8.
14. The figure is taken not from the
springing forth of a stream, but from the great
tank or reservoir upon which Eastern cities
often depended for their supply of water.
The beginning of strife is compared to the
v. 15–26.]
577
PROVERBS. XVII.
when one letteth out water: there-
fore leave off contention, before it be
meddled with.
gººds, 15 °He that justifieth the wicked,
thap. 24. and he that condemneth the just,
24 -
even they both are abomination to
the LORD.
I6 Wherefore is there a price in the
hand of a fool to get wisdom, seeing
he hath no heart to it? -
17 A friend loveth at all times,
and a brother is born for adversity.
Isai. 5. 23.
? chap. 18.
24.
* chap. 6. 18 °A man void of 'understanding
1. & II. 15. e -
%; striketh hands, and becometh surety
&?’’.
in the presence of his friend.
19 He loveth transgression that
loveth strife: and he that exalteth his
Heb. The gate seeketh destruction.
- a.
º: 20 t He that hath a froward heart
findeth no good: and he that hath a
perverse tongue falleth into mischief.
21 'He that begetteth a fool doeth “P”
it to his sorrow ; and the father of a
fool hath no joy.
22 * A merry heart doeth good ºp.º.
"like a medicine: but a broken spirit & s. 13.
drieth the bones. - º:
23 A wicked man taketh a gift out
of the bosom to pervert the ways of
judgment.
24 * Wisdom is before him that º:
hath understanding; but the eyes of a " ' " "
fool are in the ends of the earth.
25 °A foolish son is a grief to his º.º.
father, and bitterness to her that bare &º
him.
26 Also to punish the just is not
good, nor to strike princes for equity.
first crack in the wall or mound of such a
reservoir. At first a few drops ooze out, but
after a time the whole mass of waters pour
themselves with fury, and it is hard to set
limits to the destruction which they cause.
before it be meddled with] Literally, “be-
fore it rolls, or rushes forward.”
15. Men need to be warned against an
unjust acquittal, no less than against unjust
condemnation, “Judex damnatur cum nocens
absolvitur.” In the Hebrew as in the English,
“to justify” has its forensic sense, “to declare.
righteous,” to acquit.
16. A more literal rendering gives greater
point: Why is there a price in the hand
of a fool 2 Is it to get wisdom. When
he has no heart for it 2 The fool, how-
ever willing, cannot buy wisdom. No money
will avail without the understanding heart.
17. The A.V., though grammatically ten-
able, misses in great measure the beauty of the
proverb. What is meant is not a deprecia-
tion of the ties of friendship as compared with
those of kindred, but to exalt the true friend
to the uttermost. It describes, as in xviii. 24,
the “friend that sticketh"closer than a bro-
ther.” At all times a friend loveth, but
in adversity he is born (sc. becomes)
a brother. The rendering of the A.V. is,
however, maintained by some commentators
(Bertheau), and is supported by the LXX.
and Vulgate. Taken as above, we have in it
a parallel to the “Amicus certus in re incerta
cernitur” of Cic. * de Amic.’ c. 64.
18. The reappearance of the warning
against suretiship seems to be suggested by the
previous verse. As nothing is nobler than the
Vol. IV. -
self-sacrifice of the true friend, so nothing is
more contemptible than the weakness which
allows itself to be sacrificed for the sake of
worthless associates.
in the presence of his friend]=“on behalf
of,” or “to his friend for some third person.”
19. he that exalteth his gate] To exalt the
gate is to build a stately house, i.e. to indulge
in arrogant Ostentation.
22. doeth good like a medicine] Better,
worketh a good healing. There is no
particle of comparison in the Hebrew.
23. Another protest against the pervading
corruption of Oriental judges. The words
“from the bosom,” from the fold of the gar-
ment rather than from the bag or girdle in
which money was usually carried, possibly
point to the stealthiness with which the gift is
Offered.
24. before him] Set straight before his
eyes as the mark to “which they look.”
Others, following the LXX. and Vulg., render
“Wisdom is in the face of him that hath
understanding,” Sc. is seen in the clear, sted-
fast look of the wise man as contrasted with
the wandering gaze of the fool. The former
meaning is, however, preferable. -
25. A repetition of v. 21 with the addition
of a reference to the sorrow which the folly of
a child brings specially to the mother.
26. nor to strike princes for equity] Better,
and to strike one noble (character rather
than rank is spoken of, as in v. 7, viii. 16;
and Job xii. 21) is beyond, Sc. against
right. Comp. our Lord's remonstrance, “If
well, why Smitest thou me?” (John xviii. 23.)
O O
578
- [v. 27–8.
PROVER BS.
XV II. XVIII.
2 James r.
I9.
| Or, a
cool spirit.
& Job 13. 5.
| Or, He
that sepa-
2-azeź.
Aimself
seeketh ac-
cording to
his desire,
and Zzzter-
zzzeddlet/.
zzz ez'ezºy
&zęsiness.
27 A.He that hath knowledge spareth
his words: and a man of understand-
ing is of "an excellent spirit. -
28 ZEven a fool, when he holdeth
his peace, is counted wise: and he
that shutteth his lips is esteemed a man
of understanding.
CHAPTER XVIII.
| HROUGH desire a man, hav-
ing separated himself, seeketh
and intermeddleth with all wisdom.
2 A fool hath no delight in under-
standing, but that his heart may dis-
cover itself.
3 When the wicked cometh, then
cometh also contempt, and with igno-
miny reproach.
4 *The words of a man’s mouth
are as deep waters, and the wellspring *
of wisdom as a flowing brook.
5 * It is not good to accept the per-
son of the wicked, to overthrow the
righteous in judgment. 23-
6 A fool’s lips enter into conten-
tion, and his mouth calleth for strokes.
7 * A fool's mouth is his destruction,
a chap. 20.
& Lev. I9.
I5.
Deut. I. 17.
& 16. 19.
chap. 24.
and his lips are the snare of his fºr, whi-
soul.
€7624°.
| Or, Zºée
8 *The words of a "talebearer are º:
€72 &7?
"as wounds, and they go down into fººd.
the 'innermost parts of the belly.
eb.
chambers.
27. The marginal reading “a cool spirit,”
sc. “self-possessed,” “calm,” rests upon the
K’tib of the Hebrew ; “excellent” upon the
K’ri. In either case it is better to invert the
order of the subject and predicate. A man
of calm (or noble) spirit is a man of
under Standing. -
28. A better meaning is perhaps obtained
by supplying “is” instead of “is esteemed”
in the latter clause. As the verse stands in
the A.V. the same thought is repeated with
hardly any change. With this change we get
the maxim that silence is in any case good.
The fool gains the repute of wisdom by it.
The man who is naturally reticent is, or is in
the way to become, a man of understanding.
CHAP. XVIII. I. The text and the mar-
ginal reading of the A.V. indicate, though not
very clearly, the two chief constructions of
this somewhat difficult verse.
“He that separateth himself seeketh accord-
ing to his desire, and intermeddleth in every
business.” Other renderings are
(1) He who separateth himself from
others seeks his own desire, and rushes
forward against all wise counsel. So
taken, the precept is, as we should say, a
warning against self-will and the Self-asser-
tion which exults in differing from the re-
ceived customs and opinions of mankind. So
Rosenmüller and Bertheau.
(2) He who separates himself (Sc. from
the foolish, unlearned multitude) seeks his
own desire (sc. that which is worthy to be
desired), and mingleth himself with all wis-
dom. So Aben-Ezra and the Jewish commen-
tators generally.
(3) The LXX. and Vulg. seem to have
followed a different text, and render “A man
who seeks occasions, wishing to separate him-
self from a friend, shall be always open to
reproach.” - -
If we have to decide between the two inter-
pretations, one blaming and the other com-
mending the life of isolation, the answer must
be that the former is most in harmony with
the broad, genial temper of the book of Pro-
verbs; but it is not strange that Pharisaism,
in its very name, separating and self-exalting,
should have adopted the latter.
2. One form of egotism had been con-
demned in the preceding verse. This deals
with another, equally characteristic of the
“fool.” In “understanding,” sc. self-know-
ledge, he finds no pleasure; but self-assertion,
talking about himself and his own opinions, is
his highest joy. -
3. ignominy] As standing parallel to “the
wicked” of the first clause, the meaning would
be better expressed by “together with base-
ness comes reproach.” The outer shame fol-
lows close upon the inner.
4. Is the parallelism of the two clauses
one of identity or contrast? In the former
case we must interpret the first clause by the
second, and take the “man’s mouth” as
meaning “the mouth of the man who is
worthy of the name, wise and good.” On
the other hand, it must be remembered that
“deep waters” are associated in the Old
Testament with the thought of darkness and
mystery (xx. 5; Ps. lxix. 2; Eccles. vii. 24);
and we get a more profound thought if we
see in the proverb a comparison between all
teaching from without and that of the light
within. The words of a man's mouth are
dark as the “deep waters” of a pool, or tank,
but the well-spring of wisdom is as a flowing
brook, bright and clear. So taken, the verse
presents a contrast like that of Jer. ii. 13.
6–8. The three verses go together, the first
speaking of the immediate, the others of the
remote, results of the “fool’s” temper. First,
v. 9—20.]
579
PROVERBS, XVIII.
e Ps. 18.
2. & 15. 3
& 16. 18.
f Heb. 7-a-
£zzzzzeth a
zooza.
9 He also that is slothful in his
work is brother to him that is a great
WaSter.
2. Io “The name of the LORD is a
##". strong tower: the righteous runneth
- º into it, and f is safe. º
Žchapºo. I I WThe rich man’s wealth is his
I5. strong city, and as an high wall in
his own conceit.
& chap. 11. I2 & Before destruction the heart
* of man is haughty, and before honour
is humility.
13 He that "answereth a matter
before he heareth it, it is folly and
shame unto him.
I4. The spirit of a man will sustain
his infirmity; but a wounded spirit
who can bear?
15 The heart of the prudent get-
teth knowledge; and the ear of the
wise seeketh knowledge.
16 °A man’s gift maketh room for chap I7.
him, and bringeth him before great
II].CI] .
17 He that is first in his own cause
seemeth just; but his neighbour cometh
and searcheth him.
18 The lot causeth contentions to
cease, and parteth between the mighty.
19 A brother offended is harder to
be won than a strong city: and their
contentions are like the bars of a castle.
20 * A man’s belly shall be satisfied chap. 12. *
with the fruit of his mouth; and with “
the increase of his lips shall he be
filled. *
“contention,” then “blows,” then “destruc-
tion,” and last, “wounds.”
8. wounds] The word so rendered
occurs here and in xxvi. 22 only, and its
meaning is therefore somewhat doubtful.
The A. V. margin gives “like as when
men are wounded.” Other renderings are
(1) “as dainties,” (2) “as whispers,”, (3)
“as soft breezes.” Of these (1) gives, it is
believed, the best sense. So taken, the verse
describes the avidity with which men swallow
in tales of scandal. They find their way to the
innermost recesses of man's nature.
1O. safe Lit., as in the marg., “set aloft,”
exalted. Comp. PS. xviii. 2, 33.
11. The complement of the preceding
verse. What the Name of the Lord is to
the righteous, that wealth is to the rich. He
flees to it for refuge as to a strong city; but
it is so “in his own conceit” only. The
word so rendered signifies primarily an
“image,” and so “imagination.”
high wall] The adjective in the Hebrew is
the same as that rendered “safe” in v. Io,
and is manifestly used in reference to it.
12. before honour] Here, as in the first
clause, “before” points to priority of time,
not of value or preference.
13. answereth a matter] Better than the
marg. “returneth a word.”
14. infirmity] Sc. bodily pain or trouble.
It may be noted that “spirit” in the Heb. is
masculine in the first clause, feminine in the
second, as though in the latter it was looked
on as having lost its strength.
15. At first sight there seems a certain
flatness in the apparent sameness of the two
clauses. It is, however, apparent only. What
is said is that with the wise and prudent
there is no loss of time. “Heart” and “ear”
—the mind working within, or gathering from
withoutmaterials for its thought—are, through
this channel or that, ever gaining knowledge.
16. The “gift” here, as elsewhere, is the
“bribe,” which secures favour. Here, by a
bold personification, it appears as the power-
ful “friend at court,” who introduces another,
and makes him welcome in high places.
Comp. note on xvii. 23.
17. As the preceding verse has given a
warning against one fault in judging, so this
protests against another. Haste is hardly less
evil than corruption. “Audi alteram partem "
should be the rule of every judge. -
Ais neighbour] sc, the other party to the
Suit.
searcheth] Sc. scrutinizes and detects him.
18. As in xvi. 33, the practice of casting
lots as a tacit appeal to the Divine Judge
appears as giving a fairer prospect of a just
decision than the corruption referred to in
v. I6, or the hasty onesidedness in v. 17.
19. The exact meaning and construction
of the first clause have been matter of dispute.
The A.V. gets a meaning by the insertion of
the words in italics, and has the support of
Some commentators, as Rosenmüller and Um-
breit, who give, however, “deserted” or “be-
trayed” instead of “offended.” Others take
it, “A brother is more obstinate than a strong
city” (so Bertheau and Ewald); but this too
requires us to insert, or at least understand,
an offended brother. On the whole the
balance inclines in favour of the A. V. The
LXX. and Vulg. give an entirely different
rendering, based, apparently, upon a different
text.
20. The general sense is plain. A man
O O 2.
58o
PROVERBS.
XV III. XIX. |v. 21–7.
21 Death and life are in the power
of the tongue: and they that love it
shall eat the fruit thereof.
22 */Whoso findeth a wife findeth a
chap. 19.
23 The poor useth intreaties; but
the rich answereth 'roughly. 3.
24. A man that hath friends must
shew himself friendly: ”and there is chap. 17.
*James 2.
eth in his integrity, than he that
is perverse in his lips, and is a fool.
2 Also, that the soul be without
knowledge, it is not good; and he that
hasteth with his feet sinneth.
3 The foolishness of man pervert–
eth his way: and his heart fretteth
against the LORD.
I4. wo * > g g
good thing, and obtaineth favour of a friend that sticketh closer than a '
the LORD. brother.
must for good or evil take the consequence of keepeth an adulteress is foolish and ungodly.”
his words, as well as his deeds. There is 23. The fact h in itself
however a certain playfulness of paradox in : describ º i. 7 º In itself,
the form of statement. The man's belly is i. escribed wid sº O Ire. º .
to be filled, not, as is usual, by what he puts ere is a paradox. e poor man, o whºm
into his mouth, but by what comes out of it. one might expect roughness, supplicates; the
Comp. xii. I4 7 rich, well-nurtured, from whom one might look
& só... º. Aſ sº gº sº dº is tº for courtesy, answers harshly and brusquely.
22. The sense seems to require, “Whoso Y, y quely
findeth a good wife,” and the missing adjec- 24. The A.V. following the Vulg. misses
tive, implied in the LXX., Vulg., and other the true meaning. A better rendering is,
versions, has been actually found in some “A man of many companions is so to
Chaldee MSS. On the other hand, such a his own destruction, but there is a friend
reading has the nature of a gloss, and it would (the true, loving friend) that sticks closer
be true to the character of the Proverb-writer than a brother.” (See Note below). The
to look at marriage in its ideal aspect, and see teacher warns us against mistaking the coun-
in every such union the hands of God joining terfeit for the true treasure. It is not the
together man and woman for their mutual multitude of so-called friends that helps us.
good. The LXX, adds two maxims as a They may only embarrass and perplex. What
corollary, “He who casts out a good wife, we prize is the one whose love is stronger
casts away that which is good: but he that and purer even than all ties of kindred.
NOTE on CHAP. xvi II. 24.
The difficulty of the verse lies in the word the A.V. The majority of recent critics con-
º t it with Vºl - evil, and elicit a meaning like
yyynn.nº. The older versions, and some mo- * * 2 -
dern commentators (C. B. Mithaeis, Hitzig) that given above. The latter is, probably, the
derive it from Jºn, “a companion,” and give à right rendering, but the ambiguous word
e- -: , . p 2 § seems to have been chosen for the sake of the
meaning approximating more or less closely to paronomasia which it brought with it.
CHAPTER XIX. 4 * Wealth maketh many friends; hap 14.
chap as a ETTER is the poor that walk- but the poor is separated from his ºxod, 23.
I
neighbour. - feut. I9.
5 °A false witness shall not be 'un-jºo.g.,
punished, and he that speaketh lies sº
shall not escape. held inno-
6 Many will intreat the favour of Cézzt.
the prince: and every man is a friend º
e g te a maze of
to thim that giveth gifts. gifts.
& chap. 14.
7 * All the brethren of the poor do ...
CHAP. XIX. 1. The “perverse” man in
the second clause is clearly the rich fool, as
contrasted with the poor man who is up-
right.
2. Literally, “Also in the not knowing of
the soul there is not good.” Both viv. I and
2 are wanting in the LXX.
3. Here the special form of unwisdom is
that which, having brought about disasters by
its own perverseness, then turns round and
“fretteth,” i. e. angrily murmurs against the
providence of God.
per-verteth] The strict sense of the word
is rather “overturn,” “make to fail.”
6. prince] Sc. the man of princely nature,
who gives munificently.
intreat the favour] Lit. “stroke the face.”
7. The text is obscure, and the reading
v. 8–17.]
58 I
PRO V E R BS. XIX.
hate him: how much more do his
friends go far from him? he pursueth
them with words, yet they are wanting
to him.
..., , , 8 He that getteth 'wisdom loveth
his own soul: he that keepeth under-
standing shall find good.
ever. 5. 9 * A false witness shall not be un-
punished, and he that speaketh lies
shall perish.
Io Delight is not seemly for a fool;
% chap. 39, much less / for a servant to have rule ©
2. &
Eccles. Io. OVěſ princes.
6 II & The "discretion of a man de-
12 *The king's wrath is as the roar-ºº:
ing of a lion; but his favour is as dew & 28 is."
upon the grass.
13 * A foolish son is the calamity fºr: º:
of his father: *and the contentions of & #7.31,
a wife are a continual dropping. *hap 2.
14 House and riches are the in- 9 *****
heritance of fathers; and ‘a prudent chap. 18.
wife is from the LORD. 22.
I5 Slothfulness casteth into a deep
sleep; and an idle soul "shall suffer tº:
hunger.
º “He that keepeth the command- ..." "
ment keepeth his own soul; but he ºt.”
* chap. I4. © tº tº * e * g . & 25.
fºr ferreth his anger; and it is his glory that despiseth his ways shall die. :*
Arudence to pass over a transgression. 17 °He that hath pity upon the year. 9. 6,
doubtful. The best way of rendering it is that usually translated “heart.” To gain
seems that of following the Vulgate in taking
the last clause as a separate maxim, “He
who pursues words, nought are they.” If
we take the clause as connected with the
two others, then it would mean “he pursues
after words, and they are not.” The fair
speeches and promises of help come to no-
thing. A various reading in the Hebrew gives
“he pursues after words, and these he shall
have"—Sc. these, and nothing else.
Something has, perhaps, to be said as to the
teaching of this and other like maxims, and
its apparent contrast to that of the Sermon
on the Mount. To what purpose, it may be
asked, is so much stress laid on the scorn and
shame incident to a state which a higher
teaching has pronounced “blessed”? Would
not the effect of such maxims be to lead the
young disciple to avoid poverty as the worst of
evils : Have we not here the counsel of a
worldly prudence rather than of divine
wisdom? The answer is not far to seek.
(1) Side by side with this teaching is that of
v. I, Setting forth the honour of an upright
poverty. There is an immeasurable distance
between it and the cry “rem, rem, quo-
cunque modo, rem.” (2) The facts of
human experience are not to be ignored, and
the man who nobly chooses poverty should
do it with his eyes open. (3) As there is an
honourable poverty, so there is one which is
altogether inglorious, caused by sloth and
folly, leading to shame and ignominy, and
it is well that the man who wishes to live
rightly should avoid this. (4) We need not
shrink from saying that the teaching of Christ
is higher than that of the book of Proverbs,
based upon a fuller revelation of the Divine
Will, pointing to a higher end and a nobler
standard of duty, transcending the common
motives and common facts of life.
8. wisdom] The word in the original
that, in the full sense of the word, as implying
the higher faculties both of reason and feeling,
is identical with gaining wisdom, i.e. the faculty
which seeks and finds rather than the treasure
found.
10. Prosperity no less than adversity re-
quires wisdom, and to the “fool” who lacks
it, delight, high unrestrained enjoyment, is but
a temptation and a snare. The second clause
carries the thought on, as by an a fortiori
argument, to what the despotism of Eastern
monarchies often presented, the rule of some
favoured slave, it might be, of alien birth, over
the princes and nobles of the land. How
hateful such rule commonly was, the repetition
of the thought in xxx. 22 may help to shew.
Comp. Claudian in “Eutrop.” I. 183:
“nec bellua tetrior ulla est
Quam servi rabies in libera colla furentis.”
13. calamity] The Hebrew word is plural
(as in Pss. lvii. I, xci. 3), and seems to ex-
press the multiplied and manifold sorrow
caused by the foolish son.
continual dropping] The same phrase re-
curs in xxvii. 15, with the addition of “in
a very rainy day.” What is described is
the irritating, unceasing, sound of the fall,
drop after drop, of water through the chinks
in the roof.
14. and a prudent wife] Better, but.
15. casteth into a deep sleep. Better,
CauSeth deep sleep to fall.
16. keepeth his own soul] Sc. his life in
the truest and highest sense. The first clause
becomes, thus taken, the true antithesis of the
second.
17. Familiar as the words are, we almost
lose sight of the original greatness of the
thought. We give to the poor. Have we
lost our gift? No, what we gave, we have.
582
[v. 18–27.
PROVER BS. XIX.
poor lendeth unto the LoRD ; and
"that which he hath given will he pay
him again.
18 A Chasten thy son while there is
ióñº hope, and let not thy soul spare for
::::::: his crying.
Žo cazese I9 A man of great wrath shall suf-
fer punishment: for if thou deliver
| Or,
has aeed.
A chap. 13.
Azziz to die.
º him, yet thou must ‘do it again.
2O Hear counsel, and receive in-
struction, that thou mayest be wise
in thy latter end.
º 23. 21 There are many devices in a
fº. 33. man’s heart; nevertheless the counsel
...g., of the LORD, that shall stand.
fai.46.40. ** The desire of a man is his kind-
ness: and a poor man is better than
a liar.
*----—
We have lent to One who will repay with
usury. Underlying this, again, is the yet
nobler truth of our Lord's teaching, Matt.
xxv. 4o. He identifies Himself with all suf-
ferers. In giving to them we have done it
also unto Him.
18. while there is hope], Sc. while he is
still young, and capable of being reformed.
crying] The margin, “destruction,” gives
the true meaning of the word so rendered. So
taken, the second clause would mean do not
set thy soul on his de struction, and
that either as counselling forbearance in the
act of chastisement, or as urging that a false
clemency is a real cruelty. The latter sense
is preferable. The father is warned that to
forbear from chastising is virtually to expose
the son who needs it to a far worse penalty.
The former has, however, the support of
many commentators (Rosenmüller, Umbreit,
Bertheau, Ewald), and may be compared with
St Paul's teaching in Eph. vi. 4 ; Col. iii. 21.
19. The latter clause is difficult, but the
Sense seems to be that the connection between
wrath and punishment is so invariable, that all
efforts to save the passionate man from the
disastrous consequences which he brings on
his own head are made in vain. “If thou
deliver him once, thou wilt have to do it again,
and yet again.”
21. The meaning goes deeper than the
trite parallel of “Man proposes, God disposes.”
Stress is laid on the many purposes of man,
shifting, changing, from good to better, from
bad to worse, and the one unchanging right-
eous “counsel” of Jehovah. A simple “but”
expresses this contrast better than the some-
what cumbrous “nevertheless.”
22. The “desire” is the wish to do good,
which is taken, in the absence of means to
23 The fear of the LORD tendeth
to life: and he that hath it shall abide
satisfied; he shall not be visited with
evil.
24 * A slothful man hideth his hand ..º. º
in his bosom, and will not so much #3, #3. "
as bring it to his mouth again.
25 °Smite a scorner, and the simple chap. 21.
twill beware: and reprove one that Heb.
hath understanding, and he will un- #.
derstand knowledge.
26 He that wasteth his father, and
chaseth away his mother, is a son
that causeth shame, and bringeth re-
proach.
27 Cease, my son, to hear the in-
struction that causeth to err from the
words of knowledge.
carry it into effect, for the act of kindness
itself.
There is an apparent want of connection
between the two clauses, but the “liar” is
probably the rich man, who makes false
excuses for not giving, and so is inferior to the
poor man, whose will is taken for the deed.
23. shall abide satisfied] Better, one that
is Satisfied hath a sure abiding-place.
The word “abide” has, most probably, here
as elsewhere, its original sense of “passing
the night.” Even in the hour of darkness he
shall be free from fear.
24. hideth his hand in his bosom] Better,
dippeth his hand in the dish. So nearly
all commentators. The A.V. follows the
LXX. and Vulg. The word occurs in the
sense of “dish” in 2 K. xxi. 13.
The scene brought before us is that of an
Eastern feast. There are no knives, or forks,
or spoons. Every guest has to help himself, or
be helped by the host. Comp. John xiii. 26.
25. Simple as the words are, they embrace
nearly the whole theory of punishment. If
the man who offends is a scorner, Sc. hardened
beyond all hope of reformation, then punish
him by way of retribution and example, and
let the penalty be sharp, that even the unwary
and careless may beware. If the man is still
“understanding,” then let the punishment take
the form of discipline. Admonish, reprove,
educate. A like distinction between the use
of punishment as applied to remediable or
hopeless evil is found in Plato. (“Gorgias,”
p. 525, b, c.) *.
26. It is better to reverse the clauses,
A son that causeth sharme, and bring-
eth reproach, is one that wasteth his
father, and chaseth away his mother.
v. 28—Io.]
583
PROVER BS. XIX. XX.
A witness
of Belial.
a chap. 16.
chap. Io.
28 ‘An ungodly witness' scorneth
judgment: and the mouth of the
wicked devoureth iniquity.
29 Judgments are prepared for
scorners, and stripes for the back of
fools.
CHAPTER XX.
INE is a mocker, strong drink
is raging: and whosoever is
deceived thereby is not wise.
2 *The fear of a king is as the roar-
ing of a lion: whoso provoketh him to
anger sinneth against his own soul.
3 It is an honour for a man to cease
from strife: but every fool will be
meddling.
4 *The sluggard will not plow by
reason of the "cold; therefore shall he lor,
beg in harvest, and have nothing. zwanter.
5 °Counsel in the heart of man e chap. 18.
is like deep water; but a man of un- for
derstanding will draw it out. ãozemży.
d Psal. 112.
6 Most men will proclaim every 3, Kings
one his own "goodness: but a faithful 3.46.
man who can find? ignºn &
7 The just man walketh in his in- }*::::
tegrity: “his children are blessed after Éccles.”.
him. g * john I. 8.
8. A king that sitteth in the throne ºf “s
of judgment scattereth away all evil gº.
& º IO. II.
with his eyes. f Heb. A
9 “Who can say, I have made my º
heart clean, I am pure from my sin: ; ;
# TY: * f A: e£hah and
IO / Divers weights, and 'divers à ºðaft.
27. The translation of the A.V. is ob-
tained, as the italics shew, by the insertion of
words not in the Hebrew. Taken literally
we get the rendering, Cease, my son, to
hear instruction, that thou may est
err from the words of knowledge. This
seems, at first, obscure and perplexing, but
the proverb is probably to be interpreted as
having a keen-edged irony. What is the in-
evitable result of ceasing to hear instruction is
spoken of as the end contemplated, and the
“son” is counselled by his adviser to do that
to which his weakness leads him, with a clear
knowledge of the evil to which he is drifting.
So Ewald and Bertheau. Hitzig, not satisfied
with this, alters the text, and so gets for the
first clause, “Cease to reject instruction.”
Rosenmüller gives “Cease, my son, to hear
instruction which leads thee to err...”
28. ungodly witness] Literally, “witness
of Belial,” “worthless,” “untruthful.”
devoureth iniquity] Seizes on it eagerly, as
a dainty, lives on it.
29. Again a pendant to the foregoing.
The false witness may “scorn,” but in so
doing he takes his place in the company of
those who never escape unpunished.
CHAP. XX. 1. Wine and strong drink are
personified as themselves doing what they
make men do. The two words, “mocker’”
and “raging,” may possibly describe the two
forms of intoxication produced by the juice
of the grape, and “strong drink,” respectively.
The latter, in itself a generic term, is here,
probably, the “palm-wine” of Syria. Comp.
note on Lev. x. 9.
2. sinneth against his own soul] Sc. against
his own life, as in Habak. ii. Io.
3. meddling] The same word as in xvii.
14, xviii. I. Literally, “rolls, or rushes for-
ward.”
4. by reason of the cold] The ploughing-
time in Palestine is in November and Decem-
ber, when the wind blows commonly from
the North.
shall he beg] Some commentators give the
word a wider meaning, “he shall desire;” he
shall look for his share in the harvest and find
nothing. The verse is thus parallel to, “If a
man will not work, neither let him eat.” 2.
Thess. iii. Io. The A.V., bowever, is quite'
tenable, and carries the misery that follows on
sloth yet further.
5. The contest between reticence on the
one side and pertinacity in search on the other
is represented as by a parable. The well may
be very deep (comp. xviii. 4), but the “man
of understanding” has skill enough to draw up
the water even to the last drop. Every ques-
tion is, as it were, a turning of the windlass.
6. goodness] With the special sense of
bounty, beneficence. The point of the pro-
verb lies in the contrast between promise and
performance. Perhaps also there is a slight
irony in the latter clause. Men boast of
their liberality, and we look in vain for the
fulfilment of actual obligations. -
9. A warning voice against the spirit,
which, ignorant of its own guilt, is forward
to condemn others. “Thou, too, hast not
made thy heart clean, thou art not pure from
thy sin.”
10. Originally, as in xi. 1, of dishonesty
in actual trade, but here perháps, as a com-
panion to v. 9, with a wider application to
all inequality of judgment, to all judging one
man by rules which we do not apply to our-
Selves or to another.
584
[v. II—23.
PROVERBS. xx.
£ Exod. 4.
II.
Ps. 94.9.
A chap. 12.
II. & 19. 15.
* chap v7.
I3.
measures, both of them are alike abo-
mination to the LORD.
11 Even a child is known by his
doings, whether his work be pure,
and whether it be right.
12 & The hearing ear, and the see-
ing eye, the LORD hath made even
both of them.
13 *Love not sleep, lest thou come
to poverty; open thine eyes, and thou
shalt be satisfied with bread.
I4. It is naught, it is naught, saith
the buyer: but when he is gone his
way, then he boasteth.
I 5 There is gold, and a multitude
of rubies: but the lips of knowledge
are a precious jewel.
16 °Take his garment that is surety
for a stranger: and take a pledge of
him for a strange woman.
17 º'Bread of deceit is sweet to a lºº. 9.
man; but afterwards his mouth shall %º;
be filled with gravel. ãº. 3.
18 "Every purpose is established byº.
counsel; and with good advice make 22.
W21”.
Io “He that goeth about as a tale- * chap.11.
9 8.
bearer revealeth secrets: therefore *
meddle not with him that "flattereth *.
with his lips.
20 "Whoso curseth his father or lºod.”
his mother, his "lamp shall be put out ſºv. 29. 9.
º Matt. I5.4.
in obscure darkness. | Or,
21. An inheritance may be gotten śa.
hastily at the beginning; but the end ãºp. 17
thereof shall not be blessed. ... & 24.
22 °Say not thou, I will recompense ſºm. 12.
evil; but wait on the LORD, and he ºries...
shall save thee. I5
& ſº º pet. • *-º
22 A Divers weights are an abomi-śā.”
8,
11. The eye of the teacher has traced the
unfolding of character from the earliest germ.
The graces or the faults of children are not
trifles, as they are often deemed to be. “The
child is father of the man;” and the earliest
actions are prophecies of the future, whether
it will be pure and right, or unclean and evil.
12. More is meant than meets the ear.
It is not merely that we owe the gifts of sight
and hearing to Jehovah, but that He, being
the giver, will also call us to account for
them. “He that planted the ear, shall he not
hear? he that formed the eye, shall he not
see?” Ps. xciv. 9.
13. open thine eyes] Sc. be vigilant and
active. That is the secret of prosperity.
14. naught] Sc. bad, evil, worthless, as the
word is used in 2 K. ii. 19.
15. Literally, “a vessel of preciousness,”
sc. most precious of all, “are the lips of
knowledge.”
16. The warning against suretiship and
lust are here repeated and combined, as again
in xxvii. 13. In the abrupt commencement
we hear as it were the voice of the judge
giving sentence in favour of the creditor,
telling him to seize the goods of the surety
who has been weak enough to pledge himself
for those who are alien to him, instead of
those of the actual debtor. The man who
has made himself liable must bear the penalty.
Retaining the reading of the A.V., the second
clause reminds us of the history of Tamar
(Gen. xxxviii. 17, 18). In a country where
coin was scarce, pledges so given as the price
of prostitution, and trials connected with
them, were probably of common occurrence.
The Hebrew text, however, gives “strangers”
in the masculine plural, and is probably right,
the feminine being the alternative reading of
the margin. Comp. xxvii. 13.
17. “To eat gravel” was a Hebrew (Lam.
iii. 16) and is an Arabic phrase for getting into
trouble. Like this, in the long run, is the
“bread” got by deceit, which tastes sweet at
first, but ends by leaving the hunger of the
soul unsatisfied. The general sense of the verse
recognizes the fact that there is a pleasure in
the sense of cleverness felt after a hard bargain
or a successful fraud, and meets it by bidding
men lóok on the after consequences.
18. Simple as the precept is, it has a special
interest for us as having been expanded and
reproduced in our Lord's teaching. (Luke
xiv. 31.)
19. The introduction of the word “flat-
tereth,” or “enticeth,” as in the marg., in-
terferes with the parallelism, and involves the
assertion that the man who flatters must also
be a betrayer of secrets. Literally (as in xiii.
3), “the man who opens his lips,” who
has no reticence; such a man, with or without
intending it, does the work of a talebearer.
2O. Interesting as a connecting link be-
tween Lev. xx. 9 and Matt. xv. 4. The words,
“his lamp shall be put out,” describe pri-
marily the failure of outward happiness, the
desolation of life itself.
obscure darkness] The same word is used
to describe the intense central gloom of dark-
ness, as in vii. 9. -
21. The verse is clearer without the words
in italics, An inheritance gotten hastily
(greedily sought after by unjust means) at
v. 24–30) . PRO V E R BS. XX. 585
jº., nation unto the LORD ; and 'a false dle of the LORD, searching all the in-
balazzces
of deceit, balance is not good. ward parts of the belly.
º 37. 24 & Man's goings are of the LORD ; 28 ‘Mercy and truth preserve the # *
chap. 16.9. how can a man then understand his king: and his throne is upholden by ra.” "
*** own way? mercy.
25 It is a snare to the man who 29 The glory of young men is
devoureth that which is holy, and their strength: and “the beauty of old chap. 16.
- after vows to make inquiry. men is the gray head. 3I.
* Ps, ror. 26 "A wise king scattereth the wick- 3OThe blueness of a wound f cleans- Hºb, is
5, &c. -: :l . e e a Żurging
&er 3, ed, and bringeth the wheel over them. eth away evil: so do stripes the inward nº
Or, amº. 27 The spirit of man is the 'can- parts of the belly. - º
the beginning, the end there of shall
not be blessed. The word which oc-
cupies the place of “gotten hastily,” in the
Hebrew text, may, however, be taken, as
in Zech. xi. 8, “an inheritance loathed, or
with a curse upon it.” The A.V. rests on
the reading of the K'ri, which has been fol-
lowed by all versions.
22. The deep sense of a righteous order,
awarding to every one according to his works,
checks, as nothing else can check, the spirit
of vindictiveness. (So Rom. xii. 17, 19.) Yet it
is to be noted that the man is not told to wait
on the Lord in expectation of Seeing vengeance
on his enemies, but “He shall save thee.”
The difference of the two hopes, in their effect
upon the man's character, is, of course, in-
calculable.
24. The order of a man's life is a mystery
even to himself. - He knows not whither he
is going, or for what God is educating him.
25. devoureth] Better, It is a snare to
a man to utter a vow (of consecration)
rashly, and after vows to enquire, Sc.
whether he can fulfil them. So taken, the
parallelism is more complete, and both clauses
are a protest against the besetting sin of rash
and hasty vows, as in Eccles. v. I, 2. Comp.
Note below.
26. the wheel] sc. the threshing-wheel
(Isai. xxviii. 27, 28), which passes over the
corn and separates the grain from the chaff.
The proverb involves therefore the idea of the
division of the good from the evil, no less
than that of the punishment of the latter.
27. The spirit of man] The “breath” of
Gen. ii. 7, the higher life, above that which
he has in common with lower animals, coming
to him direct from God. Such a life, with
all its powers of insight, consciousness, reflec-
tion, is as a lamp which God has lighted,
throwing its rays into the darkest recesses of
the heart. We are here, as in ch. viii., half-
way to the higher truth proclaimed in the
Prologue of St John's Gospel. The candle,
or lamp of Jehovah, derives its light from
“the Light that lighteth every man,” from the
Eternal Word.
30. Better, taking the same predicate as
applicable to both clauses, The blueness of
a wound is a clean sing of evil, so are
the stripes that go d OWrl to the in-
Ward parts of the belly.
The A.V. by introducing the verb “do”
in the second clause misses the point of the
proverb. Here, again, there is a kind of
paradox. “The open sores of wounds left
by the Scourge, unclean and foul as they seem,
are yet a cleansing, purifying process for evil,
So also are the stripes that reach the inward
parts of the belly, sc. the sharp reproofs, the
stings of conscience, which penetrate where
no scourge can reach, into the inner life of
man.” The words, “inward parts of the
belly,” obviously derive their interpretation
from the verse (v. 27) which the writer had
before his eyes. To see in both clauses, as
Some have done, a mere iteration of the maxim
that sharp corporal chastisement is a means
of reformation, is to lose all the depth of
their teaching. What is said is that the
chastisement, whatever be its nature, must be
real; the scourge must leave its mark, the
reproof must go deep.
NOTE on CHAP. xx. 2 5.
The difficulty of the verse lies in the word
y?", which meets us here only, and the mean-
ing of which must therefore be more or less
conjectural. On , the one side, it has been
connected with yº, which occurs in Obad. I6
in the sense of “swallow down,” “devour,”
and is thus taken by the Vulg. and the A.V.
On the other, most recent commentators look
on it as cognate with nyº, with the sense of
“speaking rashly.” In the construction of the
sentence we have either to assume (with most
older interpreters) that the word yº is the 3rd
pers. perf., and understand an DS before it, or,
with Ewald, to alter the punctuation and take
it as a substantive, “the rash utterance of a
word of consecration.”
*
\
586
[v. I–II.
PROV E R BS. XXI. º
a chap. I
2.
CHAPTER XXI.
HE king's heart is in the hand
of the LORD, as the rivers of
water: he turneth it whithersoever
he will.
2 *Every way of a man is right in
his own eyes: but the LORD ponder-
eth the hearts.
6.
:*::::: 3 "To do justice and judgment is
I5. 8. more acceptable to the LORD than
Isai. I. Ir. º -
#.º.º. Sacrifice.
*::::::” 4 “An high look, and a proud
#eb heart, and "the plowing of the wick-
Haight; ed, is sin.
:* 5 The thoughts of the diligent tend
}%, only to plenteousness; but of every
*" one that is hasty only to want.
dº chap. IG,
d e -
6 *The getting of treasures by * . . . .
lying tongue is a vanity tossed to and
fro of them that seek death.
7 The robbery of the wicked shall
"destroy them; because they refuse to .
do judgment. Żºłwith
8 The way of man is froward and themz.
strange: but as for the pure, his work
is right. &
9. It is better to dwell in a corner ####
of the housetop, than with a brawl- ºf "
ing woman in 'a wide house. #.
Io /The soul of the wicked desir- an house
eth evil: his neighbour findeth no %:.
favour in his eyes. º
11 *When the scorner is punished, ſº
º e g chap. 19.
the simple is made wise: and when 25.
Heb. sazº,
e chap. 19.
13. & 25.24.
CHAP. XXI. 1. rivers of water] Sc. not
the broad-flowing stream, but the Small
runnels or streamlets into which the water
flows in artificial irrigation (see note on Ps.
i. 3). As the cultivator directs the stream
into the channels where it is most wanted,
so Jehovah directs the thoughts of the true
king, that his favours may fall, not at random,
but in harmony with a divine order.
2. A repetition in all but identical terms
of xvi. 2.
3. The thoughts of the wise of heart as to the
essential conditions of true worship agree with
the teaching of the prophets (I S. xv. 22; Isai.
i. II, 16; Hos. vi. 6; Mic. vi. 6, 7), but have
a special significance as coming from the king
who had been the builder of the Temple, and
had offered sacrifices that “could not be told
nor numbered for magnitude” (I K. viii. 5)
4. the plowing of the wicked] The same
word with a change in its vowel-points may
signify either (1) “fallow-field,” as above in
xiii. 23, and Hos. X. I2, or (2) lamp.
If we take (1), the meaning will be “The
outward signs of pride, the proud heart, the
broad lands of the wicked, all are evil.” The
other phrase is, however, better supported,
and occurring as it does in xiii. 9, xxiv. 20,
and Job xxi. 17, belongs, as it were, to the
language of the time and of the book. The
sense is, of course, substantially the same.
The “lamp of the wicked” is their out-
wardly bright prosperity.
5. In previous proverbs diligence had
been contrasted with sloth. Here it is op-
posed to haste. Extremes meet, and undue
hurry is as fatal to success as undue pro-
crastination.
6. Adopting the received Hebrew text,
and giving to the word translated “vanity"
its primary meaning, the verse would run
thus: “The getting of treasures by a lying
tongue, it is a breath driven to and fro
of those that are seeking death.” A various
reading (adopted by the LXX. and found in
many MSS.) gives for the last clause, “of the
snares of death.” So taken, they are, in part,
reproduced in St Paul's words that “they who
will be rich fall into temptation and a snare.”
(1 Tim. vi. 9). Some commentators have
suggested that the “vapour" or “mist” is
the mirage of the desert, misleading those
who follow it, becoming a “net of death.”
With this rendering we may compare a like
proverb in the Koran, Sura xxiv. 4o, “The
deeds of the unbelievers are like the Seráb
(sc, the mirage) in the wilderness. The thirsty
takes it for water, but he pushes on to it, and
finds nothing.” It is doubtful, however,
whether the word can bear this meaning.
7. robbery] The word may mean either
the “violence” which the wicked practise,
or the destruction which comes on them—
more probably the former.
shall destroy them] More literally, carries
them away. There is no adequate reason
for adopting either of the marginal renderings,
“saw,” or “ dwell with, them.”
8. The word rendered by “strange”
probably means “laden with guilt,” and the
clause would run thus, “Perverse is the way
of a sin-burdened man.”
9. a wide house] Literally, “a house of
companionship,” Sc. a house shared with
her.
The flat roof of an eastern house was
often used for retirement by day, or in sum-
mer for sleep by night. But the corner of ,
such a roof was of course exposed to all
changes of weather, and the point of the
proverb lies in the thought that all winds
v. 12–22.] PROVER BS. XXI. 587
17 He that loveth "pleasure shall Or, séart.
be a poor man: he that loveth wine
and oil shall not be rich.
18 °The wicked shall be a ransom chap. º.
for the righteous, and the transgressor "
for the upright. ~-
19 “It is better to dwell in the wil-fºg,
derness, than with a contentious and ºng of
the wise is instructed, he receiveth
knowledge.
12 The righteous man wisely con-
sidereth the house of the wicked: but
God overthroweth the wicked for their
wickedness.
I3 *Whoso stoppeth his ears at the
cry of the poor, he also shall cry him-
* Matt. 18.
3O.
the desert.
* chap. 17.
8. & 18. 16.
self, but shall not be heard.
I4 * A gift in secret pacifieth an-
ger: and a reward in the bosom strong
wrath.
I5 It is joy to the just to do judg-
ment: but destruction shall be to the
workers of iniquity.
I6 The man that wandereth out
of the way of understanding shall re-
main in the congregation of the dead.
an angry woman.
2O There is treasure to be desired
and oil in the dwelling of the wise;
but a foolish man spendeth it up.
21 He that followeth after right-
eousness and mercy findeth life, right-
eousness, and honour.
22 ”A wise man scaleth the city ºccles:9.
of the mighty, and casteth down the "
strength of the confidence thereof.
and storms which a man might meet with there
are more endurable than the tempest within.
11. The same comparison of the two
final causes of punishment as in xix. 25.
12. The Righteous one (Sc. Jehovah,
See Job xxxiv. 17) regardeth well the
house of the wicked, and maketh the
wicked fall into mischief. The inser-
tion of the name of “God” as the subject
of the second clause, though it gives the true
meaning, is not necessary, and that of “man”
in the first, obscures the Sense. So Rosen-
müller, Ewald, Bertheau.
14. The verb rendered “pacifieth " is
found here only, and its meaning is conse-
quently open to conjecture. “To bend,”
“to extinguish,” “to still,” are all etymo-
logically tenable, and each gives a sufficient
SenSes
16. congregation of the dead] Sc. the
Rephaim, as in ix. 18. A slight tone of irony
is perceptible in the word for “abide.” “He
shall find a resting-place, but it shall be in
Hades.” -
17. wine and oil] Sc. the costly adjuncts
of a princely banquet. Among these, the “oil”
or precious unguent was always most con-
spicuous. (PS. xxiii. 5, xlv. 7, and especially
Wisd. ii. 7.) And when we consider its price,
the 3oo denarii of John xii. 5, the 3oo days'
wages of a field-labourer (Matt. xx. 2), we can
well understand how indulgence in such a
luxury would become the type of all extra-
vagance and excess.
18. The meaning is at first sight startling
enough, and its seeming contrast to the great
truth of Christian belief makes it still more
SO. “The wicked is an atonement, a propi-
tiation (the word is the same as that of the
mercy-seat, or iXagriptov) for the righteous.”
The words point, however, to a law of God's
moral government, like that set forth in
xi. 3. Evil doers seem to draw down the
wrath of God upon their heads, and so be-
come, as it were, the Scapegoats of the com-
paratively righteous. So in Isai. xliii. 3
Egypt and Ethiopia are said to be a “ran-
Som” for Israel, i.e. they are visited severely,
while it escapes. The LXX., it may be noted,
renders “ransom” by Tepukáðappa, the word
used by St Paul of himself in I Cor. iv. 13.
2O. oil] As before, the precious unguent
which represents wealth.
spendeth it up] Lit. swalloweth it. As
a maxim of economy the meaning is simple
enough. The wise man keeps a store in reserve.
He gains uprightly, spends moderately, never
exhausts himself. But the proverb may
have also a higher application. The wise
man stores up all “treasure to be desired ”
of wisdom, all “oil” of divine influence,
which strengthens and refreshes, and so is
ready at all times for the work to which the
Master calls him. Comp. the Parable of the
wise and foolish Virgins, Matt. xxv. 1–13.
21. The repetition of “righteousness” in
the second clause is obviously emphatic. The
man who keeps that will assuredly find it,
but he will find besides it the “life" and
the “honour” which he was not seeking.
Comp. I K. iii. II; Matt. vi. 33.
22. Here again the meaning is at once
literal and figurative. Even in war, counsel
does more than brute strength. But the pro-
verb is also a parable, and may be transferred
to the warfare which is carried on in the inner
battle-field of the soul. There also wisdom
588 PRO V E R BS.
XXI. XX II. [v. 23–4.
*::::::: 23 "Whoso keepeth his mouth and
his tongue keepeth his soul from trou–
bles.
24 Proud and haughty scorner is
his name, who dealeth 'in proud wrath.
25 °The desire of the slothful kill-
eth him; for his hands refuse to la-
bour.
26 He coveteth greedily all the day
long: but the A righteous giveth and
spareth not.
27 ? The sacrifice of the wicked is
abomination: how much more, when
he bringeth it with a wicked mind?
28 ºf A false witness shall perish:
but the man that heareth speaketh
constantly.
29 A wicked man hardeneth his
face: but as for the upright, he "di-
recteth his way.
f Heb. 222
the zwraž/.
of Żz-za!e.
° chap. 13.
4.
A Ps. II2.
9.
2 Ps. 5o. 9.
chap. I5. 8.
Isai. 66. 3.
Jer, 6. 20.
Amos 5.22.
i Heb. 272
wicked-
22éSS.
* chap. 19.
5, 9-
f Heb. A
zwitzzess
of Azes.
| Or, cozz-
sidereth.
30 * There is no wisdom nor under-‘ Jer, 9.23
standing nor counsel against the LORD.
31 *The horse is prepared against is 33.
the day of battle: but “safety is of ºffs. 3. 8.
the LORD. º,
CHAPTER XXII.
& GOOD name is rather to be Eccles. 7.
chosen than great riches, and "
"loving favour rather than silver and º, .
a.2/O247° ZS
gold. better
5 & thane, &c.
2 *The rich and poor meet to- ºp.
gether: the LORD is the maker of *
them all.
3 * A prudent man foreseeth the chap. 27.
evil, and hideth himself: but the *
simple pass on, and are punished. & Ps. II.2.
aſ tº * e. g
4 *"By humility and the fear of: Or, The
the LORD are riches, and honour, and rºof
e humility,
life. &c.
is mighty to the “pulling down of strong-
holds” (2 Cor. x. 4, where St Paul uses the
very words of the LXX. version of this pas-
sage), and the wise man scales and keeps the
city which the strong man armed has seized
and made his own.
24. The omission of the conjunction gives
greater emphasis, “proud, haughty, Scorner,
—the name of him,” &c.
25. Killeth him] sc. wastes his strength
and life in unsatisfied longings for Something
which he has not energy to gain. The
common saying, that “Hell is paved with
good intentions,” offers something parallel.
The wish to do great things, or good things
is not enough. It may sometimes be taken
for the deed, but if the hindrance is from
within, from the man's own sloth, it does
but add to his condemnation.
26. The subject of the verb has to be sup-
plied. This may be done either, as in the
A.V., from the previous verse, or by some
such word as “the wicked” implied as the
antithesis to “the righteous” of the second
clause. In either case we have a slight ano-
maly, but the former seems on the whole
preferable, and is supported by greater au-
thority.
all the day long] Better, every day.
The wish of the slothful man passes into
restless, covetous, dissatisfied desire; the
righteous, free from that desire, gives without
grudging.
27. More than a simple repetition of the
teaching of xv. 3. There is a lower depth
even than the sacrifice of the wicked offered
in impenitence. He may connect his devo-
tion with his guilt, offer his sacrifice and vow
his vow (as men have done under heathenism
or a corrupted Christianity) for success in the
perpetration of a crime.
28. the man that heareth] He who repeats
simply what he has heard, whether from the
lips of men or from the voice within, is con-
trasted with “the false witness.” The lie of
the latter perishes, the former “speaks con-
stantly,” his testimony abides evermore.
29. directeth] sc. makes straight and
firm. There is a boldness on both sides, but
on one side it is the callousness of guilt, on
the other the confidence of integrity.
30, 31. Two companion-proverbs. Nothing
avails against, nothing without, God. v. 31
has a parallel in Ps. xxxiii. 17. The horse
appears here, as elsewhere in the Old Testa-
ment, as the type of warlike strength, used
chiefly or exclusively in battle. , Solomon's
alliance with Egypt, and the large importation
of war-horses that followed on it (1 K. iv.
26, x. 26–28), may be thought of as having
given occasion to the latter of the two proverbs.
CHAP. XXII. 1. The word “good” is an
insertion. To the Hebrew this noun “name”
(as in Job. xxx. 8 marg.; Eccles. vii. I ;
Ecclus. xli. 12), by itself conveyed the idea of
good repute, just as “the men without a
name” in Job xxx. 8 are those sunk in igno-
miny. The marg., favour is better than
silver and gold, gives a preferable rendering.
2. Another recognition, as in xiv. 31; Job
xxxi. 15, of the oneness of a common human-
ity, overriding all distinctions of rank.
4. By humility and the fear of the LORD]
v. 5—17.]
589
P ROVER BS. XXII
5 Thorns and snares are in the way
of the froward : he that doth keep his
soul shall be far from them.
&: 6 "Train up a child in the way
###"; he should go: and when he is old, he
/.2. & g º }
** will not depart from it. .
7 The rich ruleth over the poor,
*Heb. Fo and the borrower is servant to the
#º lender f
(ZZ /ć72&- º
£, 4. g. 8 °He that soweth iniquity shall
jº reap vºn" the rod of his
with # anger Sna 2.11.
aſ of Jez º
º 9 / He that hath a bountiful eye
#: º: *::: for he giveth of his
* Cor. 9 bread to the poor.
6.
fHeb.Good Io & Cast out the scorner, and con-
Żºc. tention shall go out; yea, strife and
5. reproach shall cease.
II. He that loveth pureness of
heart, for the grace of his lips the lor, and
king shall be his friend. ;:#.
12 The eyes of the LORD preserve
knowledge, and he overthroweth "the 19, the
zzzałżers.
words of the transgressor.
13 *The slothful man saith, There * chap. 26.
is a lion without, I shall be slain in the *
StreetS.
I4 *The mouth of strange women : gº.”
is a deep pit: he that is abhorred of: *
the LORD shall fall therein. & 23. 27.
I5 Foolishness is bound in the
heart of a child; but “the rod of cor-4 chap. 13.
rection shall drive it far from him. & º
16 He that oppresseth the poor to .”.”
increase his riches, and he that giv-
eth to the rich, shall surely come to
Want.
17 Bow down thine ear, and hear
The omission of the conjunction in the
original marks the likeness, approaching to
identity, of the two nouns in apposition. A
better meaning is given by the marginal read-
ing, The reward of humility, the He-
brew word, which sometimes passes into the
preposition “by,” retaining here its full force
as a substantive. The words of the second
clause “riches, and honour, and life” are the
predicate of the sentence, defining what the
reward is.
6. Train] Primarily = to press into, ini-
tiate, and so, to educate. The marg. “cate-
chize” seems to have originated in the wish to
connect the proverb with the most common
English method of instruction.
the way he should go] The words should
be read with a certain emphasis on the pro-
noun. The Hebrew, according to the
tenor of his way, means the path specially
belonging to, specially fitted for, the indivi-
dual's character. Instead of sanctioning a
rigorous monotony of discipline under the no-
tion that it is “the right way,” the proverb
enjoins the closest possible study of each
child's temperament and the adaptation of
“his way of life” to that.
8. the rod of his anger] sc. that with
which he smites others (comp. Isai. xiv.6).
The A.V. describes the final impotence of
the wrath of the wicked.
9. He that hath a bountiful eyel Literally,
“He that is good of eye,” as contrasted with
the “evil eye” of xxviii. 22.
11. The construction of the Hebrew is
obscure, but the A.V. gives its meaning with
fair accuracy. More literally, “He that
loveth pureness of heart, his lips are gracious,
the king is his friend.”
13. The special point of satire is the inge-
nuity with which the slothful man devises the
most improbable alarms. He hears that “there
is a lion without,” Sc. in the broad open
country; he is afraid of being slain in the very
streets of the city.
14. The first impression made by the
Second clause is that it offers a parallel to the
mediaeval proverb, “Quem Deus vult per-
dere prius dementat.” The fall of the man
into the Snare of the harlot seems to be the
consequence of the abhorrence or wrath of
Jehovah. The man is left to himself, and sin
becomes the penalty of sin. That abhorrence
is, however, the result of previous evil. Men's
pleasant vices are made whips to Scourge
them.
15, “Yet,” rather than “but” (if a con-
junction need be inserted at all), would bet-
ter express the relation between the two
clauses.
16. The numerous italics in the A.V. in-
dicate the obscurity of the original. A better
rendering is, He who oppresses the poor
for his own profit gives (i.e. will, in the
common course of things, be compelled to
give) to a rich man, and that only to
his own loss. The ill-gotten gains do not
prosper, and only expose the oppressor to ex-
tortion and violence in his turn.
17. The chapter runs on in the Hebrew
as in the English, with no sign that there ought
to be a break. Obviously, however, we have
here the commencement of a new and entirely
distinct section, opening, after the fashion of
590
PROVER BS. XXII. [v. 18–28.
the words of the wise, and apply thine
heart unto my knowledge.
18 For it is a pleasant thing if
# Heb. in thou keep them within thee;
£hy Óed/y.
they shall withal be fitted in thy
lips.
19 That thy trust may be in the
LORD, I have made known to thee
9, trast this day, "even to thee.
thout aſso
Or, zo
Žhose tha
20 Have not I written to thee ex-
cellent things in counsels and know-
ledge,
21 That I might make thee know
the certainty of the words of truth;
that thou mightest answer the words
f of truth to them that send unto
send 2% ee. thee P
22 Rob not the poor, because he
is poor: *neither oppress the afflicted Zech. 7.
in the gate: ~ , 10.
23 "For the LoRD will plead their Jºs.
cause, and spoil the soul of those that chap. 23.
spoiled them. .* II. w
24 Make no friendship with an
angry man; and with a furious man
thou shalt not go : *
25 Lest thou learn his ways, and
get a snare to thy soul.
26 "Be not thou one of them that gº"
strike hands, or of them that are sure-
ties for debts. |
27 If thou hast nothing to pay,
why should he take away thy bed
from under thee * chap. 23.
28 °Remove not the ancient land-Ho.
& | Or,
mark, which thy fathers have set. ãozend.
o Teut. 19.
14. & 27.
I7.
iii. I, 2 I, iv. I, vii. I, with a general exhor-
tation (17–21) and passing on to special pre-
cepts. The title “words of the wise” has to
be noted in connection with xxiv. 23. The
general characteristics of this section appear
to be (1) a less close attention to the laws of
parallelism, and (2) a tendency to longer and
more complicated sentences. Comp. Intro-
duction, p. 525.
18. The counsels of the wise should be
not in the heart only, or on the lips only, but
on the lips from the abundance of the heart.
What is “pleasant” in the sight of God and
man is the union of the two, belief passing
into profession, profession resting on belief:
19. even to thee] If we retain the A. V.,
which grammatically is tenable, the emphatic
repetition of the pronoun is meant to convey
the thought that the wide general character of
the teaching does not hinder its being a per-
Sonal message to every one who reads it. “De
te fabula narratur.”
2O. excellent things] The A.V. follows the
K’ri or marginal reading of the Hebrew as to
the vowel-points, and translates a word which
etymologically signifies “the third,” sc. “the
chief of three warriors in a chariot,” by its
derived meaning of “chief, principal, excel-
lent” (comp. note on Exod. xiv. 7). The
renderings of the LXX. and Vulgate are
curious enough to deserve notice; the former
giving “write them for thyself three times;”
the latter, “I have written it (sc. my counsel)
in three-fold form.” The reading of the He-
brew text would give “Have I'not written to
thee long ago?” and this would form a natural
antithesis to the “this day” of the previous
verse. The Chaldee and Syriac versions agree
with the Vulgate. So taken, the “three
times * or “three-fold form” have been re-
ferred either to the Proverbs, Ecclesiastes, the
Song of Solomon, or to the division of the
Old Testament into the Law, the Prophets,
and the Hagiographa.
21. to them that send unto thee] The
margin, those that send thee, gives a bet-
ter meaning and is true to the original; comp.
x. 26. The man who has learnt the certainty
of the words of truth will learn to observe it
in all that men commit to him.
22. because he is poor] The A.V., like
the Hebrew, is ambiguous, and may mean
either, “Do not be tempted by the helpless-
ness of the poor man to do him wrong,” or
“Refrain from doing him wrong through
pity for his helplessness.” Most commentators
take it in the former sense, but the latter
seems, on the whole, preferable.
in the gate] sc. in the place where the
rulers of the city sit in judgment. The
words point to the special form of oppression
of which unjust judges are the instruments.
26. of them that strike hands] Sc. as in
vi. 1, xvii. 18, as the pledge by which they bind
themselves as surety for what another owes.
27. why should he] i.e. the man to whom
the surety has been given. The practice of
carrying distraint for payment of a debt to
this extent, seems, in spite of the express pro-
hibition of the law (Exod. xxii. 27), to have
become common.
28. The primary application, possibly even
the only one, makes the words a protest
against the grasping covetousness which leads
men to add house to house, and field to field
(Isai. v. 8), regardless of the rights of the
poor upon whose inheritance they encroach.
v. 29–II.] * PROVER BS. xx II. xx III. 59 I
29 Seest thou a man diligent in his 6 Eat thou not the bread of him
business? he shall stand before kings; that hath an evil eye, neither desire
f Heb, ob- he shall not stand before f mean men. thou his dainty meats:
SC247? IIle11. - 7 For as he thinketh in his heart
CHAPTER XXIII, so is he: Eat and drink, saith he
HEN thou sittest to eat with a to thee; but his heart is not with
ruler, consider diligently what thee.
is before thee: 8. The morsel which thou hast eaten
2 And put a knife to thy throat, if shalt thou vomit up, and lose thy sweet
thou be a man given to appetite. words.
3 Be not desirous of his dainties: 9 Speak not in the ears of a fool:
for they are deceitful meat. for he will despise the wisdom of thy
a Tim. 6. 4 *Labour not to be rich: cease words. "Pºº
** from thine own wisdom. 10 *Remove not the old land- tº
%. , 3 ‘Wilt thou set thine eyes upon mark; and enter not into the fields fºr,
...ſ. that which is not? for riches certainly of the fatherless: #.
...” make themselves wings; they fly a- II For their redeemer is mighty; . .
way as an eagle toward heaven. he shall plead their cause with thee. ... p. 22.
In xxiii. Io this is manifestly the one meaning
present to the mind of the writer, as it is
also in Deut. xix. I4, xxvii. 17; Hos. v. Io;
Job xxiv. 2. The not uncommon reference
of the words to the “landmarks” of thought
or custom, however natural and legitimate,
is foreign to the mind of the writer.
29. The diligent man is to be in the right
place. The gift of a quick and ready intellect
is to lead to high office and ministries of state,
is not to be wasted on a work to which the
obscure and unknown are adequate.
CHAP. XXIII. 1. ‘what is before thee] sc.
beware lest his dainties tempt thee to excess.
It is better, however, to take the pronoun in
the masculine, “consider diligently who is
'before thee,” the character and temper of
the ruler who invites thee.
2. If we keep the imperative, the sense is
“restrain thy appetite, eat as if the knife were
at thy throat.” Others, however, render it
“thou wilt put a knife to thy throat,” &c.;
“indulgence at such a time may endanger thy
very life.” -
3. dainties] The word is the same in
meaning and nearly the same in form as the
“savoury meat,” sc. venison, of Gen. xxvii. 4.
deceitful meat sc. offered not from genuine
hospitality, but with some by-ends.
4. cease from thine own wisdom] The
sense is determined by the context. “Cease
even from thy prudence, from the use of what
is in itself most excellent, if it only serves to
seek after wealth, and so ministers to evil.”
“If thy right hand offend thee, cut it off, and
cast it from thee.” There is no special stress
on the contrast between “thine own wisdom.”
and that given from above, though it is of
course implied that in ceasing from his own
prudence the man is on the way to attain a
higher wisdom.
5. set thine eyes] Literally, as in the mar-
gin, we should read, make thine eyes to
fly, sc. “gaze eagerly upon;” and then we
get an emphatic parallelism with the words
that follow, “they fly away as an eagle to-
wards heaven;” “certainly make themselves
wings.” Literally, with the emphasis of re-
duplication, according to Hebrew usage,
“They make, they make themselves wings.”
The word “riches,” not in the Hebrew, is sup-
plied from the adjective “rich” in the preceding
VerSe.
6. Not an identical danger with that of
•v. I, but altogether different. There is a
hazard in the hospitality of princes. There
is also a hazard in that of the purse-proud
rich, avaricious or grudging, even in his
banquets.
evil eye) Not with the later associations of
a mysterious power for mischief, but simply,
as in Deut. xv. 9; Matt. xx. 15, in the sense
of “hard, grudging, envious.”
7. as he thinketh] The Hebrew verb is
found here only, and has received many in-
terpretations: (1) “as he is all along in his
heart, so is he (Sc. at last) in act;” (2) “as
he reckons in his heart, so is he;” sc. he counts
the cost of every morsel thou eatest, and hates
thee in proportion. Of these (1) seems to be
best, as supported by Arabic usage.
9. The “fool” here is not, like the “sim-
ple” of i. 22, vii. 7, open to instruction, but
one wilfully and persistently deaf to it,
identical, almost if not entirely, with th
SCOrner. -
11. Here a reason is given for the precept
592
[v. 12—27.
PROV E R BS. XXIII.
* chap. 13.
24. & 19. 18.
& 22. 15.
iſ Or, ezrezz
I will
rejoice.
e Ps. 37. I.
: 73. 3-
Chap. 3. 31.
& 24. I.
J chap. 24.
[4.
iſ Or,
reward.
12 Apply thine heart unto instruc-
tion, and thine ears to the words of
knowledge.
13 * Withhold not correction from
the child: for if thou beatest him with
the rod, he shall not die.
14. Thou shalt beat him with the
rod, and shalt deliver his soul from hell.
I5 My son, if thine heart be wise,
my heart shall rejoice, even mine.
16 Yea, my reins shall rejoice,
when thy lips speak right things.
17 elet not thine heart envy sin–
ners: but be thou in the fear of the
LORD all the day long. *
18 / For surely there is an "end ;
and thine expectation shall not be cut
£ Rom. 13.
I3.
Eph. 5. 18.
Zhezry?esſ.
off. *
19 Hear thou, my son, and be wise,
and guide thine heart in the way.
2O & Be not among winebibbers ;
among riotous eaters of flesh:
21 For the drunkard and the glut-
ton shall come to poverty: and drow-
siness shall clothe a man with rags.
22 * Hearken unto thy father that "chap. 18.
begat thee, and despise not thy mother
when she is old.
23 Buy the truth, and sell it not;
also wisdom, and instruction, and un-
derstanding.
24 *The father of the righteous chap. 10.
& 15.20.
shall greatly rejoice: and he that be-'
getteth a wise child shall have joy
of him.
25 Thy father and thy mother
shall be glad, and she that bare thee
shall rejoice.
26 My son, give me thine heart,
and let thine eyes observe my
ways.
27 °For a whore is a deep ditch; 8 chap. 22.
and a Strange woman is a narrow *
pit.
which in xxii. 28 stood by itself. “Their Re-
deemer is mighty.” The word is the same as
in Job xix. 25 (where see note), and is used in
its earlier meaning. It was the duty of the Goel,
the next of kin, to take on himself, in case of
murder, the office of avenger of blood (Num.
xxxv. 19). By a slight extension the word
was applied to one who took on himself a like
office in cases short of homicide, and so gained
the more general meaning of redeemer, avenger,
defender. Here, therefore, the thought is that,
destitute as the fatherless may seem, there is
One who claims them as His next of kin,
and will avenge them. Jehovah Himself is
in this sense their Goel, their Redeemer.
13, 14. An expansion of the thought of
xix. 18. “You will not kill your son by
scourging him, you may kill him by with-
holding the Scourge.”
14. from hell] sc. from Sheol, Hades, the
world of the dead.
15–35. Another continuous exhortation,
in the same strain as the earlier chapters, rather
than a collection of maxims.
15. even mine] Emphasis of repetition, as
in xxii. 19.
16. Parallel to v. 15, but carrying the
thought further. The teacher rejoices when
the disciple's heart receives wisdom, yet more
when his lips can utter it.
reins.] Here, as in Job xix. 27; Pss. vii. 9,
lxxiii. 21, and elsewhere, the “reins,” as being
among the most inward of the “inward parts”
of the body, are looked on as the seat of the
deepest and strongest emotions.
17. envy sinners] As in Pss. xxxvii. 1,
. lxxiii. 3, the feeling which looks half longingly
at the prosperity of evil doers.
be thou in the fear of the Lord] The A.V.
follows the LXXL and Vulgate in separating
the two clauses and inserting the imperative
verb in order to complete the second, and has
the support of Rosenmüller, Bertheau, and
other commentators. Others, however (Jar-
chi, Umbreit, Hitzig), connect the verb
“envy” with both clauses, “envy not sinners,
but envy, sc. emulate, the fear of the Lord.”
18. The words are better taken as a con-
ditional clause. For if there is an end
(Sc. hereafter), thine expectation shall
not be cut off. In either case, as the hope
is referred to the end of life, there is an im-
plied confidence in immortality.
2O. riotous eaters of flesh] By some the
words have been referred to sins of lust, but
the rendering of the text is preferable. The
word is the same as “glutton” in v. 21 and
Deut. xxi. 20.
21. Here, again, the three forms of evil
that destroy reputation and tempt to waste
are brought together.
drowsiness] Specially the drunken sleep,
heavy and confused.
26. The English version agrees with the
LXX. and Vulgate in following the marginal
reading of the Hebrew. The existing Hebrew
text gives, “let thine eyes delight in my ways.”
v. 28—1.]
P R O V E R BS.
593
XXIII. XIX IV.
28 'She also lieth in wait "as for
a prey, and increaseth the transgress-
ors among men.
29 "Who hath woe? who hath sor-
row who hath contentions? who
hath babbling who hath wounds
without cause who hath redness of
eyes?
30 They that tarry long at the
wine; they that go to seek mixed wine.
3 I Look not thou upon the wine
when it is red, when it giveth his
colour in the cup, when it moveth
itself aright.
32 At the last it biteth like a ser-
pent, and stingeth like "an adder.
* chap. 7.
I 2.
| Or, as a
2-obber.
*Isai.5.11.
# Or, a
cockatrice.
33 Thine eyes shall behold strange
women, and thine heart shall utter
perverse things.
34 Yea, thou shalt be as he that
lieth down in the midst of the sea, or ;
as he that lieth upon the top of a mast. of the sea.
35 They have stricken me, shalt
thou say, and I was not sick; they
have beaten me, and "I felt it not: ;
when shall I awake? I will seek it ..."
yet again. - *
CHAPTER XXIV.
E not thou “envious against Pº,
c. & 73.
e º & &
evil men, neither desire to be 3.
with them. chap. 23.
I7. Ver. 19.
28. as for a prey] The Hebrew occurs
here only, but the marginal reading, as a
robber, is preferable.
increaseth the transgressors] Better, as else-
where, “the treacherous;” or, perhaps, “those
that attack men treacherously.” §.
29. Who hath woe? who hath sorrow?]
The words corresponding to the two substan-
tives are, strictly speaking, interjections. “Who
hath oh, who hath abó;” a word not found
elsewhere, but probably an interjection, ex-
pressing distress. The sharp touch of the
Satirist reproduces the actual inarticulate
utterances of drunkenness.
redness of eyes] The etymology of the word
is doubtful. Some render it by “dimness”
or “confusion.” The whole passage may be
compared with Lucretius's picture of drunken-
ness: ‘De Rer. Nat.” III. 478,
“Consequitur gravitas membrorum, praepe-
diuntur
Crura vacillanti, tardescit lingua, madet mens,
Nant oculi; clamor, singultus, jurgia gliscunt.”
3O. mixed wine] sc. flavoured with aro-
matic spices, that increase its stimulating pro-
perties (Isai. v. 22). There is a touch of
sarcasm in “go to seek.” The word elsewhere
used of diligent search after knowledge (Job
xi. 7; Ps. cxxxix. I; Prov. xxv.2) is here used,
as if ironically, of the investigations of con-
noisseurs in wine meeting to test its qualities.
31. The wine of Lebanon is said to be
of a rich golden colour, like Malaga, or the
darker sherries. Sometimes the colour is
heightened by saffron.
when it giveth his colour] Lit. “its eye,”
the clear brightness, or the beaded bubbles
on which the wine-drinker looks with com-
placency. -
when it moveth itself aright] The English
suggests the thought of a sparkling wine, but
VOL. IV.
the Hebrew word, here and in S. of S. vii.
9, where it is rendered, “goeth down sweetly,”
describes rather the pellucid stream flowing
pleasantly from the wine-skin or jug into the
goblet, or the throat.
32. The second word, “adder,” is the
more specific, and is said to be the Cerastes,
or horned snake, the first more generic.
33. strange women] By Some the word
has been taken with a neuter signification,
“strange things,” as giving a better parallelism
to the Second clause. The frequent occur-
rence of the word, however, in this book, as
applied to harlots, justifies the English version,
which is supported by most commentators.
34. The passage is interesting, as shewing,
what PSS. civ. 25, 26, cvii. 23–30 also shew,
the increased familiarity of Israelites with the
experiences of sea-life.
in the midst of the seal Lit. “in the heart;”
Sc. when the ship is in the trough of the sea
and the man is on the deck. The second
clause varies the form of danger, the man is
in the “cradle” at the top of the mast, and
sleeps there, regardless of the danger.
The Vulg., following, it would seem, a dif-
ferent reading, gives the striking variation,
“as a pilot who falls asleep, having lost his
rudder.” The text, as it is, is correctly ren:
dered by the A.V.
35. The picture ends with the words of
the drunkard on waking from his sleep. He
has been unconscious of the excesses and out-
rages of the night, and his first thought is to
return to his old habit.
when shall I awake?] Better, omitting the
interrogation, when I shall awake I will
seek it yet again.
CHAP. XXIV. 1. Repeats a lesson given
before, but combines it with another. The
true followers after wisdom will admit neither
P P.
594
[v. 2—16.
PROVER BS. XXIV.
*** 7. 2 °For their heart studieth destruc-
tion, and their lips talk of mischief.
3 Through wisdom is an house
builded; and by understanding it is
established:
4 And by knowledge shall the
chambers be filled with all precious
and pleasant riches.
tieb.; in 5 A wise man "is strong; yea,
strength. + :
fHeb, a man of knowledge ' increaseth
:* strength. e
º: 6 °For by wise counsel thou shalt
chap. II. º &
14. § £5.7 make thy war: and in multitude of
**** counsellers there is safety. &
7 Wisdom is too high for a fool:
he openeth not his mouth in the gate.
8 He that deviseth to do evil shall
be called a mischievous person.
9 The thought of foolishness is
sin: and the scorner is an abomina-
tion to men.
# Heb IO If thou faint in the day of ad-
€ D.
versity, thy strength is 'small.
..?? (????"Ozº).
II & If thou forbear to deliver them * Ps, 82, 4.
that are drawn unto death, and those
that are ready to be slain;
12 If thou sayest, Behold, we knew
it not; doth not he that pondereth
the heart consider it? and he that
keepeth thy soul, doth not he know
it? and shall not he render to every
man “according to his works : jobs.
I3 My son, eat thou honey, be- #:
cause it is good; and the honey- {...?
comb, which is sweet to thy taste: ºº
14 ZSo shall the knowledge of wis-ºw
dom be unto thy soul: when thou% Ps, fo.
hast found it, & then there shall be a ...”
reward, and thy expectation shall not "P. 3.
be cut off.
I 5 Lay not wait, O wicked man,
against the dwelling of the righteous;
spoil not his resting place:
16 °For a just man falleth seven Jobsº.
times, and riseth up again: but the sº.”
wicked shall fall into mischief.
envy on the one hand, nor admiration or
fellowship with evil on the other.
4. As the “house" of v. 3 is figurative of
the whole life, so are the “chambers” here
(Of all regions, inward and outward, of it.
5. is strong] . Lit. “is in strength " —
rooted and established in it."
6. Combines two half-proverbs which
have appeared before, xx. 18, xi. 14.
7. in the gate] Comp. note on xxii. 22.
11. Literally the words run thus:
“Deliver those that are drawn unto death,
And those who totter to the slaughter—
if thou withdraw....”
But the “if” is that of strong desire, and the
last clause reiterates the entreaty of the first,
“O withdraw them,” i.e. save them from
their doom. So taken, the words present
a contrast to v. Io. Instead of fainting in
the day of adversity, the man is to help
others to the uttermost of his power. The
structure and meaning are both somewhat
obscure. On one point, however, all com-
mentators appear to be agreed, sc. that the
sentence is complete in itself, and is not a
mere hypothetical clause which has its con-
clusion in the following verses.
12. This, like the former verse, points to the
sin of men when they are brought into con-
tact with those who are unjustly accused.
As that warned them against acquiescing in
an unrighteous tyranny, so this denounces
the tendency to hush up a wrong with the
false plea of ignorance, “We knew nothing
of it,” and reminds the judges that there is
“One higher than the highest, Who regards
it.” Comp. Eccles. v. 8 The three verses
thus form a complete and connected whole.
13. honey] We seem to hear an echo
of Ps. xix. Io. Partly perhaps the figure
rises out of the fact that honey entered largely
into the diet of Hebrew children (Isai. vii. 15),
so that it was as natural an emblem for the
purest and simplest wisdom, as the “sincere
milk of the word ” was to the New Testa-
ment writers. The comparison, it will be
noticed, is not at first formally expressed.
The learner hears what seems a rule of diet—
then the parable is explained.
14. the knowledge of wisdom] It is better
to take the Hebrew as an imperative, Know
that thus (sc. like the honey) is wisdom
to thy so u1.
15, 16. The latter of these two verses is
so often carelessly but wrongly quoted as a
half-apology for sin, “The righteous falleth
i.e. sinneth, seven times a day,” that it is
necessary to put its true meaning in the clear-
est light possible. The Hebrew word for
“falleth” is never used of falling into sin, and
the teaching of the proverb is simply that men
are warned not to attack or plot against
the righteous. They will lose their labour,
“Though the just man fall (not into sin, but
v. 17—27.]
595
PROVERBS, XXIV.
: º 3I. 17 * Rejoice not when thine enemy
# 35, is falleth, and let not thine heart be
Chap. I7. 5. glad when he stumbleth :
º;; 18 Lest the LORD see it, and fit
Žº displease him, and he turn away his
wrath from him.
... ." I9 * Fret not thyself because of
C al ... 2 e © º -
. * evil men, neither be thou envious at
º the wicked ; -
£ºy ºftº 20 For there shall be no reward
the zwicked.
Zjobº. 7 to the evil man ; * the candle of the
iº wicked shall be put out.
2 I My son, fear thou the LORD
and the king: and meddle not with
f them that are given to change :
22 For their calamity shall rise
t Heb.
changers.
suddenly; and who knoweth the ruin
of them both
23 These things also belong to the
wise. ” It is not good to have respect . Lev. 19.
of persons in judgment. I5.
24. "He that saith unto the wicked, i. 3.
Thou art righteous; him shall the jº,
people curse, nations shall abhor him : % chap. 17.
25 But to them that rebuke him iś. s. 23.
shall be delight, and 'a good blessing Heb, a
shall come upon them. **
26 Every man shall kiss his lips
‘that giveth a right answer. º:
27 Prepare thy work without, and .#
make it fit for thyself in the field; *
and afterwards build thine house.
Deut. I. 17.
into calamities), yet he riseth up.” The point
of the teaching is not the liability of even good
men to err, but God's providential care over
them, as in Ps. xxxiv. 19. “Seven times” is,
of course, a certain for an uncertain number,
as in the parallel passage of Job v. 19. In
contrast with this is the fate of the evil-doers,
who fall utterly even in a single distress.
17, 18. The first impression made by this
precept is one of seeming inconsistency. We
are told not to rejoice in the misfortunes
of an enemy, lest in so doing we should,
against our will, diminish their pressure or
their duration. We seem, that is, to be led
to a far-sighted calculation how we may pro-
long the joy which we are told is wrong.
The explanation of the paradox is found in
the words, “Lest the Lord see it, and it
be evil in His eyes,” sc. “Thy joy will
be suicidal, the wrath of the righteous Judge
will be turned upon thee, as the greater
offender, and thou wilt have to bear a worse
evil than that which thou exultest in.”
19. The words agree almost verbally with
those of Ps. xxxvii. I, speak of the same diffi-
culty and Suggest the same answer.
2O. there shall be no reward] Literally,
“there shall be no future,” sc, no life worthy
to be called life, no blessing.
21. them that are given to change] sc., as
defined by the preceding clause, those that
seek to set aside the worship of the true God,
or the authority of the true king, who repre-
sents Him.
22. who knoweth the ruin of them both *)
Sc. no one knows, it will come suddenly
upon the two alike, upon those that fear not
God, upon those who fear not the king.
23. belong to the wise.] The Hebrew is
ambiguous, and may mean either “are fitting
&
for the wise, addressed to them,” or (the
preposition being taken as the “p auctoris,”
as in the superscriptions of many of the
Psalms) “are written by the wise.” Most re-
cent commentators (Hitzig, Bertheau, Ewald)
take it in the latter sense, and look on it as
indicating the beginning of a fresh section, con-
taining proverbs not ascribed to Solomon's au-
thorship. Compare the Introduction, p. 525.
25. The counterpart of the foregoing.
There is no surer path even to a wide popu-
larity than a righteous severity in punishing
and repressing guilt.
26. Better thus, He shall kiss lips
that giveth a right answer, Sc. shall
gain the hearts of men as much as by all
outward signs of sympathy and favour. So
when Absalom “stole the hearts” of the
men of Israel, it was partly by the “right
answers,” partly by actual Salutation. 2 S.
XV. I—6.
27. The precept seems at first to be
economical rather than ethical—Agriculture
before building, getting an estate into good
order before erecting a house on it, this seems
to be recommended as the true order. To
“build a house" has, however, a figurative
as well as a literal meaning, and may be
equivalent here, as elsewhere (Exod. i. 21;
Deut. xxv. 9 : Ruth iv. II), to “founding
a family.” So interpreted, the words are a
warning against a hasty and imprudent mar-
riage. The young man is taught to cultivate
his land before he has to bear the burdens of
a family. Possibly, however, a spiritual
meaning here, as elsewhere, lies beneath the
prudential maxim. The “field" may be
the man's outer common work, the “house"
the dwelling-place of his higher life. He
must do the former faithfully in order to
attain the latter. Neglect in one is fatal to
P P 2.
596 P ROVER BS.
XXIV. XXV. [v. 28–6.
f Heb. seſſ
1729, Aeará.
A chap. 6.
9, &c.
28 Be not a witness against thy
neighbour without cause; and deceive
not with thy lips.
ºhap 29. 29 "Say not, I will do so to
him as he hath done to me: I will
render to the man according to his
work.
3o I went by the field of the sloth-
ful, and by the vineyard of the man
void of understanding; e
3r And, lo, it was all grown over
with thorns, and nettles had covered
the face thereof, and the stone wall
thereof was broken down.
32 Then I saw, and considered it
well : I looked upon it, and received
instruction.
33 A. Yet a little sleep, a little slum-
ber, a little folding of the hands to
sleep : .
34. So shall thy poverty come as
one that travelleth ; and thy want as
‘ an armed man. f Heb. a.
CHAPTER XXV. %
I Observations about Kings, 8 and about azoiding:
causes of 7ttarrels, ared seezzary causes thereof.
HESE are also proverbs of Solo-
mon, which the men of Heze-
kiah king of Judah copied out.
2. It is the glory of God to con-
ceal a thing: but the honour of kings
is to search out a matter.
3 The heaven for height, and the
earth for depth, and the heart of
kings is unsearchable. º
4. Take away the dross from the ºl
silver, and there shall come forth a
vessel for the finer.
5 Take away the wicked from be-, chap. x.
fore the king, and his throne shall be "
established in righteousness. f Heb. Sež
6 Put not forth thyself in the ſº
the other. So interpreted, the lesson is the
same as in Luke xvi. Io, II.
28. and deceive not with thy lips] Better
interrogatively, wilt thou deceive with
thy lips ?
29. Some have connected this with the
preceding verse. “Do not let a spirit of re-
taliation be thy motive in giving evidence.”
It is better, however, to take the two sepa-
rately. The teacher enters his protest against
vindictiveness in every form, and thus fore-
shadows the yet higher lessons of the Sermon
on the Mount.
30. The chapter ends with something like
an apologue, more vivid and Scenic in cha-
racter than most of the other proverbs. And
here also, emphatic as the direct teaching is,
it may be taken as a parable of something
yet deeper. The field and the vineyard are
more than the man's earthly possessions.
His neglect brings barrenness or desolation to
the garden of the soul:
“Things rank and gross in nature
Possess it merely.”
And, as in other parables, so in this, even
the accessories are significant. The “thorns”
are evil habits that choke the good seed, and
the “nettles” are those that are actually
hurtful and offensive to others. The “wall ”
is the defence which laws and rules give
to the inward life, and which the slug-
gard learns to disregard, and the “poverty”
is the loss of the true riches of the soul,
tranquillity, and peace, and righteousness.
33, 34. The teaching reproduces that of
vi. Io, II. See notes there.
CHAP. XXV. 1. The words indicate,
as has been said in the Introduction, p. 525,
the beginning of a new Section.
copied out. The word includes the ideas
of a transfer (1) from oral tradition to writ-
ing; (2) from one writing to another; (3)
from one language to another. Here, proba-
bly, the first meaning is dominant. The last
is Talmudic rather than Biblical.
2. The earthly monarch might be, in
some respects, the type of the heavenly, but
here there is a marked contrast. The king
presses further and further into all know-
ledge; God surrounds Himself as in “thick
darkness,” and there are Secrets unrevealed
even after the fullest revelation.
3. Here the other side of the thought is
put forward. There is an analogy as well as
a contrast. What the mind of God is to
the searchers after knowledge, that the heart
of the true and wise king is to those who
look up from below trying to guess its coun-
sels.
4, 5. The proverb and its interpretation
are here brought into close contact. The
true ideal of government is that of a watchful
rule separating the evil from the good. The
king himself, like the Lord Whom he repre-
sents, is to sit as “a refiner of silver,” Mal.
iii. 3.
6, 7. Another vice of courts meets with
its rebuke. The pushing, boastful temper is,
in the long run, Suicidal. Pride has a fall,
and it is wiser as well as nobler to take the
lower place at first in humility, than to
take it afterwards with shame.
v. 7–14.] PROVERBS. XXV.
597
Io Lest he that heareth it put thee
to shame, and thine infamy turn not
presence of the king, and stand not in
the place of great men :
ºuke 4, 7 "For better it is that it be said away. -
ſe unto thee, Come up hither ; than II A word ' fitly spoken is like º:
that thou shouldest be put lower in apples of gold in pictures of silver. º
I2 As an earring of gold, and an
ornament of fine gold, so is a wise
reprover upon an obedient ear.
13 *As the cold of snow in the tº a
time of harvest, so is a faithful "
the presence of the prince whom thine
eyes have seen.
8 Go not forth hastily to strive,
lest thou know not what to do in the
end thereof, when thy neighbour hath
c Matt. 5.
# * * put thee to shame. messenger to them that send him :
ºw. 9 * Debate thy cause with thy neigh- for he refresheth the soul of his
nº. bour himself; and "discover not a masters. f Heb, in
.#3 secret to another: 14 Whoso boasteth himself of a Žiž
Our Lord's reference to these words, in
the parable of Luke xiv. 8—Io, is interesting
as one of the few instances in which His
teaching was fashioned, as to its outward
form, upon that of this book.
8. The general meaning is clear enough.
It is dangerous to plunge into litigation. At
all times there is the risk of failure, and if we
fail, of being at the mercy of an irritated
adversary. The construction of the words
is, however, not without difficulties. The
A.V. gets a meaning by inserting the words
in italics. Without them, the clause admits
of a satisfactory rendering, “lest thou do
Something (i.e., by a kind of euphemism,
Something humiliating and vexatious) at the
end thereof.”
9. Here again we note not only a high
standard of ethical refinement, but an antici-
pation of the highest. “Tell him his fault
between thee and him alone” (Matt. xviii.
15). Yet there is a difference to be noticed
as well as the agreement. Here the motive
is prudential, the risk of shame, the fear of
the irretrievable infamy of the betrayer of
secrets. In the teaching of Christ the pre-
cept rests on the Divine Authority and the
perfect Example.
11. apples of gold] Probably the golden-
coloured fruit (comp! “aurea mala,” Virg.
‘Eclog.” III. 71) set in baskets, i.e. chased
vessels of open-worked silver, so is a word
spoken upon its wheels (i. e. moving
quickly and quietly on its way).
The proverb may well be thought of as
having had its origin in some kingly gift
to the son of David, the work of Tyrian
artists, like Hiram and his fellows. Others,
as they gazed on the precious metals and the
cunning work, far beyond the skill of their
own countrymen, might highly admire, but
the wise king saw in the costly rarity a parable
of something higher. “A word well set upon
the wheels of speech” excelled it. It is singu-
lar that ornamentation of this kind in the pre-
cious metals was known, even as late as in the
middle ages, as au’vre de Salomon.
12. The theme of this proverb is of course
the same as that of v. II, and its occurrence
in close combination with it suggests the
thought that rings used as ornaments for ears,
or nose, or forehead, and other trinkets formed
part of the works of art spoken of in the fore-
going note, and that the king had something at
once pointed and wise to say of each of them.
13. Here again we have a picture of the
growing luxury of the Solomonic period. The
“snow in harvest” is not a shower of snow
or hail, which would in fact come as terri-
fying and harmful rather than refréshing
(comp. I S. xii. 17, 18, and yet more the
proverb in the next chapter, xxvi. 1); but, ra–
ther, the snow of Lebanon or Hermon put
into wine or other drink to make it more
refreshing in the scorching heat of May or
June. The king's Summer-palace on Leba-
non (I K. ix. 19 ; S. of S. vii. 4) would
make him and his courtiers familiar with a
luxury which could hardly have been accessi-
ble in Jerusalem. And here also he finds a
parable. More reviving even than the iced
wine-cup was the faithful messenger. That
the custom thus referred to was common in
ancient as well as modern times we know
from Xenophon (“Memorab.” II. I, § 3o, and
Pliny (“Hist. Nat.' XIX. 4). In x. 26, it
will be remembered, we have the other side
of the picture, the vexation and annoyance
caused by a messenger who cannot be trusted,
compared to the sour wine that sets the teeth
on edge.
14. Here again we have to bring before
our minds the phenomena of an eastern cli-
mate, the drought of summer, the eager expect-
ation of men who watch the rising clouds,
and the freshening breeze, the bitter disappoint-
ment when the breeze dies off, and the clouds
pass away, and the wished-for rain does not
come. Like this is the disappointment caused
598
[v. 1 5–2 I.
PROVERBS. xxv.
false gift is like clouds and wind with-
Out rall).
º, sº 15 By long forbearing is a prince
; Sam. 2s. persuaded, and a soft tongue breaketh
#: is... the bone.
§: Å; 16 Hast thou found honey eat so
ſº much as is sufficient for thee, lest
gº... thou be filled therewith, and vomit it.
ź. 17 Withdraw thy foot from thy
º neighbour's house; lest he be 'weary
%; tº 4. of thee, and so hate thee. º
ºr. -- 18 J A man that beareth false wit-
ness against his neighbour is a maul,
and a sword, and a sharp arrow.
I9 Confidence in an unfaithful man
in time of trouble is like a broken
tooth, and a foot out of joint.
2O As he that taketh away a gar-
ment in cold weather, and as vinegar
upon nitre, so is he that singeth songs
to an heavy heart. -
21 & If thine enemy be hungry, give ºr
him bread to eat; and if he be thirsty, Rom, 12.
give him water to drink: 2O.
by him who promises much and performs
little, or, it may be, nothing.
15. The general meaning reminds us of
the Latin “gutta cavat lapidem;” the soft
tongue, Sc. winning and gentle speech, does
what it seems at first least capable of doing,
and overcomes obstacles which are as bones
that the strongest jaws would fail to crush.
It is possible that the illustration may be
drawn from the use made of the tongue by
beasts of prey in devouring their victims.
16. Hast thou found honey & The words
point to an incident like that told of Samson
(Judg. xiv. 8), and of Jonathan (1 S. xiv.
27). The precept, it need hardly be said,
extends to the pleasure of which honey is the
symbol.
17. The proverb of ºv. 16 receives here a
practical application. Let thy foot be sel-
dom in the house of thy friend...Though
thy visits were sweet as honey he may soon
learn to loathe them.
18. maul] i.e. a heavy sledge-hammer.
The word is connected with “malleus” and
the verb “to maul:” its diminutive “mallet”
is still in use.
19. Stress is to be laid on the uselessness of
the “broken tooth” and the “foot out of
joint,” or tottering, rather than on the pain
connected with them, though this is, of
course, not to be excluded. The A.V. loses
the emphasis and point of the Hebrew by
inverting the original order, which gives pre-
cedence to the two illustrations.
2O. Two examples of unwisdom and in-
congruity are brought together to sharpen the
point of the proverb against that of which the
third clause speaks: (1) that of putting off a
garment when it is most needed; (2) that of
pouring vinegar upon nitre or potash, and so
utterly spoiling it. The effervescence caused by
the mixture is perhaps taken as a type of the
irritation produced by the “songs” sung out
of season to a heavy heart. By some com-
mentators (Schultens and Ewald) the word
translated “nitre” is rendered “wound,”
partly on the ground that the LXX. So takes
it, partly because a cognate Arabic word has
that meaning. There seems no reason, how-
ever, for disturbing the A. V., which rests on
the meaning of the word in Jer. ii. 22, and
is supported by the Vulg. and most recent
COmmentatorS.
The verb rendered “taketh away” may
have the sense (as in Ezek. xvi. II) of “a-
dorming one's-Self.” Assuming this as an
alternative rendering, and taking the word
“garment” as meaning fine, as distinct from
warm clothing, we get, perhaps, a more appo-
site illustration. To put on Such a garment
in time of cold is unseasonable, so is the
singing to a heavy heart.
21, 22. The precept here has the special
interest of having been reproduced by St Paul
Rom. xii. 20). But it has also a special diffi-
culty. While the first clause rises to the level
of the teaching which bids us “love our ene-
mies and do good to them that hate us;” the
second seems at first sight to suggest a motive
incompatible with a true charity. We are
told to feed our enemy when he is hungry, be-
cause in so doing we shall “heap coals of fire
on his head,” i.e. in order to inflict on him
the sharpest pain, or even draw down on him
the divine judgment (comp. “coals of fire” in
Ps. cxl. Io). Benevolence in such a case seems
only a far-sighted calculating malignity. The
explanation given by many commentators, and
in part adopted by Augustine (“De doctr.
Christ.’ III. 16), that the sense of shame will
make the recipient of undeserved and unex-
pected bounty glow with blushes till his face
is like the red-hot charcoal, and his heart is
hot as with the burning and passionate com-
plaints of penitence, though it avoids the ethi-
cal difficulty, is hardly satisfactory. The use
made of the words “coals of fire” in Lev. xvi.
12 seems to the present writer to suggest a
better interpretation. The High-priest on the
day of Atonement was to take his censer, to
fill it with “coals of fire,” and then to put the
incense thereon for a sweet-smelling Savour.
v. 22–1.]
599
PROVERBS. xxv, xxvi.
22 For thou shalt heap coals of
fire upon his head, and the LORD
shall reward thee.
º,” 23 The north wind driveth away
ºf rain: so doth an angry countenance a
%. backbiting tongue. -
.#4, 24 * It is better to dwell in the
zong'º. Corner of the housetop, than with a
... brawling woman and in a wide
*ś , house.
13 & 2.3. 25 As cold waters to a thirsty soul,
so is good news from a far coun-
try. * *
26 A righteous man falling down
before the wicked is as a troubled
fountain, and a corrupt spring.
27 It is not good to eat much
honey: so for men to search their
own glory is not glory.
28 He that hath no rule over his hºp "
own spirit is like a city that is broken "
down, and without walls. -
So it is here. The first emotion caused by
the good we do may be one of burning shame,
but the shame will do its work and the heart
also will burn, and prayer and confession and
thanksgiving will rise as incense to the throne
of God. Thus, as in the words which St Paul
adds to the proverb, “we shall overcome evil
with good.”
23. The A. V. follows the Vulgate, but
the marginal reading, bring eth forth rain,
is far more accurate and gives a better sense;
“so doth a backbiting tongue an angry coun-
tenance.” On the other hand, there is the
fact that the north is elsewhere connected, not
with rain, but with fine weather (Job. xxxvii.
22). It is probable enough, however, that
the same quarter of the wind might at one
season of the year bring clouds and rain, and
at another clear the sky; or that there might
be different phenomena on opposite sides of
the same mountain-range. The N. W. wind
in Palestine commonly brings rain, and this
was probably in the thought of the writer.
Other ancient versions, the LXX., Aquila,
and Chaldee, and most modern commentators,
Support the rendering given above.
24. Comp. Note on xxi. 19.
25. The words remind us of the scanty.
intercourse in the old world between wan-
derers and the home they had left. The crav-
ing for tidings in such a case might be as
a consuming thirst, the news that quenched it
as a refreshing fountain. -
26. falling down before] sc. yielding and
cringing. To see this, where we expected to
See Stedfastness, is as grievous as for the tra-
veller to find the spring at which he hoped to
quench his thirst turbid and defiled.
27. The first clause repeats the warning
of v. I6 against excess in anything, however
pleasant. The second is more difficult and
the text is probably defective. The A.V.
gets a meaning by inserting a negative which
is not in the Original. The following render-
ing, adopted by many commentators, gives the
nearest approach to the original: so to
search into weighty matters is itself
a weight, i. e. men soon become satiated
with it as with honey. See Note below.
NOTE on CHAP. xxv. 27.
There is, however, in the original a paro-
nomasia, which it is not easy to reproduce in
a translation. The same root (T55 = to be
heavy) branches out into the two meanings,
“burden” and “glory.” And so we get the
sharp sarcasm, that what is weighty in the
one sense will be found weighty also in the
other. Other renderings (some involving a
various reading) are, (1) “to despise honour
is honour” (Ewald); (2) “to despise honour
is above honour” (Hitzig); (3) “to seek
honour is without honour” (Gesenius). That
given above is supported by Luther (“wer
Schwere Dinge forschet, dem wirdszuschwer”),
Rosenmüller, and Bertheau. The latter, dwell-
ing on the special force of the word “search”
in Job ix. Io, xi. 7; Isai. xl. 28, as applied to
the deep things of God, takes the proverb as
a warning against an over-curious searching into
the mysteries of God's word or works. The
Vulg. “Scrutator majestatis opprimetur a glo-
riá” seems to imply such an interpretation.
CHAPTER XXVI.
I Observations about fools, 13 about sluggards,
17 azed about contentious busybodies.
CHAP. XXVI. 1. Commonly in Palestine
from the early showers of spring to October
S Snow in summer, and as rain in
harvest, so honour is not seemly
for a fowl.
there is hardly any rain. For this reason
“rain in harvest” became sometimes, as in
6OO
[v. 2—Io.
P ROVER BS. XXVI.
2 As the bird by wandering, as the
swallow by flying, so the curse cause-
less shall not come.
... 3.9. , 3 “A whip for the horse, a bridle
*** for the ass, and a rod for the fool’s
back.
4 Answer not a fool according to
his folly, lest thou also be like unto
him.
5 Answer a fool according to his
Heb, Åis folly, lest he be wise in this own
ozºzz eyes. &
COn Celt.
6 He that sendeth a message by
rewardeth transgressors.
the hand of a fool cutteth off the
feet, and drinketh "damage. | Or,
f zzole?tce.
7 The legs of the lame are not fºre
equal: so is a parable in the mouth off.”
fools. As he that
8 : " As he that bindeth a stone in a tº:
sling, so is he that giveth honourtoa fool. . .”
e eaft of
As a thorn goeth up into the ić.
hand of a drunkard, so is a parable ºrian
in the mouth of fools. griezeth
all, and
Io "The great God that formed all #º
dº /*e fool, he
things both rewardeth the fool, and Žižka
£ransgress-
(22 Se
I S. xii. 17, a Supernatural sign, Sometimes, as
in this place, a proverb for whatever is strange
and incongruous.
2. The A.V. follows the Hebrew text,
and the consensus of most interpreters gives
the same meaning. “Vague as the flight of
the sparrow, aimless as the wheelings of the
swallow, is the causeless curse. It will never
reach its goal.” The marginal reading in the
Hebrew, however, gives a different and per-
haps better sense.
though it may pass out of our ken, like a
bird's track in the air, will come on him, Sc.
on the man who utters it.” Thus taken, we
have an exact parallel to the English proverb,
“Curses, like young chickens, always come
home to roost.” The fact that there was in
later times a Hebrew proverb expressing exactly
the same truth (“a causeless curse falls on the
head of the curser”), but without the compa-
rison, confirms the view which is here taken.
(Buxtorf, ‘Florileg. Hebr.’ p. 184.) See Note
below.
4 and 5. Two sides of a truth are set
forth in the form of a paradox, so easy and
simple as hardly to require explanation. To
“answer a fool according to his folly ” in
v. 4 is to bandy words with him, to descend
to his level of coarse anger and vile abuse,
and in v. 5 it is to say the right word at the
right time, to expose his unwisdom and un-
truth to others, and even, if it may be, to
himself. This is best done, not by a teaching
beyond his reach, but by words that he is just
able to apprehend.
stands parallel to that of Matt. vii. 6, “Neither
cast ye your pearls before swine.” It is
worthy of note (1) that the apparent contra-
diction between the two verses led some of the
Rabbis to question the canonical authority of
the book, and (2) that the Pythagoreans had
maxims like in form. “Walk,” and “walk
not ... in the broad road,” in which a truth
was expressed in precepts seemingly contra-
dictory. * -
“The causeless curse,
So taken, the maxim
6. cutteth off the feet] sc. mutilates him,
makes him powerless, spoils the work which
the messenger ought to fulfil. -
drinketh damage] Sc., as in Job. xv. 16,
“has to drink full draughts of shame and
loss.”
7. The words admit of various renderings.
It is best, perhaps (with the LXX.), to take
the sentence as imperative, Take away the
legs of the lame man, and the para-
ble that is in the mouth of fools. Both
are alike useless to their possessors. Keeping
the indicative we get, according to the mean-
ing given to the verb, either (1) “The legs of
the lame man are feeble, so is a parable in
the mouth of fools;” or (2) “The lifting up of
the legs of a lame man, Sc. his attempts at
dancing, are as the parable in the mouth of
fools.” (Rosenmüller, following Luther.)
8. The A.V. follows the LXX., and gives
an adequate meaning: “To give honour to
the fool is like binding a stone in a sling, so
that you cannot throw it.” In each case you
misapply and so waste.
We give a sharper point to the epigram
(though with some straining of the word)
by taking “stone” as meaning “gem.” To
use a precious stone where a pebble would
be sufficient is not less foolish, than to give
honour to a fool. See Note below.
9. goeth up] Better, “as a thorn which
is lifted up in the hand of the drunkard.”
As such a weapon so used may do mischief to
the man himself or to others, so may the
sharp, keen-edged proverb when used by one
who does not understand it.
10. The rendering in the text rests on a
Rabbinic tradition, but cannot be maintained.
The italics shew that the word “God” is
not in the original, and the adjective trans-
lated “great” is never used elsewhere ab-
solutely in that sense.
The words are difficult, and have received
many interpretations. The simplest and best
is this, As the archer that woundeth
v. II–28.]
6OI
P ROV E R BS. XXVI.
* 2 Pet. 2. II "As a dog returneth to his vomit,
fireb, so a fool returneth to his folly.
ź 12 Seest thou a man wise in his
own conceit * there is more hope of a
fool than of him. -
c chap. 22. 13 * The slothful man saith, There is
** a lion in the way; a lion is in the streets.
I4. As the door turneth upon his
hinges, so doth the slothful upon his
bed. -
chap. 19. , 15. “The slothful hideth his hand
för, he in his bosom ; "it grieveth him to
** bring it again to his mouth.
16 The sluggard is wiser in his
own conceit than seven men that can
render a reason. *. , 9
| Or, is 17 He that passeth by, and "med-
* dleth with strife belonging not to him,
is like one that taketh a dog by the
C2.I.S.
18 As a mad man who casteth
'...' firebrands, arrows, and death,
sAazžs. 19 So is the man that deceiveth
his neighbour, and saith, Am not I in
Heb. sport :
ſºut 20 Where no wood is, there the
ceit, his wickedness shall be shewed
fire goeth out: so * where there is no chap. 22.
"talebearer, the strife ceaseth. för.
21 / As coals are to burning coals, “...ſº
and wood to fire; so is a contentious is silent.
- & J chap. I5.
man to kindle strife. 18.
22 & The words of a talebearer are #ºs.
as wounds, and they go down into the 8.
finnermost parts of the belly.
23 Burning lips and a wicked heart
are like a potsherd covered with silver
dross. -
24. He that hateth
with his lips, and layeth up deceit
within him ;
25 When he speaketh fair, be-jºº
• e 27aa/ketſ.
lieve him not : for there are seven his voice
abominations in his heart. g?aczozęs.
26 Whose "hatred is covered by de-
# Heb.
chambers.
dissembleth I. Or,
Żs know?t.
| Or, , ,
/*azzed as
cozyered 272
seczeń.
before the whole congregation.
27 *Whoso diggeth a pit shall fall A Ps, 7.
therein: and he that rolleth a stone, ºº,
it will return upon him. ºccles to
28 A lying tongue hateth those that
are afflicted by it; and a flattering
mouth worketh ruin.
every one, so is he who hireth the
fool, and he who hireth every passer-
'by. This acting at random, entrusting mat-
ters of grave moment to men of bad repute,
or to any chance-comer, is as likely to do
mischief as one who shoots arrows at every
one. See Note below.
11. The proverb is reproduced, though
not literally, and in combination with one of
like character, in 2 Pet. ii. 22.
13. A reproduction almost verbatim of
xxii. 13. Here, however, there is a greater
dramatic vividness in the two words which
the slothful man uses in his terror. (1) A
roaring one, (2) a lion, more specifically.
15. it grieveth him] Better, it wearieth
him. Comp. xix. 24.
16. seven men] The definite number is, as
elsewhere (vi. 31, xxiv. 16), used for the inde-
finite.
reason] Better, a right judgment.
17. The Latin proverbial phrase, “auribus
lupum tenere,” may be noticed for its curious
parallelism.
18, 19. The teacher cuts off the plea men
are so ready to make for themselves when they
have hurt their neighbour by their lies, that
they “did not mean mischief,” that they
were “only in fun.” Such jesting is like that
of the madman flinging firebrands or ar-
rCWS.
21. coals. Here as elsewhere “charcoal.”
Comp. the Arabic proverb: “He who puts
no wood on the fire stops its burning.”
(Erpenius, 25.)
22. Comp. note on xviii. 8.
23. Burning lips], Sc. “glowing with af-
fection, uttering warm words of love,” joined
with a malignant heart, are like a piece of
broken earthenware from the furnace, which
glitters with the silver drops that stick to it,
but is itself contemptible, worthless.
25. Seven abominations] Comp. note on
v. 16. Here there may, perhaps, be a deeper
meaning. “Seven” retains its significance as
the symbol of completeness. Evil has, as it
were, gone through all its work, and holds
its accursed Sabbath in the heart in which all
things are “very evil.”
26. Better, “Hatred is covered by
deceit, but in the midst of the con-
gregation his Wickedness will be made
manifest,” Sc. then, in the time of need, the
feigned friendship will pass into open en-
mity. The possessive pronoun, which has no
antecedent in the verse itself, carries us back
to “he that hateth” of ºv. 24.
27. rolleth a stone] The first illustration
6O2
[v. 1.
PROVER BS. xxvii.
of a righteous Nemesis is familiar enough (Ps.
vii. I5, ix. I5, XXXV. 8; Eccles. x. 8; Ecclus.
xxvii. 26, 27). The second refers, probably,
to the use made of Stones in the rough warfare
of an earlier age. Comp. the case of Abime-
lech, Judg. ix. 53, and the impression it made
on the mind of the soldiers of Israel, 2 S.
xi. 21. The man is supposed to be rolling the
stone up to the heights. -
28. The first clause corresponds in its
meaning to the maxim “Proprium humani
generis est odisse quem laeseris” (Tacit.
‘Agric.’ c. 42). The lying tongue hates its
victims.
NOTES On CHAP.
2. The sense given by the Kºri, º for sº
(though the reading is wanting in many He-
brew MSS.), is implied in the Vulgate,
“maledictum frustra prolatum in quempiam
superveniet,” and in the Arabic. The LXX.
recognises the negative. Among modern com-
mentators it has the support of J. D. Michaelis.
8. The rendering “sling” for the Hebrew
iTºp (an àraš Āeyópevov) has the support
of the LXX. (6s diročeople jet \{6ov čv or pew-
ðóvm). In order to get the notion of incon-
gruity, which is implied in the parallel clause
of the proverb, it is necessary either, as above,
to take “stone” as meaning “precious stone”
(for which there is no adequate authority), or
to lay stress upon the folly of “binding” a
stone in a sling, and so making both sling and
stone useless. The Vulg., representing the
Palestine exegesis of the fourth century, gives
the strange rendering, “Sicut qui mittit lapi-
dem in acervum Mercurii, ita qui tribuit insi-
pienti honorem;” and, so far as the “acervus.”
goes, is followed by many commentators
(Rosenmüller, Bertheau, Umbreit). Even
then, however, there follows a wide diversity
of interpretation. The folly of the act is
found in flinging precious stones on a road-
side heap (Luther, Rosenmüller, Umbreit),
or the praise given to a fool is compared to
the stone which a man flings at the heap
already flung at a criminal who is stoned to
death, i.e. it does but add to his shame (Gus-
Setius, quoted by Rosenmüller). Hitzig
Strikes out a path for himself, and gives to
TººlTº the sense of the horizontal beam of a
pair of scales. He who places a stone on this
renders the balance unequal. He who gives
praise to a fool in like manner disturbs the
balance of a right judgment.
10. The variety of interpretations is so
great that we may almost Say, quot homines tot
sententiac. The more noticeable are as follows:
XXVI. 2, 8, Io, 28.
(1) Bºn is taken as “powerful,” ºno as
“makes to tremble.” The mighty man causes
terror, so does he who “hires,” i.e. employs,
the fool and the transgressor, in affairs of
moment. (Rosenmüller.)
(2) -- is taken as “master, teacher,” and
the participle as “orders rightly,” and the rela-
tion between the two clauses is one of contrast.
So Luther, “Ein guter Meister machet ein
Ding recht, aber wer einen Hümpler dinget,
dem wirds verderbet,” or, more literally, “A
master orders things rightly, but he who em-
ploys a fool is as one who employs” either
“the passer-by.” or the “transgressors,” ac-
cording to the sense given to Dºniny.
(3) nºn is taken as “much,” and the verb
as “makes” or “produces,” and the proverb
runs “Much produces all,” i.e. the rich man
becomes richer, but “he who employs a fool...”
[as in (2)]. (Hitzig and Umbreit).
(4) an is taken as “archer” (as in Jer.
1. 29 ; Job xvi. 13), and the participle as
“wound” (as in Isai. li. 9), and so we get the
rendering given above. (Schultens, Ewald, and
Bertheau.)
The difficulty of the verse was clearly felt
by both the LXX. and Vulg., which throw
no light on the text, and are hopelessly unin-
telligible.
28. The passage is noteworthy as an in-
stance in which the translators of the A. V.
have followed neither the LXX. nor the Vulg.,
nor even Luther, and have given a better and
more pointed meaning. Both the former ver-
sions treat the word "5" as though it were
connected with TT = pure, incorrupt. So the
LXX. gives y\óoroſa Wrevös plorei d\#6etav,
the Vulg. “Lingua fallax non amat verita-
tem.” Luther takes the word as active, “Eine
falsche Zunge hasset, der ibn Strafet,” and is
followed by Gesenius. The A.V. is sup-
ported by most recent commentators.
CHAPTER XXVII. &
I Observations of selftove, 5 of true love, 1 I of
care to avoid offeneces, 23 and of the household
C&7%.
OAST not thyself of to mor- Jºnes 4.
row; for thou knowest not what #:
a day may bring forth. #ſºrrºw
nations. The Latin proverb, “Nescio quid
serus vesper vehat,” is worth notice, as pre-
senting it in an intensified form.
CHAP. XXVII. 1. The warning has many
echoes both in the teaching of Scripture (Luke
xii. 20; James iv. 13—16) and in that of other
v. 2–11.]
603
PROVER BS. xxv II.
2 Let another man praise thee, and
not thine own mouth; a stranger, and
not thine own lips.
3. A stone is heavy, and the sand
weighty; but a fool’s wrath is heavier
than them both.
4 * Wrath is cruel, and anger is
%. outrageous; but who is able to stand
%... before "envy
& 5 Open rebuke is better than se-
jealozesy %
o Ps. 141.5. Cret love.
h Heb.
Žeaziness.
f Heb.
Wrath is
*. 6 * Faithful are the wounds of a
%. friend ; but the kisses of an enemy
t Heb are "deceitful. -
ſº. 7 The full soul floatheth an honey-
comb; but to the hungry soul every • Job 6, 7.
bitter thing is sweet. - * .
8 As a bird that wandereth from
her nest, so is a man that wandereth
from his place.
9 Ointment and perfume rejoice
the heart: so doth the sweetness of a
man’s friend by hearty counsel. Jºº.
10 Thine own friend, and thy fa-ºgſ
thér's friend, forsake not; neither the sozzº.
go into thy brother's house in the
day of thy calamity: for “better is a jº.
neighbour that is near than a brother
far off. * . e chap. Io
11 * My son, be wise, and make 1. & 3.24.
2. another] The original word carries with
it the force (like “stranger” in the parallel
clause) of “alienus” rather than “alius.” The
praise to be worth anything must be alto-
gether independent.
3. Comp. Ecclus. xxii. 15, as drawing a
like comparison between the heaviest material
burdens and the more intolerable load of vio-
lent, unreasoning passion.
4. envy] Better, jealousy : what is
described is the violence of passion in the
husband who thinks himself wronged, as in
vi. 34, not the slower, corroding vexation of
one who is envious of another's prosperity.
5. The duty of friends to speak faithful
words of rebuke when rebuke is needed has
become the common inheritance of all moral-
ists. “Sic habendum est, nullam in amicitiis
pestem esse majorem, quam adulationem,
blanditiam, assentationem.” Cic. “De Amic.”
c. 25. “Non amo illum (Sc. amicum), nisi
offendo.” Senec. “Ep.’ 25.
“Sed tu examicis certis mihiest certissimus,
Si quid Scis me fecisse inscite aut improbe,
Siid menon accusas, tute ipse objurgandus es.”
Plaut. ‘Trinumm.’ I. 2, 57.
secret love] Better, love that is hid-
den; Sc. that which, never shewing itself in
this one way of rebuking faults, is really hiding
itself when its presence is most needed, and
must be treated therefore as non-existent. Re-
buke, whether from friend or foe, is better
than such love.
, 6. The word rendered “deceitful” is, as
the marginal readings shew, of doubtful mean-
ing. Authority predominates in favour of
abundant, and we thus get a delicate touch
of irony, which is wanting in the A.V. Very
lavish is the enemy of the kisses that cover
perfidy, but lavish of them only. His courtesy
goes no deeper. Comp. Note below.
7. The special instance covers, of course,
the general law that indulgence in pleasure of
any kind brings on satiety and weariness, that
Self-restraint multiplies the sources of enjoy-
ment.
8. Change of place is thought of as in
itself an evil. It is not easy for the man to
find another home or the bird another nest.
The sense of Security is lost and cannot easily
be regained. The maxim, it may be noticed,
is characteristic of the earlier stages of He-
brew history, before exile and travel had made
change of country a more familiar thing.
We seem to hear an echo of the feeling which
made the thought of being “a fugitive and a
vagabond” (Gen. iv. 12, 13) the most terrible
of all punishments. -
10. There are times when we get from a
friend the sympathy which a kinsman refuses
to us. Comp. xvii. 17, xviii. 24. “Enter
not,” Sc. “thou wilt do well not to enter...... }}
“Better is a neighbour” who is really “near,”
Sc. in heart and spirit, than a brother who
though closer locally, or, which is worse, by
blood, is “far off” in feeling. Compare the
following passage from Hesiod, ‘Works and
Days,’ V. 34I:
Töv Šē pud) to Ta ka)\eiv, 6s Tis oréðev Čyyú6t
l/diet." º
El yáp to kai Xphp eyxospiov #NAo yeumtat,
Tetroves à ſootou èktov, Šošoravro Šē Tmot.
“Chiefly bid to thy feast the friend that
dwelleth hard by thee:
For should there chance to come a matter
that toucheth the village,
Neighbours will come in haste, while kins-
men leisurely gird them.”
11. My son] The main thought is that
the virtues of the son are an answer to those
who charge the father with neglect, or vice.
But the frequent use of the words in the
earlier chapters (i.—ix.) ought to teach us
that here also we hear the voice of the
teacher to his true disciple. He pleads with
him in an appeal to which no generous nature
604
[v. II—20.
PROVERBS. XXVII.
J chap. 22.
3.
£ chap. 20.
16.
* chap. 19.
I 3.
my heart glad, that I may answer
him that reproacheth me.
12 J A prudent man foreseeth the
evil, and hideth himself; but the
simple pass on, and are punished.
13 * Take his garment that is surety
for a stranger, and take a pledge of
him for a strange woman.
14. He that blesseth his friend with
a loud voice, rising early in the morn-
ing, it shall be counted a curse to
him. - -
I 5 ° A continual dropping in a
very rainy day and a contentious wo-
man are alike.
I6 Whosoever hideth her hideth
the wind, and the ointment of his
right hand, which bewrayeth itself.
I7 Iron sharpeneth iron ; so a man
sharpeneth the countenance of his
friend.
18 Whoso keepeth the fig tree
shall eat the fruit thereof: so he
that waiteth on his master shall be
honoured.
I9 As in water face answereth to
face, so the heart of man to man.
2O Hell and destruction are f never fºeb. *.
full; so the eyes of man are never ºr
satisfied.
is insensible, entreating him to let his life tes-
tify to the teaching of his master. The up-
rightness of the scholar will be the truest
answer to all attacks on the character or
teaching of the master.
12. Identical with xxii. 3.
13. Comp. xx. 16. Here we have in the
text itself the reading “strange woman,”
which there the A.V. borrows from the mar-
ginal correction of the Hebrew.
14. The picture drawn is that of the
Ostentatious flatterer going at daybreak to
pour out blessings on his patron. For any
good that he does, for any thanks he gets, he
might as well utter curses. The phrase,
“rising early in the morning,” may point
either to a custom of paying morning visits
of respect, like that which prevailed at Rome,
or to something at variance with custom, and
therefore, startling; or may be used as simply
implying zeal, eagerness, impetuosity.
15. continual dropping] Here, as in xix. 13,
the flat earthen roof of eastern houses, always
liable to cracks and leakage, supplies the
ground-work of the similitude.
16. The point in both similitudes is the
impossibility (according to the meaning given
to the Hebrew verb in the second clause) of
concealment or restraint. A man cannot hide
the wind, or clasp it in his hands. If he
takes an unguent in his right hand, the
Odour betrays him, or it slips out. So in
like manner, the “contentious woman’’ is
one whose faults it is impossible either to
hide or check. See Note below. The diffi-
culty of the proverb seems to have led the
LXX. translators to a different reading, “The
north wind is rough, and yet it is called
propitious,” which is adopted also by the
Arabic, Chaldee, and Syriac versions. So
taken, it presents a curious parallel to our
homely saying, “It is an ill wind that blows
nobody good.” Even the north, with all its
roughness, clears off the clouds and brings
fine weather.
17. sharpeneth] The proverb, as commonly
understood, expresses the gain of mutual
counsel as found in clear, well-defined thoughts.
Two minds, thus acting on each other, become
more acute. Another, but less satisfactory
interpretation (supported by an Arabic pro-
verb, and adopted by Rosenmüller and Ber-
theau) sees in “sharpening” the idea of
provoking, irritating, and finds the point of
the maxim in the fact that the quarrels of
those who have been friends are bitter in
proportion to their previous intimacy.
18. ‘waiteth] Literally, “keepeth,” “ob-
serveth.” Like in meaning to the proverb
quoted by St Paul (2 Tim. ii. 6), but with
a special reference to the attendance of slaves
on their master. As the fig-tree requires
constant care but yields abundant crops, so
the ministrations of a faithful servant will not
be without their due reward.
19. Here the simplest and most natural
meaning is also the truest. As we see our
own face when we look on the mirror-like
surface of the water, so in every heart of man
we may see our own likeness. In spite of all
diversities we come upon the common human
nature in which we all alike share. The
condensation of the proverb, however, makes
another interpretation possible, and so many
have seen in the reference to the reflection in
the water the thought that we judge of others
by ourselves, find them faithful or the reverse,
as we ourselves are. The LXX. (assuming a
different reading) translates, or rather para-
phrases it, as though the fact which it ex-
pressed were the differences of human charac-
ters, “As one face is not like another, so
neither are the hearts of men.”
2O. Hades, the world of the dead, and
Destruction (Death, the destroying power,
personified) have been at all times and in all
V. 21–27.]
605
PROVER BS. xxv II.
/
21 * As the fining pot for silver,
ow and the furnace for gold; so is a man
to his praise. -
22 Though thou shouldest bray a
fool in a mortar among wheat with a
pestle, yet will not his foolishness de-
part from him.
23 Be thou diligent to know the
* chap. 17.
Heb set, state of thy flocks, and look well to
* thy herds. *.
f Heb.
24. For triches are not for ever :
strength.
and doth the crown endure to every ºft.
- generation
generation P and geºte-
7ation ?
25 The hay appeareth, and the ten-
der grass sheweth itself, and herbs of
the mountains are gathered.
26 The lambs are for thy clothing,
and the goats are the price of the field.
27 And thou shalt have goats’ milk
enough for thy food, for the food of
thy household, and for the main- ; Heb life.
tenance for thy maidens.
countries thought of as all-devouring, in-
satiable (comp. xxx. 16). Yet one thing, the
teacher tells us, is more so, the lust of the eye,
the restless craving which grows with what it
feeds on (Eccles. i. 8).
21. It is better to take the sense as im-
perative, So let a man be to his praise,
let him purify it from all the alloy of flattery
and baseness with which it is too probably
mixed up. So Gesenius, Winer, De Wette,
Umbreit. The A.V. suggests the meaning
(in itself quite tenable) that praise itself acts
as does a furnace upon metal, and tries the
man of what sort he is.
22. bray] Sc. to pound wheat in a
mortar with a pestle, is to go through the
most elaborate process, far more than thresh-
ing, for freeing the wheat from its husk and
impurities. But the folly of the fool is not
thus to be got rid of. It sticks to him to the
last; all discipline, teaching, experience seem to
be wasted on him. There is no reason for
supposing any reference to the punishment of
pounding a criminal to death. Such a mode
of torture has been met with in modern times
in the East, but there are no traces of it in
Jewish history.
23–27. The verses are closely connected
and form one continuous counsel. Taken
literally they sing the praises of the earlier
patriarchal life, with its flocks and herds, and
tillage of the ground, as compared with the
commerce of a later time, with money as its
chief or only wealth.
23. Know the state of thy ſocks] Better,
face, and SO Supplying an illustration of
John X. 3, I4.
24. For riches] The money which men
may steal, or waste, as contrasted with the
land of which the owner is not so easily
deprived.
are not for ever], Nor will the crown (the
word is used of the “crown of pure gold”
worn on the mitre of the High-priest (Exod.
xxix. 6, xxxix. 30), and of kingly diadem, and
so becomes the symbol of power generally
be transmitted (as flocks and herds had been)
“from one generation to another.”
25. appeareth] Better, When the grass
disappeareth, the tender grass sheweth
itself.” Stress is laid on the regular succes-
sion of the products of the earth. The “grass”
of the first clause is that which in Pss. xxxvii.
2, Xc. 5, ciii. I5; 2 K. xix. 26 is used as the
proverbial type of what is perishable and
fleeting. The verse gives a picture of the
pleasantness of the husbandman's calling. We
are reminded of the “Beatus ille qui procul
negotiis” of Horace, “Epod.” II. I. The
teacher seems to say, “These are the delights
of the shepherd's life, and compared with
these what can wealth or rank offer?” With
this there mingles, in connection with v. 23,
the thought that each stage of that life in its
Season requires care and watchfulness.
NOTES on CHAP. xxvii. 6, 16. -
6. The difficulty lies in the word ninnyj.
As derived from the Niphal of nny, “to pray,”
it has been taken either in the sense of “things
to be prayed against,” or “things prayed for,”
and that either as meaning “lavish and abun-
dant,” or “constrained, unreal,” as in our
use of the word “precarious.” Others con-
nect it with an Arabic root, which conveys
the idea of “stumbling,” and so (following
the Vulg. “fraudulenta”) render the word,
as the antithesis of “faithful” in the first
clause of the verse, “deceitful,” as in the
A.V. So Rosenmüller, Hitzig, Ewald. The
rendering given above is supported by Gese-
nius, Winer, De Wette, Umbreit, Maurer,
and (though on the ground of a different
derivation) Bertheau.
16. The point at issue is whether the verb
sº, of which “the ointment of his right
hand ” is the subject, is taken as coming from
SIP in its usual sense of “call out,” “pro-
claim,” and so “bewray,” or as identical in
meaning with TB, “happen,” “befall.” With
6O6
[v. I—Io.
PROVERBS. XXVIII.
the latter meaning we get (1) “his right hand
meets with oil,” or (2) “oil meets his right
hand,” sc. slips out from it. The A.V., which
takes the former Sense, is supported by Rosen-
differences of construction, adopt the latter.
Maurer gives the somewhat eccentric render-
ing “his right hand calls for ointment,” Sc.
will be so torn by the contentious woman as
müller. Ewald, Bertheau, Hitzig, with some to require a plaister.
CHAPTER XXVIII.
General observations of impiety and religious
272.Égrity.
6 * Better is the poor that walketh chap 19.
in his uprightness, than he that is
perverse in his ways, though he be
**. HE * wicked flee when no man rich.
pursueth : but the righteous are 7 * Whoso keepeth the law is a chap 29.
bold as a lion. wise son : but he that is a com– for, ſeed-
2 For the transgression of a land panion of riotous men shameth his #"
many are the princes thereof: but father.
º "by a man of understanding and know- 8 * He that by usury and 'unjust shºp. 3.
ºfte: ledge the state thereof shall be pro- gain increaseth his substance, he shall Eccles. 2.
†† longed. gather it for him that will pity the #4.
## 3 A poor man that oppresseth the poor. %.
;:..., Poor tº /ike a sweeping rain ' which 9 He that turneth away, his ear
fºº" leaveth no food. from hearing the law, even his prayer
#ºut 4. They that forsake the law praise shall be abomination.
the wicked : but such as keep the law
contend with them.
5 Evil men understand not judg-
ment: but they that seek the LORD
understand all things.
Io “Whoso causeth the righteous ..."?
to go astray in an evil way, he shall
fall himself into his own pit; but the
upright shall have good things in pos-
session.
CHAP. XXVIII. 2. transgression] Better,
perhaps, rebellion. (So Rosenmüller, Hit-
zig, Maurer.) A revolt against a ruler leads
to rapid changes of dynasty (comp. the
whole history of the kingdom of Israel as a
proof of this), but “with men of understand-
ing and knowledge thus shall he (the prince)
continue.” True wisdom will lead men to
maintain an existing order. The A.V., how-
ever, is in harmony with the general meaning
of the word, and implies, what is in itself true,
that political disorders may come as the
punishment of any national sin, idolatry,
luxury, or the like.
the state thereof.] The A.V. takes the 2,
usually the adverb of comparison, as a noun,
and makes it the subject of the verb (so
Rosenmüller). It is better, perhaps, to take
it as a qualifying adverb, it (Sc. the land)
shall surely prolong its days in
Stability.
3. Another political maxim. Men raise
a man of the people, poor like themselves, to
power. They find him the worst oppressor
of all, plundering them even to their last
morsels, like the storm-rain which Sweeps off
the seed-corn instead of bringing fertility.
5. Asserts the deep inter-dependence of
morality and intellect. We lose ethical dis-
cernment in proportion as we do evil. We have
a right judgment in all things in proportion as
our heart seeks to know God. Comp. James
i. 23, 24.
6. per-verse in his ways] The Hebrew
significantly uses the dual, not the plural,
“perverse in his double ways.” Comp. Ecclus.
ii. 12, and St James's reference to the “double-
minded man,” James i. 8.
8. unjust gain] The Hebrew word does
not in itself imply injustice: “usury and gain.”
make up the notion of “gain derived from
usury.” The law of God's government is that
ill-gotten gains do not prosper, that after a
time they pass into hands that know how to
use them better.
10. No form of evil is more hateful, no
result of evil sadder, than the temptation by
the wicked of those who have been righteous.
Vice in such a case seems to win a two-fold
triumph. It gains its own ends and exults in
the downfall of the good. But here also the
triumph is suicidal. In any case the tempter
will suffer the punishment he deserves, and
the blameless, if true to themselves, will be
strengthened and ennobled by the tempta-
tion.
v. II—21.]
6O7
PROVER BS. xxv III.
II. The rich man is wise fin his
own conceit; but the poor that hath
understanding searcheth him out.
12 / When righteous men do re-
joice, there is great glory : but when
the wicked rise, a man is "hidden.
º,2, 13 & He that covereth his sins
†: ; shall not prosper : but whoso con-
IO. fesseth and forsaketh them shall have
mercy.
14 Happy is the man that feareth
A Rom. ii. alway: * but he that hardeneth his
2O. heart shall fall into mischief.
I5 As a roaring lion, and a ranging
bear ; so is a wicked ruler over the
poor people.
16 The prince that wanteth under-
standing is also a great oppressor : but
t Heb.
in his eyes.
J chap. II.
IO.
ver. 28.
Eccles. Io.
6.
he that hateth covetousness shall pro-
long his days. e
17 A man that doeth violence to . .”
the blood of any person shall flee to +4.
the pit; let no man stay him. & ch
18 °Whoso walketh uprightly shall ...” “
be saved : but he that is perverse in
his ways shall fall at once.
19 He that tilleth his land shall ºp. ".
have plenty of bread.: but he that fol-
loweth after vain persons shall have
poverty enough.
20 A faithful man shall abound with -
blessings: "but he that maketh haste .º.º.
to be rich shall not be "innocent. ;3.9.
2 I “To have respect of persons is zºº.
not good: for for a piece of bread that . º: :
man will transgress.
11. The epigrammatic point of the proverb
is keen and sharp. The rich man sees in the
riches he has gained a proof of his wisdom,
but all the while his poorer neighbour sees
him through and through. Wealth blunts,
poverty sharpens, the critical power of in-
tellect.
12. The sense of the whole is clear, but
that of single words doubtful;
there is great glory] sc. men array them-
selves in festive apparel, shew their joy con-
spicuously, have no need to hide it.
a man is hidden] Better, men hide
themselves, Sc. shrink and cower for fear,
and yet are hunted out.
13. If wrong has been done, the course
which man is naturally tempted to take, that
of hiding, hushing up, does but increase his
misery. The burden is still on him. The
conditions of freedom are confession and
amendment, confession to God of sins against
Him, to men of sins against them. The
teaching of ethical wisdom on this point is
identical with that of Psalmist, Prophet,
Apostles, and our Lord Himself.
14. The “fear” here spoken of is expressed
by a different word from that used in this
book to express “the fear of the Lord,” and
denotes, not so much reverential awe, as
anxious, or, as we should say, “nervous”
sensitiveness of conscience. The teaching
takes, as often elsewhere, the form of paradox.
To most men this temperament seems that
of the self-tormenter. To him who looks
deeper it is a condition of blessedness, and the
callousness which is opposed to it ends in
misery.
15. The form of political wretchedness,
when the poverty of the oppressed subjects
not only embitters their sufferings, but exas-
perates the brutal ferocity of the ruler.
16. The kingcraft which shews itself in
oppression has its root in unwisdom; misrule
is ipso facto a proof of want of understanding
in the ruler.
17. The case supposed is, of course, that
of wilful murder, not the lesser crime of man-
slaughter for which the cities of refuge were
appointed. One who seeks to flee, with that
guilt on his soul, is simply hasting on to his
own destruction. Those who see him must
simply stand aloof, and let God's judgments
fulfil themselves.
18. perverse in his ways] Rather “in his
double ways” (as in v. 6). What is spoken
of is the evil of vacillation, rather than that
of craft; but as vacillation itself rises out of
want of the one guiding principle of right, it
is contrasted with the straightforwardness of
the man that “walketh uprightly.”
shall fall at once] Better, shall fall in
one of them. The attempt to combine in-
compatibilities is sure to fail. We cannot
serve God and Mammon.
2O. Not the possession of wealth, nor
even the acquisition of it, is evil, but the eager
haste of covetousness.
“Quae reverentia legum,
Quis metus aut pudor est unquam proper-
antis avari?”—Juven, ‘Sat.' XIV. 177.
shall not be innocent] Better, as in the mar-
gin, shall not be unpunished, in con-
trast with the many “blessings ’’ that attend
the course of the “faithful.”
21. What is dwelt on chiefly is the habit
of dishonest partiality, which leads men who
have enslaved themselves to it to transgress,
$
608
[v. 22—4.
P ROVER BS. XXVIII.
XXIX.
* Or, He
#haz Azęż
azz ezz/ eye
Aastet/. to
be rich,
Ver. 20.
° chap. 27.
6.
f Heb.
(Z 222&22.
destroy-
2729.
A chap. 13.
IO.
22 "He that hasteth to be rich
hath an evil eye, and considereth
not that poverty shall come upon
IIIl.
23 °He that rebuketh a man after-
wards shall find more favour than he
that flattereth with the tongue.
24. Whoso robbeth his father or
his mother, and saith, It is no trans-
gression ; the same is the companion
of a destroyer.
25 A. He that is of a proud heart
stirreth up strife : , but he that put-
teth his trust in the LoRD shall be
made fat.
26 He that trusteth in his own
heart is a fool : but whoso walketh
wisely, he shall be delivered.
gºt is , 27 ? He that giveth unto the poor
3.22.9, shall not lack: but he that hideth his
eyes shall have many a curse.
28 ° When the wicked rise, men
hide themselves: but when they pe-
rish, the righteous increase.
CHAPTER XXIX.
I Observations of Žublick government, 15 and
of Żrivate. 22 Of anger, Zºride, thievery,
cowardice, azd corruption.
f E, that being often reproved
hardeneth his neck, shall sud-
denly be destroyed, and that without
remedy. -
2 * When the righteous are in
authority, the people rejoice: but
when the wicked beareth rule, the
people mourn.
3 * Whoso loveth wisdom rejoiceth
his father : * but he that keepeth com-
pany with harlots spendeth his sub-
Stan Ce.
4. The king by judgment establish-
eth the land : but the that receiveth
f Heb. A
77tazz of
zeAzoo/s.
& chap. II.
Io. & 28. 28.
Eccles. ro.
5.
| Or,
Żzzczeczsed.
& chap. Io.
I. & 15. 20.
& 27. II.
6 chap. 5. 9.
& 28. 7.
Luke 15.13.
f Heb.
a maze of
oblatzoyzs.
gifts overthroweth it.
2 ver. I2.
chap. 29. 2.
even when the inducement is altogether dis-
proportionate. The “piece of bread,” pro-
verbial at all times as the extremest point of
poverty (Prov. vi. 26; I S. ii. 36; Ezek.
xiii. 19), finds in this connection a singular
parallel in the words of Cato as to the dis-
honesty of M. Caelius: “Frusto panis con-
duci potest, vel uti sileat, vel utiloquatur.”
Aul. Gell. “Noct. Att.” I. 15. It is better,
with the A.V. (though the Hebrew has no
demonstrative pronoun), to refer the Second
clause to the same person as the first, and SO
to find in it an instance of the “facilis de-
scensus” of the sin which the teacher reproves.
Omitting the pronoun, the maxim States a
common fact somewhat too generally.
22. Another aspect of the covetous tem-
per. It leads not only to dishonesty, but to
the “evir eye” of envy; and the man, envy-
ing the gains of others, does not see that that
very temper of grudging, carking care, is lead-
ing him to poverty. The reading of the text
is preferable to that of the margin.
24. is the companion of a destroyer] Sc.
stands on the same footing as the open, law-
less robber. It is interesting to think of this
in connection with our Lord's teaching as to
the Corban. The casuistry of the later Scribes,
it would seem, had found out a way, by
which, even with this warning before him, a
man might “rob his father or his mother,”
and say not only that it was “no transgres-
sion,” but that it was a holy and righteous
act.
25. shall be made fat] Sc., as in xi. 25,
shall enjoy the two-fold blessing of abundance
and tranquillity.
26. The word “trust” in the preceding
verse suggests the contrast between the wis-
dom of him who trusts in the Lord, and the
folly of self-trust, and so serves as a connecting
link.
27. hideth his eyes] As in Isai. i. 15, for
turning away from, disregarding, refusing.
CHAP. XXIX. 1. He, that being often
reproved] Literally, as in the marginal read-
ing, “a man of reproofs.”
shall be destroyed] Lit., as in vi. 15, “shall
be broken.” Stress is laid on the suddenness in
such a case of the long-delayed retribution.
2. when the wicked beareth rule] The
noun, though in the singular, is used generi-
cally, and thus corresponds to “the righte-
ous” of the first clause.
3. There is a slight shade of irony in the
second clause. The laws of parallelism would
lead us to expect “ troubleth his father's
soul,” but, instead of it, that is taken for
granted, or passed over as a thing about which
the profligate would not care, and he is
reminded of what comes home to him, the
truth against which even he cannot close his
eyes, that he is on the road to ruin.
4. The king] The ruler is thought of as
the supreme fountain of all justice, himself
personally judging, and as the ideal judge, con-
trasted with the taker of bribes.
v. 5—18.] PROVER BS. xxix. 609
5 A man that flattereth his neigh- 12 If a ruler hearken to lies, all
bour spreadeth a net for his feet. his servants are wicked.
6 In the transgression of an evil 13 * The poor and "the deceitful chap. 22.
man there is a snare: but the right- man meet together: the LORD light- for 4.
eous doth sing and rejoice. eneth both their eyes. 7&S 24/7.62?’.
ejsbao.16. 7 °The righteous considereth the I4 /The king that faithfully judg-Z chap. 20.
cause of the poor; but the wicked eth the poor, his throne shall be es- * +
regardeth not to know it. tablished for ever.
'9; seº 8 Scornful men "bring a city into a I5 & The rod and reproof give wis- ever 17.
czij'arzyżzz. e * /. e g
snare: but wise men turn away wrath. dom: but * a child left to himself. º:
9 If a wise man contendeth with bringeth his mother to shame. :***
a foolish man, whether he rage or I6 When the wicked are multi-
laugh, there is no rest. • plied, transgression increaseth : * but .*.*.*.
5ö. Io.
# Heb. Io The bloodthirsty hate the up- the righteous shall see their fall. & 91. 8.
#:// right: but the just seek his soul. 17 * Correct thy son, and he shall ºp. 3.
II A fool uttereth all his mind: give thee rest; yea, he shall give de- :::::.
but a wise man keepeth it in till I32 I.4.
afterwards.
light unto thy soul.
18 Where there is no vision, the
he that receiveth gifts] Literally, “a man
of gifts, or offerings.” Comp. “man of re-
proofs” in v. I.
6. The thought seems to be that while the
offence of the wicked, rising out of a con-
firmed habit of evil, becomes a snare for his
destruction; the righteous, even if he offend,
is forgiven and can still rejoice in his freedom
from condemnation. This interpretation as-
Sumes that the opening words “In the offence”
apply both to the evil man and to the righte-
ous. If, with Rosenmüller, we look at the
Second clause as entirely contrasted with the
first, it expresses the joy of one whose con-
science is void of offence, and who is in no
danger of falling into the snare.
8. Scornful men] Here, the men who
head political or religious revolutions, who
inflame (set on fire, as in the margin, or,
more strictly, fan into a flame; comp. Ezek.
xxi. 31; Job xli. 20) the minds of the people
against the powers that be.
9. All modes of teaching are alike useless
for the man who has lost all receptivity for
wisdom. You may rebuke him sternly, or
‘speak Smilingly, still there is “no rest.” The
ceaseless cavilling goes on still.
1O. seek his soul] The phrase is commonly
used, as in I S. xx. 1; 2 S. iv. 8; Ps. liv. 3,
of hostile designs against life. Here, how-
ever, as in the analogous combination in
Ps. cxlii. 4, it appears to be taken in a
good sense. “The just seek, i.e. care for,
watch over, his life.” So Rosenmüller, Ber-
theau, Fürst, Ewald.
11. all his mind.] The Hebrew word is
that commonly rendered “spirit,” and used
Sometimes for “mind” or “reason,” some-
VOL. IV.
times, as in Job xv. 13; Eccles. x. 4; Zech.
vi. 8, for “passion,” or “wrath.” Either
meaning fits in here, but the reticence which
the proverb commends is probably meant to
include both. The verb “keepeth it in,”
elsewhere (as in Ps. lxv. 7) rendered “it
stilleth,” is, perhaps, slightly in favour of
the second of the two senses.
12. all his servants are wicked] They
know what will please, become informers and
backbiters. Every deviation from truth on
the part of the ruler is multiplied tenfold in
his ministers.
13. Better, The poor and the oppressor.
“Usurer,” as in the margin, expresses the spe-
cial form of oppression from which the poor
suffer most at the hands of the rich. The
teaching is the same as that of xxii. 2. Men at
the opposite extremes of life stand so far on
the same footing. God has made them both
and bestows His light equally on both, makes
His sun to shine on the evil and on the good.
15. left to himself] The words describe
the condition not of the orphan or deserted
child, but of one who has been pampered and
indulged. The mother who thus yields weakly
to what is really a self-indulgence, is as guilty
of abandoning the child she spoils, as if she
cast him forth; and inasmuch as evil neglect
no less than evil act works out its own pun-
ishment, there shall fall upon her the righteous
punishment of shame and ignominy.
16. shall see their fall] Better, shall
look upon. This combination in the He-
brew of the verb with a preposition implies
looking on with satisfaction. z
18. Where there is no vision] The word
is that commonly used of the revelation of
Q_Q.
6 IO
[v. 19–27.
P ROV E R BS. X. XIX.
1 or, is people "perish : but he that keepeth
... the law, happy is he.
19 A servant will not be corrected
by words: for though he understand
he will not answer.
20 Seest thou a man that is hasty
9.jºs " in his words there is more hope of
222atters ? g
a fool than of him.
º;; 21 He that delicately bringeth up
: J b his servant from a child shall have
...” him become his son at the length.
*g #. 22 * An angry man stirreth up
I 2. strife, and a furious man aboundeth
Matth. 23. .
i. in transgression.
* 14 23 * A man’s pride shall bring him
low : but honour shall uphold the
humble in spirit.
24. Whoso is partner with a thief
hateth his own soul : he heareth curs-
ing, and bewrayeth it not.
25 The fear of man bringeth a
snare : but whoso putteth his trust
in the LORD shall be safe. º
26 “Many seek the ruler’s favour; ºft.
* * chap. xo.
but every man’s judgment cometh from ..." "
# Heb.
the LORD. º e ºr of
27 An unjust man is an abomi– a rºler.
nation to the just : and he that is up-
right in the way is abomination to the
wicked.
God's will made to prophets. Comp. Isai. i. 1;
Nah. i. I.
perish] The connection between the two
clauses is that when prophetic vision fails, obe-
dience to the law is the best or only substitute
for it, both being forms through which divine
wisdom is revealed. Very striking in the midst
of ethical precepts, holy and just and good, yet
seeming to reflect chiefly the results of wide
experience, and embodying them in rules of
conduct, is this recognition of the need of a
yet higher teaching, of “the vision and the
faculty divine,” without which morality passes
into worldly prudence or degenerates into
casuistry. The “wise man,” the son of
David, whose wisdom was as the sand upon
the sea-shore, has known prophets, and has
seen in them and in their work the condition
of true national blessedness. The darkest time
in the history of Israel had been when there
“was no open vision” (I S. iii. 1), when no
man spoke “the word of the Lord,” and
reminded them of their higher life. There
was no greater penalty for gifts misused than
that their “prophets” should “be removed
into a corner.” At such a time the people
“ perish,” more accurately, are let loose,
“left to run wild.”
19. servant] i. e. a slave, whose obedi-
ence is reluctant. If even the son needs the
discipline of the scourge, much more will
mere words fail to correct the slave, or, we
may add, the slave-like temper. He may
“understand” the words, but they lie on the
surface of his nature and produce no good
effect. There is still lacking the true “answer”
of obedience.
21. shall have him become his son] The
Hebrew word occurs here only and is there-
fore of doubtful meaning, and Ewald on the
strength of a supposed Arabic etymology
renders it “he, "the slave, will become un-
grateful.” So also Fürst, who renders the word
“refractory.” The text gives, however, a
preferable sense, and is supported by most
commentators. The favoured slave, petted
and pampered from boyhood, will claim at
last the privilege, perhaps the inheritance, of
Sonship. Luther's rendering, So will er zu-
letzt Junker seyn, is worth quoting for its
colloquial point.
23. honour shall uphold the humble in spirit]
It is better, with most commentators, to in-
vert the order of the, subject and object of the
verb; the lowly in spirit shall lay hold
On honour.
24. The explanation of the proverb is
found in the Jewish method of dealing with
theft. On the first discovery of the fact, the
person wronged (as in Judg. xvii. 2), or the
judge of the city (as in Lev. v. i.), pronounced
a solemn curse alike on the thief himself and
on all who, knowing the offender, were un-
willing to give evidence against him. The ac-
complice of the thief hears that curse, and yet
is silent, and so falls under it, and “destroys
his own soul.”
25. The fear of what men can do unto
us, with all the confusion and wretchedness
in which it entangles us, is contrasted with the
serene security of one, who not only “fears”
the Lord, so as to avoid offending Him, but
trusts in Him as his protector and guide.
26. The complement of the previous verse.
To trust in the favour of princes is to build
upon the sands. The judgment which will set
all wrong right will come, sooner or later,
surely if slowly, from the Lord. It is better
to wait for that than to run hither and thither,
canvassing, bribing, flattering.
27. The words point out not only the
antagonism between the doers of good and
evil, but the instinctive antipathy, which,
even before he can explain it, the one feels to-
wards the other.
--- * * ~~~~~~ *****
v. 1–6.]
611
PROVER BS. XXX.
CHAPTER xxx.
I Agur's confession of his faith. 7 The two
Aoints of Žis £rayer. Io 7%e meaniest are not
to be zwronged. I I Four wicked generations.
15 Aozer Zhºngs insatiable. 17 Aarents are
zlot to be despised. 18 Four things hard to be
Ánown. 2 I Four things intolerable. 24 Four
things exceeding wise. 29 Four things stately.
32 Wrath is to be prevented.
HE words of Agur the son of
Jakeh, even the prophecy: the
man spake unto Ithiel, even unto
Ithiel and Ucal,
2 Surely I am more brutish than
any man, and have not the under-
standing of a man.
3 I neither learned wisdom, nor
' have the knowledge of the holy. º
4 “Who hath ascended up into hea- ºn 3.
ven, or descended : *who hath, ga- job is ,
thered the wind in his fists? who hath Ps. 104. 3.
e Isai. 4o. 12.
bound the waters in a garment who
hath established all the ends of the
earth f what is his name, and what is
his son’s name, if thou canst tell ?
5 * Every word of God is pure : ... º.º.
he is a shield unto them that put . . .”
their trust in him. § 149.
6 *Add thou not unto his words, #6
Deut. 4.
lest he reprove thee, and thou be 2. &.3.
found a liar. i.e.
CHAP. XXX.1. For the questions connect-
ed with this verse, see the Introduction, p. 518.
Here it will be assumed that we meet with a
fragment of the teaching of a sage otherwise
unknown to us, that it is spoken of as the
“prophecy” as having a more poetic, enig-
matic character than the rest of the book, and
that it is addressed to two real or ideal disciples,
whose names may be significant of their charac-
teristic tempers, Ithiel, “With-me-God,” of
dependence upon God; Ucal, “Strong am
I,” of Self-asserting strength. According
to a different reading, however, the inscrip-
tion ends with, “the man spake,” and the
words that follow, instead of giving us pro-
per names, are the beginning of the confession,
“I have wearied myself after God and have
fainted.”
spake] The Hebrew word is that commonly
used of the utterance of a divine oracle, and is
therefore in keeping with the title of “pro-
phecy” as applied to this chapter. Comp.
Num. Xxiv. 3; Isai. i. 24; Jer. i. 8.
2. The first words of the teacher are a
confession of ignorance, which reminds us of
the saying of Socrates that he was wise only
so far as he knew that he knew nothing
(Diog. Laert. II. 5, § 7), or of that of Asaph
(Ps. lxxiii. 22) that he had been “foolish
and ignorant, as a beast.”
3. The point of this addition to the previ-
ous confession lies in its coming from a sage
of high repute, to whom men were looking as
an oracle. He found, when he looked within,
that all his learning was as nothing. He had
heard of God only “by the hearing of the ear”
(Job xlii. 5), and now he discovered how little
that availed,
the holy] The Hebrew is plural here, as
in ix. Io, but is used (as Elohim for God)
for the Holy One.
4. The parallelism with the teaching of
Job continues. Man is to be humbled to the
dust by the thought of the glory of God as
seen in the visible creation (Job xxxviii.-xli.;
Isai. xl. 12).
Who hath ascended up into heaven, or de-
scended?] The thought is obviously that of
the all-embracing providence of God, taking
in at once the greatest and the least, the high-
est and the lowest. The mysteries of the winds
and of the waters baffle men's researches.
Men may use names, like Elohim, Shaddai,
Jehovah, but no name can adequately express
the glory and greatness of the Infinite and
Invisible.
what is his son's name] The primary
thought, as seen from the writer's point of
view, is that man knows so little of the Divine
Nature that he cannot tell whether he may
transfer to it the human relationships with
which he is familiar, or must rest in the thought
of a unity indivisible and incommunicable. If
there be such an Only-begotten of the Father
(and the language of viii. 3o makes it possible
that the thought had at least been in part
revealed to the mind of the Eastern sage), His
nature, until revealed, must be as incompre-
hensible by us as that of the Father Himself.
5. Out of this consciousness of the impo-
tence of all man's efforts after the knowledge
of God rises the sense of the preciousness of
every living word that God has Himself re-
vealed, whether through “the Law and the
Prophets” or through “wise men and scribes.”
Assuming what has been suggested as to the
speaker of these words, we may see in them
an acceptance of the higher truth, which had
been revealed to Israel, by one who, like the
Queen of the South, came from the uttermost
part of the earth to hear a wisdom greater than
his own.
6. The preciousness of truth thus revealed,
wherever it is bestowed, should restrain men
from mingling with it their own imaginations
and traditions. In speculating on the unseen,
Q_Q_2
6 I 2 PRO V E R BS. X X X.
[v. 7–15.
7 Two things have I required of eth their father, and doth not bless
º thee; deny me them not before I die: their mother. .
...}. 8 Remove far from me vanity and 12 There is a generation that are
222e.
lies : give me neither poverty nor
pure in their own eyes, and yet is not
riches ; * feed me with food f con-
e Matth. 6. washed from their filthiness.
be found guilty. º
II There is a generation that curs-
#eb venient for me: 13 There is a generation, O how
%. 9 / Lest I be full, and deny thee, slofty are their eyes and their eyelids tºp &
%put 3° and say, Who is the LoRD or lest are lifted up. 7.
ºi, I be poor, and steal, and take the I4 * There is a generation, whose Job 29.
* gº {e ge * > I gº
** name of my God in vain. teeth are as swords, and their iaw #, a 2.
y & . . .” ----> Jaw ºf
º, ſo * Accuse not a servant unto his teeth as knives, to devour the poor * * *
7/2^2 /20
# ſº master, lest he curse thee, and thou from off the earth, and the needy
Zozzgate.
from among men.
15 The horseleach hath two daugh-
constructing to ourselves systems, physical or
ethical, of the universe, the risk of error is in-
definitely great, and that error God reproves
by manifesting its falsehoods.
7. The teacher appears to be answering
a new question, teaching his disciples what to
pray for. What follows is, however, in har-
mony with what precedes. The limitation
of man's desires follows naturally upon his
consciousness of the limits of his knowledge.
8. The order of the two requests is sig-
The wise man's prayer is not merely
like that of an Epicurean asking for a quiet life,
between the two extremes of wealth and
poverty, but first and chiefly, “truth in the
inward parts,” the removal of all forms of
falsehood, hollowness, hypocrisy. The evil
of the opposite extremes of social life is that
in different ways they lead men to a false
standard of duty, and so to that forgetfulness
of God which passes into an absolute denial.
food convenient for me] Literally, “give me
for food the bread of my appointed portion.”
The prayer of the Wise Man foreshadows
that which we have been taught by the Divine
Wisdom, and in which we pray “Give us,
day by day, our daily bread.”
does not shut out sympathy with those who
are less favoured. Even the slave has a right
to protection against frivolous or needless ac-
cusation. So in the Egyptian “Book of Ritual,”
c. 125, one who pleads before Osiris as the
judge of the dead says in his defence, “I have
not slandered a slave to his master.” The sense
thus given has the support of Rosenmüller and
Maurer. Others, however (Bertheau, Hitzig,
Ewald), lay stress on the causative force of the
Hiphil form of the verb, and render the words
Make not a slave to accuse his master,
i.e. Do not make him discontented with his
lot, lest he afterwards curse thee for having
made it worse than it was. Ewald stands
alone in giving a spiritual meaning to the
words, seeing in the “servant” the worshipper,
and in the “master” Jehovah Himself.
*
nificant.
9. There is a profound insight into the
depth of man's nature in this specification of
the special dangers of the two extremes.
Wealth tempts to pride, unbelief, a scorn
like that of Pharaoh (Exod. v. 2; comp. Ze-
phan. i. 12); poverty to dishonesty, and then
to perjury, or to the hypocritical profession of
religion which is practically identical with it.
It will be noticed, however, that the words
“in vain" are wanting in the Hebrew, and
that the verb translated “take” (the word
having the sense of “handling as a common
thing, and so profaning”) may refer to the
murmurs of the poor as profaning the Name
of God.
10. Accuse not a servant] The prayer for
freedom from the opposite extremes of fortune
11. Here a new thought begins, but, pro-
bably, one which came from the same teacher.
As he had uttered what he most desired, so
now he tells of what he most abhorred, and
in true harmony with the teaching of the Ten
Commandments places in the foremost rank
those who rise against the Fifth.
12. The Pharisee temper, as in Lukexviii.
II, the same in all ages, and under all degrees
of divine knowledge. It is of the essence of
this temper that its hypocrisy is unconscious.
It is pure “in its own eyes.”
13. The abrupt interjectional form, as of
one who sees before him that which calls forth
his scorn, gives a piquancy to what would
otherwise have been simply a physiognomic
maxim.
15–17. Here again we have the same
form of a numeration mounting to a climax,
the two, the three, the four. What is meant
by the first clause, as the word rendered
“horseleach * is found nowhere else, and its
etymology is doubtful, we have no exact
means of determining. (See Note below.) Here
it will be sufficient to say that there are good
grounds for taking the word in its literal
v. 16–25.]
613
PRO V E R BS. X X X.
f Heb.
Wealth.
| Or
the brook.
f Heb.
Åeart.
ters, crying, Give, give. There are
three things that are never satis-
fied, yea, four things say not, " It is
enough :
16 The grave; and the barren
womb ; the earth that is not filled
with water; and the fire that saith
not, It is enough.
17 The eye that mocketh at his
father, and despiseth to obey his mo-
ther, the ravens of "the valley shall
pick it out, and the young eagles shall
eat It. *
18 There be three things which are
too wonderful for me, yea, four which
I know not :
19 The way of an eagle in the air;
the way of a serpent upon a rock;
the way of a ship in the 'midst of the
sea; and the way of a man with a
maid.
20 Such is the way of an adulter-
ous woman ; she eateth, and wipeth
her mouth, and saith, I have done
no wickedness.
21 For three things the earth is
disquieted, and for four which it can-
not bear :
22 * For a servant when he reign-
eth ; and a fool when he is filled with
meat;
23 For an odious woman when she
is married ; and an handmaid that is
heir to her mistress.
24. There be four things which are
little upon the earth, but they are
Sense, as giving an example, in the natural
world, of the insatiable greed of which the
next verse gives other instances. The tenacity
with which the leach fastened itself to the
mouths of cattle or the legs of travellers, must
have been known to the Israelites and could
not fail to become to them, as it did to other
nations, a parable of the eager craving which
nothing seems to satisfy. Thus, not to speak
of the familiar,
“Non missura cutem, nisi plena cruoris,
hirudo,”
of Horace, “Ars Poet." 476, we find it used
in Plautus, “Epid.’ 181, of the cupidity of a
slave, and in Theocritus, ‘Idyll.’ II. 55, of
the devouring eagerness of love. That which
is characteristic of the creature, its voracious
appetite, is here represented as its daughter,
or rather, to express its intensity, as two
daughters, uttering the same ceaseless cry for
II].OTe.
15. three things...yea, four] The received
form of a climax, as in Amos i. 3, &c.
16. The grave] Heb. Sheol. The “Hell”
or Hades of xxvii. 20, all-consuming yet never
full. The other instances explain themselves.
Strangely different as they are, they have this
one attribute in common.
17. There is a noteworthy fidelity here
to the facts of natural history. The “ravens
of the valley, or brook,” still haunt the ravines
of the torrent-streams of Syria. Their prone-
ness to attack the eyes of living or dead
animals is a matter of notoriety. Comp. Catull.
CVIII. 5,
“Effossos Oculos voretatro gutture corvus.”
18–20. Another enigma. As four things
widely different agreed in the common point
of insatiableness, so do the four now men-
tioned in this, that they leave no trace behind
them. In Wisdom v. II, we have a fuller
picture of the first of the four.
19. the way of a man with a maid] As
commonly understood the words point to the
fact that the act of sin leaves no outward
mark upon the sinners.
21. for four which it cannot bear] There
is no relative pronoun in the Hebrew, and
its mention destroys the parallelism of the
two clauses. Better, four it cannot be ar.
Here the common element is that of being
intolerable, and the four examples are di-
vided equally between the two sexes. Each
has its examples of power and prosperity mis-
used because they fall to the lot of those who
have had no training for them, and are there-
fore in the wrong place.
23. odious woman] One in whom there
is nothing loveable. Marriage, which to most
women is the state in which they find scope
for their highest qualities, blessing and being
blest, becomes to her only a sphere in which
to make herself and others miserable.
24, exceeding “wise]. A very slight change
in the vowel-punctuation would give the
reading which the LXX. and Vulg. follow,
“wiser than the wise.” The thought, in
either case, turns upon the marvels of what
we call instinct, which, in their own province,
transcend the more elaborate résults of human
wisdom.
25. The question as to the habits of the
ant has been noticed under vi. 7, 8. Here it
will be enough to note the word “people”
applied to them, as to the locusts in Joel i. 6.
* chap. 19.
IO.
+ - e f Heb.
'' exceeding wise: wise, made
25 “The ants are a people not ºp. 66.
g
614
PROVER BS. XXX. [v. 26–33.
beasts, and turneth not away for
any;
31 A "greyhound; an he goat!ºº.
also ; and a king, against whom there gº the
strong, yet they prepare their meat
in the summer;
26 The conies are but a feeble
folk, yet make they their houses in
(22%.S.
Heb. . yet go they forth all of them by lifting up thyself, or if thou hast
*::::: bands ; thought evil, “lay thine hand upon thy §. 2I. 5.
4O- 4.
the rocks;
27 The locusts have no king,
28 The spider taketh hold with her
hands, and is in kings’ palaces.
29 There be three things which
go well, yea, four are comely in
going :
30 A lion which is strongest among
is no rising up.
32 If thou hast done foolishly in
mouth.
33 Surely the churning of milk
bringeth forth butter, and the wring-
ing of the nose bringeth forth blood:
so the forting of wrath bringeth forth
strife.
The marvel lies in their collective, and, as it
were, organized action.
26. conies] See, for the zoological iden-
tification of the animal thus named, the note
On Lev. xi. 5, and for its habitat, Ps. civ. 18.
27. As in Joel ii. 7, 8, the most striking
fact in the flight of the locust-swarms was
their apparent order and discipline, sweeping
over the land like the invasion of a great army.
28. spider] The word is not the same as
that so translated in Job viii. 14 and Isai. lix.
5, and is to be identified with the Gecko (or
Stellio), a genus of the lizard tribe, many
species of which haunt houses, make their
way through crevices in the walls, and with
feet that secrete a venomous exudation catch
the spiders or the flies they find there. An
incidental notice of the habits of this animal,
coupling it with the spider, meets us in the
‘Confessions of Augustine' (x. 35), and is
worth referring to. “Quid cum me domi
Sedentem stellio, muscas captans vel araneas
retibus suis implicans, Sæpe intentum facit.”
29–31. At first this seems the nearest
approach in the chapter to a simple contem-
plation of nature for its own sake. If any
thought of man suggests itself, it is that as he
is surpassed in wisdom, so is he surpassed in
comeliness and majesty. Then suddenly, with
an unexpected turn, the list ends, not with a
fourth example from the lower creation, but
with man himself, in the king who carries
human glory to its ideal height. It is at least
interesting, in connection with the conclusion
to which we have been led, to compare this
with the impression made on the Queen of
Sheba by the glory of Solomon, I K. x. 5.
31. A greyhound] This word, occurring
nowhere else in the O.T., is still more doubt-
ful than those that have been discussed before.
On the whole, it is believed, we may think of
If so, we
the war-horse as the animal meant.
again have a point of contact with the book
of Job (xxxix. 19—25). The LXX. how-
ever gives us “the cock strutting among
his hens,” and the Vulg. “Gallus succinc-
tus lumbos.” The literal meaning is, “one
with loins girded;” and some have re-
ferred this to the stripes of the zebra, others
to the “war-horse,” as he is represented in
the sculptures of Persepolis, with rich and
stately trappings. Maurer has suggested a
wrestler, girded for the fight, as the fittest
rendering. There seems, however, more force
in reserving the human example to the last;
and it may be questioned whether the image
presented by the wrestler ready for the con-
test does not belong to Greek art rather than
to that of Israel or other Semitic nations.
a king, against whom there is no rising up]
There is a great preponderance of authority
in favour of rendering these words, “a king
in the midst of his people,” and the sense, as
giving a more vivid picture, is certainly more
satisfactory. (See Note below.)
32. lay thine hand upon thy mouth], The
act expresses, as in Job xxi. 5, xxix. 9,
xl. 4, silence, reverence, awe. We are left in
some doubt, however, whether the silence
here is that of humiliation and repentance
after the sin has been committed, or that of
self-restraint, which checks the haughty or
malignant thought before it has passed even
into words. Probably the true interpretation
is found in combining both views, and refer-
ring the first meaning to the act, the second
to the intention. Silence and reflection are
right in either case.
33. churning,...wringing,...forcing] The
A.V., by a needless variation of the one He-
brew verb, misses the point of the proverb.
“The pressure of milk produces curds, the
pressure of the nose produces blood, the pres-
sure of wrath (Sc. brooding over and, as it
were, condensing it) produces strife.” The
Hebrew, in using for “wrath” the dual of
the noun (DºS) the singular of which (FS)
is rendered “nose,” gives another point which
no translation can reproduce.
*
v. 1–4.]
615
PROVERBS. xxxi.
NOTES on CHAP. xxx. 15, 31.
[5. The word rendered “horseleach "
(npºy, “Alukah”) is found here only in the
Old Testament. The fact that it is rendered
in the LXX. by 386MAa, and in the Vulg. by
“sanguisuga,” is evidence that there was an
early Jewish consent as to its meaning, and it
is so taken by most commentators. The verb
pºy, “to suck,” with which it is probably
connected, suggests a like meaning, and it is
confirmed by the evidence in Sanscrit of a
word jalilkä, as applied to the leach. Fürst,
it is true, speaks of the resemblance as an
“accidental alliteration” (“Lexicon' s.v.),
but it may more probably be looked on as
an example of the onomatopoeic formation of
words in each language.
Recent scholars, however (Schultens, Ge-
senius, Döderlein, Bertheau, Hitzig and others),
have seen in the words the name of a vampire-
like monster, like the Ghoul of which we read
in the ‘Arabian Nights, draining men of their
life-blood, and compare it with the Lilith of
Isai. xxxiv. 14 (screech owl in A. V.), the
female spectre that haunts the waste places of
ruined cities, of whom strange tales are told in
Jewish demonology, and with the Lamia of
the Greeks. A reference to such a monster is
found in the Targum on Ps, xii. 8, where the
paraphrase runs: “The wicked go round
about as the Alukah that drinks the blood of
men.” There seems, however, no adequate
reason for assuming such an allusion here,
where the ordinary rendering gives a sufficient
sense. The “two daughters,” in either case,
represent the intense never-satisfied craving
of which the proverb speaks. It lies in the
nature of such a “dark saying” as this, that
there may be a two-fold reference, (1) to the
natural fact described, and (2) to the restless,
inordinate desire of which it is the symbol.
A curiously parallel proverb is found in the
“Hitopadega’ (Lassen, p. 66, quoted by
Hitzig, 1.1371, ed. Johnson). “The fire is never
satisfied with wood, nor the sea with rivers,
nor the god of death with all that live, nor
fair-eyed maidens with lovers.” Comp. also
the same line of thought in Eccles. i. 7, 8.
31. The A.V. rendering of Dipºs, “against
whom there is no rising up,” rests on the
assumption that the negative 28 forms with
the verb a compound word which is used as a
predicate, “A king irresistible.” So Fürst,
Bertheau, Ewald (comp. note on xii. 28).
Rosenmüller, following Pococke, assumes
that the bipºs represents an Arabic word
= “with his people,” and finds a support to
this view in the LXX. Šmumyopév év #6vel.
Hitzig, somewhat rashly, takes a conjectural
emendation by pºs=" God is with him.”
CHAPTER XXXI.
I Zemuel's lesson of chastity and temperance.
6 7%e afflicted are ſo be comforted azza de-
fended. Io The praise and properties of a
good wife.
NHE words of king Lemuel, the
prophecy that his mother taught
III].
2 What, my son and what, the
son of my womb : and what, the son
of my vows :
3 Give not thy strength unto wo–
men, nor thy ways to that which
destroyeth kings.
4. It is not for kings, O Lemuel,
CHAP. XXXI. Here also, as in xxx., the
reader is referred to the Introduction.
1. that his mother taught him] Stress has
been laid in the earlier chapters of the book
on the respect due to the “law” or “pre-
cepts” of the mother as well as of the father,
i. 8, vi. 20. Here the sage reproduces the
very words of that teaching. If we refer the
chapter to Israelite authorship, we may re-
member the instances of Miriam, Deborah,
Huldah, as examples of the honour paid to
the wisdom of woman; if to Edomite or Ara-
bian, we may think of the queen whose love
of wisdom led her to sit at the feet of the son
of David.
2. What] The repetition is clearly that
of emphasis, the expression of the mother's
anxious love. $
son of my vows] Like Samuel, and Sam-
son, the child often asked for in prayer, the
prayer ratified by a vow of dedication. The
name Lemuel (lit. “for God,” Sc. consecrated
to Him) may be looked upon as probably
the expression of that dedication, and the
warning against indulging in wine shews that
it had something, at least, of the Nazarite or
Rechabite idea in it.
3. to that which destroyeth] Literally,
“unmarrow,” and so “enervate” or “destroy.”
A slight change in the vowel-points gives a
closer parallelism with the first clause, “those
(Sc. the women) that enervate, or undo,
kings.” Sc. the sin of sensual lust. The temp-
tations of the harem were then, as now, the
curse of all Eastern kingdoms.
4. The repetition of emphasis again. There
is no doubt as to the general Sense, but the
readings vary, and give (1) that of the A.V.,
6 I6 PROVER BS. xxxi. [v. 5—18.
it is not for kings to drink wine; nor
for princes strong drink :
5 Lest they drink, and forget the
t Heb. law, and 'pervert the judgment of
ałżer. •
###, any of the afflicted.
ºž” 6 “Give strong drink unto him
songs of e - º
#iction that is ready to perish, and wine unto
* Ps. Ioa.
... * * those that be of heavy hearts.
Žy 7 Let him drink, and forget his
Sotel. poverty, and remember his misery no
IIlOTC. -
8 Open thy mouth for the dumb
'Heb. ... in the cause of all 'such as are ap-
£he sons of - e
Žsirºc.” pointed to destruction.
%. so. 9 Open thy mouth, "judge right-
# at....g. eously, and plead the cause of the
poor and needy.
c chap. 12. Io ‘ſ “Who can find a virtuous
4. woman for her price is far above
rubies.
II. The heart of her husband doth
safely trust in her, so that he shall
have no need of spoil.
12 She will do him good and not
evil all the days of her life.
I3 She seeketh wool, and flax, and
worketh willingly with her hands.
I4. She is like the merchants’ ships;
she bringeth her food from afar.
15 She riseth also while it is yet
night, and giveth meat to her house-
hold, and a portion to her maidens.
I6 She considereth a field, and
* buyeth it: with the fruit of her Heb.
faketh.
hands she planteth a vineyard.
17 She girdeth her loins with
strength, and strengtheneth her arms.
18 She perceiveth that her mer- Heb,
She tast-
chandise is good : her candle goeth .
not out by night.
(2) “nor for princes to say, Where is strong
drink?” (3) “and for princes there should be
no strong drink.”
strong drink] As in Prov. xx. 1, distilled
from barley, or honey, or dates. I K. xvi. 9
may be referred to as an example of kingly
drunkenness.
6. The teaching does not sanction any
false asceticism, but recognizes, like that of
Ps. civ. 15, the true purpose of the mysterious
power of wine over man's mind and body, as
a restorative and remedial agent. Comp.
Homer, ‘ Il.’ VI. 261. The same thought
shewed itself in the Jewish practice of giving
a cup of wine to mourners, and even (as in
the history of the Crucifixion) to criminals at
their execution.
8. In contrast with the two besetting sins
of Eastern monarchs stands what was looked
on as, and actually was, their one great duty,
to give help to those who had no other helper,
to redress the wrongs of those who were too
crushed to complain of them, to interpose
between the oppressor and his victims.
all such as are appointed to destruction] Lit.
“children of bereavement,” with the sense,
either, as in the text, of those “destined to
be bereaved of life or goods” (Hitzig, Ber-
theau) or of “bereaved or fatherless children”
(Schultens, Rosenmüller, Maurer).
1O. See Introduction.
rubies] Better, pearis. See note on iii. 15.
11. he shall have no need of spoil] Better,
perhaps, no lack of gain. The same word
for “spoil” is used as in i. 13, but obviously
with a better meaning. There shall be no
lack of honest gain, no need therefore of dis-
honest.
13. ‘worketh willingly with her hands]
Literally, “work with willingness of her
hands.” Work with willing hands may
be suggested as giving the meaning of the ori-
ginal. The stress laid on the industrial habits
of Israelite matrons may perhaps belong to a
time when, as under the monarchy of Judah,
those habits were passing away. An interest-
ing parallel may be found in the picture of
Lucretia, “nocte Sera, deditam lanae, inter
lucubrantes ancillas in medio adium seden-
tem invenerunt” (Liv. I. 57).
14. The fact that such a comparison Sug-
gested itself points to the enlarged commerce
of the Israelites consequent on their inter-
course with the Phoenicians under David and
Solomon. ‘v. 24 gives a special instance of
what is here part of a general description.
15. a portion to her maidens] Here pro-
bably the word is used as in Ex. v. 14 for the
daily task assigned to each at the same time as
the daily food. Comp. xxx. 8, where the two
words here rendered “meat” and “portion”
are combined in the phrase, “food convenient
for me.”
16. The verse is noteworthy as pointing
to a large sphere of feminine activity, strik-
ingly in contrast with the degradation to
which woman has fallen under the later poly-
gamy of the East.
18. her candle goeth not out. By some this
has been understood figuratively, as in xiii. 9,
xx. 20, xxiv. 20, but the literal meaning is
more in harmony with the context.
v. 19–31.] PROVER BS. X X XI.
617
19 She layeth her hands to the
spindle, and her hands hold the dis-
taff.
º...; 29 f She stretcheth out her hand
to the poor; yea, she reacheth forth
her hands to the needy.
21 She is not afraid of the snow for
her household : for all her household
| Or, are clothed with "scarlet.
:..., 22 She maketh herself coverings
of tapestry; her clothing is silk and
purple.
23 Her husband is known in the
gates, when he sitteth among the
elders of the land.
24. She maketh fine linen, and
selleth it; and delivereth girdles unto
the merchant.
25 Strength and honour are her
clothing; and she shall rejoice in time
to COme.
26 She openeth her mouth with
wisdom ; and in her tongue is the
law of kindness.
27 She looketh well to the ways of
her household, and eateth not the
bread of idleness.
28 Her children arise up, and call
her blessed; her husband also, and he
praiseth her.
29 Many daughters "have done vir-i Qi, have
gozáezz
tuously, but thou excellest them all. #.
30 Favour is deceitful, and beauty
is vain: but a woman that feareth the
LORD, she shall be praised.
31 Give her of the fruit of her
hands; and let her own works praise
her in the gates.
19. The picture of feminine industry re-
sembles that drawn by the Roman poets:
“Cinerem et sopitos suscitat ignes,
Noctem addens operi, famulasque ad lumina
longo
Exercet penso.” Virg. ‘AE.’ VIII. 4Io—412.
“Laeva colum molli lana retinebat amictum,
Dextera tum leviter deducens fila supinis
Formabat digitis; tum prono in pollice tor-
quens, e
Libratum tereti versabat turbine fusum.”
Catull., “De nupt. Pel. et Thet.' 311—314.
2O. The industry is not selfish, but bears
the fruit of an open-handed charity.
21. scarlet] The words probably point
to some well-known articles of dress, at once
conspicuous for their colour and their warmth.
Comp. Note below.
22. silk] Better, as elsewhere, fine linen,
Sc. the hyssus of Egypt. -
23. The industry of the wife leaves th
husband free to take his place, arrayed as be-
seems his rank, among the elders that sit in
councils. Comp. the words of Nausicaa to
her father in Hom. ‘ Odyss.’ VI. 6o:
Kai 86 orot adró £ouke perä Tpastovou èóvra
BovXàs 8ov\eijev kaðapà Xpot eluat’éxovra.
“'Tis meet for thee to sit among the princes,
And hold thy council, with thy body clad
In raiment fair and clean.”
24. fine limen] The word is different
from that used in v. 22, and describes, as in
Isai. iii. 23, a made-up garment.
merchant] Literally, “Canaanite,” Sc. the
Phoenician merchant, the word having become
generic. Comp. Isai. xxiii. 8; Ezek. xvii. 4.
25. shall rejoice in time to come] Better,
rejoice th over the time to come; Sc.
looks forward to the future, not with anxious
care, but with confident gladness.
26. law of kindness] The Second noun,
as in the corresponding phrase “law of
liberty” in James ii. 12, gives the charac-
terizing attribute of the first. The words
which come from the lips of the true wife
are as a law giving guidance and instruction
to those that hear them, but the law is not
proclaimed in its sterner aspects, commanding
and threatening, but as one in which “mercy
tempers justice,” and love, which is the ful-
filling of the law, is seen also to be the source
from which it springs.
29. The change of person indicates that
we have the very words of the praise which
the husband (as in v. 28) is supposed to have
addressed to the ideal wife.
have done virtuously] The Hebrew word
that answers to the English adverb (ºn)
has primarily (like the Latin “virtus”), the
idea of “strength,” but is used with various
shades of meaning. Here, as in xii. 4; Ruth
iii. II, the strength is that of character sted-
fast in goodness; and “valiantly,” or better,
perhaps, “virtuously” (as in xii. 4), is an
adequate rendering. In other passages, as
e.g. in Gen. xxxiv. 29; Ps. xlix. Io, it has the
sense of “riches,” and is so taken here by the
LXX. Škrijoravro TAoûrov, and the Vulg.
“congregaverunt divitias.”
3O. The last lesson of the book is the
same as the first. The fear of the Lord is
the condition of all womanly, as well as man-
ly, excellence,
618 PROVERBS. xxxi.
NOTE on CHAP. xxxi. 21.
The word rendered “scarlet” (Dº) occurs
in this sense in Isai. i. 18 and elsewhere. The
LXX. however renders it (reading the word
obviously with different vowel-points Bºº),
as 8tororós, and the Vulg. “duplicibus.” And
this, together with the fact that texture rather
than colour would more naturally be specified
in speaking of garments as a protection against
cold, has led Rosenmüller to accept that read-
ing as the true One.
ECCLESIASTES.
INTRODUCTION.
PAGE
I. AUTHOR AND AGE OF ECCLE-
SIASTES.
I. The tradition, and objections to it. 619
2. Linguistic argument fails to prove .
a late date . . . . . 619
3. Inconclusive nature of such objec-
tions & 62I
I. LTHOUGH the name of Solo-
mon is not prefixed to this book
as it is to the Proverbs and the Song of
Songs, yet the description of the author
(i. 1, and i. 12) applies so definitely to him
and to no other, that it answers the same
purpose as if he were named. Accord-
ingly this book is placed, in the most an-
cient Jewish and Christian lists, between
the other two books attributed to him, and
the constant tradition of the Jewish and
Christian Churches has handed down
Solomon without question as the author.
It is not surprising if in the case of
so ancient a book there is no external
contemporary evidence in addition to
this statement and tradition, to prove—
if proof be called for—that Solomon is
the author of the book. -
Although no other person known
to history has been suggested as the
author, yet it is alleged that Solomon
Could not have written it, because the
language is such as no Jew in his age
could have used, because the language
differs from that of Proverbs and the
Song of Songs, and because the histori-
Cal allusions in the book do not agree
with the period and the circumstances of
Solomon. -
2. In the seventeenth century, Gro-
tius, observing that the book contains
words which are found elsewhere only in
Daniel, Ezra, and the Chaldee Targums,
announced his opinion(‘Comm. in Eccles.’
I. 1) that it was not a work of Solomon,
º PAGE
4. Linguistic argument fails to dis-
prove the authorship of Solomon 621
5. Historical allusions are consistent
with the authorship of Solomon. 623
6. Summary . . . . . . . . 625
II. OBJECT, PLAN, AND TENDENCY
OF THE BOOK . 625
but was written in a later age under his
name. Grotius however specified only a
very few' words; and although his opi-
nion was quoted by Gibbon (‘Decline and
Fall,' XLI.) with praise of his free spirit,
it seemed sufficient for Bossuet and Cal-
met to reply that it was not surprising if
Solomon borrowed to that extent from
the language of neighbouring people with
whom he had much intercourse.
But the opinion of Grotius was adopted
by many critics in the next century. Sup-
ported by their increased philological
learning, it came to be in the first half
of the present century the tenet of the
majority of commentators, who agreed
that the book could not have been writ-
ten earlier than the commencement of
the Chaldean invasion of Palestine, B.C.
77o, when the introduction of a Chaldee
element into the ancient Hebrew tongue
is supposed to have begun. And at the
present day this is generally maintained
both by distinguished Biblical critics of
Protestant Germany, and by some scho-
lars in England. -
These views were most completely re-
presented in the Commentary of Knobel
(1836), which contained a list (pp. 69
—74) of Aramaisms collected in support
of his opinion that the book was written
after the Babylonish captivity. The
words, forms, and usages which he clas-
, sifies as found either in Chaldee only or
in late Hebrew only, and not in the
* See Carpzov, “Tntrod. ad Lib. Bib.’ II. 204.
62O
INTRODUCTION TO
Hebrew of Solomon's age, amount to
nearly 9o, and some of them occur seve-
ral times in the book. Two years after-
wards Herzfeld, who also believed (though
on different grounds) that the book is
the work of a late writer, revised that ex-
tensive list (“Koheleth,' pp. 12–22), and
shewed that most of the so-called Ara-
maisms are not peculiar to Ecclesiastes
and later books, but exist in such books
as the Pentateuch, Isaiah, and the Psalms;
and, while he added some expressions
considered by him to be Aramaic and
overlooked by Knobel, he reduced the
total to 8 or Io Chaldee, and II or 15
late Hebrew words. In 1856, Herzfeld's
list was enlarged by Dr Davidson (‘Intro-
duction to the O. T.' 787); but in the
same year Herzfeld’s strictures on Kno-
bel’s list were confirmed by the inde-
pendent criticism of L. Von Essen.
In 1864 the subject was reviewed by
E. Böhl in a ‘Dissertatio de Aramais-
mis libri Koheleth ;’ and at the same
time Dr Pusey (‘Daniel,” p. 325), taking
up the question where it had been left
by Herzfeld, shewed that many of the
words regarded by him and by Knobel
as distinctly Chaldee are common to
other Semitic dialects, and therefore are
useless as evidence of the Chaldee origin
or late date of the language of Eccle-
siastes; and that many of the expres-
sions designated as late Hebrew by
Herzfeld either have earlier precedents
overlooked by him, or are used to de-
note ideas not expressed in earlier wri-
tings. Dr Pusey's conclusion is that not
one word has been found in Ecclesiastes
to characterize a later age than Solo-
mon's. Among more recent critics,
Zöckler (1868) regards the Aramaisms as
among the surest signs that Ecclesiastes
was written after the captivity: but his
view on this question is not adopted by
his learned and intelligent American
editor, Dr Tayler Lewis (1870). And
Dr B. Schäfer (1870), after examining
nearly all the controverted words, con-
cludes in favour of the authorship of
Solomon'.
º
* The following list of Chaldee words in Ec-
clesiastes is given by Dr Davidson as shewing
clearly that the book was written after the Baby-.
lonian captivity. Zöckler's list is nearly iden-
tical with this. To each word I have added the
substance of the remarks which have been made
On the whole, it would appear that
every word quoted from Ecclesiastes as
impossible to be used before the cap-
tivity has been shewn either (1) to be
used in books written, as is generally
believed, before the captivity; or (2) to
be formed from words, and by a gram-
matical process, in use before, the cap-
on it by Dr Pusey, or other Hebraists, who hold
that the word in question was known in the age
of Solomon and might have been used by him.
*s vi. 6, iſ is identical with, though differ.
ently pointed from, 2N, a simple conjunction
which is found in Syr. and Sam. as well as in
Chaldee. Dr Pusey rejects the conjecture of
most grammarians that it is compounded of DN
and 12, which he regards as incompatible con-
junctions. -
Vºl. xii. 3, to tremble, exists in Arab. and Syr.
as well as in Chaldee; and its derivatives occur
in Genesis, Deut. and Isai.
jºr iii. I, ſitting time, is found in Arab., AE-
thiop., Maltese, as well as in Chaldee.
T2'> xi. 6, to be fortunate. Its derivatives
occur in Ps. lxviii. 7 and Prov. xxxi. 19.
T2"b ii. 8, city, or province, lit. place of juris-
diction. The sense, form, and derivation from
!"T are purely Hebrew. Besides Ecclesiastes, it
is used in I K. xx. 14, &c.; Lam. i. 1; Ezek. xix.
8, as well as in later books.
bana viii. 11, a decree, a foreign word older
than Pehlevi, naturalized in Syriac. See also
this Commentary, Vol. III. p. 424.
Tº viii. I, inter?redation. The same word,
with changes of the middle letter, is found in
Hebrew (Gen. xl. I6, &c.), Syriac, Arab. and
AEthiop.
bºy ii. 19, to rule, occurs in Ps. cxix. 133;
and a derivative from it occurs in Gen. xlii. 6.
See also this Commentary, Vol. I. p. 447.
|PT) i. 15, to be straight, is found in Arab. and
Syr. as well as in Chaldee.
ºpm iv. 12, to prevail, occurs Job xiv. 20 and
xv. 24, and is found in Arab. as well as in Chal-
dee.
Tºli, i. Io, long ago, is found also in Syr. as
an adverb ; and occurs in another form Gen.
xxxv. 16, xlviii. 7, &c.
toº xii. 3, to cease, is “a Semitic word com-
mon to every dialect, Arab., AEth., Maltese,
Syr., Zab.,” as well as Chaldee.
}'}\) ii. 26, foil, a word peculiar to Ecclesiastes,
is derived from a root which is common to old
Hebrew, Arab. and Syr.
}^n ii. 25, without, beyond, is an old Hebrew
word, frequently used in the Pentateuch with re-
ference to places.
nsºn xi. 5, it ful. This adjective is old
Hebrew, and in the sense of full occurs in Gen.
xxiii. 9, and elsewhere frequently.
This list is accompanied by another list of r I
philosophical expressions, which however appear
to be cited, not as words introduced into the He-
brew language in a later age, but rather as used
first in Ecclesiastes in an abstract sense.
THE BOOK OF
ECCLESIASTES.
- 62I
tivity; or (3) to be represented in such
books by a derivative; or (4) to be un-
doubtedly common to other Semitic
dialects besides Chaldee, and therefore,
presumably, to Hebrew before the capti-
vity, although not found in extant wri-
tings of earlier date than Ecclesiastes.
And thus the allegation that the language
of this book shews distinct traces of the
Chaldean invasion, of the Babylonian
captivity, or of any later event which
affected the Hebrew tongue, appears to
have been sufficiently answered.
3. It is not to be denied that in the
list of writers who maintain that the lan-
guage of Ecclesiastes could not have
been used by a Jew in Solomon's age,
are to be found the names of some of
the most eminent Hebrew grammarians
to whom is mainly due the advance of
Hebrew philology in the last hundred
years. But when they proceed to define
the time at which according to their prin-
ciples of criticism the book must have
been written, they diverge so widely from
One another as to suggest a serious doubt
whether such grammatical knowledge of
Hebrew as is now attainable ought to be
allowed all the weight that is claimed for
it in deciding the date of the composi-
tion of this book. The reader will judge
for himself when he sees the following
list (which is taken from Dr B. Schäfer's
“Neue Untersuchungen über das Buch
Koheleth') of the various dates assigned
to Ecclesiastes by modern critics.
Nachtigal places the time of its
Origin between Solomon and B. C.
Jeremiah ..................... 975–588
Paulus, Schmidt and Jahn, be-
tween Manasseh and Zede-
kiah ........................... 699—588
Grotius, Kaiser, and Eichhorn,
in the time of Zerubbabel... 536—500
Hermann, v. d. Hardt, Nach-
man, Krochmal, Umbreit,
Bernstein, Hengstenberg;
the Persian period ......... 538–333
Keil, under Artaxerxes I. ... 465—424
Håvernik; middle of 5th cen-
tury; so Weber and Zöckler 450–400
Rosenmüller; between Nehe-
miah and Alexander......... 450—333
Ewald; too years before Alex-
ander........................... 43O
Ståhelin, Davidson, Elster, and
Vaihinger; later Persian B.c.
period ........................ 42O—33o
Gerlach........................... 4OO
|Ginsburg ........................ 350-34ol
De Wette and Knobel ; end
of the Persian and begin-
ning of the Macedonian
period ........................ 350–300
Bürger, Bergst; time of Alex-
ander's Sojourn in Palestine 333
E. Maier ........... • * * * * g º e º e e º 'g 3oo
Bertholdt, Zirkel, Gelbe; be-
tween Alexander and An-
tiochus ........................ 33.3—164
Watke, Hartmann; Syro-Mac-
Cabean period ............... 3oo—IOO
Böttcher ........................ 2 IO
Hitzig ........................... 2O4.
Grätz; the time of Herod the
Great........................... 8
The observations which Renan has
made on a similar divergence of critical
Opinions respecting the age of the Song
of Songs may well be applied to the
above list. “A vrai dire, nous croyons
qu'une si forte divergence n'aurait pas
dú se produire, et qu’elle tient à la mé-
thode incomplète que les hebraisants de
l'école de Gesenius ont portee dans la
détermination de l’āge des livres hebreux.
Exclusivement préoccupés des particu-
larités grammaticales, ils ont trop néglige
les considerations historiques et litté-
raires, qui ne sont pas moins importantes
que Celles de la philologie dans les ques-
tions du genre de celle dont il s'agit en
ce moment.—La langue du Canfigue a
paru aux minutieux grammairiens qui ont
renouvelé il y a , moins d'un siècle la
science de l’Hebreu incliner vers les
formes de l’époque chaldéenne, c'est-à-
dire de l’époque qui commence un peu
avant la Captivité, Quelques mots leuront
semblé ne pouvoir étre que de l’époque
persane Ou méme de l’époque grecque.
Les Chaldaismes Sont, quand il s'agit de
1’âge des livres hebreux, un critérium fort
dangereux. On prend souvent pour des
chaldaismes. Certaines particularités des
dialectes du nord de la Palestine, ou des
traits de langage populaire.” “Le Can-
tique,’ &c. pp. 9o, IoS.
4. But still, it must be frankly ad-
mitted that this does not meet every
difficulty arising from the language of
Ecclesiastes. No one after reading the
622
INTRODUCTION TO
first nine chapters of Proverbs, or the
Song of Songs, can pass on to Ecclesi-
astes without perceiving that there is a
very great dissimilarity in the style and
diction. This did not escape the obser-
vation of Bishop Lowth (“De Sacrā Poesi
Heb.” Prael. xxiv. and xxxi.), who,
while expressing unmixed approbation of
the two former books, says of the “other
work of Solomon,” Ecclesiastes, “alia
est totius operis ratio, alius Color, longe
dispar stylus....Stylus est plane singularis;
dictio est humilis plerumque et submissa,
sed imprimis obscura; Saepe laxa, et dis-
soluta et sermoni proprior; nec in Com-
positione et structura multum viget poeti-
cus character; quae forsan videri possunt
argumenti naturae aliquatenus tribu-
enda.”.”
The difference has been accounted for
to some extent, first, by the difference of
subject, as Bp. Lowth points out. Ab-
stract ideas may be expressed up to a
certain point by words which originally
denoted something else: but philosophic
thought gradually forms its own termi-
nology. Therefore even a man of poe-
tical genius, in writing a philosophic
work, would be constrained to use, per-
haps to invent, philosophic expressions
and abstract forms of words, such as not
only distinguish this book from the other
two, but also bring upon it undeserved
suspicion merely because such words did
not become common until a later and
more philosophic age.
Next, it is argued, there was an in-
terval of many years between the com-
position of the two former books and of
Ecclesiastes; and in that time there was
a natural change in the temperament,
views, and style of the writer; a change
which may be traced partly to Solomon's
familiarity with foreign women sprung
from various Semitic races, partly also to
his extensive negotiations and personal
intercourse with the representatives of
other nations, some of whom were not
of Semitic origin. For Solomon swayed
the population of a vast empire, of which
only a small part was Occupied by the
Twelve Tribes, whose language was He-
brew, whereas in its other parts the ver-
* Dr Adam Clarke, whose Commentary was
written in 1813, says of Ecclesiastes, “I must
say the language and style puzzle me not a little.”
Quoted by Dr Ginsburg.
nacular tongues of his other subjects
were not identical with that offshoot of
the great Semitic stem. He also cul-
tivated friendly relations with foreign
nations (I K. iv. 34), some like Tyre
speaking a kindred language, others like
Tharshish capable of importing entirely
foreign words into the national records
of the Hebrews (1 K. x. 22). The daily
Occupations and chosen pursuits of the
great Hebrew king must have carried him
far out of the sphere of ordinary Hebrew
life, thought and language ; and must
have stamped on his character and his
expressions a mark which grew deeper as
he advanced in years, and distinguished
him from his former self, as well as from
the writers who preceded him.
These remarks, it is argued, are con-
firmed by the instances which the his-
tory of literature supplies, of the same
writer expressing his thoughts in different
styles. For instance, there is a differ-
ence between the speeches and the nar-
rative of the Greek historian Thucydides
with which every reader is familiar; and
even the style of his narrative varies at
the close of his history compared with
the commencement. The Greek trage-
dians make a difference in the dialect,
diction, and metre of the chorus com-
pared with the dialogue. So in our own
language the style of Milton in his “Ode
on the Nativity,’ written in his 21st year,
differs widely from ‘Samson Agonistes,’
a product of his old age. Even in our
own generation there is a remarkable
difference between the earlier prose style
of Dean Milman and that of his ‘History
of Latin Christianity.’ Holy Scripture
itself supplies a striking instance of the
same kind, which was noticed as a source
of perplexity even by so early a writer as
Dionysius of Alexandria. The Revela-
tion of St John presents some remarkable
differences of style and language if com-
pared with the Gospel and Epistles. In
the present state of our information, this
dissimilarity seems thoroughly incapable
of being explained by us; yet, taking all
the facts into account, we regard, with
sufficient reason, the whole of these
books as the work of the same author.
Lastly, as is stated by Zöckler and
others, while there is an undoubted dif-
ference between the diction of the Can-
ticles and Proverbs on the one hand
THE BOOK OF
ECCLESIASTES. 623
and Ecclesiastes on the other, there are
also some characteristic resemblances be-
tween them. It is reasonable to regard
these as an indication of a common
Origin; and as such to be set in the
balance against the acknowledged differ-
€Il CeS.
As a Summing up of the whole argu-
ment respecting the language of Ec-
clesiastes, I venture to borrow the words
(mutatis mutandis) in which a recent critic
has summed up the similar controversy
respecting the writer of the Revelation.
“Thus, all things considered, being it is
true far from satisfied with any account
at present given of the peculiar style and
phenomena of [Ecclesiastes], but being
far less satisfied with the arguments of
the antagonists of the [Solomonic] au-
thorship, I am not prepared to withhold
my assent from the firm and unshaken
testimony of primitive tradition that the
author was [Solomon].” Dean Alford',
‘ Greek Testament,’ Prolegomena on the
Revelation, Š I. I.19.
5. The arguments against this tradi-
tion which have been thus far reviewed
are derived entirely from its language
and style. But it is farther alleged that
the book contains various historical state-
ments and allusions which are utterly
irreconcileable with the supposition that
Solomon is the real, and not merely the
assumed, author. These statements must
therefore be examined.
It is alleged that the particular men-
tion of Jerusalem i. 1, and most em-
phatically i. 12, as the seat of Solomon's
reign, implies that the book was written
at a time when there was more than one
seat of kingly authority in Israel, i.e.
after the Separation of the ten tribes and
the erection of another capital, Samaria.
The answer is that there is an obvious
fitness in the specific mention of Jerusa-
lem in Connection with Solomon in those
two passages previous to the account of
his labours in the first two chapters, for
it was the scene of his peculiar work for
many years, and the place which he
had made the chief monument of his
grandeur.
It is alleged that the expression “I
* Compare the similar remarks of Dr David-
son in 1851 with respect to the Revelation. ‘In-
trod... to the N. Testament,’ Vol. III. p. 590.
was king,” i. 12, implies that at the
time when these words were written
Solomon was no longer king, and that
Consequently the passage must have been
written by some one personating him
after his death. But, whatever may be
the force of the preterite in other lan-
guages, in Hebrew it is used with strict
grammatical propriety in describing a
past which extends into the present.
Gesenius (“Hebrew Grammar,” Bagster's
edition, Ś I 26, p. 204) says that the He-
brew preterite is used “for our present,
where this denotes a condition or attri-
bute already long continued and still
existing, or a permanent or habitual
action.” After giving examples, he goes
on to exemplify its use zwhen the speaker
views the action or state expressed by the
verb as then first about coming to pass,
in frogress, or perhaps occurring at the
instant. The words in italics exactly de-
scribe the use of the preterite by Solo-
mon in this passage. Moreover, it is
worthy of note that modern history affords
a singular example of the use of this very
expression by one who was a reigning
'king when he used it, and whose feelings
may have been not unlike those of Solo-
mon. A biographer of Louis XIV. gives
this touching account of the old age of
that great monarch : “Aveuglé par l'or-
gueil et par l'habitude du pouvoir absolu,
il s'avançait au tombeau la tête encore
remplie de projets désastreux...Vers les
derniers jours de Sa vie, renongant aux
interêts terrestres, il négligea tous les
autres Soins, pour ne plus penser qu’à
Dieu, et uniquement occupé de son néant
on l'entendit souvent s'écrier “Quand
j'étois roi!” (“Nouvelle Biographie Gé-
nérale, xxxi.,834). The phrase there-
fore would be both grammatically correct
if used by Solomon before the close, of
his reign, and a natural expression of
his feelings in his old age.
It is alleged that the writer in as-
serting (i. I6 and ii. 7) his own supe-
riority in point of wisdom and riches
above all that were in Jerusalem before
him, must have referred exclusively to
royal personages; and, it is added, as
there was only one king, David, before
him, he could not have written in such
language. But the limitation of the word
“all” to kings is a pure assumption which
nothing in the context justifies. The
624
INTRODUCTION TO
writer compares himself with all who in
former times, in Jerusalem, possessed
wisdom or riches, possessions which are
certainly not confined to kings. More-
over, if kings only had been indicated
by the writer, it is evident that Jerusa-
lem had its kings many centuries before
Solomon; see Gen. xiv. I8; Joshua x. I;
2 S. xxiv. 23. These passages therefore
afford no argument against the authorship
of Solomon.
It is alleged that the writer's descrip-
tion of his own riches, wisdom, and
greatness, i. 16 and ii. 7, 9, would be in-
compatible with modesty and true great-
ness if uttered by Solomon, and therefore
must come from some other writer. It
might be said in reply that even if Solo-
mon were proved to be deficient in those
qualities, the book might still have been
written by him. But in fact those de-
scriptions are certainly within the truth
as stated in history; and a man who is
aware of the gifts which God has given
him, and mentions them to point a self-
humiliating moral (i. 18 and ii. II), does
not thereby lay himself open to a charge
of ostentation. -
It is argued on the one hand that
the state of popular misery, oppression,
and violence described here in terms
strongly condemnatory of the authors of
such disorder, would not have been so
described by Solomon, because he, as
the supreme ruler of the people, was
responsible for it, and therefore he would
not have placed on record a description
of it. It might be answered that the
suffering people here described are not
identified with any particular Country:
and Solomon, who was certainly com-
petent to illustrate his meaning by a
reference to the condition of foreign na-
tions, may have referred to them without
impeaching his own government. There
is however not the least improbability
in supposing that Solomon's own sub-
jects are here referred to by him. For
all sovereigns who are intimately ac-
quainted with the condition of their
people, and specially absolute rulers ad-
ministering a large empire through nume-
rous deputies, are aware of and must de-
plore the infliction of much misery which
they are unable to prevent or to avenge.
It is argued on the other hand that
such a state of violence, popular oppres-
sion and despotic rule, as that which
is instanced in this book, did not exist
in Palestine in the peaceful reign of
Solomon. This allegation has no founda-
tion in fact. The significant statements
of historians, e.g. I K. xii. 4 and 2 Chro.
ii. 17, 18 and viii. 7–9; and the numerous
unmistakeable allusions in the book of
Proverbs, e.g. i. Io-13, vi., 16–19, xi.
26, xiv. 20, xxii. 22, 23, Xxiv. 2 I, XXV. 5,
xxviii. 2, 16, agree with the descriptions
in Ecclesiastes in shewing that the king-
dom of Israel, even in its most prosper-
ous days, afforded grievous instances of
the common evils of Asiatic despotism.
See Note at the end of ch. iv.
It is stated that the reference in Ec-
clesiastes to a future judgment, when all
the present irregularities in God’s moral
government of this world shall be rec-
tified by the Judge of quick and dead,
and the explicit declaration about the
return of the soul to God, shew a know-
ledge of revealed truth beyond what was
given prior to the captivity'. But if the
exact words of Ecclesiastes be compared
with the obscure intimations given by
Moses on the one hand, and with the
later utterances of Daniel on the other,
this book appears to hold a middle place.
It tallies very closely with some of the
psalms which were probably written about
the age of Solomon, e.g. with regard
to the judgment of the world, Pss. i. 5,
ix. 8, xcvi. 13, and with regard to the
souls of the dead being with God, Ps.
xvi. 8—II. After all, does not the ar-
gument above mentioned proceed on an
assumption that we are more Competent
than we really are to find out the ways
of the Author of Revelation P Do we
know enough of the laws which regu-
lated the progress of Revelation through
successive ages to feel sure that that pro-
gress was uniform P Should ‘we, for in-
stance, have expected Daniel’s plain an-
nouncement of the fact of the Resurrec-
tion, xii. 2, to have followed two hundred
years after Isaiah's (xxv. 8) and Hosea's
(xiii. 14) triumphant declarations of the
victory of Humanity over Death, which
sound like comments on a fact already
known P Are we then qualified to decide
positively that so much as is recorded
on those subjects in Ecclesiastes came
* See Introduction to the Psalms, $ 17.
THE BOOK OF
ECCLESIASTES. 625
out of its proper season if it was given
to Solomon P - -
Two or three additional arguments
against the Solomonic authorship of this
book have been drawn from its contents,
but they do not seem to call for any
special consideration. Thus it has been
alleged that the book itself does not
claim to have been written by Solomon,
because in Eccles. i. I he is only de-
scribed as the son of David king of
Jerusalem, whereas in the superscriptions
of his other reputed writings he is
mentioned by name. It is alleged that
Solomon, having an heir-apparent in
the person of Rehoboam, could not have
expressed the doubt (Eccles. ii. 18) as
to whose hands his possessions would
fall into at his death. It is alleged that
Solomon could not have set before him-
self as an object (Eccles. ii. 3) “to see
what was that good for the sons of men
which they should do under the heaven
all the days of their life,” because it was
not till many centuries after the age of
Solomon that Greek Philosophy first sug-
gested the idea of endeavouring to dis-
cover the summeum bonum. The reader
may be left to determine what weight
should be attached to these arguments.
6. Although the researches of modern
critics have brought into prominence a
difficulty which was not formerly per-
ceived, yet, on the whole, it seems the
most reasonable course to accept as a
simple statement of fact the words with
which Ecclesiastes begins; and, in accord-
ance with the voice of the Church from
the beginning, to regard Solomon as the
author of this book. We are not indeed
bound to assert this fact in such a way
as if the authorship of a book of Scrip-
ture were of the same importance to
readers of Scripture, as the spiritual facts
revealed and the practical rules incul-
cated therein. But so plain a statement,
when it is consistent with all known
historical facts concerning the person
and the age referred to, Cannot be ex-
plained away or set aside merely because
such knowledge, as can now be attained
of a very ancient language, is not suffici-
ently minute to enable any one to give a
perfectly satisfactory account of the pe-
Culiarities of phraseology which charac-
terize the book.
VOL. IV.
II. OBJECT, PLAN, AND TENDENCY
OF THE BOOK.
I. The question, what was the object
of the writer in composing this book,
must be treated apart from that which
Concerns its position in the Bible as a
portion of the progressive revelation of
the Divine Will. Men of God spake of
old as they were moved by the Holy
Ghost. But the immediate object of
each writer may be inferred from the
Contents of his book and from his cha-
racter and circumstances, -
Dr Ginsburg, In the copious Intro-
duction to his learned Commentary on
Ecclesiastes, has collected the various
opinions of nearly all expositors as
to the object and plan of the book.
Amongst those who treat it as the work
of Solomon, some have held the un-
tenable theory that it is intended to be
a record of that monarch's repentance.
But it is obvious that God is never ad-
dressed in this book in the language of
a penitent. There is no expression of
remorse: no trace of fall followed by
recovery. Another notion must be set
aside, which was introduced into English
literature by Cartwright, Granger and
the early Puritans, that this book is a
philosophical inquiry, in the manner of
Aristotle, after the summum &omum. Both
the method of Greek philosophy and its
principles", Epicurean, Stoic, and Cynic,
have been attributed to the author of
Ecclesiastes; but on no better ground
than might be found in the writings of
any thoughtful and sensitive man who
has felt, Contemplated and described, the
perplexities of human life. The Orien-
tal mind does not adhere to the logical
method of intellectual research : and the
rooted faith of the Hebrews in a per-
Sonal God would not allow stray doubts,
which might naturally occur to any
thinker, to grow up and arrange them-
selves into principles of a godless phi-
losophy. The author of Ecclesiastes
writes down his thoughts apparently in
the order in which they occur to him,
without pausing to arrange them accord-
ing to a preconceived plan. He states
difficulties truthfully in the form in which
* See the admirable remarks of Pascal (“Pen-
Sées, Pt. I. Art. xi. § 4) on the source of the
errors of the Epicureans, and the Stoics.
R. R.
626
INTRODUCTION TO
they present themselves to him ; and if
he cannot see through them he makes
no attempt to hide his own ignorance,
but leaves them in the hand of God,
Whose Power and Justice are a suffi-
cient answer to all difficulties in his
mind. .
The author was evidently a man of
profound faith in God, of large and
varied personal experience, of acute Ob-
servation of men and things, and of
deep sensibility. Probably he was first
moved to write by a mind painfully full
of the disappointing nature of all things
viewed apart from God. Next to this
we shall not err in ascribing to him a
deep sympathy with fellow-men touched
by the same natural feelings as himself,
and suffering like him, though each in
their several ways. And thirdly, there
is on his part an evident desire to lead
other men, and specially young men, Out
of the temptations which he had felt,
and out of the perplexities which Once
entangled and staggered him. Whether
his heart was chilled by old age or by
the cold shadow of some former eclipse
of faith can only be conjectured ; but
there is in Ecclesiastes an absence of
that fervour of zeal for the glory of God
which glows in other books, and which
we are justified in regarding as a feature
of Solomon's character in his early days.
His immediate object would seem then
to be to relieve his mind by pouring out
the results of his own life, to comfort
those who bore the same burden of hu-
manity, and to lift up those who were
naturally feeble or depressed by circum-
stances and to lead them in the way of
God's commandments. ..]
2. Critics who have studied Eccle-
siastes with the greatest diligence enter-
tain very different opinions as to its
plan. Some have given it up as a maze
without any designed arrangement: others
think that it is constructed on a highly
artificial and elaborate plan.
The writer of the book evidently re-
garded it as complete in itself. He
states his subject and the question sug-
gested by it at the beginning (i. 2, 3),
and repeats it again at the end (xii. 8),
and follows that repetition by a prac-
tical conclusion. And it is evident on
a cursory perusal, that here, as in the
case of St Paul's Epistles, the first part
of the book is contemplative or doctri-
nal, and the latter part practical.
Any careful reader who may try to
analyze the book will probably find
such points as the following prominent
in his recollection. First, there is the
writer's statement of his subject, and
his detailed account of his personal ex-
perience of the influence of vanity per-
vading human proceedings (ch. i., ii.).
Then, there is the announcement of an
external law to which also human affairs
are subject, i.e. the Will of God, Whose
plan, incomprehensible in its extent, is
found by all to be more or less in
conflict with man's will (ch. iii., iv.),
the result of such conflict being disap-
pointment and perplexity to man. Then
there is the commencement (in ch. v.)
of personal practical advice, followed
by a mixture of reflections, maxims,
and exhortations, in which the vanity of
riches, the practical superiority of wis-
dom and patience, and the Supreme
power of God, are the prominent topics
set forth in various ways (ch. vi., vii., viii.).
In the ixth chapter the writer's reflec-
tions, and in the xth his maxims, are
brought to an end ; and in ch. xi. and
xii. we have a concluding exhortation to
such conduct and sentiments as are most
likely to alleviate the vanity of this life,
viz. to charity, industry, patience and
the fear of God. I have endeavoured
in the notes to trace the connection of
one part with another.
In any attempt to analyze this book
it ought to be borne in mind that, as
Bishop Lowth observes, the Hebrews
always kept to the primitive way of im-
parting instruction, and giving explana-
tions, in sentences or maxims, and that
accurate and complicated divisions of
subjects were unknown to them. Among
modern critics, Vaihinger has propound-
ed the most elaborate plan for the divi-
sion of the whole book into four dis-
courses, the discourses into thirteen sec-
tions, the sections into thirty-seven
strophes, &c. The foundation for this
superstructure is the recurrence at inter-
vals in the book of the statement of that
temporal good which is described as
man’s “portion ” (ii. 24, iii. 12, v. 18,
viii. 15). This has suggested a fourfold
division of the book which is substan-
tially adopted by at least five able
THE BOOK OF
ECCLESIASTES. 627
critics, Ewald, Vaihinger, Keil, David-
son, and Zöckler. According to this
scheme there are four discourses in the
book; the first, ch. i., ii. ; the second,
iii.-v.; the third, vi.-viii. I 5; the fourth,
viii. 16 to the end. There is great di-
vergence even among those writers as
to how far the subdivision of the dis-
courses should be carried, and how the
contents of each discourse should be de-
scribed. The whole scheme seems too
artificial for the age and circumstances
of the author: but it is due to those
critics to record an analysis which they
agree in regarding as agreeable to the
mind of the writer and useful to the
reader.
3. If the book was composed, as
seems probable, towards the end of Solo-
mon's reign, its direct tendency is obvi-
ous. In an age when “silver was as
stones in Jerusalem " no lesson was
more necessary, and none would tell
with deeper effect, than those powerful
and touching declarations of the vanity
of wealth and grandeur which are per-
haps the most conspicuous feature in
this book. The children Of the First
Covenant, always naturally disposed to
form an exaggerated estimate of the
blessing of earthly riches, might submit,
even when that exaggeration was at its
highest, to be corrected by the authority
of their wealthiest king'. Farther, if the
book appealed then, as it has ever since
appealed, to an inner circle of more
thoughtful readers, they especially who
in those days discerned the signs of the
approaching dismemberment of the king-
dom and the diminution of the glory of
Jerusalem would find their comfort in
its lessons of patient endurance and re-
signation to the sovereign Will of God.
Whenever the Church has been threat-
* Compare the instruction which our Lord
connects with the grandeur of Solomon, Matt.
vi. 24–34.
ened with approaching calamity this book
has always shewn its consolatory effect
upon devout believers. Thus it was that
Jerome tells us that he read it with
Blaesilla specially to move her to con-
tempt of the world : and in the same
age Augustine refers to it as setting
forth the vanity of this life, only that
we may desire that life wherein, instead
of vanity beneath the sun, there is truth
under Him Who made the sun. It was
the same tendency which, in another
evil time, induced the author of ‘De
Imitatione Christi’ to borrow from Ec-
clesiastes the key-note of his golden
book. It has had the effect of soothing
the ignominy of a captive king', and
has pointed the moral of the fall of one”
who wielded more than kingly power.
It served, before Christ came, to lighten
for Jews the darkness of those “crook-
ed” ways of God which have exercised
the Christian penetration of such mas-
ter-minds as Pascal and Butler. It miti-
gates the desolation of religious doubt.
Even to persons who would scarcely place
themselves in the class of devout be-
lievers, to such as “the melancholy scep-
tical, inquiring spirits of our own age,”
Ecclesiastes brings a special message of
consolation and direction : for it shews
that a cry” of perplexity finds a place
even in the sacred books; and it indi-
cates a nearer approach to the living
God in reverent worship (v. 1), in active
service (xi. 6), in humble acknowledg-
ment of His power (iii. Io–17), in re-
liance on His final justice (v. 8, xii. 13,
I4), as the means by which that Cry has
been, and may again be, hushed.
* “Vanity of vanities,” was the solitary ex-
clamation of Gelimer when led in triumph
through Constantinople. Gibbon, ch. XLI.
* See Chrysostom's first Homily on Eutropius.
‘Works,” III. 381.
* See Dean Stanley’s ‘Lectures on the Jewish
Church,” Pt. II. Lect. 28.
\
R. R. 2
E C C L E S I A S T E S;
OR
2
THE PREACHER.
CHAPTER I. HE words of the Preacher, the
1 The preacher sheweth that all human courses SOn of D avid, k Ing. In J CITU-
are vain : 4 because the creatures are restless . Salem. -
in their courses, 9 they bring forth nothing 2 . a. Vanity of vanities, Saith the * Ps. 39. 5,
new, and all old things are forgotten, I2 and 6. & 62. 9.
because he hath found it so in the studies of Preacher , Vanity of vanities ; all is & 4.4.
gº chap. 12.8.
zvisa'ozzz.
vanity.
CHAP. I. 1–3. These introductory verses
serve to describe the writer, and to state the
subject of his book: see Introduction.
1. Preacher] Literally, Convener. No
one English word represents adequately the
Hebrew Koheleth. Though capable, according
to Hebrew usage, of being applied to men in
office, it is strictly a feminine participle, and
describes a person in the act of calling to-
gether an assembly of people as if with the
intention of addressing them. The word thus
understood refers us to the action of Wisdom
personified, described in Proverbs i. 20, viii.
8, &c. In that book, as in Ecclesiastes, Solo-
mon seems to support two characters, speaking
sometimes in the third person as Wisdom in-
structing the assembled people, at other times
in the first person. So our Lord speaks of
Himself (compare Luke xi. 49 with Matt.
xxiii. 34) as Wisdom, and as desiring (Luke
xiii. 34) to gather the people together for
instruction. It is unfortunate for the English
reader that the word “Preacher” does not
bring this personification before our minds,
but a different idea.
2. Vanity] It is most important to under-
stand this word (Hebel, or as it is spelt, when
used as a proper name, in Gen. iv. 2, Abel),
which occurs no less than thirty-seven times in
Ecclesiastes, and has been called the key of
the book. Primarily it means “breath,” “light
wind,” as it should be translated in Isai. lvii.
13, &c. It denotes that which (1) passes away
more or less quickly and completely, (2) leaves
either no result or no adequate result behind,
and therefore (3) fails to satisfy the mind of
man, which naturally craves for something per-
manent and progressive: it is also applied to
(4) idols, as contrasted with the Living, Eter-
mal, and Almighty God, and thus in the He-
brew mind it is connected with sin. In this
book it is applied to all works on earth, to
pleasure, grandeur, wisdom, the life of man,
childhood, youth, and length of days, the
oblivion of the grave, wandering and un-
Satisfied desires, unenjoyed possessions, and
anomalies in the moral government of the
world.
Solomon speaks of the world-wide exist-
ence of vanity, not with bitterness or scorn,
but as a fact, which forced itself on him as he
advanced in knowledge of men and things,
and which he regards with Sorrow and per-
plexity. From such feelings he finds refuge
by contrasting this with another fact, which
he holds with equal firmness, viz. that the
whole universe is made and is governed by a
God of justice, goodness, and power. How
vanity came to exist in such a world is
seemingly beyond the sphere of Solomon's
knowledge, unless the answer may be indicated
in vii. 29. But the place of vanity in the
order of Divine Providence is explained to us
by St Paul, Romans viii., where its origin is
traced to the subjugation and corruption of
creation by Sin as a consequence of the fall
of man; and its extinction is declared to be
reserved till after the Resurrection in the glory
and liberty of the children of God.
Wanity of vanities] A well-known He-
brew idiom signifying vanity in the highest de-
gree. Compare the phrase, “Holy of holies.”
all. It is evident from verses 4–II that
v. 3—1 I.]
629
E CC L E S I AS T E S. I.
º, 3 "What profit hath a man of all
his labour which he taketh under the
Sun ?
4. One generation passeth away, and
º, : another generation cometh: * but the
earth abideth for ever.
5 The sun also ariseth, and the
* sun goeth down, and * hasteth to his
place where he arose.
6 The wind goeth toward the
south, and turneth about unto the
north ; it whirleth about continually,
and the wind, returneth again accord-
& Job 38. ing tº his circuits. º
IO. 7 * All the rivers run into the sea;
or , yet the sea is not full; unto the place
from whence the rivers come, thither
they return again.
8 All things are full of labour;
man cannot utter it : the eye is not
satisfied with seeing, nor the ear filled
with hearing.
*The thing that hath been, it is . * 3.
that which shall be; and that which
is done is that which shall be done :
and there is no new thing under the
SUIl.
Io Is there any thing whereof it
may be said, See, this is new it hath
been already of old time, which was
before us.
II There is no remembrance of
Solomon includes in this word both the courses
of nature and the works of man; just as
St Paul (Rom. viii. 22) describes the whole
creation as travailing together and subject to
vanity.
3. What profit, &c.] The question here
stated in this verse is substantially the same as
is referred to in il. 3, 22, iii. 9, v. I6, vi. II,
&c.; it is the great practical inquiry of the
book, and receives its final answer in xii. 13,
14. When this question was asked (Rupert
of Deutz observes) the Lord had not yet said,
“Come unto Me all ye that labour and are
heavy laden, and I will give you rest.”
profit] This word occurs with remarkable
frequency in Ecclesiastes, and always in the
sense of profit, or preeminence. It is therefore
opposed to vanity. Its derivation is from
a word signifying to hang over, overflow,
abound, remain over and above.
Aath a man] Rather, hath man.
4–11. Vanity is shewn in mankind, the
elements and all that moves on earth, each in
its own circle, in which the same course is
repeated again and again without any perma-
nent result or real progress; and events and
men are alike forgotten.
4. abideth] The apparent permanence of
the earth increases by contrast the transitory
condition of its inhabitants.
for ever] The word olam here translated
“ever” does not absolutely signify “eternity.”
That would doubtless be its meaning if e.g. it
were applied to God, as in Deut. xxxii. 4o: but
it is often used to denote a certainly short period,
as in Exod. xxi. 6. Here it might be para-
phrased “as long as this world, this present
order of things, lasts.” Compare notes on
iii. II and xii. 5.
5. hasteth] Lit. at his place panting
(= eager; compare “rejoicing,” Ps. xix. 5)
riseth he there.
6. The rhythm and meaning of this verse
are slightly impaired by the translation of the
same Hebrew word by four different English
words. It might be more literally translated,
Going towards the south and veering
towards the north, veering, veering
goes the wind; and to its veerings the
Wind return S.
7. the place] i.e. the spring or river-head.
Solomon does not tell us in what way he
supposes the water of the rivers to return to
the Spring. Judging from such passages as
Prov. viii. 28, and PS. civ. Io, 13, it would
seem that the ancient Hebrews regarded the
clouds as the immediate feeders of the springs.
It would be too much to infer from Gen. ii. 6
that they were distinctly acquainted with the
process and result of evaporation. The no-
tion that the rivers return by subterraneous
channels from the ocean to the river-head is
found in the Targum here, but not in the
Sacred text.
8. All things...utter it. This clause, as here
translated, gives a good Sense as a general state-
ment of that restless activity of man and the
powers of naturedf which four specific instances
have been given (4–7). Another translation,
which however does not materially affect the
Sense, and savours of tautology, is preferred
by some scholars. The word translated things
(Vulgate, A.V., Vaihinger, Rosenm., Herzfeld,
Grätz) may be rendered “words”(Sept., Ewald,
Hitzig); and “are full of labour” may be ren-
dered either actively (Knobel, Zöckler) “make
weary” the hearers, or passively (Gesenius,
Elster, Ginsburg) “are exhausted, feeble,” or
“insufficient” to tell the whole. Thus trans-
lated the clause would refer not directly to
the immensity of the labour, but to the im-
possibility of adequately describing it.
9. hath been... is done] i.e. hath happened
in the course of nature...is done by man.
f Heb. 2-e-
#1&rſt to go.
63o
E CCLES IAST ES. I. [v. I2—18.
former things ; neither shall there be
any remembrance of things that are
to come with those that shall come
after.
12 || I the Preacher was king over
Israel in Jerusalem.
13 And I gave my heart to seek
and search out by wisdom concern-
ing all things that are done under
heaven : this sore travail hath God
given to the sons of man "to be exer-
cised therewith.
14. I have seen all the works that
are done under the Sun ; and, behold,
all is vanity and vexation of spirit.
15 M That which is crooked cannot
be made straight: and t that which is º:
wanting cannot be numbered. º
I6 I communed with mine own
heart, saying, Lo, I am come to great
estate, and have gotten & more wis-, §º.4.
dom than all they that have been be- 7, 23.
fore me in Jerusalem : yea, my heart
‘had great experience of wisdom and ...,
knowledge. 2722éch.
17 * And I gave my heart to 4 chap 2.
know wisdom, and to know madness “ & 7. 23.
and folly: I perceived that this also is
vexation of spirit. -
18 For in much wisdom is much
grief: and he that increaseth know-
ledge increaseth Sorrow.
themz.
J chap. 7.
I3.
11. things] Rather, men. So the Tar-
gum, Knobel and others.
12. Hitherto we have heard Wisdom, in
highly poetic language, declaring generally the
vanity of all things. Now, Solomon begins
in less rhythmical language to relate his per-
sonal experience, which is continued to the
end of the second chapter. Beginning with
the time of his accession to the throne, when
the gifts of wisdom and riches were specially
promised to him (1 K. iii. 12, 13), he relates
the anxious efforts which he made, with his
unprecedented resources, to advance wisdom,
pleasure, grandeur, and every personal gratifi-
cation, and how the result of his experience
was “no profit,” and a conviction that all,
even God's gifts of earthly good to good men,
in this life are subject to vanity. His trial of his
first gift, wisdom, is recounted in viv. I2—18.
was] This tense does not imply that Solo-
mon had ceased to be king when the word
was written. “ The preterite is very fre-
quently used in describing a past which
reaches forward into the present.” Hengsten-
berg, so Grätz, and see Hitzig on iii. I 5. See
Introduction, p. 623. The same tense is used
in a parallel text, vii. 15, “All this have I seen
in the days of my vanity.”
,13. wisdom] AWisdom, Solomon's first
gift, seems to include both the powers of ob-
servation and judgment, and the knowledge
acquired thereby (I K. iii. 28, iv. 29, x. 8,
&c.). It increases by exercise. In these
verses we have the account of its application
to men and their actions, as is implied in the
word “dome.”
travail] The word travail is always used
in this book in the sense of toil. Here
it is applied to all human occupations, as in
iii. Io. To restrict it to the exercise and
acquisition of wisdom is not necessary.
God] See Note at end of Chapter.
14. vexation of spirit] Otherwise trans-
lated, feeding on wind. See Note at the
end of the Chapter.
15. His investigation enabled him to see
more clearly both the disorder and incom-
pleteness of human actions (and, as it appears
to man, of the course of events, vii. 13, which
God allows to happen in this world) and also
man's impotence to rectify them.
16. I am come...wisdom than] Rather, I
have accumulated (lit. “enlarged and add-
ed”) wisdom more than.
they that have been, &c.] The reference
is probably to the line of Canaanitish kings
who lived in Jerusalem before David took it,
of whom the names of Melchizedek (Gen.
xiv. 18), Adonizedek (Josh. X. 1), and Arau-
nah (2 S. xxiv. 23), are known to us; or, it
may be, to Solomon's contemporaries of his
own country (I K. iv. 31) and of other coun-
tries who visited him (I K. iv. 34, and x. 24).
The preposition “in” Jerusalem should be
translated over. See Introduction, p. 623.
17. , to know madness and folly] The ques-
tion will be asked, Why should he have sought
to know them It has been answered that
things are understood by their contraries; and
thus a knowledge of folly would help him to
discern wisdom, and to exercise that chief
function of practical wisdom—to avoid folly.
18. Bp. Butler, ‘Serm.’ xv., explains this "
verse to this effect. We become more sensi-
ble of our ignorance and impotence, and there-
fore sorrowful, in proportion as we discover
more of the constitution of nature and the
scheme of Providence in the government of
the world; every discovery serving to con-
vince us that more remains concealed of which
we had no suspicion before.
This verse is the subject of an acute and
exhaustive sermon by Dr South, Vol. v. p. 1.
v. 1, 2.]
63 I
ECCLESIASTES.
NOTES on CHAP. I. 13, 14.
13. ON THE NAME OF GOD IN ECCLE-
sIASTEs. Thirty-nine times in this book,
God is named as Elohim; which was com-
mon to the true God and to false gods, and
was used by believers and by idolaters: but
the name Jehovah, by which He is known
peculiarly to the people who are in covenant
with Him, is never once used.
Perhaps the chief reason for this is that the
evil which is the object of inquiry in this book
is not at all peculiar to the chosen people.
The whole human race, all creation (Rom.
viii.), groans under it. Both the partial expla-
nation given of it in this book, viz. the dishar-
mony between God's will and man's will, and
the advice founded on that explanation, were,
in the time of the old dispensation, capable of
being understood and practised almost equally
by persons without the Covenant as by Israel-
ites. Though the Preacher's reasoning would
come home with more convincing force to a
believing Jew, yet it would meet with a re-
sponse from the heart of many a pious and
thoughtful heathen. He does not write of, or
to, the Hebrew race exclusively. There is no
express and obvious reference to their national
expectations, the events of their national his-
tory, or even to the divine oracles which
were deposited with them.
It was natural for the wisest and largest-
hearted man of his race to take a wider range
of observation than any other Hebrew writer
before or after him. It became the sovereign
of many peoples whose religions diverged more
or less remotely from the true religion, to ad-
dress himself to a more extensive sphere than
that which was occupied by the Twelve
Tribes, and to adapt his language accord-
ingly.
There is at least one passage, v. 1, in which
a reference is made apparently to the temple.
Here we should have expected the feelings of
an ordinary devout Hebrew writer to lead
him at once to the recognition of God by the
name of Jehovah as the Lord of the Cove-
nant. But an additional reason for abstaining
from the use of that name here will occur to
those readers who accept this book as the
work of Solomon after his fall into idolatry.
To them it will appear a natural sign of the
writer's self-humiliation, an acknowledgment
of his unworthiness of the privileges of a Son
of the Covenant.
14. “Wexation of spirit.” This phrase
occurs seven times (ii. I I, 17, 26, iv. 4, 6,
and vi. 9), whence it has become a house-
hold word among us; but it is very doubt-
ful whether it can be retained as a translation
of Iſin nyn. Of course nin may signify
either the wind or the spirit: the question
is as to the meaning of n);}"). Three trans-
lations of the phrase have been suggested:
(1) “Vexation of spirit” (Vulgate, Syriac,
Chaldee, Jarchi). The signification of “vex-
ation” is attributed to nyn on the supposition
that it could be derived from Wyn “to break;”
a derivation which modern grammarians (see
Gesenius, Rosenmüller, Ginsburg) reject as
contrary to analogy, asserting that it must be
derived from Tyn “to feed,” “follow,” “strive
after.” This being admitted, it remains to
choose between two translations. (2) “Striving
after wind,” or “windy effort.” This derives
some Sanction from the Septuagint trpoatpeats
Trvewſparos, and is accepted by the majority
of modern interpreters, Gesen., Rosenm.,
Ewald, Knobel, Vaihinger, Zöckler, Ginsburg,
Grätz, &c. But as the primary meaning of
Tynis “to feed,” another translation, (3) feed-
ing on wind, seems preferable. It is adopt-
ed by Aquila, Theodotion, Symmachus, Van
der Palm and Döderlein. It is moreover the
translation of nearly the same phrase in our
Authorized Version of Hos. xii. I. There are
also similar instances of such use of the verb
Tyn; the fool feeds on foolishness, Prov. xv.
I4 ; the idolater feeds on ashes, Isai. xliv. 20;
and the faithful man is exhorted to feed o
truth, Ps. xxxvii. 3. -
CHAPTER II.
I 7%e zamity of human courses in the works of
pleasiere. 12 Though the wise be better than
the fool, yet both have one event. 18 7%e
zazziº,' of Azemzazz labozar, ??? Meazing if ſ/hey
Ánow 720ſ to whom. 24 AVothing better than
joy in our labour; but that is God’s gift.
SAID in mine heart, Go to now,
I will prove thee with mirth,
therefore enjoy pleasure: and, behold,
this also is vanity.
2 I said of laughter, It is mad :
and of mirth, What doeth it
CHAP. II. 1–11. Having stated his ex-
perience of the vanity of wisdom, Solomon
now relates how he pursued his investigation
with his Second gift, viz. riches, and the enjoy-
ments which riches supply; and how this
brought him to the same result.
The course of action pursued by him in
this chapter has been compared with that of
the rich man in our Lord's parable (Luke
xii. I6–21). But it must be remembered
that Solomon's object was the acquisition of
wisdom, not self-indulgence, and that he did
not fail to look forward to the certainty of
death overtaking him.
632 E C C L E S I AST ES. II.
[v. 3–8.
:* - 3 I sought in mine heart to give 6 I made me pools of water, to
º myself unto wine, yet acquainting water therewith the wood that bring-
...?... mine heart with wisdom ; and to lay eth forth trees:
** hold on folly, till I might see what 7 I got me servants and maidens,
was that good for the sons of men, and had 'servants born in my house ; ;
which they should do under the hea— also I had great possessions of great my hºuse.
... ven fall the days of their life. and small cattle above all that were
3.3%. 4 I made me great works; I in Jerusalem before me:
%3%, builded me houses; I planted me 8 *I gathered me also silver and , Kim
£heir life.
vineyards:
5 I made me gardens and orchards,
and I planted trees in them of all
kind of fruits:
^
{}
gold, and the peculiar treasure of & ro, 14.
kings and of the provinces : I gat me
men singers and women singers, and
the delights of the sons of men, as
3. I sought... wisdom] Rather, I resolved
(lit. “I turned in my heart”) to, draw my
flesh with wine (my heart guiding me
with wisdom). From i. 13 to the end of
this chapter he is relating his attempt to find
something which should answer the question
i. 3, something exempt from vanity and really
“good for the sons of men.” Here (ii. 3) he
says that in the course of this attempt, whilst
his heart was directing him (as a charioteer
directs his horses or a shepherd his sheep)
with wisdom, and whilst he was following
that guidance, he determined to draw on with
him his flesh by wine, thus making his flesh,
which he speaks of as distinct from himself,
a confederate and subsidiary in his attempt.
So in Rom. vii. 25 the Apostle speaks of the
mind, the flesh, and himself, as if they were
three distinct personalities. The word trans-
lated “draw” is so rendered in Isai. v. 18;
Hos. xi. 4, and elsewhere. Knobel renders it
“hold fast;” Gesenius, “strengthen;” Herz-
feld, “allure.” The ancient versions afford no
help. Jerome explains it, “to draw on life
with delights, and to cast asleep with pleasure
as with wine my flesh free from all cares.”
good] This inquiry was heard in Judea
even before the time of Solomon, if as is gene-
rally believed Ps. iv. 6 was written by David.
4. Compare with this and the following
six verses the account of Solomon's buildings
and magnificence in I K. vii. I—I 2, ix. I5—
I9, X. I4–27, and 2 Chro. viii. 4.
vineyards] Compare the references to Solo-
mon's vineyards, Song of Sol. viii. II, and to
David's, I Chro. xxvii. 27.
5. orchards] The word is “paradises,” i.e.
parks or pleasure-grounds: it occurs in Song
of Sol. iv. 13, and Neh. ii. 8; where see notes
on the derivation. Indications of at least
three of these are pointed out by Dean
Stanley (‘Jewish Church,' II. 26). One at
Jerusalem near the pool of Siloam, called
“the king's garden,” Neh. iii. 1; ; Jer, lii. 7;
a second near Bethlehem, to which the next
verse seems to refer particularly; and a third
in the remote north, on the heights of Her-
mon, Song of Sol. iv. 8, viii. II.
6. pools] A short distance south of Beth-
lehem, in a valley in the green winding defile
of Urtas, three “Pools of Solomon” are still
shewn, and an adjoining hill still bears the
name of the “Little Paradise.” Josephus is
probably not indebted merely to his imagina-
tion for the description which he gives of king
Solomon going in the early morning from
Jerusalem into the country to a place called
Etham about 8 miles distant, a fertile region;
delightful with paradises and running springs.
Thither the king, in robes of white, rode in
his chariot, escorted by a troop of mounted
archers, chosen for their youth and stature,
and clad in Tyrian purple, whose long hair,
powdered daily with gold dust, sparkled in
the sun (“Antiquities,” VIII. 7, § 3). It will be
remembered that the rock Etam, and its
springs, are famous in the history of Samson,
Judg. xv.
7. I got] Rather, I bought, in distinc-
tion to those who were born in the house, and
are mentioned afterwards. The “children of
Solomon's servants,”, who were sufficiently
numerous to return as a distinct class from
the captivity, Ezra ii. 55, 58, were more pro-
bably those of Canaanitish origin (I K. ix. 20,
21 and v. 15) than the Hebrews (1 K. ix. 22).
possessions of great and small cattle] Rather,
herds of oxen and She ep.
all...before me] King David's herds and
flocks are mentioned in I Chro. xxvii. 29, 31 :
but we have no specific account of the wealth
of other Canaanitish or Hebrew inhabitants
of Jerusalem before Solomon. See Intro-
duction, p. 623.
8. Kings] Both tributary 1 K. X. I5, and
independent I K. v. 1, ix. I4, x. 2: the “pro-
vinces” probably correspond to the kingdoms
mentioned in I K. iv. 21.
singers] These are recorded as among the
luxuries of David's court, 2 S. xix. 35.
as musical...sorts] Many women (lit.
“bosoms”). See Note at the end of this
v. 9–16.]
633
E CC L E S I AST ES. II.
f Heb.
zzazzsical
Žzzsärtz-
17tent and
Žnstree-
2/2ézzás.
6 chap. I.
' musical instruments, and that of all
SOrtS.
9 So I was great, and increased
more than all that were before me in
Jerusalem: also my wisdom remained
with me.
Io And whatsoever mine eyes de-
sired I kept not from them, I with-
held not my heart from any joy; for
my heart rejoiced in all my labour :
and this was my portion of all my
labour.
I I Then I looked on all the works
that my hands had wrought, and on
the labour that I had laboured to do:
and, behold, all was vanity and vex-
ation of spirit, and there was no profit
under the Sun.
12 "I And I turned myself to be-
hold wisdom,” and madness, and folly:
for what can the man do that Cometh
after the king? "even that which hath
been already done.
13 Then I saw t that wisdom ex-
celleth folly, as far as light excelleth
darkness.
14 °.The wise man’s eyes are in
his head ; but the fool walketh in
darkness: and I myself perceived also
that one event happeneth to them all.
15 Then said I in my heart, As it
happeneth to the fool, so it happen-
eth even to me; and why was I then
& chap. 1.
17.
& 7. 25.
| Or,
2/2 2/hose
Žházags
zºſtic/.
Žaze been
a/ready
a'ozze.
# Heb.
Žhat there
is an ex-
cellency in
zwisdom?
27.202'e thazz
in folly,
& .
e Prov. 17.
24.
chap. 8. I.
f Heb.
/a//enueſ/,
zo 7zze, eze?:
more wise : Then I said in my
heart, that this also is vanity.
16 For there is no remembrance
of the wise more than of the fool for
ever; seeing that which now is in
Chapter, and compare the account of Solo-
mon's wives and concubines, I K. xi. 1–3.
1O. portion] This word occurs again in
ii. 21, iii. 22, v. 18, 19, ix. 9, &c. In other
books it is used to describe a warrior's share
of the spoils taken in war (Gen. xiv. 24), or a
priest's portion of the offerings (Lev. vi. 17).
It is much less extensive in its signification
than the word “profit” (i. 3). The pleasure
which Solomon found in the act of working,
here and in ii. 22, and ix. 9, described as
a portion, and also perhaps the pleasure felt
in the process of acquiring wisdom, i. 13,
ii. 13, 14, is admitted to be good, if received
from God, ii. 26, v. 18; compare I Tim. iv. 4.
But such pleasure being transitory is subject
to vanity, and therefore does not afford a suf-
ficient answer to the repeated question, “What
profit hath a man?” i. 3.
12–26. Having made proof severally of
wisdom and folly, and having found that
both agree in being subject to vanity, So-
lomon now contrasts one with the other
(13). Both are brought under vanity by
events (14) which come on the wise man
and fhe fool alike from without—death and
oblivion (16), uncertainty (19), disappoint-
ment (21)—all happening by an external law
beyond human control. Amidst this vanity,
the good, or portion (see note on v. Io), that
accrues to man, is the pleasure which is felt
(24–26) in receiving God’s gifts, and in
working with and for them.
12. ‘what can the man do...already done]
Our Authorized Version substantially agrees
with the translation of the present text by
Ibn Ezra (quoted by Dr Ginsburg), Men-
delssohn, Rosenmüller, Knobel and others;
and the text thus understood admits of this
explanation: “What is any man that in this
study of wisdom and folly shall come after
me, who, from my position, have had such
peculiar advantages (see i. 16, and compare
ii. 25) for carrying it on 2 That which man
did of old he can but do again: he is not
likely to add to the result of my researches,
nor even to equal them.” Vaihinger and
Ginsburg object, with some reason, to the
insertion of the words “can do” in the first
clause: they hold the improbable opinion that
the “man” is a reference to Solomon’s suc-
cessor—not in his inquiries, but in his king-
dom, i.e. Jeroboam. The Septuagint, Vul-
gate and Chaldee give no assistance in trans-
lating the present text.
14. event] Or, “hap,” as the word is trans-
lated in Ruth ii. 3. It occurs in Eccles. ii. 14,
I5, iii. 19, and ix. 2, 3. The verb from which
it is derived signifies to meet, occur, befall.
It is applicable to any accidental circumstance:
but it seems in Ecclesiastes to refer specially
to death. Herzfeld observes that it is evident,
from ix. I and 2, that this word does not
mean chance, independent of the ordering of
Divine Providence. Indeed, the Gentile no-
tion of “mere chance,” or “blind fate,” is
never, once contemplated by the writer of
this book, and it would be inconsistent with
his tenets of the unlimited power and activity
of God. Chap. iii. 1–15, vii. 13, xi. 5, &c.
16. seeing that... forgotten] This clause has
Substantially the same meaning as i. II, but
the exact translation is disputed. Ibn Ezra,
Ginsburg, and probably the Septuagint, ren-
der, “as in time past, so in days to come,
all will be forgotten.” Gesenius, Knobel
Žo 772é.
634
[v. 17—26.
E CCLES IAST ES. II.
the days to come shall all be forgot-
ten. And how dieth the wise man P
as the fool.
17 Therefore I hated life; because
the work that is wrought under the
sun is grievous unto me: for all is
vanity and vexation of spirit.
18 "I Yea, I hated all my labour
f Heb. which I had ' taken under the sun :
#:. because / I should leave it unto the
man that shall be after me.
19 And who knoweth whether he
shall be a wise man or a fool : yet
shall he have rule over all my labour
wherein I have laboured, and wherein
I have shewed myself wise under the
sun. This is also vanity.
2O Therefore I went about to
cause my heart to despair of all the
labour which I took under the
SUlf1.
21 For there is a man whose la-
bour is in wisdom, and in knowledge,
and in equity; yet to a man that
hath not laboured therein shall he
* leave it for his portion.
is vanity and a great evil.
22 & For what hath man of all his a chap. 1.
labour, and of the vexation of his 3. & 3. 9.
heart, wherein he hath laboured un-
der the sun ?
23 For all his days are * sorrows, "Job 14: i.
and his travail grief; yea, his heart
taketh not rest in the night. This is
also vanity.
24 There is nothing better for tº:
a man, than that he should eat and &'s. 8."
drink, and that he should make his ºd.”
soul enjoy good in his labour. This ..."
also I saw, that it was from the han
of God.
25 For who can eat, or who else
can hasten hereunto, more than I ?
26 For God giveth to a man that
is good in his sight wisdom, and º,
knowledge, and joy: but to the sin- tº
ner he giveth travail, to gather and
to heap up, that “he may give to him Jºº
that is good before God. This also "
is vanity and vexation of spirit.
This also f Heb.
gtze.
and others, render, “because in the days to
come all will have been long before for-
gotten.”
how] Rather, oh! how.
17. I hated life.] This expression, extorted
from Solomon by the perception of the vanity
of his wisdom and greatness, may be com-
pared with St Paul's emphatic words, Rom.
viii. 22, 23, in view of the subjection of crea-
tion to vanity. The words of Moses, Num.
xi. 15, and of Job, iii. 2 I, vi. 9, are Scarcely
less forcible. Hengstenberg observes that this
feeling is with 'some men a powerful motive
to conversion (Luke xiv. 26).
18. the man] His successor, whosoever he
might be: comp. v. I2.
19. labour | Referring to ii. 4–8.
2O. I went about i.e. I turned from one
course of action to another. A different ex-
pression from “I turned,” v. 12, and more
emphatic.
23. are sorrows ... grief] Rather, sor-
rows a nd grief are his to il. Seei. I 3.
24. nothing better for a man, than that]
Lit. no go od in man that. That “por-
tion in all his labour” (see v. Io), the plea-
sure experienced in the act of working or
receiving, the one joy which, though it be
transitory, he recognizes as a real (comp. v. 18
and note vii. 3) good, even that is not in the
power of man to secure for himself: that good
is the gift of God. This translation is ac-
cepted by the Septuagint, Rosenmüller, Kno-
bel and others. The translation in our A.V.,
though sanctioned by Jerome (in his com-
mentary), the Targum, Ewald, Vaihinger,
Ginsburg and others, would require either an
addition to the text or a harsh ellipsis.
25. Here, as in v. 12, Solomon appeals
to his own experience as conclusive, by rea-
son of his superior advantages. This verse
may be read as a parenthesis.
26. The doctrine of Retribution, or, the
revealed fact that God is the moral Governor
of the world, is here stated for the first time
(comp. iii. 15, 17, &c.) in this book.
This also is vanity] There is no reason to
restrict the reference of “this?’ to the travail
of the sinner: for even wisdom, knowledge,
and joy, have been declared previously to be
subject to vanity. Even the best gifts of God,
so far as they are given in this life “beneath
the sun,” are not permanent, and are not
always (see ix. 11) efficacious for the purpose
for which they appear to us to be given.
Comp. Augustine, ‘Conf.” I. I. “Thou
madest us for Thyself, and our heart is rest- ,
less until it repose in Thee.”
v. I—4.]
635
ECCLESIASTES. III.
NOTE on CHAP. II. 8.
musical instruments, and that of all sort.f)
The words n)"Tº It"It'), which occur here
only, have been translated in various ways.
Ancient interpreters, deriving the word either
(1) from NT2', “to pour out” (Septuagint,
Aquila, Chaldee, Vulgate), or else (2) from
TTºy, “to ravish with music” (Syriac Ver-
Sion, Kimchi), understood it to mean ei-
ther (1) “cups,” or “cupbearers,” or (2)
“instruments of music,” or “musicians.” But
there is another interpretation which seems
preferable. Ibn Ezra (quoted by Ginsburg),
Mendelssohn, Gesenius, Rosenmüller, Knobel,
Hitzig, Vaihinger, and others, though dif-
fering as to its derivation, concur in giving
it the meaning of “concubines” or “wives.”
This signification of the word and its deriva-
*
tion from Tº, “breast” (Rosenmüller, Gins-
burg, Tayler Lewis) are strongly supported
by a kindred passage, Song of Sol. vii. 6, 7,
where as here bºxyn, “delights,” and Rºº,
“breasts,” are connected together. This in-
terpretation of the passage would agree with
the historical statement in I K. xi. I.
The repetition of the word, first in the
singular, then in the plural, is gènerally taken
by modern grammarians to imply (as in Judg.
v. 30) multitude, rather than different sorts.
Ewald and others mentioned by Heiligstedt
and Rödiger derive the word from an Arabic
word signifying “a heap,” or “plenty;” and
translate the phrase “heap on heaps,” or “in
great abundance.”
CHAPTER III.
I By the necessary change of times, vanity is
added to ſize/lazz travail. I I 7%ere is a 12
excellency in God's works. I6 But as for
man, God shall judge his works there, and
Aere he s/ha/Z &e /i/śe a ſeasº.
O every thing there is a season,
and a time to every purpose un-
der the heaven :
2 A time to be born,
to die; a time to plant, and a time
to pluck up that which is planted ;
3 A time to kill, and a time to
heal; a time to break down, and a
time to build up ;
4. A time to weep, and a time to
laugh ; a time to mourn, and a time
to dance ;
CHAP. III. 1–15. There is in this chap-
ter a transition from Solomon's personal expe-
rience of life to that of mankind generally;
but it is closely connected with the preceding
chapter. There (v. 26) he contemplated the
different conditions of two men each leading
an active life. The works of the first, through
God's ordinance, bring him a portion of hap-
piness; but the works of the second are not
beneficial to the doer. It follows that the
works of men are subject in their results to
another will besides that of the doer, or, are
under the control of God. Here we have in
fact the germ of the great question of later
times—how to reconcile man's freewill with
God's decrees. Solomon's way of stating it
is that to every separate work, which goes to
make up the great aggregate of human acti-
vity (= the “travail,” i. 13, iii. Io), there is a
Season, an appropriate time which God ap-
points for its being done, iii. 1–8. To the
question (9) What profit has man the worker
therein he answers that the works of men, if
done according to God's appointment, are a
part of the work that God maketh (II), that
beautifully arranged scheme of Divine Provi-
dence which, as a whole, is, by reason of its
extent and duration, incomprehensible to us,
notwithstanding Our far-reaching aspirations,
and the power of looking before and after
which God gives us (II). Man's good is to
rejoice and do good in his lifetime, which he
can do only as God appoints (12, 13). God's
work, of which this would be a part, is for
ever and is perfect (and so not subject to
vanity), and calculated to teach men to fear
Him (14). His work, which was begun long
ago, is now going on to completion; His work.
hereafter will be a complement of something
which was done previously; and He recals.
the past in order to add to it what shall make
it complete and perfect (15). The principle
of divine government—that every work in
Order to be permanent and successful must be
God’s work as well as man's work—is declared
in Ps. cxxvii. 1, 2 (attributed to Solomon)
quite as plainly as in this chapter.
1. every thing] The Hebrew word is quite
capable of this unlimited meaning; but it is
evident from the following specification that
Solomon had in view particularly the actions
of men and events which happen to men, the
world of Providence rather than the world of
creation. It would seem that most of his own
works described in ii. 1–8 were present to
his mind. The rare word translated “Sea-
son,” which occurs elsewhere in Neh. ii. 6,
and Esth. ix. 27, 31, means emphatically fit-
ting time.
- t Heb.
and a time to bear.
636
[v. 5–16.
E CCL ES IAST ES. III.
f Heb.
zo be far
frozzz.
Or, seek.
* chap. I.
5 A time to cast away stones, and
a time to gather stones together; a
time to embrace, and a time to re-
frain from embracing;
6 A time to "get, and a time to
lose ; a time to keep, and a time to
cast away;
7 A time to rend, and a time to
sew ; a time to keep silence, and a
time to speak;
8. A time to love, and a time to
hate ; a time of war, and a time of
peace.
9 *What profit hath he that work-
eth in that wherein he laboureth
Io I have seen the travail, which
God hath given to the sons of men
to be exercised in it. º
II. He hath made every #hing
beautiful in his time : also he hath
set the world in their heart, so that
no man can find out the work that
God maketh from the beginning to
the end.
12 I know that there is no good
in them, but for a man to rejoice,
and to do good in his life.
13 And also that every man should
eat and drink, and enjoy the good
of all his labour, it is the gift of God.
I4. I know that, whatsoever God
doeth, it shall be for ever: nothing
can be put to it, nor any thing taken
from it: and God doeth it, that men
should fear before him.
I5 *That which hath been is now; * chap. 1.
and that which is to be hath already *
been ; and God requireth ‘that which
is past.
16 ºf And moreover I saw under
the sun the place of judgment, that
wickedness was there; and the place
of righteousness, that iniquity was
there.
5. stones] Stones may be regarded either
as materials for building, or as impediments to
the fertility of land. See 2 K. iii. 19, 25, and
Isai. v. 2. This clause must not be inter-
preted to mean the same as the last clause of
‘U. 3.
6. get...lose] Rather, seek, and a time
to give up for lost.
7. rend] i.e. tear garments in sign of
mourning or anger. See 2 S. i. 2, II, &c.
9. See note on i. 3. After reviewing the
works of man in a new light, namely, as
works ordained by God, and parts of His
great design, he repeats his question.
11. Rather, He hath made all [the tra-
vail, v. Ioj beautiful in its time; also
He ha,th set eternity in their he art,
(i.e. the heart of the sons of men, v. Io).
“Everything,” as in v. 1, refers to the acts of
men rather than to other things: “beautiful”
is used in the sense of convenient, fit, in har-
mony with the whole work of God: the ar-
chaic “his” for “its” obscures the meaning. To
set eternity in their heart means to give them
the faculty of considering and being moved
by the past and the future. See Note at the
end of the Chapter.
so...find] i.e. without enabling man to find.
So Knobel and others. Compare vii. 13, viii. 17.
12. in them] i. e. in the sons of men;
compare the same expression in ii. 24.
to do good] This is understood by some
interpreters (Ibn Ezra, quoted by Ginsburg,
Luther, Knobel, Gesenius, Ginsburg and
*I
others) as meaning physical enjoyment. But
physical enjoyment is referred to in the next
verse. It is certainly better to understand
these words in the moral sense which they
bear in all other places, and which is here
understood by the Sept., Vulg., Targum,
Rosenmüller, Vaihinger, Zöckler, &c.
14. The last clause of this verse goes be-
yond a declaration of the fact of God's go-
vernment of the world (ii. 26, &c.) by adding
the moral effect which that fact is calculated
to produce on those who see it. It is the first
indication of the practical conclusion, xii. I3,
of the book.
15. Rather, What has been—that was
before, and that which shall be has
|been before. The word “is” in our A.V.
is erroneously printed in Roman letters: it
does not exist in the Hebrew ; and the word
there translated “now” is the same which is
translated “already.”
requireth] i.e. requireth for judgment, as
the word specially means in 2 S. iv. II ; Ezek.
iii. 18, &c. It is obvious from the context in
the last clause of ºv. 14, and viv. I6, 17, that
this is the meaning here.
past] Lit. “put to flight.”
The meaning of the verse is that there is a
connection between events, past, present [im-
plied in the Hebrew preterite: see Hitzig),
and future, and that this connection exists in
the justice of God Who controls all.
16–22. That great anomaly in the moral
, government of this world, the seemingly un-
equal distribution of rewards and punish-
f Heb.
that zeyhich
zs d'7-zzent
a 20&V.
v. 17–22.]
637
E CCL ES IAST ES. III.
17 I said in mine heart, God shall
judge the righteous and the wicked :
for there is a time there for every
purpose and for every work.
18. I said in mine heart concerning
19r, that, the estate of the sons of men, that
they weight e *
...”. God might manifest them, and that
6 ver. I.
** they might see that they themselves
are beasts.
& Ps. 49. 19 °For that which befalleth the
àp a sons of men befalleth beasts; even
16.
one thing befalleth them : as the one
dieth, so dieth the other ; yea, they
have all one breath ; so that a man
hath no preeminence above a beast:
for all is vanity.
2O All go unto one place ; all are
of the dust, and all turn to dust again.
2 I Who knoweth the spirit 'of jº.,
man that "goeth upward, and the gº
spirit of the beast that goeth down- º
ward to the earth
22 * Wherefore I perceive that e chap. 2.
there is nothing better, than that a 24. & 5. I8.
man should rejoice in his own works;
for that is his portion : for who shall
bring him to see what shall be after
him f :
ments, will be rectified by God, Who has
future times and events under His control
(16, 17). As for men, they are placed by
God, Who is their teacher, in a humble condi-
tion, even on a level with inferior animals, by
death, that great instance of their subjection
to vanity (18, 19), which reduces to its ori-
ginal form all that was made of the dust of
the ground (20). And though the destinies
of man and beast are different, yet in our
present want of knowledge as to God's future
dealing with our spirits (21), man finds his
portion (as has been said already ii. Io, and
note) in such labour and such joy as God
assigns to him in his lifetime (22).
16. I saw, &c.] Rather, I have seen
(as in v. Io) under the sun the place,
&c. The place of judgment means the seat
of the authorized judge. Compare “the holy
place,” viii. Io.
17. a time there] i.e. a time with God.
Hengstenberg compares Gen. xlix. 24.
18. Lit. I said in my heart with re-
gard to the sons of men, it is that God
nay prove them and She w them that
they are beasts, they themselves.
“Shewing” is the reading of the Sept., Vulg.,
and Syriac: the present Hebrew text reads
“seeing.” The meaning is that the long de-
lay of God's judgment (vºv. 16, 17) is calcu-
lated to shew men that the brevity of their
life renders them incapable of following out
and understanding His distributive justice.
19. that which befalleth the sons of men]
Lit. the event or hap of the Sons of men,
i.e. that which comes upon them from with-
out, in virtue of the ordinance of God. See
note on this word, ii. 14. Death in particular
(vºv. 2, II) is a part of the “work that God
doeth.”
21. The A.V. of this verse is the only
rendering which the Hebrew text, as now
pointed, allows (see Hengstenberg, and Pro-
fessor Tayler Lewis). It is in accordance
with Ibn Ezra (in Ginsburg), and the best
Jewish interpreters, with Rosenmüller, Pres-
ton, Hengstenberg, Delitzsch and others. A
slightly different pointing would be requisite
to authorize the translation, “Who knows
the spirit of the sons of man whether it goes
above, and the spirit of the beast whether it
goes down below 2° &c., which, though it
Seems neither necessary nor suitable, is sanc-
tioned by the Septuagint, Vulgate, Targum,
Syriac, Knobel, Ewald, Hipzig, Vaihinger,
Ginsburg, and others.
Who knoweth] This expression (used also
ii. 19, vi. 12) does not necessarily imply com-
plete and absolute ignorance. In Ps. xc. II,
it is applied to that which is partially under-
stood: compare similar forms of expres–
sion, Prov. xxxi. Io; PS. xciv. I6; Isai. liii. I.
Moreover it is evident from xii. 7 that Solo-
mon did not doubt the future existence and
destination of the soul. This verse can only
be construed as a confession of much igno-
rance on the subject.
22. ‘what shall be after him] i. e. what
shall become of the results of his work after
he is dead. Compare ii. 19, vi. 12.
NOTE On CHAP. III. II.
The word “eternity” is used in our A.V.
... only as an attribute of God, and therefore in
its strict metaphysical sense. I have ventured
to use it here as the best English equivalent
for the substantive Bºy, in that less strict
sense in which the adjective “everlasting” is
Å
often used in our A.V. The word Bºy is
derived from a root originally signifying “he
concealed;” and in all places where it occurs
in the Old Testament it has reference to time.
Its general meaning is a long period of time,
the beginning or end of which is uncertain, or
638
[v. 1, 2.
ECCLESIASTES. IV.
at least undefined: though sometimes the
period is not of great length, as when it is
applied to the lifetime of a slave, Exod. xxi. 6,
&c. The word is used seven times in Eccle-
siastes. In i. 4, it is rendered “for ever” and
means “continúally,” outlasting the passing
generations of mankind, a period without de-
fined end or beginning. In i. Io, it is render-
ed “ of old time,” and refers to ages which
have come to an end, the beginning of which
is not defined. In ii. 16, iii. 14, ix. 6, it is
rendered “for ever,” and is applied to a period
of which the beginning is certain but the end
is not defined. In xii. 5, it is rendered “long,”
and is applied, in the same sense as the last, to
the state of man after death.
In the present passage, iii. 11, interpreters
are divided between two meanings. (a) “Eter-
nity,” not as metaphysically conceived but in
the sense of a long indefinite period of time,
in accordance with the use of the word
throughout this book, and the rest of the Old
Testament. This meaning is adopted by the
Septuagint (aid)v), Aquila, Drusius (“tempus
vitae humanae”), Rosenmüller, Vaihinger, Heng-
stenberg, Ginsburg, Delitzsch, Wordsworth,
Zöckler. Its connection with the context is
thus explained. Gregory of Nyssa says:
“Eternity, being a notion connected as it
were with ‘interval” (aidºv 6taortmuatuków tº
wómua 3v), signifies the entire creation which
comes to be in it. The word [by metonymy],
from that which includes, means that which
is included therein. All things then which
have come to be in eternity (Tó aićvi) God
has given to the heart of man for good, so
that, through the greatness and beauty of the
things created, man may contemplate Him Who
made them.” The explanations of Döderlein
and Delitzsch are even more closely confined,
&
I think, to the immediate meaning of the text.
Döderlein (quoted by Rosenmüller) says, “In
all the vicissitudes of the world, the wise
ordering of God is conspicuous; and often, if
a man uses the faculty divinely impressed on
his mind of thoroughly considering a long
interval of time (=Bºy), of reviewing past
and forecasting future events, he may gain a
knowledge of the beauty and grandeur of the
divine government: yet we are in no wise
gifted with so large an extent of knowledge
as would enable us at one giance to form an
idea and plan of the vast order of Providence.”
Delitzsch (‘Biblical Psychology,’ v1. § 2, p.
475, Eng. tr.) says, “God has placed in the
inborn constitution of man the capability
of conceiving of eternity, the struggle to ap-
prehend the everlasting, the longing after an
eternal life.”
The other meaning (b) “the world,” i.e.
the material world, or universe, in which we
dwell, is accepted by the Vulgate and Jerome,
Mendelssohn, Gesenius, Knobel, Ewald, and
Elster: and it has gained currency in England
by being received in our A.V., and by being
commented on by Lord Bacon in the begin-
ning of the first book of the “Advancement of
Learning’ (‘Works,” by Ellis and Spedding,
III. 265). With this meaning the context is
explained as referring either to the knowledge
of the objects with which this world is filled,
or to the love of the pleasures of the world.
This meaning seems to be less in harmony
with the context than the other: but the prin-
cipal objection to it is that it assigns to the
word bºy a Sense which, although found in
Rabbinical Hebrew, it never bears in the lan-
guage of the Old Testament.
CHAPTER IV.
I Vanity is increased unto men by oppression,
4 by emzzly, 5 by idleness, 7 by cozetousness,
9 &y solitariness, I 3 by wilfulness.
O I returned, and considered all
the “oppressions that are done
under the sun : and behold the tears
of such as were oppressed, and they
had no comforter; and on the 'side ;
of their oppressors there was power;
but they had no comforter.
2 * Wherefore I praised the dead º:
CHAP. IV. Having arrived in iii. 22 at
a partial answer to his question, iii. 9, and
i. 3; viz. that there is positive good (= a por-
tion) in that satisfaction which is found in
working, Solomon now turns to the case of
such happiness being interrupted and reduced
to vanity by various contingencies—by op-
pression, 1–3; by envy, 4–6; by loneliness,
7–12; by decay of working power, 13–16;
the first two instances seem taken from the
lower ranks of life, the last two from the
higher.
1. So I returned, and considered] Rather,
And I returned and saw. After pursu-
ing in the preceding verses his reflections on
certain phenomena of life, he turns to look
again on other phenomena, and to test by
them his previous conclusion. -
oppressions...oppressed] The word is the
same in Hebrew. It has been proposed, in-
stead of “all the oppressions that are done,”
to translate “all the oppressed that are made,”
i.e. all who are brought under oppression.
The concrete word is more striking than the
abstract: but the idiom is harsh in Hebrew
as in English. (See Note at end of Chapter.)
v. 3—13.].
639
E CCL E S I AS T E S.
IV.
which are already dead more than the
living which are yet alive.
* Yea, better is he than both
they, which hath not yet been, who
hath not seen the evil work that is
done under the sun.
4. "I Again, I considered all tra-
jºb, Vail, and every right work, that for
a// the e & * e e
Jºness this a man is envied of his neigh-
%;” bour. This is also vanity and vexa-
f Heb. g * &
*%is is the tion of Spirit.
º, 5 *The fool foldeth his hands to-
gether, and eateth his own flesh.
* Job 3. 11,
16, 21.
his neigh-
&ozer.
...” & 6 “Better is an handful with quiet-
$1.33:... ness, than both the hands full with
e Prov.
16&#6; travail and vexation of spirit.
7 * Then I returned, and I saw
vanity under the sun.
8 There is one alone, and there
is not a second ; yea, he hath neither
child nor brother: yet is there no
end of all his labour ; neither is his
eye satisfied with riches; neither saith
he, For whom do I labour, and be-
reave my soul of good This is also
Vanity, yea, it is a sore travail.
* Two are better than one; be-
cause they have a good reward for
their labour.
Io For if they fall, the one will
lift up his fellow : but woe to him
that is alone when he falleth ; for
he hath not another to help him up.
II Again, if two lie together, then
they have heat: but how can one be
warm alone?
I2 And if one prevail against him,
two shall withstand him; and a three-
fold cord is not quickly broken.
13 * Better is a poor and a wise
3. better is he....which hath not yet been]
This vehement expression is not without
parallel in this book—vi. 3, and elsewhere, as
Job iii. Io, X. 18; Jer. xx. 14; Matt. Xxvi.
24.
4. every right work] Rather, every suc-
Ce SS in Work.
for this...neighbour] Lit. “this is the envy
of man for his neighbour,” i.e. “this success-
ful work makes the worker an object of
envy.” So Gesenius and Vaihinger in sub-
stantial accordance with our A.V., the Vul-
gate and Luther. Many modern interpreters
understand the meaning to be “this work is
i. effect of the rivalry of man with his neigh-
bour.”
5. foldeth his hands] The envious man is
here exhibited in the characteristic attitude
of the sluggard, Prov. vi. Io, xxiv. 33, whose
tendency to neglect even his food is noticed
in Prov. xii. 27, xix. 24, and may help to
explain the phrase “eateth his own flesh,” i.e.
“destroys himself:” comp. a similar expres-
sion Isai. xlix. 26; Ps. xxvii. 2; and Mic.
111. 3.
6. handful] Strictly, what fills the hollow
of a hand.
both the hands full Lit. “both fists full.”
This verse may be understood either (1) as
uttered by the fool as a sarcasm on his suc-
cessful but restless neighbour; or (2) as the
comment of Solomon recommending content-
ment with a moderate competence. The for-
mer meaning seems preferable; but our trans-
lators, if they had preferred it, would proba-
bly have inserted “ saith he,” as they have in
‘v. 8. *
7–12. The spectacle of a prosperous
man whose condition is rendered vain by his
isolation. Bishop Wordsworth considers these
verses as an expression of the Sadness of Solo-
mon's own heart in his old age surrounded
by his faithless (vii. 28) women. A remark
of Lord Bacon would strengthen this opinion,
“It is strange how high a rate great kings
and monarchs do set on this fruit of friend-
ship...for princes in regard of the distance
of their fortune from that of their subjects
and servants cannot gather this fruit.” But
as the prosperous man is here (v. 8) repre-
sented as brotherless and childless, the picture
is not entirely a transcript of Solomon's per-
sonal experience.
8. a second] Some have understood this
of a wife; but it is better to interpret it more
widely,–any one associated or connected with
him.
10. another] Literally, “a second.”
12. if one prevail against him] i.e. if
[an enemy] prevail against one. The proverbs
in this and the three preceding verses are illus-
trated by a saying quoted from the Talmud,
“A man without companions is like the left
hand without the right.”
13–16. These verses are intended to Set
forth the vanity of earthly prosperity even on
a throne. But there is great diversity of
opinion as to the precise meaning of the
words in which this lesson is conveyed.
The passage is regarded (1) as a parable or
fiction like that of the childless man in v. 8:
so Knobel, Hengstenberg, Vaihinger, Gins-
burg and others; or (2) as a history either
of Abraham and Nimrod, of Joseph, of
640 ECCLESIASTES. IV. [v. 14—16.
child than an old and foolish king,
f Heb, f who will no more be admonished.
zwho Ánow- * e
º, 14. For out of prison he cometh
º to reign; whereas also he that is born
in his kingdom becometh poor.
1 5 I considered all the living
which walk under the sun, with the
second child that shall stand up in his
stead.
16 There is no end of all the
people, even of all that have been be-
fore them : they also that come after
shall not rejoice in him. Surely this
also is vanity and vexation of spirit.
David, of Rehoboam, of Amaziah and Joash,
of Onias and Joseph, or of some event not
sufficiently known to us; so the Targum,
Rashi, Kaiser (in Knobel), Hitzig, Umbreit,
Ewald and others; or (3) as a prophecy of
the succession of Rehoboam to Solomon, and
of Jeroboam to Rehoboam in part of his
kingdorn ; so Bishop Wordsworth and the
Targum; or (4) as (a) setting forth first the
vicissitudes of royal life in two proverbial
sayings, viv. 13 and I4, and then (b) in viv.
I5 and 16, the vicissitudes or procession of
the whole human race, one generation giving
place to another, which in its turn will be
forgotten by its successor: this interpretation
is quoted from Ibn Ezra by Professor Tayler
Lewis, who adopts it.
The first and the fourth of these views
appear to have the chief claim to considera-
tion. For the conjectures in the second are
untenable except so far as the position of
Rehoboam, or the imprisonment of Joseph,
may have suggested an idea to the writer.
And the third applies the very comprehensive
expressions “all the living,” and “no end of
all the people,” to a section of the Twelve
Tribes; and moreover, it requires to be sup-
ported by some proof that Solomon claimed
the gift of prophecy. The first view has an
advantage over the fourth in that it does not
assign a totally unprecedented Sense to the
word yeled, “child,” in v. 15; although it
affords no satisfactory explanation of the
very strong terms in which the number of his
subjects is described. On the whole, the
first appears to have the best claim.
13. child] Rather, young man. The
word is used of men who were about forty
years old in I K. xii. 8; and of Joseph at the
age of seventeen in Gen. xxxvii. 30. Almost
everywhere else it is used of a child.
14. For out of...poor] Rather, For out of the
house of bondage he goes forth to be
a king ; a lithough he was born poor in
his king dom, i.e. in the country over which
he became king. So substantially the Sept.,
Ewald, Knobel, Zöckler and others, who
apply both clauses of this verse to the young
man. The word “becometh’’ in our Au-
thorized Version should be in italics.
15. I considered] Lit. I saw. The vision
of Micaiah, I K. xxii. 17, begins with the same
word, and with a spectacle of a multitude of
Iſleſ).
all...sun.] This is explained to mean “all
the population of the young man's kingdom:”
the hyperbole (Josh. xi. 4, &c.) “as the sand
that is upon the sea-shore in multitude" is
quoted as a parallel to this expression.
the second child] This second youth is
understood by some interpreters as identical
with the one mentioned in v. 13; by others,
as referring to another who shall succeed
him. But the introduction of a third king,
although not inconsistent with the gram-
matical construction, does not seem to be
required by the parable. -
The supporters of the fourth view which
has been mentioned above translate the word
yeled here, “birth,” meaning “generation,” for
which a different word is used in i. 4.
16. There is] Rather, There was.
that have been before them] Rather, before
whom he was, i.e. at the head of whom
the young king was. Compare a similar
phrase, Micah ii. 13. So the Targum, Gese-
nius, Knobel, Zöckler and others. The trans-
lation of the Authorized Version, though
equally well supported, does not yield so good
a SeñSe.
they also that...him] i.e. the next genera.
tion shall forget this chosen king.
NOTE. On
THE CASES OF OPPRESSION DESCRIBED
IN ECCLESIASTEs.
Some readers have been surprised that
instances of injustice and misery such as are
here described should have occurred in the
happy reign of Solomon; and such passages
as iii. 16, iv. I, and v. 8, have been used as
an argument in favour of the hypothesis that
CHAP. IV. I.
the book was written at a later time, e.g.
when Palestine was ruled by a governor de-
puted by the Persian kings.
These cases, however, represent not the
whole, but in truth only a small portion, of the
condition of the people described in Ecclesiastes.
They cannot be separated from the much
more numerous descriptions of wealth, abun-
dance, and enjoyment (for instance, chap. ii.
v. 1, 2.]
64I
E CC LES IASTE S. V.
passim, iii. I3, and its parallel passages, iv.
4–12, v. Io-–20, vi. I—3, &c.), which would
suit no age so well as that of Solomon. Indeed
the condition of the people described here
and in the book of Proverbs is one in which
a great deal of external prosperity is mixed
with a certain amount of violence and injus-
tice. If in Proverbs such passages as iii. Io
be compared with iii. 31; or xxii. 1, 2, with
xxii. 16 and 22, the whole picture seems to
be so much like that which is given in Eccle-
siastes, that both descriptions will be recog-
nized as appropriate to the same age.
Moreover, the happiness of Solomon's reign
must not be exaggerated. The historical
description of it (I K. iv. 20–25) strictly
refers only to the kingdom of Israel. In the
enormous territory recently annexed thereto
by conquest, much confusion, injustice and
oppression by local governors, must inevitably
have prevailed. However beneficent the per-
Sonal influence and character of the distant
monarch at Jerusalem might have been, yet
he could not efficiently control the proceed-
ings of his numerous subordinate officers;
and a wise king must have been aware of this
State of things.
But even in Palestine itself all was not
happiness. We are told of the degradation
of the non-Jewish inhabitants to a state of
slavery by the exaction of forced labour and
tribute, 2 Chro. ii. 17, 18, and viii. 7, 8, 9 ;
and furthermore of the heavy burden, I K.
xii. 4, imposed even on the Israelites them-
Selves, which contributed to bring about the
disruption of the kingdom.
Further, we are nowhere told that the
cases of oppression mentioned in Ecclesiastes
occurred within the dominions of Solomon.
There is no reason to suppose that he would
abstain from referring, when it suited his
purpose, to the condition of other nations as
it was made known to him by his intimate
acquaintance with the Tyrians (see Eusebius,
“Praep. Evang.” IX. 30, and Josephus, ‘c.
Apion.” I. 17, 18), by his intercourse both
with Ethiopia and with the countries whose
line of traffic passed through Tadmor, and
by his commerce with Egypt and with
Ophir.
CHAPTER V.
I Vanities in divine service, 8 in murmuring
more ready to hear, “than to give ... Sam.
& I5. 22.
the sacrifice of fools: for they con- ; ; 8.
Prov. 15.8.
& 21. 27.
against of pression, 9 and in riches. 18 joy
272 riches is the gift of God.
* EEP thy foot when thou goest
K to the house of God, and be
sider not that they do evil.
2 Be not rash with thy mouth,
and let not thine heart be hasty to
utter any thing before God: for 105”.
CHAP. V. At the beginning of this chap-
ter a difference of style marks a transition
to a new branch of the main subject. The
Preacher now begins to address his hearer in
the Second person. The soliloquy, hitherto
unbroken, is henceforth interrupted by per-
Sonal addresses, which are repeated with in-
creasing frequency from this place to the end
of the book. Knobel, who divides the whole
book into two parts, the first theoretical, the
Second practical, begins his second division
here. The writer, he says, is gradually quitting
the position of a philosophical inquirer, and
begins to lay down the principles and maxims
which he has deduced from his view of life.
It is worth noting that there is a striking
resemblance between the line of thought pur-
sued in this book and that of Asaph in Psalm
lxxiii. The Psalmist describes himself first
as viewing the prosperity of oppressors and
undeserving men with envy and perplexity;
next as “going into the sanctuary of God;”
and then, as learning that God is a righteous
Judge, though human ignorance hinders our
Seeing that He is, and as resolving that his life
shall be guided by the counsel of God. So
the Preacher, after setting forth his view of
human life, here takes his hearer into the
VOL. IV.
house of God for an explanation and direc-
tions. Taking the expression “goest to the
house of God” not only literally, but also
in the spiritual sense of entering into commu-
nion with God, we may understand Solomon
here to admonish the reader both generally
that reverence is due to God, and particu-
larly that the vanity just described, which is
mingled with the “portion” that God as-
signs to every man, ought to be treated as
a divine mystery, not to be made an occasion
of idle thought, hasty words, and rash resolu-
tions, but to be considered in the fear of God
(vºv. 1–7); that the spectacle of unjust
oppression is to be patiently referred to God's
Supreme judgment (8, 9); that mere riches
are unsatisfying, bring care with them, and if
hoarded are transitory (Io–17); and that a
man's enjoyment of his portion in life, includ-
ing both labour and riches, is the gift of God
(18–20).
1. Keep thy foot] i. e. Give thy mind to
what thou art going to do.
be more ready to hear] These words have
been translated in various ways without any
material alteration of the sense. Knobel and
others translate them, “to draw near for the
purpose of hearing is better.”
SS
642
[v. 3—II.
ECCLES IAST E.S. V.
God is in heaven, and thou upon
earth: therefore let thy words be
b Prov. Io. 5 few.
I9.
Matth.6.7.
c Deut. 23.
2 I •
d Ps. 66.
1.32 I.4.
3 For a dream cometh through the
multitude of business; and a fool’s
voice is known by multitude of words.
4 * When thou vowest a vow unto
God, defer not to pay it; for he hath
no pleasure in fools: *pay that which
thou hast vowed.
5 Better is it that thou shouldest
not vow, than that thou shouldest
vow and not pay.
6 Suffer not thy mouth to cause
thy flesh to sin; neither say thou be-
fore the angel, that it was an error:
wherefore should God be angry at thy
voice, and destroy the work of thine
hands
7 For in the multitude of dreams
and many words there are also divers
vanities: but fear thou God.
8 || If thou seest the oppression of
the poor, and violent perverting of
judgment and justice in a province,
marvel not at the matter: for he that
is higher than the highest regardeth;
and there be higher than they.
9 || Moreover the profit of the
earth’ is for all: the king himself is
served by the field.
Io He that loveth silver shall not
be satisfied with silver; nor he that
loveth abundance with increase: this
is also vanity.
I I When goods increase, they are
increased that eat them : and what
good is there to the owners thereof,
saving the beholding of them with
their eyes?
to hear] i.e. to obey, as the word is ren-
dered I S. xv. 22 and elsewhere. It does not
refer to any reading of the Law in divine
service. Zöckler.
6. Suffer not thy mouth, &c.] i.e. Do not
make rash vows which may hereafter be the
cause of evasion and prevarication, and re-
main unfulfilled.
before the angel] The Septuagint and some
other ancient versions render “before the face
of God,” meaning of course a spiritual being
representing the presence of God, a minister
of divine justice (Exod. xxiii. 21), such a
one as inflicted judgment upon David (2 S.
xxiv. 17). Rashi followed by Knobel, and
many modern interpreters, understand the angel
to be a priest, and refer to Mal. ii. 7. But, as
Ginsburg observes, that solitary passage is in-
sufficient, because the word “angel” does not
stand alone there, as it does here, but is a pre-
dicate of “priest:” and moreover if a priest
had been meant here, the writer would have
used a different preposition, i.e. not “before the
face of,” but, “to.”
7. For...ºvanities] A slightly different trans-
lation of this verse has been suggested by
Herzfeld and Ginsburg, which appears to be
supported by the Sept. and the Syr. and to be
more exact, For so it happens through
many dreams and vanities and many
words.
8. matter] Rather, purpose, as in mar-
gin, and in iii. I. This rendering is preferred
by the Chaldee and Jewish interpreters,
Hengstenberg and Zöckler, and may refer
either to the will of God or to the edict of
an oppressive ruler.
marvel not] Zöckler compares I Pet. iv. 12,
“think it not strange.”
jor he......they] Lit. for High watches
over High and the Highest over them,
i.e. the king in the capital watches over the
judge or governor in the province, and God
over both. Or it may be rendered, “High
watches over High, and High Ones over them.”
The Jewish interpreters in general, with our
A.V. and Rosenmüller, Knobel, Hengstenberg,
Elster, Vaihinger and Zöckler, include a refer-
ence to a Heavenly Power: but the Septua-
gint, Vulg., Syr., Luther, Gesenius, Herzfeld,
Hitzig and Ginsburg, understand the passage
only of earthly rulers. The reference to God
certainly seems more in harmony with the pre-
ceding verses, and more agreeable to the scope
of this passage, which is intended for the con-
solation of one perplexed by the sight of in-
justice in high places. And it may be added
that a Jewish writer would be more likely to
suggest a single Person, than many, as the
Supreme authority.
9. the king himself is served by the field]
Rather, the king is subject to the field,
1.e. is dependent on its cultivation.
feld, Ginsburg, Tayler Lewis, and Bp. Words-
worth; who explain the connection of this
verse with the preceding to be that the higher
ranks, if they oppress the lower, lose thereby
their own means of subsistence. The trans-
lation of this verse is much controverted.
Possibly it may be connected with the follow-
ing verse rather than with the preceding.
11. they...that eat them] i.e. the labourers
employed, and the household servants.
So Herz-
f Heb.
at the
&
20/2
Aºza
ll, or,
7%ose,
v. 12—3.] ECCLES IAST ES. V. V. I.
643
12 The sleep of a labouring man is
sweet, whether he eat little or much :
but the abundance of the rich will not
suffer him to sleep.
13 There is a sore evil which I have
seen under the sun, namely, riches kept
for the owners thereof to their hurt.
14. But those riches perish by evil
hath given riches and wealth, and hath
given him power to eat thereof, and
to take his portion, and to rejoice in
his labour; this is the gift of God.
20 "For he shall not much remem- || Or, % h
ber the days of his life; because God * e
answereth him in the joy of his heart.
artuch, yet
Æe rezzzezzº-
&ereth,
travail : and he begetteth a son, and
CHAPTER VI.
d gº * * I 7%e vanity of riches without use. 3 Of
there is nothing in his hand. children, 6 and old age without riches. 9 The
pJº 3 #. 15 ° As he came forth of his mo– vanity of sight and wandering desires. II The
S. 49. I7. 7. , ~. 222 fº
#6% ther’s womb, naked shall he return “” ºf *
J chap. 1.3.
to go as he came, and shall take no-
thing of his labour, which he may
carry away in his hand.
16 And this also is a sore evil, that
in all points as he came, so shall he
go: and V what profit hath he that
hath laboured for the wind
17 All his days also he eateth in
darkness, and he hath much sorrow
and wrath with his sickness.
18 || Behold that which I have seen:
HERE is an evil which I have
seen under the sun, and it is
common among men:
2 A man to whom God hath given
riches, wealth, and honour, so that
he wanteth nothing for his soul of
all that he desireth, yet God giveth
him not power to eat thereof, but a
stranger eateth it: this is vanity, and
it is an evil disease.
3 * If a man beget an hundred
9° chap. 2. © ºf º tº g
tº a * "it is good and comely for one to eat children, and live many years, so that
tº is a and to drink, and to enjoy the good the days of his years be many,
good 20%2c%
2s comzedy,
& *
C.
} Heb.
of all his labour that he taketh under
the sun fall the days of his life, which
#ºm- God giveth him: for it is his portion.
ber of the
days.
19 Every man also to whom God
and his soul be not filled with good,
and also that he have no burial; I say,
that an untimely birth is better than
he.
12. labouring man] The word as now
pointed does not mean a slave (LXX.), but
“every one who, according to the divine
direction, earns his bread in the sweat of his
brow.” Zöckler.
14. evil travail] The same words occur
in i. 13, and iv. 8. Here they are explained
to mean adverse accident, or unsuccessful em-
ployment.
17, hath much sorrow...sickness] Rather,
is very said and hath pain and vexa -
tion.
18. Behold...eat] Rather, Behold what
I have seen to be good, it is pleasant
for a man to eat. Compare ii. 24, and
iii. 13; such thankful enjoyment is inculcated
by the Law, Deut. xii. 7, 18, &c.
2O. shall not much remember the days]
because they will pass smoothly and plea-
Santly, whilst he lives in the consciousness of
God's favour.
answereth him] i.e. grants his prayers.
CHAP. VI. After describing in the pre-
ceding verses the condition of the happiest
of mankind, the Preacher in this chapter
(again drawing from his own observation of
men) contemplates the more common case of
such men when their abundant prosperity is
impaired, or reduced to vanity, by certain
deficiencies. The instances which he men-
tions are those of men to whom God gives
wealth, honour, success, children, and long
life, yet from them. He withholds the capacity
of enjoyment, rest, permanence or content-
ment (1–9); no labour or effort of man
can procure what God thus withholds (ro).
What then is good for man to do, whose lot
in life is so thoroughly subject to vanity ?
(II, 12). -
1. common among] Rather, great (heavy)
up on; as in viii. 6, and ii. 21.
3.
In order to avoid a seeming tautology, Knobel
and others propose to translate, “and be a
great man all his years.” -- '
no burial] It is evident from such passages
as Isai. xiv. 19, 20; Jer. viii. 2, xvi. 4, 5,
xxii. 19; Ps. lxxix. 2, 3, that for a corpse to
lie unburied was a circumstance in itself of
peculiar ignominy and dishonour.
so that the days of his years be many]
&c.
S S 2
644
[v. 4.—Io.
E CCLES IAST E S. VI.
# Heb.
Sozcz.
4. For he cometh in with vanity,
and departeth in darkness, and his
name shall be covered with darkness.
5 Moreover he hath not seen the
sun, nor known any thing: this hath
more rest than the other.
6 || Yea, though he live a thousand
years twice told, yet hath he seen no
good: do not all go to one place?
7 All the labour of man is for his
mouth, and yet the ‘appetite is not
filled.
8 For what hath the wise more
than the fool? what hath the poor,
that knoweth to walk before the liv-
ing? *
9 * Better is the sight of the eyes
‘than the wandering of the desire:
this is also vanity and vexation of %
Spirit.
Io That which hath been is named
already, and it is known that it is
man: neither may he contend with
him that is mightier than he.
4. he...his] Rather, it...its. Not the long-
lived man, but the untimely birth, is here
spoken of.
5. Ae...other] Rather, it hath not seen
nor known the sun: this (the untimely
birth) hath rest rather than the
Other.
6. Ae live] Rather, he hath lived.
“He’’ refers to the man spoken of in the
third verse. His want of satisfaction in life,
and the dishonour done to his corpse, are
regarded as such great evils that they coun-
terbalance his numerous children, and length
of days, and render his lot viewed as a whole
no better than the common lot of all. This
verse should not be made the beginning of a
new paragraph.
7–9. These verses form a separate para-
graph, though closely connected with the
preceding. The cases of dissatisfaction to which
they refer resemble those mentioned in viv.
2 and 3. The best way of connecting them
together seems to be thus:—“All labour is
undertaken with a view to some profit, but
as a rule the men who labour are never satis-
fied. What advantage then has he who
labours if [being rich] he is wise, or if being
poor he knows how to conduct himself pro-
perly; what advantage have such labourers
above a fool : [None, so far as they are
without contentment; for a thing present
before the eyes is preferable to a future which
exists only in the desire.”
8. what] Literally, what profit. The
same expression is used in i. 3, and elsewhere.
Ánoweth... living] i.e. “knows how to
conduct himself rightly among his contem-
poraries.” So this phrase is explained by
Drusius, Grotius, Knobel, Heiligstedt, Zöck-
ler and others. The ancient versions para-
phrase it in different senses.
1O. That...man] Lit. “That which has
been, its name was called long ago, and was
known that it is man:” i.e. God from the
beginning definitely ordained the course of
events external to man, and constituted man
in such a way that events materially affect
his conduct and his destiny. The meaning is
nearly the same as that of the common saying,
“Man is the creature of circumstances.”
The connection with the preceding verses is
this:—God, by withholding from certain
men the gift of contentment, and thus sub-
jecting them to vanity, is acting according to
the predetermined course of His Providence
which man cannot alter. See Note at the end
of this Chapter, and comp. Rom. viii. 20,
“The creature was made subject to vanity,
not willingly, but by reason of Him who hath
subjected the same,” &c.
That which hath been] This phrase occurs
previously, and denotes events past or current,
either (i. 9) as they present themselves to man,
or (iii. 15) as they are ordered by God. It
must be borne in mind that the writer views
all outward events as the ordinance of God
Who governs the world which He created
(see iii. I I, Sq., vii. 13, ix. I, xi. 5, &c.):
otherwise this verse by itself would seem to a
person imbued with fatalistic principles to
admit of being interpreted in accordance with
those principles.
is named already] Rather, was named
long ago; i. e. it was decreed, its nature
and place were defined [by the Almighty].
It has been suggested that in using this pecu-
liar phrase the writer had before his mind the
naming of all creatures by Adam, Gen. ii. 19.
This is of course possible; and it would be-
come probable if the phrase “that which hath
been " were translated “what he is,” or
“what each thing is:” but that translation is
unsupported by ancient versions and the
principal modern critics, at variance with the
meaning of the phrase elsewhere in this book,
doubtful in point of grammar, and not easy
to connect with the context.
is known] Rather, was known. Known
to the Creator (comp. Acts xv. 18), and to
His creatures who have had experience
thereof.
that it is man] That is, that the course of
events shapes the conduct and character of
man. “It” is expressed emphatically in the
Hebrew. -
f Heb.
#hazz the
alking of
àe sole.
v. II, 12.]
ECCLESIASTES. VI. 645
for man in this life, fall the days of º,
his vain life which he spendeth as “a #: # /
2& 42 7.62 (2
shadow for who can tell a man what hº
11 * Seeing there be many things
that increase vanity, what is man the
better?
*Ps. I44. 4.
12 For who knoweth what is good
shall be after him under the Sun ?
him that is mightier] i.e. God; comp. ix. I;
and I Cor. x. 22. So nearly all the interpre-
ters, with some characteristic differences;
thus: “change arising out of circumstances,”
Grotius; “more powerful men,” Bauer; “the
angel of death,” Jarchi (Knobel).
11. things] Namely, the various circum-
stances detailed in the foregoing chapters,
from the Preacher's personal experience, and
his observation of other men, ending with the
comprehensive declaration in v. Io to the
effect that vanity is an essential part of the
constitution of creation as it now exists, and
was foreknown. The Jews (according to
Drusius) reckon that the preceding verse
closes the first half of the book, which con-
tains III verses. Ewald makes it the begin-
ning of the third discourse, out of four into
which he divides the book. It seems best to
regard the tenth verse as indicating the ex-
treme point reached in the Preacher's investiga-
tion of vanity, which began at i. 2; and viv.
II, 12, as a fuller restatement of the question
first indicated in i. 3, which he begins to an-
Swer in chap. vii. -
In translating “things,” our A.V. is sup-
ported by Jarchi, Grotius, Drusius, Rosen-
miller, Ginsburg, Zöckler and others men-
tioned by Knobel, who also adopts it. The
ancient versions with Ewald, Hitzig and
others translate “words,” and understand it
as referring to useless talk. But this does
not suit the context so well.
what is man the better?] Rather, what is
profitable to man? The Hebrew is nearly
identical with i. 3. '
12. after him] i.e. on earth, in his own pre-
sent sphere of action, after his departure hence:
comp. ii. 19, iii. 22. It does not refer to his
condition in the grave. So Zöckler.
NOTE on CHAP. VI. Io.
That ... man] This difficult passage is
construed in various ways. Ewald translates,
“What there is, its name is named long ago
and known, that it is man;” and he explains
it thus:—“What hath been and is, not only
came into existence long ago, as i. 9, iii. 15,
but also has been known and named, and is
acknowledged that it, besides other things, is
specially man, that man always remains the
same, and cannot go beyond his appointed
bounds.” This translation is not incorrect,
like the ancient versions (“is known what
man is,” LXX., and “he who is about to be,
his name,” &c., Vulg.), and that of Hengsten-
berg and others (“what man is, his name,”
&c.). It is also for the most part identical
with the versions of Elster, Vaihinger, Gins-
burg and Zöckler. But it is not free from
objection, because it assigns to the phrase
rendered “what there is ” a somewhat differ-
ent sense from that which it has in i. 9, iii. 15,
where it is used simply with reference to
events which have happened in the order of
Divine Providence. Knobel's version, “That
which has been, its name was named already,
and it is known that he is,” &c., is open to
the objection that it attributes different tenses
to two preterites which are coupled together,
and makes (as do Herzfeld and others) the
latter an impersonal verb. Knobel regards
the clause as apparently unconnected with
what precedes, and as abruptly inserted to
remind the reader of the immutable course of
things in which no change can be made by
feeble man.
Perhaps a slightly different construction of
the text might be more consistent with the
usage of the writer of this book, and in har-
mony with his tenets. The literal translation
is, “That which has been, its name was
called long ago and was known that it is
man:” i.e. The course of events was appointed
in the beginning by Almighty God, and was
known to be so constituted that it exercises
a prevailing influence on the will, conduct and
destiny of man, and thus it makes, or is,
man. The elliptical expression “it is man’”
would seem strange if it had not a parallel in
this book, viz. xii. 13, “this is the whole
man.” As there, that which man ought to
do and feel is said to be or constitute the ideal
or perfect man; so here, that which he does
and suffers is brought home to the actual
man by the same emphatic form of expression.
Nor is this phrase without a parallel in other
writers, e.g. Ps. cik. 4, “I [give myself unto]
prayer.”
646
[v. I–4.
E. CCLES IAST E.S. VII.
a Prov. 15.
30. & 22. I
CHAPTER VII.
I Kemedies against vanity are, a good name, 2
mortification, 7 patience, II wisdom. 23 Z'he
difficulty of wisdom.
*GOOD name is better than pre-
cious ointment; and the day of
death than the day of one's birth.
2 || It is better to go to the house
of mourning, than to go to the house
of feasting: for that is the end of all
men; and the living will lay it to his
heart.
3 || Sorrow is better than laughter: '9;
4/zger
for by the sadness of the countenance ""
the heart is made better.
4. The heart of the wise is in the
CHAP. VII. The style of the writer here
changes so as to shew, specially in chapters
vii. and x., a striking resemblance to that of
the writer of the book of Proverbs. Hitherto
the principal object has been to state the vanity
of the conditions of human life: henceforth
the principal object will be to direct man how
to conduct himself under those conditions.
The last six chapters of Ecclesiastes contain a
series of maxims, intermingled with statements
of the writer's own experience, and with direct
addresses to the reader; the object of all which
is to shew what man should aim at, and what
he should do, in order to be as free as his con-
dition allows from the burden of vanity.
The general drift of the writer's counsels
throughout these six chapters, and particularly
in vii. I–22, points to wisdom united with
the fear of God as the “good for man in this
life” which was stated at the end of the last
chapter as the object of inquiry. It is illus-
trated by frequent reference to, and contrast
with, that evil which consists of folly allied
with wickedness. In pursuing it, good repute,
Seriousness, calmness, patience, trust in God,
and forbearance, are set forth as objects to be
aimed at, I–22. In his own pursuit of wis-
dom he found his greatest obstacle to be his
familiarity with women; and its final result
was a humbling conviction of the fallen state
of man, 23–29.
1. name...ointment] There is a paronomasia
in Hebrew between shem, name, and shemen,
Ointment, which cannot be adequately repre-
Sented in English. It is worth noting that the
paronomasia is repeated from the Song of Sol.
i. 3. “Good” might be more correctly print-
ed in italics in our A. V., as it is in Prov. xxii.
I; though it is often implied in the Hebrew
use of the word “name,” just as it is in our
use of the words “reputation, fame.” The
reputation of a wise man is again compared to
ointment in x. I. The use of oil or ointment
as a cosmetic is general and indeed desirable
in hot climates, and is not, as Knobel sug-
gests, distinctive of an unwise person: the
privation of it is even a sign of distress or sor-
row (Deut. xxviii. 4o; Matt. vi. 17, &c.).
The likeness between reputation and odour
supplies a common metaphor: the contrast is
between reputation, as an honourable attain-
ment which only wise men win, and fragrant
odour, as a gratification of the senses which all
men enjoy.
The connection of this verse with the pre-
ceding verses is this:–the man to whom So-
lomon addresses himself, who is supposed to
want to know what is profitable for man and
good in this life, is here told to act in Such a
way as ordinarily secures a good reputation
(i.e. to act like a wise man), and not to aim
at the gratification of the senses; and to teach
himself this hard lesson, -to regard the day
of death as preferable to the day of birth.
the day of death, &c.] Though Solomon
seems in some places to feel strongly (as in ii.
16, iii. 19, 21, &c.) that natural fear of death
which is, in a great measure, mistrust founded
on the ignorance which Christ dispelled; yet
he states the advantage of death over life in
respect of its freedom from toil, oppression,
restlessness, ii. 17, iv. 2, vi. 5, and in respect of
its implying an immediate and a nearer ap-
proach to God, iii. 21, xii. 7. Grotius refers
to the well-known national custom of the
Thracians to lament over the birth of a child,
and to celebrate a funeral with rejoicing. But
the hopeless misery implied in that Gentile
lamentation was as remote on the one hand from
the sentiment of this Jewish writer, as was on
the other hand the joy and rejoicing with
which the early Christians celebrated what
they called a martyr's birthday. While Solo-
mon preferred the day of death, he might still
(with Luther here) have regarded birth as a
good thing, and as having its place in the
creation of God.
2. that] Namely, what is seen in the house
of mourning.
lay it to his heart] Consider it attentively
The same phrase occurs ix. I.
3. Sorrow] Rather, seriousness. The
same word is rendered “grief” in i. 18, and
“anger” in vii. 9.
the heart is made better] Is not only morally
improved, but also, as this phrase signifies in
all other places (xi. 9, Judg. xix. 6, 9, &c.),
is made bright and joyful. Luther compares
2 Cor. vi. Io, “sorrowful yet always rejoicing,”
and remarks that this verse may appear at first
sight inconsistent with i. 24, and other pas-
Sages where enjoyment is spoken of as good,
but that the mind which bears itself equally in
human concerns, whether they be pleasant or
v. 5–14.]
647
ECCLESIASTE S. VII. -ºs
house of mourning; but the heart of
fools is in the house of mirth.
ºrgºs. 5 “It is better to hear the rebuke of
# * the wise, than for a man to hear the
song of fools.
f Heb. 6 For as the ‘crackling of thorns
sound.
under a pot, so is the laughter of the
fool: this also is vanity.
7 'ſ Surely oppression maketh a
• Deut. 16. wise man mad; “and a gift destroyeth
19. the heart.
8 Better is the end of a thing than
the beginning thereof: and the patient
in spirit is better than the proud inspirit.
9 * Be not hasty in thy spirit to be
3%, ’’ ‘’” angry: for anger resteth in the bosom
of fools.
Io Say not thou, What is the cause
that the former days were better than
these ? for thou dost not inquire
'wisely concerning this. º;
11 "I Wisdom is "good with an in- fºrm.
heritance: and by it there is profit to *::::::: *
them that see the sun. Ž'.
12 For wisdom is a 'defence, and Heb.
money is a defence: but the excel- shadow.
lency of knowledge is, that wisdom
giveth Hife to them that have it.
13 Consider the work of God: for
who can make that straight, which ..."? "
he hath made crooked 2
I4. In the day of prosperity be joy-
ful, but in the day of adversity con-
sider: God also hath set the one ...
sorrowful, must always be glad, free, and at
peace.
4. house of mourning...house of mirth]
These phrases acquire a forcible significance
from the Eastern custom of prolonging both
festive and, mournful celebrations through
several days. See Gen. 1. Io; Judg. xiv. 17.
Knobel and Vaihinger justly remark that this
verse indicates the limited sense in which the
Preacher elsewhere commends a life of enjoy-
ment, meaning not the abandonment of our-
selves to pleasures, but the thankful and sober
use of the beautiful things which God gives us.
6. as the crackling of thorns] Noisy while
it lasts, Joelii. 5, and quickly extinguished, Ps.
cxviii. 12. See note on Ps. lviii. 9. There is a
paronomasiabetween firim, thorns, and fir, pot.
7. oppression...gift, &c.] Rather, oppres-
sion (or extortion) maketh a wise man
foolish; and a bribe, &c. The meaning
is, that if a wise man, being in a high position,
exercises oppression (see the Sense of oppres-
sion, Ps. lxii. Io), or practises extortion, he
becomes a fool in so doing. See the reference,
Deut. xvi. 19. This verse is a warning against
impatience in the exercise of power or the ac-
quisition of riches.
8. Better] Inasmuch as something certain
is attained; and the wise and patient man
contemplates the end throughout an entire
course of action, and does not rest upon the
beginning.
patient] Lit. “long.” Compare the long-suf-
fering so often commended in the New Testa-
ment. º
proud] Lit. “high;” here used in the sense
of impatient.
9. resteth] Compare Eph. iv. 26.
11. good with] Modern critics generally
prefer the marginal translation, “as good as:”
the difference is not material, but the text is
in accordance with ancient versions and with
the common meaning of the words.
and by it there is profit] Lit. and is pro-
fitable. The word used here is the same
that is used in vi. II, where it is unfortunately
lost in the A. V. This verse looks like an
answer to the question asked in vi. II.
them that see the sun] i.e. the living: com-
pare vi. 5. -
12. wisdom is a defence, and money is a
defence] Lit. “in the shadow of wisdom, in
the shadow of money,” i.e. he who is defended
from adversity by his wisdom is in as good a
position as he who is defended by his riches.
For “shadow” in this sense see Ps. cxxi. 5, &c.
excellency] Lit. profit.
giveth life to] Lit. “causes to live,” “makes
alive.” So Prov. iii. 18. Rosenmüller and
others understand this to mean that Wisdom
preserves life in safety, or renders life calm
and happy: but a deeper meaning is elicited
by comparing (with Professor T. Lewis) these
words with those of our Lord, “The words
that I speak unto you they are spirit and they
are life,” John vi. 63, and see Matt. iv. 4.
13. the work of God] The same phrase
occurs in ii. II, and here as there it signifies
the scheme of Divine Providence, the course
of events which God orders and controls, as
(in the language of Bp. Butler, Serm. xv. ‘ On
the Ignorance of Man') “the Monarch of the .
universe, a dominion unlimited in extent and
everlasting in duration, the general system of
which must necessarily be quite beyond our
comprehension.” It comprises both events
which are straight, i.e. in accordance with our
expectation, and events which are crooked, i.e.
which by their seeming inequality baffle our
comprehension.
14. In the day, &c.] Bishop Bull has two
648
ECCLESIASTES. VII. [v. 15–20.
# Heb. be
desolate #
over against the other, to the end that
man should find nothing after him.
15 All things have I seen in the
days of my vanity: there is a just
man that perisheth in his righteous-
ness, and there is a wicked man that
prolongeth his life in his wickedness.
16 Be not righteous over much;
neither make thyself over wise: why
shouldest thou "destroy thyself?
17 Be not over much wicked, nei-
ther be thou foolish: why shouldest
thou die before thy time º,
I8. It is good that thou shouldest :: *
take hold of this; yea, also from this
withdraw not thine hand: for he that
feareth God shall come forth of them
all.
197 Wisdom strengtheneth the wise...”.
more than ten mighty men which are *:::::::
in the city. ... --~~
20 & For there is not a just man º
elaborate sermons, XVI. and XVII., on this verse,
from which he deduces these observations,
“The good and prosperousdays and times of our
life are in God's design given to us as peculiar
times of comfort and rejoicing. The evil days,
the days and times of our affliction and trouble,
are in God's design the proper Seasons of re-
collection and serious consideration. The Pro-
vidence of God hath so contrived it, that our
good and evil days, our days of prosperity
and adversity, should be intermingled each
with the other. This mixture of good and
evil days is by the Divine Providence so pro-
portioned, that it sufficiently justifies the deal-
ings of God towards the sons of men, and
obviates all our discontent and murmurings
against Him.” There is a remarkable echo of
this verse in a fragment of the Greek poet
Archilochus, B.C. 688, which ends thus:–
5 v * ~ * zºº. * *
dN}\& Xaptolo'ív re Xaipe, Kai kakota ty
doxd)a * f
pi) \inv' yiyvoorke 6' oios fiv6ºs duðpºtrovs
éxet. e
“But in prosperous fortune so rejoice, and
In reverSeS mourn,
As well knowing what is destined for the
race of woman born.”
(Merivale's ‘Anthology.)
set the one over against the other] Rather,
made this as well as that, i.e. the day of
adversity (lit. evil), as well as the day of pro-
sperity (lit. good). A recent writer (Mr T.
Tyler, on the ‘Date of Ecclesiastes') calls
attention to the seeming imitation of this pas-
sage in Ecclesiasticus xxxiii, 13–15, as afford-
ing a strong presumption that this book was
written before the days of the Son of Sirach.
to the end, &c.] God hath constituted the
vicissitude of prosperity and adversity in such
a way that no man can forecast the events
that shall follow when he is removed from his
present state. Compare note on vi. I2.
15. the days of my vanity] This reference
to his past life does not imply that those days
of vanity were ended. See note on i. 12.
there is a just man, &c.] The meaning and
connection of this and the three following
verses may be best explained by a paraphrase
of the whole. Throughout this chapter wis-
dom is inculcated as the antidote to, or as
capable of mitigating, the great evil, vanity:
and in these verses Solomon states how the
wise man should regard the “crooked work
of God” when it bears upon him. After
citing two instances of such work, viz. the
reward of long life withheld from the righ-
teous and given to the wicked, he says in
effect, “Do not think that thou couldest alter
this course of events so as to make it straight,
that thou art more righteous or more wise
than Heis Who ordained these events: viewing
them in that spirit thou wilt only be lost in
amazement at the incomprehensible ways of
Providence. To set up thy judgment in op-
position to His would imply an excess of
wickedness and folly, deserving the punish-
ment of premature death. But rather it is
good for thee to grasp these seeming anoma-
lies; if thou ponder them they will tend to
impress on thee that fear of God which is a
part of wisdom, and will guide thee safely
(compare viii. 12, 13) through all the per-
plexities of this life.” This interpretation
agrees in the main with that of Döderlein and
Professor Tayler Lewis. Other interpreters.
consider the 16th verse as addressed either to
severe judges, or to men who practise ascetic
austerities, or (compare ix. 7–12 and xi. 9)
as a sentiment put into the mouth of an imagi-
nary objector and rebuked in the following
verse: but the former certainly of these inter-
pretations, and perhaps the latter also, cannot
be easily reconciled with the exact words of
the original or with the context. The sugges-
tion that these verses are intended to advocate
a middle course between sin and virtue is at
variance with the whole tenor of the book.
16. destroy thyself] Or, “be amazed,” So
Sept. and Vulg. Compare “marvel not,” v. 8.
2O. For] Rather, as the word sometimes
signifies, But. The connection of this verse
with the two preceding becomes clearer if it is
borne in mind that the fear of God, wisdom,
and justice, are merely different sides of one
and the same character, the formation of which
is the aim of all the precepts in this chapter.
v. 21—29.]
649
E CCLES IAST E.S. VII.
upon earth, that doeth good, and sin-
neth not.
2 I Also 'take no heed unto all
words that are spoken; lest thou hear
thy servant curse thee:
22 For oftentimes also thine own
heart knoweth that thou thyself like-
wise hast cursed others.
23 ºf All this have I proved by
wisdom : I said, I will be wise; but it
was far from me.
24. That which is far off, and ex-
ceeding deep, who can find it out?
º 25 "I applied mine heart to know,
azza! -
ºzart and to search, and to seek out wis-
* dom, and the reason of things, and to
know the wickedness of folly, even of
foolishness and madness:
26 “And I find more bitter than
death the woman, whose heart is
* Heb.
£zze zeof
thizze
heart.
* Prov. 22.
I4.
snares and nets, and her hands as
bands: 'whoso pleaseth God shall es-ºº: he
cape from her; but the sinner shall be good e-
J’ore God.
taken by her.
27 Behold, this have I found, saith
| e | Or,
the preacher, "counting one by one, to wººing
find out the account: one ºfting
28 Which yet my soul seeketh, %tº:
but I find not: one man among a-ºº:
& 2 &SO72,
thousand have I found; but a woman
among all those have I not found.
29 Lo, this only have I found,
that God hath made man upright; ...” “
but they have sought out many inven-
tions.
CHAPTER VIII.
I Áings are greatly to be respected. 6 7%e dé-
zine Arózſiderace is to be observed. I2 // is
better with the godly in adversity, than wit/.
the wicked in prosperity. 16 7%e work of
God is zen searchable.
The English reader should be aware that the
words “just” in verses 20 and 15, and “right-
eous” in verse 16, are exactly the same in He-
brew.
21, 22. curse...cursed] Rather,
evil Of...spoken evil Of.
23. I will be] Rather, I am. So Rosen-
müller. Solomon means that there was a
time when he thought himself wise enough
to comprehend the work of God, and there-
fore needed for himself the admonition con-
veyed in verse I6 and the self-humbling con-
viction declared in verses 20 and 23.
it i.e. wisdom. Compare the later con-
fession viii. 17.
24. That, &c.] Lit. Far off is that
which hath been ; and deep, deep, who
can find it out 2 So Drusius and others.
The peculiar phrase “that which hath been”
here, as elsewhere (i. 9, iii. 15, vi. Io), signifies
events as they have occurred in the order of
Divine Providence. The Targum explains it,
“that which has been from the days of eter-
nity.”
25. reason] It is remarkable that the same
word occurs again in verse 27, where it is
translated “account,” and in v. 29, where it
is rendered “invention:” in ix. Io it is render-
ed “device:” it is derived from a root signify-
ing “to count.”
26. Compare the account of Solomon's
wives, I K. xi. I—8; also Prov. ii. 16—19,
v. 3, &c.
28. one man] As we say, “a real man,”
one whose good qualities quite Satisfy our ex-
pectations: compare the expression, Job ix. 3,
and xxxiii. 23, “one among a thousand.”
Speak
a woman] It has been observed that the
number of Solomon's wives and concubines
(I K. xi. 3) was a thousand.
29. God hath made] Rather, God made.
This is a definite allusion to the original state
of man; a state in which he was exempt from
vanity.
sought] Pascal says, “Man has visibly lost
his way, and feels in himself some relics of a
happy state from which he has fallen and
which he cannot recover. He seeks it every-
where with restlessness and unsuccessfully in
impenetrable darkness.” (“Pensées’ II., Partie
i. § 5.
ºn- “Dexterity, promptness, pre-
sence of mind, sagacity, shrewdness, powers
of persuasion, talent for business, what are
these but developments of intellect which our
fallen state has occasioned, and probably far
from the highest which our mind is capable of
Are not these and others at best only of use
in remedying the effects of the fall, and so far
indeed demanding of us a deep thankfulness
towards the Giver, but not having a legitimate
employment except in a world of sickness and
infirmity?” J. H. Newman, ‘Sermons,” Vol.
V., Sermon 8.
CHAP. VIII. Although he was thus Im-
peded and in some degree baffled in his own
pursuit of wisdom, Solomon yet persists in
regarding wisdom as the nearest approach to
“that good for man” which he is Seeking; and
here he inculcates on his hearers, as a part of
that wisdom, a spirit of obedience, I—5. But,
resuming the account of his own experience,
he observes that even wisdom does not render
a man exempt from the common lot of that
650 ECCLES IAST E. S. VIII. [v. I–9.
HO is as the wise man º' and
who knoweth the interpreta-
* Prov. 17, tion of a thing? “a man’s wisdom
fHeb. 4, maketh his face to shine, and 'the
* boldness of his face shall be changed.
2 I counsel thee to keep the king’s
commandment, and that in regard of
the oath of God.
3 Be not hasty to go out of his
sight: stand not in an evil thing; for
he doeth whatsoever pleaseth him.
4. Where the word of a king is,
there is power : and who may say
wise man’s heart discerneth both time
and judgment. *. t
6 || Because to every purpose there
is time and judgment, therefore the
misery of man is great upon him.
For he knoweth not that which
º * i º: who can tell him "whenº,
It Shall De I
8 There is no man that hath power
*over the spirit to retain the spirit; "Jº" +
neither hath he power in the day of
death: and there is no "discharge in .
e e casting off
that war; neither shall wickedness weapons,
unto him, What doest thou?
deliver those that are given to it.
f Heb. 5 Whoso keepeth the command- 9 All this have I seen, and applied
ź. ment ‘shall feel no evil thing: and a my heart unto every work that is
misery which springs out of the incomprehen-
sible course of external events: yet in the face
of such anomalies he determined to abide in
the fear of God and to trust in His supreme
justice, 6–14, to enjoy God's gifts thankfully
as his portion, and to acknowledge the natural
incompetence of every man, however large his
knowledge, to find out the unsearchable ways
of God, the Ruler of all that is done in the
world, I 5—I 7.
1. and who] Rather, and as he who
knoweth. Knobel, Ginsburg, and others,
repeat the conjunction from the preceding
clause. The whole verse is an assertion of the
Superior advantage of wisdom. Its possessor
excels other men: it imparts serenity (so Kno-
bel) to his countenance, and removes the ex-
pression of gloom (Knobel) or fierceness, as
the word is rendered in Deut. xxviii. 5o, and
Dan. viii. 23.
2. commandment] Lit. “mouth,” as Gen.
xlv. 21, &c.
oath] A reference to the oath of allegiance
taken, according to usual practice in Israel, to
Solomon at his accession to the throne, I Chro.
xxix. 24.
3. Be not...sight] Lit. “Do not hasten to
walk from his presence,” i.e. “do not fall
away from him” (Knobel). Compare x. 4.
The opposite phrase “walk with him,” i.e.
follow him, occurs in iv. 15.
..stand not) i.e. “do not persist,” So Vulg.,
Rosenmüller and others. §
in an evil thing] i.e. “in rebellion,” so Ro-
senm. Comp. Prov. xxiv. 21.
5. commandment] i.e. “the word of the
king,” v. 4. The Hebrew word, however,
is not the same as is used in v. 2. -
shall feel] Lit. will know. The meaning
of the verse is, “He who obeys will not be an
accomplice in any act of rebellion; and if he
be a wise man he discerns (lit. knows) that
the king's commandment or action is liable to
correction, if it be wrong, in God's time and
by God's judgment.” For the meaning at-
tached by Solomon to time, and judgment, and
purpose, compare ch. iii., and specially iii. II
and 17.
6. Because, therefore] The particle thus
translated is the same as is rendered “for” twice
in the next verse: and it may be so rendered
in this verse.
The fact contemplated in the last verse, of
God's time and judgment being in opposition
to a king's purpose or commandment, Sug-
gests the thought (repeated ix. II, 12) that
such discord is a misery (=evil, vi. 1) com-
mon to the whole race of man.
man] Heb. Adam = mankind. There is no
opposition between the word “man” here and
“man” in the preceding verse, where it does
not represent any noun in the Hebrew, but is .
inserted to complete the sense in our A. V.,
and might be printed in italics.
7. when] Or, “how,” Rosenmüller and
Zöckler. For the meaning of this verse,
compare iii. 22, vi. I2, X. I4.
8. neither hath he power] Rather, and
there is no power. Compare iii. 19.
no discharge, &c.] i.e. “no exemption from
the final hour of struggle between life and
death.” For cases of exemption from military
service under the Mosaic law, see Deut. XX.
5—8.
wickedness] Though the life of the wicked
may be prolonged, vii. 15, for God's inscru-
table purposes, yet wickedness itself has no
inherent power or tendency to prolong the
life of the wicked man.
9. All...done] Lit. “All this I saw and
(= when) giving I gave my heart to all the
work (or, doing) that is done.” Comparei. I3.
to his own hurt Rather, to his hurt,
i.e. to the hurt of the subject. Solomon is
v. Io–15.]
651.
E CCL ES IAST E.S. VIII.
c Ps. 37.
II, I8, 19.
done under the Sun: there is a time
wherein one man ruleth over another
to his own hurt.
Io And so I saw the wicked buried,
who had come and gone from the
place of the holy, and they were for-
gotten in the city where they had so
done: this is also vanity.
II Because sentence against an evil
work is not executed speedily, there-
fore the heart of the sons of men is
fully set in them to do evil.
12 || Though a sinner do evil an
hundred times, and his days be pro-
longed, yet surely I know that “it
shall be well with them that fear
God, which fear before him:
13 But it shall not be well with
the wicked, neither shall he prolong
his days, which are as a shadow; be-
cause he feareth not before God.
14. There is a vanity which is done
upon the earth; that there be just
men, unto whom it *happeneth ac- º 73.
cording to the work of the wicked; "
again, there be wicked men, to whom
it happeneth according to the work of
the righteous: I said that this also is
Vanity. -
I5 *Then I commended mirth,
because a man hath no better thing
under the sun, than to eat, and to
drink, and to be merry: for that shall
abide with him of his labour the days
of his life, which God giveth him un-
der the sun.
22.
still contemplating the case of an unwise king
whose command is obeyed “in regard to the
oath of God,” even to the hurt of the wise
man who obeys him.
1O. I saw, &c.] i.e. “I saw wicked [rulers]
buried, who came [into the world, as i. 4]
and went from the holy place (the seat of
authority and justice, Deut. xix. I7; 2 Chro.
xix. 6; Eccles. v. 1, also iii. 16), and they were
forgotten in the city where they had so ruled
to the hurt of their subjects: this—their being
at last overtaken by death and oblivion—shews
their lot also to be vanity.” The ancient
versions apply the whole of this verse to the
wicked, which seems the preferable interpret-
ation: but another, which Dr Ginsburg traces
to Ibn Ezra, has been adopted by Knobel
and many eminent critics, to the following
effect. “I have seen wicked men buried; and
[others] came into the world, and from the
holy place they went out of the world, and
were forgotten in the city where they had
done rightly” (so the phrase is rendered 2 K.
vii. 9, and elsewhere).
11—13. The wicked, described in v. Io,
afford not only an instance of vanity, as there
stated, but also an instance of the delay of
God’s judgment which tends to encouragemen
to behave wickedly. This, however, does not
shake the Preacher's confidence in the justice
of God both towards the godly and towards
the wicked.
12. his days be prolonged]
wickedness. Compare vii. 15.
I] This pronoun is emphatically expressed
in the Hebrew, as if to mark the opposition to
the “sons of men” in v. II.
i.e. in his
14. There is, &c.] The apparently un-
equal distribution of rewards and punishments
in this life is another instance of vanity, being
transient and causing vexation.
which is done upon the earth] It is worth
noting that the instance of vanity, to which
these words are specifically applied, is the
seeming inequality of God's justice. For if
they are considered, as they may fairly be
considered, in connection with the profession
in ºv. 12 of personal faith in God's absolute
justice, the conclusion is irresistible, that,
whatever reason the Preacher had for reserve
in declaring his belief, he certainly looked for-
ward to a final judgment in a future state of
existence. Compare iii. I 7, and xii. 14. Yet
Bp. Warburton (‘Div. Leg.,' Book v. § 6)
could class the author of Ecclesiastes with
those ancient heathen philosophers who disbe-
lieved a future state of rewards and punish-
ments, denied all future personality to the soul,
and held the “refusion” of it into the soul of
the world.
15. Then I commended mirth, &c.] Glad-
ness, or “joy,” as in ii. Io, would represent the
meaning of the Hebrew word better than
“mirth.” It is applied not only to the pleasures
arising from the bodily senses, but also fre-
quently to religious joy. This sentiment as a
conclusion of the writer's personal experience
occurs here for the fifth (compare ii. 24, iii.
12 and 13, 22, v. 18) and last time; though
it is repeated in the form of advice ix. 7, and
substantially in xi. 9. The charge of Epi-
cureanism which has been brought against Such
passages will not be admitted by any one who
considers that the Preacher is therein careful
to set forth pleasure as a gift from God, to be
earned by labour, and received with thankful-
ness to the Giver, and to be accounted for to
Him. His estimate of the pleasures of the
senses is recorded in vii. 2–6. -
* chap. 3.
652
ECCLES IASTES. VIII. IX.
[v. 16–2.
16 || When I applied mine heart
to know wisdom, and to see the busi-
ness that is done upon the earth: (for
also there is that neither day nor night
seeth sleep with his eyes:)
17 Then I beheld all the work of
God, that a man cannot find out the
work that is done under the sun: be-
cause though a man labour to seek it
CHAPTER IX.
I Like things happen to good and bad. 4 7%ere
is a necessity of death unto menz. 7 Comfort
is all their portion in this life. I I God’s
froVidence ruletſ, over all. 13 Wisdom is
better than strength.
Fº all this ‘I considered in my ſº
I gaze, or,
heart even to declare all this, sº ºw
that the righteous, and the wise, and “”
out, yet he shall not find it; yea far-
ther ; though a wise man think to
know it, yet shall he not be able to
find it.
their works, are in the hand of God:
no man knoweth either love or hatred
by all that is before them.
16, 17. When I applied, &c.] These two
verses are sometimes divided from the 15th,
and treated as the beginning of a new discourse.
But it seems difficult to disconnect them from
the preceding verses. The fifteenth verse alone
would be an inadequate conclusion to the
consideration of the seeming inequalities in the
scheme of Providence; but viv. 16 and 17 appro-
priately supplement it with the reflection that
the man who goes beyond that limited sphere
within which he can labour and be contented,
and investigates the whole work of God, will
find that his finite intelligence cannot grasp it.
16, business] The same word is translated
“travail,” i. 13, iii. Io.
for also there is that...seeth] Most inter-
preters understand this to refer to mankind
generally as the doers of the “business:”
others, perhaps more correctly, refer the sleep-
lessness to “mine heart,” i.e. the writer himself.
17. Compare iii. II, vii. 23–25. There
is no fuller statement in Ecclesiastes of the
incapacity of every man with his finite under-
standing to comprehend the plans and opera-
tions of the Infinite and Eternal God. Com-
pare with this another utterance of Solomon
written apparently at an earlier age, and at an
earlier period of his search: “It is the glory of
God to conceal a thing, but the honour of
kings is to search out a matter,” Prov. xxv. 2.
CHAP. IX. The first verse of this chapter
is closely connected with the last verse of the
preceding chapter. Here he begins by stating
a reason for his universal conclusion that no
man-can understand the works of God, viz.
because he perceived that even to good and
wise men the ways of Providence are in-
scrutable, ºv. 1; it is impossible to trace in
this life discriminating justice in the course of
God's dealings respectively with them and with
evil men; all events, including death, come
alike to all; all are deprived of the exercise of
their faculties of mind and body when they
lose their portion in this life, 2–6. If men
determine to make the utmost use of their
gifts and their powers in this life, 7–Io, yet
the writer's experience shewed him that they
are liable in the course of Divine Providence
to have their career of activity and enjoyment
cut short, and their purpose overruled by some
sudden event, II, 12.
He did not, however, rest in this view of
life. He saw also that practically wisdom is
able to deliver those who are in the grasp of
superior strength. To this he recurs (com-
pare ch. vii., viii.), and sets forth the practical
advantage in this life of that wisdom which
includes the fear of God, although under ad-
verse circumstances it is liable to be despised
or forgotten, or lost in tumult, or frustrated
by sin, 13—18, or rendered ineffective by incon-
sistency, x. I.
The first ten verses of this chapter appear
to have been in the mind of the writer of the
book of Wisdom, ii. 1–9.
1. For all this I considered] A better arrange-
ment of these words in an English translation
would be, For [or, but] I considered all
this. A good man's trust in God is here set
forth as a counterpoise to our helpless igno-
rance of the ways of Providence. Compare
vii. 18 and viii. 12.
in the hand of God] Both under His special
protection (Deut. xxxiii. 3, &c.), as righteous
(compare viii. 12), and under His direction
and influence (Prov. xxi. 1), as men. -
no man...them] Lit. both love and also
ha,tre d man kn O Weth not : all are before
them. Love and hatred are here understood
by almost all interpreters to mean the ordinary
outward tokens of God's favour or displeasure,
i.e. prosperity and adversity. “Man knoweth
not” is interpreted in two ways: either “man
knows not whether to expect prosperity or
adversity from God; all his earthly future is
in obscurity” (Knobel, Zöckler); or, “Man
knows not whether the events which happen
to him are sent for his probation or for his
punishment” (Jerome, Rosenmüller). The
former is preferable: it represents man as
looking forward into the future and contem-
plating various contingencies without knowing
which of them shall be his lot. ** - - - -
a Ps. 73.3,
2 * All things come alike to all: Mää is,
v. 3—7.]
E CCLES IAST ES. IX.
there is one event to the righteous,
and to the wicked; to the good and
to the clean, and to the unclean; to
him that sacrificeth, and to him that
sacrificeth not: as is the good, so is
the sinner; and he that sweareth, as
he that feareth an oath.
3 This is an evil among all things
that are done under the sun, that
there is one event unto all: yea, also
the heart of the sons of men is full of
evil, and madness is in their heart
while they live, and after that they go
to the dead.
4 || For to him that is joined to
all the living there is hope: for a liv-
ing dog is better than a dead lion.
5 For the living know that they
shall die: but the dead know not any
thing, neither have they any more a
reward ; for the memory of them is
forgotten. -
6 Also their love, and their hatred,
and their envy, is now perished ; nei-
ther have they any more a portion
for ever in any thing that is done un-
der the sun.
7 'ſ Go thy way, eat thy bread
2. event] Anything which happens to a
man from without, death or any other con-
tingency. See note on ii. 14.
sweareth] i.e. swears lightly or profanely;
as is evident from the antithesis.
3. yea, also] Lit, and also. The Senti-
ment is the same as in viii. 11; the seeming
indiscriminateness of the course of events
tends to encourage evil-disposed men in their
folly.
after that] Rather, afterwards.
4. For to him that is joined] There is a
different reading of the Hebrew text, accord-
ing to which these words should be translated
“For who is excepted [i.e. from death]?”
and this is preferred by Knobel, Gesenius, and
many others. But the reading translated by
Our A.V. is supported by most of the ancient
versions, Ewald and others, and seems pre-
ferable. - ,
For to him] Rather, Yet to him: so E-
wald and Heiligstedt. Notwithstanding the
evils of life set forth in the preceding verses,
life has its advantage, and specially when com-
pared with death.
dog] This animal was to the Hebrews a
type of all that is hateful and contemptible
(I S. xvii. 43, &c.).
5. This verse and the next are an explana-
tion of the advantage of life above death :
and they must be interpreted in a sense con-
sistent with the author's sentiments (vii. 1–4)
as to the advantage of death, and as to final
retribution; see viii. 12, and note on viii. 14.
This verse may be thus explained;—“The
living are always conscious that there is a
future before them: but the dead are uncon-
Scious; they earn nothing, receive nothing,
even the memory of them soon disappears.”
It is evident that Solomon here confines his ob-
servation strictly to the phenomena of this life,
and describes what he sees, not what he be-
lieves; there is no reference here to the fact
or the mode of the existence of the soul in
another world, which are matters of faith.
Zöckler remarks, “The reality of retribution
in another world is here denied only appa-
rently; for the writer is here contemplating
only the conditions of the present world, and
he turns his eyes quite away from the lot in
the next world of ‘the spirit that returns
unto God,” xi. 9, xii. 7.”
6. The dead are no longer excited by the
passions which belong to men in this life;
their share in its activity has ceased. The
last clause of this verse indicates the limited
sphere within which the writer's observations
on the dead are confined, viz. their portion in,
or relation to, this world. *
envy] . Otherwise rendered
“ emulation.”
now] Rather, long ago.
7–12. Jerome has pointed out the ne-
cessity of reading these six verses in connec-
tion, in order to arrive at the meaning of the
writer. The same train of thought is passing
through his mind here as in chap. ii. I—I2,
viz. a favourite of God exerting himself to
make proof to the utmost of his earthly bless-
ings and finding them end in disappointment
so far as they depend on his own exertions.
Here, after the description in vºv. 5, 6 of
the portionless condition of the dead, the
next thought which occurs is that the man
who is prosperous and active should simply
enjoy his portion all through this life: this
thought is stated in the language of exhorta-
tion in viv. 7—Io; and then, in viv. II, I 2,
follows the correcting thought, introduced as
usual (ii. 12, iv. 1, 7) by “I returned,” the
same thought which is brought forward in
iii. 1, viii. 6 (see note on iii. 1–15), viz. that
the course of events is disposed and regulated
by another Will than that of man.
The former part (viv. 7–10) of this pas-
sage taken separately has been regarded as
an exhortation to a luxurious, godless, un-
chaste life. This iſſterpretation would be in-
consistent generally with the whole tenor of
this book, and specially with viv. 7 and 9,
“zeál' or
654
[v. 8— I 4.
ECCLESIASTES. IX.
with joy, and drink thy wine with a
merry heart; for God now accepteth
thy works. - \
8 Let thy garments be always
white; and let thy head lack no oint-
IIlent.
º, 9 Live joyfully with the wife
Kºłº, whom thou lovest all the days of the
life of thy vanity, which he hath
given thee under the sun, all the
ºp. 3, days of thy vanity: * for that is thy
24. & 3. 13. -> o e - e. º
& 5. 3.” portion in this life, and in thy labour
which thou takest under the sun.
Io Whatsoever thy hand findeth
to do, do it with thy might; for there
is no work, nor device, nor know-
ledge, nor wisdom, in the grave, whi-
ther thou goest.
I I I I returned, and saw under
the sun, that the race is not to the
swift, nor the battle to the strong,
neither yet bread to the wise, nor
yet riches to men of understanding,
nor yet favour to men of skill; but
time and chance happeneth to them
all.
I2 For man also knoweth not his
time : as the fishes that are taken in
an evil net, and as the birds that are
caught in the snare'; so are the sons
of men snared in an evil time, when Prov. 29.
it falleth suddenly upon them.
13 * This wisdom have I seen
also under the sun, and it seemed great
untO. me :
I4. There was a little city, and
for the person addressed is one whose life of
labour is already pleasing to God, and who
bears visible tokens of God's favour. So
Luther, in his commentary on this passage.
It seems unnecessary to Suppose, as do
some interpreters, that Solomon here makes
use of the same kind of ironical language
which Isaiah employs on more than one occa-
sion, e.g. viii. 9, ii. Io, l. II, where he for-
cibly describes, in words of exhortation, con-
duct which he mentions merely to point out
the evil consequences that will follow it, if it
be pursued, which he by no means advises.
7. joy] See notes on v. 18 and viii. 15.
now accepteth] Rather, already has
plea sure in. Joy is here, as elsewhere
(ii. 26, v. 19, &c.), regarded as a sign of the
approbation and favour of God.
8. White garments and perfume are sim-
ply an expressive sign of joy.
9. wife.] There is no doubt that the
word ishah is ordinarily tised for a wife (as
e.g. Gen. xi. 29, xxiv. 3, &c.); and here,
where the person addressed is described as
acceptable to God, and as living all through
life with his companion, this translation is to
be preferred. The word is undoubtedly ap-
plied sometimes to women who are not wives:
but that meaning is here forbidden by the
COntext.
1O. with thy might] The Hebrew ac-
cents favour the transposition of these words
to a place before “do it.” But the LXX.,
which is of earlier date than the accents, sup-
ports our Authorized Version.
no work] Here, as in the preceding and
following verses, Solomon is speaking simply
of the works which are carried on in this
life “under the sun.” The works which we
carry on here with the combined energies of
body and soul come to an end in the hour of
death, when the soul enters a new sphere of
existence, and body and Soul cease to act
together. In the same way our Lord speaks
(John ix. 4) of the night when no man can
work.
device] See notes on vii. 25, 29.
11. chance] This word means properly
“incident,” that which comes to us from
without, one of those external events of God's
ordering, which Solomon describes in chap.
iii. Compare note on ii. 14.
12. his time] “The time appointed to
man in each relation” (Knobel), or, as Sym-
machus renders it, “his opportunity.” The
meaning of the word is explained in ili. I, and
following verses.
13. The order of these words in the
Hebrew is slightly different from the A.V.,
and marks more emphatically the change
of subject:-Also this have I seen—wis-
dom under the sun, and great it
seemed to me.
The similarity of the writer's train of
thought here and in the second chapter has
been already (see note on vºv. 7–12) pointed
out. Here he turns from the contemplation
(viv. II, 12) of human ignorance, helpless-
ness, and disappointment, as there (ii. II, 12)
from “vanity and feeding on wind,” “to
behold wisdom.” From this thirteenth verse
to the end of the tenth chapter, he inculcates,
in a series of proverbs, wisdom in contrast
to folly, as the best remedy in the present life
to the evil of vanity.
14, 15. It is impossible to say whether
any part of this parable is founded on fact.
It has no obvious reference to any known
v. I5–3.] ECCLESIAST ES. IX. X.
of war : but one sinner destroyeth
much good.
CHAPTER X.
I Offservations of wisdom and folly: 16 of riot,
18 slothfulness, 19 and money. 20 Men's
thoughts of Kings ought to be reverent.
+ EAD flies cause the ointment º
zes of
of the apothecary to send forth ºl
a stinking savour: so doth a little folly
655
few men within it; and there came
a great king against it, and besieged
it, and built great bulwarks against it:
15 Now there was found in it a
poor wise man, and he by his wis-
dom delivered the city; yet no man
remembered that same poor man.
16 °Then said I, Wisdom is bet-
d Prov. 21.
tip.7.19 ter than strength: nevertheless the
poor man’s wisdom is despised, and
his words are not heard.
17 The words of wise men are
heard in quiet more than the cry of
him that ruleth among fools.
18 Wisdom is better than weapons
him that is in reputation for wisdom
and honour.
2 A wise man’s heart is at his
right hand; but a fool’s heart at his
left. *
3 Yea also, when he that is a fool
event in Solomon's time, and may therefore
be treated simply as a parable. Comp. iv. 13,
and following verses. Even the learned critics
who ascribe this book to a late age offer no
better suggestion than that the “little city”
may be Athens delivered B. c. 480 from the
host of Xerxes through the wisdom of The-
mistocles, or Dora besieged B.C. 218 by
Antiochus the Great. The Chaldee Targum
explains this passage as an allegory:-‘The
city is the human body, the great king is an
evil desire, the poor man a good disposition.”
But this is wholly unnecessary.
17. It has been supposed that there is a
contradiction between this verse and the pre-
ceding. But the inconsistency is not in the
writer, but in mankind, who sometimes fol-
low wise advice to their profit, and at other
times neglect it. Verses 16 and 17 are merely
Comments on the two facts—the deliverance
of the city and its forgetfulness of him who
delivered it—stated in v. I 5.
18. Sinner] Rosenmüller points out that
this word indicates intellectual as well as
moral error.
CHAP. X. The tenth chapter has been
described as apparently the most disconnected
part of the whole book. The retrospective
character of the former part of the book now
ceases; and this chapter resembles a portion
of the book of Proverbs, consisting entirely of
rhythmical sentences giving advice, more or
less direct, as to conduct. It is part of the
writer's answer to the question proposed in
chap. ii. 3, and vi. I2—“What is good for
men to do?” The thought which underlies
the whole chapter is the advantage of that
wisdom which includes piety and patience, as
practical guidance through all the perplexities
of life: various traits of wisdom are set forth
in a favourable light, heightened by contrast
with folly. Consistency (v. 1) and readiness
(vºv. 2, 3) are attributes of the wise man, also
obedience, and submission to authority even
though its exercise be accompanied by great
abuses (vº. 4–7); also caution, preparation
to meet with obstacles (viv. 8–16); concili-
atory speech, in contrast to the loquacity and
self-confidence of a fool (viv. 11–15); tem-
perance, industry, and government of the
tongue, specially in speaking of superiors.
Throughout a great part of this chapter the
advice seems, in addition to its general appli-
cation, to have a special reference to servants
of a king.
1. apothecary] Rather, dealer in spices
and perfumes. Comp. Exod. xxx. 25. Dr
TriStram says, “The swarms of flies in the
East very soon corrupt and destroy any moist
unguent or mixture which is not carefully
covered from them, and pollute a dish of
food in a few minutes.”
Jo doth ... honour] Lit. more weighty
than Wisdom, than honour, is a little
folly. Knobel, Ewald, Zöckler. The trans-
lation in our A.V. is based on a more com-
mon signification of the word yakar, “him
that is in reputation,” but it requires a
difficult construction. This verse is by its
meaning so closely connected with the pre-
ceding that the selection of it for the begin-
ning of a new chapter seems unfortunate.
2. The metaphor is variously explained.
“A wise man's sense is in its place, ready to
help and protect him (comp. ii. 14); but
a fool's is missing when it is wanted, and so
is useless.” Rosenmüller. Knobel's explana-
tion seems less apt, “The understanding or
Sense of a wise man leads him to embrace
and hold fast what is right; that of a fool
leads him to what is wrong.”
3. when...way] Lit. in the way that
the fool walks. “Way” may be under-
stood either literally, comp. v. 15, or figura-
tively, of the course of action which he fol-
lows.
656
[v, 4–14.
ECCLESIASTES. x.
º, walketh by the way, this wisdom
faileth him, and he saith to every one
that he is a fool.
4. If the spirit of the ruler rise up
against thee, leave not thy place;
for yielding pacifieth great offences.
5 There is an evil which I have
seen under the sun, as an error which
i Heb. proceedeth from the ruler:
ſº 6 Folly is set in great dignity,
º, , and the rich sit in low place.
###, 7 I have seen servants “upon horses,
2. “” and princes walking as servants upon
the earth.
i.7.5: .. 8 ' He that diggeth a pit shall fall
27.
into it; and whoso breaketh an hedge,
a serpent shall bite him.
9 Whoso removeth stones shall be
hurt therewith ; and he that cleaveth
wood shall be endangered thereby.
Io If the iron be blunt, and he do
not whet the edge, then must he put
to more strength: but wisdom is pro-
fitable to direct.
11 Surely the serpent will bite
without enchantment; and 'a bab-;
bler is no better. the tongzee.
12 “The words of a wise man's Prov. 19.
mouth are 'gracious; but the lips of & a 3.
a fool will swallow up himself. f Heb.
13 The beginning of the words of
his mouth is foolishness: and the end f
g?ace.
g º e * € D.
of this talk is mischievous mad- #sºuth.
IłCSS, : Prov. I5.
14. & A fool also tis full of words : º, .
77274/tifºli-
a man cannot tell what shall be ; and eth words.
he is] “He” refers either to “the fool,” “he
exposes his folly to every one he meets;” or
else to “every one” = “he thinks all persons
he meets fools.” The former sense seems
preferable. Comp. Prov. xvii. 28.
4. spirit] The rising up of the spirit is
equivalent to anger, as in Judg. viii. 3, &c.
leave not thy place] i.e. do not lose thy
Self-control and quit his presence; comp. viii.
3. Gentleness on thy part will calm both
thyself and him, and prevent great wrongs
being committed by either.
5. as] Or, “seemingly,” Ewald. Perhaps
the conjunction may be used by way of ex-
tenuating this imputation on rulers.
6, 7. The “evil” of v. 5 is here speci-
fied as that caprice of a king by which, as
sometimes happens, an unworthy favourite
of low origin is promoted to successive dig-
nities, while a noble (comp. “rich’’ in v. 20)
person is degraded or neglected.
8–10. The figures in these verses seem
to be taken from the work of building up
and pulling down houses. They may have,
in connection with the preceding verses, a
special reference to the measures taken by a
king's servants to advance their own fortunes.
But they are capable of a more general appli-
cation, as recommending the man who would
act wisely to be cautious when taking any
step in life which involves risk.
8. breaketh an hedge] Rather, breaks
through a Wa 11.
serpent The habit of snakes to nestle in a
chink of a wall, or among stones, is referred
to in Amos v. 19: Isai. xxxiv. 15.
9. be endangered] Rather, cut himself.
10. The figure of cleaving wood is con-
tinued from the preceding verse.
is profitable to direct] Or, “affords the
profit of success.” So, in substance, Knobel,
Heiligstedt, Vaihinger: but it is scarcely an
improvement on the A.V.
11. Surely...better] Rather, If a serpent
without enchantment (i.e. not being en-
chanted) bites, then there is no advan-
tage to the charmer: i.e. if the charmer
is unwisely slack in exercising his craft, he
will be bitten like other people. “The art of
serpent-charming referred to in Ps. lviii. 4
(where see note), and James iii. 7, is of im-
mense antiquity, and is practised not only
in Africa, but in India. The resources of
the charmers appear to be very simple—the
shrill notes of a flute, which are the only
kind of tones that the serpent with its im-
perfect sense of sound is capable of follow-
ing: and, above all, coolness and courage
combined with gentleness in handling the
animal, so as not to irritate it. The charmers
are not impostors ... Instances are not un-
common in which, with all their care, the
jugglers' lives are sacrificed in the exhibi-
tion.” Dr Tristram, ‘Nat. Hist. of the
Bible," p. 272.
14. is full of words] It would seem from
the context that confident talking of the future
is indicated rather than mere loquacity. Pro-
fessor Lewis quotes Rashi's explanation, “the
fool is full of words, deciding confidently,
and saying ‘to-morrow I will do so and so,’
when he knoweth not what shall be on the
morrow ; or when he would undertake a
journey for gain, and knoweth not that he
may fall by the sword:” and he adds that
this verse so understood and the following
v. 15–2.]
657
E CCL E S I AS T E S. X. XI.
...” what shall be after him, who can
" tell him P
15 The labour of the foolish wea-
rieth every one of them, because he
knoweth not how to go to the city.
16 T J Woe to thee, O land,
when thy king is a child, and thy
princes eat in the morning !
17 Blessed art thou, O land, when
thy king is the son of nobles, and thy
princes eat in due season, for strength,
and not for drunkenness |
18 || By much slothfulness the
building decayeth ; and through idle-
ness of the hands the house droppeth
through.
19 || A feast is made for laughter,
* Isai. 3. 4,
5.
and & wine f maketh merry: but mo-ºps. 104.
I
ney answereth all things. #eb.
/. e zzzañéet/.
20 * * Curse not the king, no ºff.
not in thy 'thought; and curse not #.
the rich in thy bedchamber: for a 23.
bird of the air shall carry the voice, ºwn.
and that which hath wings shall tell
the matter.
CHAPTER XI.
I Directions for charity. 7 Death in lift, 9
and the day of judgment in the days of youth, trieſ,
are to be thought on. rºom the
Jace of the
AST thy bread tupon the waters: "º
w s a Deut. I5.
for thou shalt find it after “many tº
Prov. 19.
I7.
Matth. Io.
42.
days.
2. Give a portion to seven, and also
verse may have suggested the words of St
James, iv. I3.
15. The labour...them] Lit. A fool's la-
lb Our Wearies him.
to go to the city] The sense is, “the fool
wearies himself with ineffectual attempts, he
has not sufficient knowledge for the transac-
tion of ordinary business.”
16–20. Proverbs addressed, as are some
previous verses in this chapter, more particu-
larly to rulers and subjects, and designed to
dissuade from folly and to inculcate wisdom.
Foolish rulers, by their weakness, self-indul-
gence and sloth, bring decay upon the state:
nobleness and temperance insure prosperity:
yet” the subject must not rebel in word or
thought against his king.
16. a child] Rather, young. The same
word, as Bp. Wordsworth observes, is ap-
plied to Rehoboam, 2 Chro. xiii. 7, at the time
of his accession to the throne, when he was
41 years old.
eat in the morning] A sign of intempe-
rance: comp. Isai. v. II.
.17. son of nobles] i.e. of a noble disposi-
tion. Compare the similar idiom “prince's
daughter,” Song of Sol. vii. I.
18. In this verse, as in Isai. iii. 6 and Amos
ix. Ie, the building or house is used in a
metaphorical sense. Here it represents the
State.
much slothfulness] Lit. two idle hands.
droppeth through] i.e. lets the rain through
the roof.
19. Lit. For merriment they make
a feast (= bread), and wine glad dens
(compare Ps. civ. I 5) the living, and
money supplies (compare Hosea ii. 23)
all thing S.
2O. Curse Compare vii. 21, 22,
VOL. IV.
rich] i.e. the noble, as in verse 6.
Bedchamber] So in 2 K. vi. 12.
matter] Lit. word or tale,
CHAP. XI. There ought to be no division
between x. 20 and xi. 1. There the reader
was addressed as a subject, and was advised
wisely to endure in silence the selfish luxury
and sloth of rulers; and here he is advised
that it belongs to a wise man to use his sub-
stance in acts of benevolence (1, 2), and to
increase or earn it by steady labour in a spirit
of pious trustfulness without anxiously calcu-
lating the probability of adequate recompense,
or complete results, which are in the hands of
God (4–6). An active life in the fear of
God is encouraged by another consideration,
namely, the transitory nature of our powers
and our time for leading such a life (7, 8):
and young men particularly are admonished
(9, Io) to bear in mind the account which
God takes of all their actions, and the certainty
of a just recompense from Him.
1, 2. As if in contrast to the self-indul-
gence which was described in x. 16–19, the
opposite virtue, readiness to give to others, is
here inculcated. The use of the word “bread”
in both x. 19 and xi. 1 serves to point the
COntrast.
1. Cast...waters] Lit. “Send thy bread
upon the face of the waters.” The phrase oc-
curs in Isai. xviii. 2, where it refers to ships;
and hence Pfeiffer and others understand this
verse to signify that the return of hospitality is
as uncertain as the coming back of a ship in
which a merchant trusts his substance to the
Sea. But this is not necessarily implied.
bread] Bread was usually made in thin
crisp round cakes which would float on a
stream or on the sea. The verse means,
“Shew hospitality, even though the corre-
T T
658
[v. 3–7.
ECCLESIASTES. XI.
to eight; for thou knowest not what
evil shall be upon the earth.
3 If the clouds be full of rain,
they empty themselves upon the earth:
and if the tree fall toward the south,
or toward the north, in the place
where the tree falleth, there it
shall be. *
4. He that observeth the wind shall
not sow; and he that regardeth the
clouds shall not reap.
5 As thou knowest not what is
the way of the spirit, nor how the
bones do grow in the womb of her
that is with child : even so thou
knowest not the works of God who
maketh all.
6 In the morning sow thy seed,
and in the evening withhold not
thine hand : for thou knowest not
f ~ : - f Heb.
whether shall prosper, either this or shall be
that, or whether they both shall be right.
alike good.
7 * Truly the light is sweet, and
a pleasant thing it is for the eyes to
behold the sun :
sponding return of hospitality to you seem
improbable; yet be hospitable in faith.” The
same advice is enforced by a Christian mo-
tive in Luke xiv. 13, 14, and compare Heb.
xiii. 2. Knobel quotes from Diez an Arabic
proverb, “Cast forth thy bread on the water,
some time it shall be returned to thee.” But
it is not clear why bread should be cast upon
the water: and hence some interpreters not
unreasonably understand by “bread” the seed
from the produce of which bread is made.
Seed cast upon the fertile soil flooded by the
early rains would be returned to the Sower in
autumn with large increase.
2. The verse means, “Let your hospitality
and your alms be extensive: for you know
not what revenses may befall either that per-
son who by your liberality will be strengthened
to meet them, or yourself who may come to
need grateful friends.” With reference to the
last suggestion, compare Luke xvi. 9.
seven, and also to eight] A definite number
for an indefinite, as in Mic. v. 5 and elsewhere.
3–6. “Unforeseen events come from God;
and the man who is always gazing on the
uncertain future will neither begin nor com-
plete any useful work: but do thou bear in
mind that times and circumstances, the
powers of nature and the results to which
they minister, are in the hand of God; and be
both diligent and trustful.” This passage is
connected with the preceding verse: there is
a reference underlying both to the laws of
the divine government which, unknown to
man, regulate both the rewards of liberality
and the rewards of labour. The images in
at least vºv. 3, 4 and 6, are connected chiefly
with the occupation of an agricultural la-
bourer: the discharge of rain from the cloud,
and the inclination of the falling tree, and the
direction of the wind, are beyond his control,
though the result of his work is affected by
them. There is nothing in the text to indi-
cate that the common application of the image
of the fallen tree to the state of departed souls
(see St Bernard, ‘Sermones de Diversis,”
Lxxxv.) was in the mind of the inspired
writer.
5. Spirit] This translation is supported
by the Septuagint, Vulgate and Targum.
The reference in v. 4 to our ignorance of
the way of the wind might suggest to a He-
brew writer this reference to our ignorance
of the way of the Divine Spirit; for the
same Hebrew word Ruach (which in this re-
spect exactly equals Pneuma in Greek, and
resembles Ghost in English) signifies both the
Wind and the Spirit. And as in John iii. 8,
so here, the same word is used in both these
senses within the compass of a few lines.
The Old Testament in many places recognizes
the special operation of God, Job x. 8–12 ;
Ps. cxxxix. 13–16; Jer. i. 5, and distinctly of
the Spirit of God, Job xxxi. 15, in the origi-
nation of every child. Compare the account
of the first creation, Gen. ii. 7
If the grammatical connection of the first
clause of v. 5 were with v. 4, it would afford
ground for preferring the translation “way of
the wind” (Grotius, Rosenmüller, Knobel,
Ewald and others). But the grammatical
connection of the first clause is with that which
follows; and there is a parallelism between
(1) the way of the spirit, (2) the growth of
the bones, and (3) the works of God.
7–xii. 8. The preceding exhortation to a
life of labour in the sight of God is still
carried on. It is now addressed specially to
the active and the young; and is enforced by
another consideration, namely, the transitory
character of all that sustains youth in activity,
which will be succeeded by old age, when the
sense of beauty is impaired, strength fails,
death impends, and the spirit returns to God
to Whom it is responsible.
7. the light,...the sun] These may be taken
in a literal sense as the gifts of God which
cheer man's toil, but which he almost ceases
to appreciate in his old age. This seems more
in harmony with the preceding context than
v. 8—I.]
6
ECCLESIASTES. XI. XII.
| Or,
azège?.
8 But if a man live many years,
and rejoice in them all; yet let him
remember the days of darkness; for
they shall be many. All that cometh
ts vanity.
9 || Rejoice, O young man, in thy
youth ; and let thy heart cheer thee
in the days of thy youth, and walk in
the ways of thine heart, and in the
sight of thine eyes: but know thou,
that for all these things God will bring
thee into judgment.
Io Therefore remove "sorrow from
thy heart, and put away evil from
thy flesh : for childhood and youth
(77°42 vanity.
CHAPTER XII.
I 7%e Creator zs ſo be 7 amzemzbered 772 due timze.
8 7%e preacher's care to edify. 13 The fear
of God is the chief antidote of vanity.
EMEMBER now thy Creator . Provº.
in the days of thy youth, while "
the evil days come not, nor the years
draw nigh, when thou shalt say, I
have no pleasure in them ; -
taking them only as figurative expressions (so
Knobel, Zöckler and others) denoting life.
Compare Dean Church's ‘Essay on Dante,”
P. 99. -
8. days of darkness] Comparing this ex-
pression with xii. 2 it seems best to understand
it as denoting primarily the time of old age,
and perhaps secondarily any time of sorrow or
misfortune (= “adversity” vii. 14). Knobel,
Zöckler and others take it as meaning the
grave: but the expression “day of darkness”
always (Job iii. 4, xv. 23; Joel ii. 2, &c.)
refers to a season of temporal calamity.
All that cometh] That is, simply, “the
future,” which must not be reckoned on by
the active man, as if his present state of healthy
energy were to continue. Compare the equally
comprehensive expressions ii. 23 and vii. 15.
9. Rejoice...cheer...walk] Here as in ix. 7
(where see note) the imperative mood is used,
not exactly to express a command, but rather
to encourage one who possesses certain gifts
from God to remember that they come from
God and are to be used in accordance with
His will.
in the ways of thine heart, and in the fight of
thine eyes] We are justified in understanding
these words in an innocent sense by such
passages as Eccl. ii. Io; Prov. xvi. 9, xxiii.
19; but they are undeniably used most fre-
quently in a bad Sense, as in Num. xv. 39;
I Joh. ii. 16, &c.
judgment] This word does not signify
merely in the abstract the decision which God
will form on a man's actions; but rather, in
the concrete, that change of circumstances
which in consequence of such decision will
happen to man: compare viii. 5, 6 and iii.
17. It has been asked whether judgment
in this life or judgment in the next is here
referred to. There is nothing in the word
itself to exclude either meaning or both. The
question therefore resolves itself into this,
Did the Preacher believe in a life of some
kind in the presence of God, beyond the
grave? This question is answered in the af-
firmative by xii. 7. These two passages taken
together afford the strongest presumption,
which is confirmed by xii. 14, that his reference
here includes a judgment beyond the grave;
though doubtless his view of it was dim and
indefinite if compared with a Christian's.
1O. remove sorrow, &c.] The sense ap-
pears to be, “let the timely recollection of
God's judgment, and of the fleeting character
of youth, so influence your conduct that you
will refrain from acts which entail future re-
morse and pain.”
CHAP. XII. The advice to lead an active
life in the fear of God is here farther enforced
on the young by the consideration (1–7) of
the circumstances which accompany old age,
when activity gradually becomes less and less
possible, and finally ceases altogether so far
as this world is concerned. Referring to his
theme (8) at the beginning of the book, the
Preacher strives (9–12) to conciliate atten-
tion to what he has written, and sums up
(13, 14) his practical advice, and enforces it
by declaring that everything will be brought
into judgment by God. *
1. Remember now] Rather, And re-
member. The connection between this verse
and the preceding one is unfortunately inter-
rupted by our division of chapters. “Now ’’
is simply a copulative, not an adverb of time.
Creator] Gratitude to God as Creator
(compare xi. 5) is here inculcated as was pre-
viously (xi. 9) fear of God as Judge. In
one word, godliness, acquired as a habit in
youth, is recommended as the proper compen-
sation for that natural cessation of youthful
happiness which makes the days of, old age
more or less evil; more evil in proportion as
there is less of godliness in the heart, and less
evil where there is more godliness.
while the evil days come not Rather, be-
fore the evil days come. The same ex-
pression occurs in verses 1, 2, and 6. In the
last it is translated “ or ever.” Here as in v. 2
it marks the transition from youth to old age.
T T 2.
66O ECCLES IASTES. XII. [V, 2–5.
2 While the sun, or the light, or
the moon, or the stars, be not dark-
ened, nor the clouds return after the
rain :
3 In the day when the keepers of
the house shall tremble, and the
or a strong men shall bow themselves, and
griders "the grinders cease because they are
ail, Öe-
%. Žey few, and those that look out of the
§ windows be darkened,
4 And the doors shall be shut in
the streets, when the sound of the
grinding is low, and he shall rise up
at the voice of the bird, and all the
* of musick shall be brought
OW ;
5 Also when they shall be afraid
of that which is high, and fears shall
be in the way, and the almond tree
shall flourish, and the grasshopper
evil days] i. e. the season of old age.
Compare xi. 8. This expression, coupled as
it is with pleasureless “years,” cannot possibly
mean only the day of death as distinct from the
season of old age: indeed it does not necessa-
rily include any reference to the day of death.
2. While...not] Or, Before. And, or—or—
or—mor, should be translated and in each case.
darkened] The darkening of the lights of
heaven denotes a time of affliction and sadness.
Compare Ezek. xxxii. 7, 8; Job iii. 9; Isai.
v. 3o, &c. This representation of old age is
addressed to a youth who requires warning.
It should be contrasted with the encouraging
description in 2 S. xxiii. 4, 5 of the lifetime of
a godly and just man under the corresponding
figures of a dawn without clouds, and Sun-
shine after rain.
3–6. The body in old age and death is
here described under the figure of a decaying
house with its inmates and furniture. See
Note A. The human body is represented as a
tent or house in Job iv. 19 ; Isai. xxxviii. 12;
2 Cor. v. I ; 2 Pet. i. 13, 14.
3. This verse is best understood as re-
ferring to the change which old age brings to
four parts of the body, the arms, the legs, the
teeth and the eyes.
keepers] Keeping the house was an impor-
tant office; see Luke xi. 21 ; Matt. xxiv. 43
and Ps. cxxi. 4, 5. Galen quoted by Knobel
speaks of the hands as arming and keeping the
body.
bowl Compare “bowing knees,” Job iv. 4
A.V. margin. The legs are specially taken as
the symbol of strength in a young and vigor-
ous man, Ps. cxlvii. Io; Song of Sol. v. 15.
Compare also the contrary expression, “feeble
knees,” Isai. xxxv. 3 ; Heb. xii. 12, &c.
grinders] Grinding was an occupation of
female servants, Exod. xi. 5; Matt. xxiv. 41.
windows] A frequent resource in an Orien-
tal house of the women, Judg. v. 28, who here
represent the eyes.
4. And the doors...is low] Here the house
is viewed from without. The way of entry
and exit is stopped: little or no Sound issues
forth to tell of life stirring within. The old
man as he grows older has less in common with
the rising generation; mutual interest and inter-
course decline. If a distinct counterpart in
the body were required to the doors and the
sound of the mill, those terms might be taken
as figures of the lips and ears and the speech,
but this is not necessary.
Ae shall rise...bird] Here the metaphor of
the house passes out of sight. The verb may
either be taken impersonally (= “they shall
rise,” compare the next verse), so Knobel; or
as definitely referring to an old man, possibly
the master of the house, rising out of sleep
(compare Prov. vi. 9) at the first sound in the
morning.
all the daughters of musick] Lit. “all
daughters of the Song,” i. e. Songstresses, sing-
ing women, ii. 8 and 2 S. xix. 35.
be brought low] i.e. sound faintly in the
ears of old age,
5. Also when...way] These two phrases
doubtless indicate the timidity which charac-
terizes."old age. The word translated high is
used elsewhere, v. 7, vii. 8, to denote the power-
ful and the proud, such persons as an old man
in his timidity might shrink from opposing or
meeting: or it is otherwise understood to
denote high ground which old men would
avoid ascending. -
fears...in the way] Compare Prov. xxvi. 13.
the almond tree shall ſourish] This transla-
tion is supported by the ancient versions. Dr
Thomson (‘The Land and the Book," p. 319)
says of the almond tree, “It is the type of old
age whose hair is white,...the white blossoms
completely cover the whole tree; the green
leaves do not appear till some time after.”
Many modern critics translate, “the almond
shall be despised,” i.e. pleasant food shall be
no longer relished.
the grasshopper] Rather, the locust. The
chāgāb, rendered grasshopper here and Lev.
xi. 22, Num. xiii. 33, and Isai. x). 22, ap-
pears to have been a small kind of locust used
for food: it became in late Hebrew a collec-
tive name for the locust tribe. See Tristram,
“Nat. Hist. of Bible,” p. 311. The clause
means either that heaviness and stiffness shall
take the place of that active motion for which
the locust is conspicuous; or, as some under-
stand it, that common food shall be no longer
agreeable. The former sense is more gene-
rally received.
v. 6–9.]
E CCL ES IAST E.S. XII. 66 I
7 * Then shall the dust return to Gen. 3.
the earth as it was ; and the spirit"
shall return unto God who gave it.
8 * * Vanity of vanities, saith the *****
preacher; all is vanity.
9 And 'moreover, because the ºt.
preacher was wise, he still taught ºrºž
er zwas,
the people knowledge ; yea, he gave 3.
shall be a burden, and desire shall
fail : because man goeth to his long
home, and the mourners go about the
StreetS :
6 Or ever the silver cord be loosed,
or the golden bowl be broken, or the
pitcher be broken at the fountain, or
the wheel broken at the cistern.
desire] Lit. the caper-berry. This berry,
which was eaten before meals as a provocative
to appetite, shall fail to take effect on a man
whose powers are exhausted.
long home] Lit. “eternal house.” Consider-
ing that the word “eternal” may be used here
in a restricted sense (see note on i. 4), the ex-
pression long home (which has become a house-
hold word among ourselves) appears to repre-
sent the Hebrew fairly.
Man’s “eternal house” is his place in the
next world. To interpret it simply of the
grave would be inconsistent with the statement
in v. 7 of the return of the spirit to God:
nor can that interpretation be established by
the use of the word “house” for the grave in
Job XXX. 23, and Isai. xiv. 18, or by the appli-
cation of the term “eternal house” to the grave
in the Targum on Isai. xlii. II, or by the
modern use of it as a title of Jewish burial-
grounds. Bit edi, “House of Eternity,” is
a name given in a cuneiform inscription to
Hades, the world of disembodied spirits
(“Transactions of Society of Biblical Archaeo-
logy,’ 1873, p. 188). Without attributing to
the author of Ecclesiastes that deep insight into
the future life which is shewn by the writer of
the Epistles to the Corinthians, we may ob-
serve that He by Whom both writers were in-
spired sanctions in both books (see 2 Cor. v.
1–6) the use of the same expression “eternal
house.” In 2 Cor. it means that spiritual body
which shall be hereafter; and it is placed, as it
is here (see v. 3), in contrast with that earthly
dissolving house which clothes the spirit of
man in this world. *
mourners] It is the custom of singing wo-
men to attend funerals for hire, see Jer, ix. 17;
2 Chro. XXXV. 25 ; Matt, ix. 23, &c.
6. be loosed] The termination of life is
signified generally by the breaking of a lamp,
a pitcher, and a wheel: it seems unnecessary
to assign to those images respectively different
parts or functions of the body, all which end
at death. The silver cord by which the lamp
hangs from the ceiling Snaps, and the cup or
reservoir of oil is dashed in pieces by the fall,
and the pitcher long used to bring water from
the spring is shattered ; and the wheel by
which a bucket is let down into the well is
broken. Delitzsch, “Psychology, ch. Iv. § Io,
propounds a new interpretation of the sym-
bolical meaning of these terms: according to
him the silver cord is the soul which holds
the body in life, the bowl is the body, and
the golden oil (compare Zech. iv. 12), within
it is the spirit. His conjectural explanation
of the other figures is less happy.
7. Then shall the dust return]. The crea-
tion of man as described in Gen. ii. 7 (com-
pare iii. 19) is evidently referred to.
the spirit shall return]. The fact here stated
by the inspired writer is simply that the spirit,
being separated at death from the body, returns
to God. No more is said here of its future
destiny. To return to God, Who is the
Fountain (Ps. xxxvi. 9) of Life, certainly
means to continue to live. The doctrine of
life after death is implied here as in Exod. iii. 6
(compare Mark xii. 27), Ps. xvii. 15 (where
see note), and in many other passages of Scrip-
ture earlier than the age of Solomon : see Dr
Pusey on Daniel, Lecture VIII. page 494. The
inference that the soul loses its personality and
is absorbed into something else (Warburton,
Le Clerc, Knobel, Hitzig) has no warrant in
this or any other statement in this book, and
would be inconsistent with the announcement
of a judgment after death which, as Knobel
acknowledges, is implied in v. I4. “The Spirit
of every man after death, good or bad, in
some sense goes to God either as a Father or
as a Judge, to be kept somewhere under the
custody of His Almighty power, in order to
the receiving of His final Sentence at the last
judgment either of happiness or misery.” Bp.
Bull, Sermon II.
8–14. This passage is properly regarded as
the Epilogue of the whole book: see Note B.
Here, as in the beginning of the book, i. 1, 2,
the Preacher speaks of himself (vºv. 8, 9, 1o) in
the third person. He first repeats (v. 8) the
mournful, perplexing theme with which his
musings began (i. 2); and then states the en-
couraging practical conclusion, 13, 14, to which
they have led him. Between these he inter-
poses four vºv., 9–12, asserting his claim to
come forward as a teacher, his intention to
teach with no unnecessary obscurity, the use-
fulness and authority of such teaching, and
the folly of protracted, unpractical meditation
(comp. xi. 4): this brings him to the prac-
tical end, viv. 13, 14, of the Epilogue and of
the whole book.
9. And moreover] The same word begins
662
ECCLESIASTES. XII. [v. Io–I4.
& 1 Kin.
32
f Heb.
zuords of
delight.
4. good heed, and sought out, and “set
in order many proverbs.
Io The preacher sought to find
out acceptable words: and that which
was written was upright, even words
of truth.
II The words of the wise are as
goads, and as nails fastened by the
masters of assemblies, which are given
from one shepherd. *
12 And further, by these, my son,
be admonished: of making many
books there is no end; and much
"study is a weariness of the flesh. . .º.
13 | "Let us hear the conclusion %.
€72& O
of the whole matter: Fear God, and ºr,
keep his commandments: for this is ;#.
the whole duty of man. been . .
tº Jeard, is.
14. For * God shall bring every ºn 2.
16. & 14. Io.
work into judgment, with every secret :"…..".
thing, whether it be good, or whether *
it be evil.
v. 12, where it is rendered “And further.”
Knobel proposes here a slightly different trans-
lation, “And besides that the Preacher was
wise, he also taught,” &c.
11. The words...shepherd] Lit. Words
of wise men are as go a ds, and as nails
driven in [by] masters of assemblies;
they are given from one shepherd :
goads, because they rouse the hearer and impel
him to right actions (Rosenmüller); nails
(perhaps tent-spikes, Ginsburg), because they
remain fixed in the memory. Masters of as-
semblies (compare the expressions “master of
the tongue,” “master of wings,” X. II, 20)
are simply teachers or preachers, the conveners
(see note to i. 1) and instructors of such assem-
blies as Wisdom addresses, Prov. i. 20, &c.
one shepherd] i.e. GoD, Who is the Supreme
Giver of wisdom, Prov. ii. 6, and the chief
Shepherd, Jer. xxiii. 1–4. Compare the state-
ment of another inspired teacher, I Cor. ii.
12, 13, “We have received the Spirit that is
of God, that we might know the things that are
freely given to us of God, which things also
we speak.”
12. these] i.e. “words of wise men.”
books] Rather, “writings.” The word
may be used to describe any short document,
as a bill of divorcement, Deut. xxiv. I, or
a letter, 2 S. xi. 15, and it does not necessarily
mean a volume. Probably the Preacher is still
referring to the “words of wise men,” i.e.
the proverbs current in his age, including,
though not specially indicating, his own.
13. Let us hear...matter] Lit. “The con-
clusion of the discourse” (or “word,”=words
i. 1), “the whole, let us hear.” Observe,
“the whole” stands in apposition to “the
conclusion of the discourse; ” and it is re-
peated in the next clause.
the whole duty of man] Rather, the whole
man. So the Septuagint, Vulgate, Ewald,
Herzfeld and others. “To fear God and to
obey Him is the whole man, constitutes man's
whole being ; that only is conceded to Man;
all other things, as this book again and again
teaches, are dependent on a Higher Incompre-
hensible Being.” Herzfeld.
14. judgment] Knobel argues fairly from
the expressions “every work” and “every
secret thing” (compare Rom. ii. 16; I Cor.
iv. 5) that the Preacher here means an ap-
pointed judgment which shall take place in
another world, as distinct from that retribu-
tion which frequently follows man's actions in
the course of this world, and which is too
imperfect (compare ii. I5, iv. 1, vii. 15, ix. 2,
&c.) to be described by these expressions. Bp.
Butler's dissertation ‘Of the moral government
of God,” “Analogy,’ Pt. I. ch. iii., throws much
light on this subject. §
with] Rather, [which shall be held] upon.
Bp. Bull (Sermon IX.) observes on the last
two verses, “He that is fully convinced of
these two things, that there is no solid hap-
piness to be found in this world, and that
there is a world to come wherein God will
adjudge men to an everlasting state either
of happiness or misery respectively, as they
have made their choice and acted here, must
necessarily subscribe to the truth of Solomon's
conclusion, that true religion is the only way
to true happiness.”
NOTE. A.
ON THE ALLEGORICAL DESCRIPTION OF OLD AGE, CHAP. xII. I—7.
Three different interpretations of this passage
have been proposed:—
1. The Jewish traditional interpretation
recorded in the Targum was introduced to
the Christian Church by Jerome, and has
been followed by almost all expositors since
his time. It treats these verses as an alle-
gorical description of old age with its natural
infirmities and Solitariness, partly (vºv. 3, 4)
E CCLES I A ST E.S. XII.
663
indicating the several members of the enfeebled
body under the image of the servants and
master of a decaying house, and partly stating
the characteristic actions and feelings of an
aged man, and ending with his death (vºv. 4–7).
It is not a parable like the passage ix. I4, but
an allegory in which the thing signified and
the thing signifying are blended together. Un-
fortunately the ingenuity of some expositors
deficient in taste has been exercised in assigning
a precise meaning to every obscure allusion
(see Bp. Lowth, ‘Praelectio’ x.), and has im-
ported inconsistency, coarseness, and absurdity
into a touching allegory. The judicious para-
phrase of this passage by Bishop Hall (“Hard
Texts,’ in his Works, ed. 1808, Vol. III. p.
270) is almost entirely free from those faults,
but too well known to need insertion here.
2. Elster, following Umbreit and followed
by Dr Ginsburg, sees no reference to old age
after the first verse, and regards the second and
following verses as describing the approach of
death under the image of a terrible tempest
which strikes fear into the inmates of a lordly
mansion. But it seems evident that the terms
of v. 2 describe rather a gloomy sky than a
terrible tempest: and such common atmo-
spheric phenomena cannot be connected, as
cause with effect, with the uncommon conse-
quences mentioned in viv. 3–6. Elster argues
that the singular “ day ” in v. 3 must refer to
a distinct day, and not to a protracted period
as the season of old age. But there are fre-
quent instances of the use of the singular
“day” for a long period; e.g. in the well-
known passage Gen. ii. 4 it describes a period
which is described just before as consisting of
six days, just as here, in v. 3, it describes a
period which was described in v. I as con-
sisting of days and years.
3. The early Christian Fathers, Gregory
Thaumaturgus (.Metaphrasis’) and Cyril of
Jerusalem (“Catechesis,” xv. 20), understood
this passage simply as a description of “the
great and terrible day of God,” “the coming
of the Lord and the end of the world.” This
interpretation is mentioned with others by
Jerome, Olympiodorus and Rupert of Deutz.
But although vºv. 2 and 3 taken from the con-
text and read in connection with Matt. xxv.
29 are capable of being thus applied, yet it
is impossible to carry on this interpretation
through the next three verses even in the Sep-
tuagint translation. It has gradually given
place to the allegorical interpretation men-
tioned above.
NOTE. B.
THE GENUINENESS OF THE
These verses have the same authority with
the Christian reader as the rest of this book;
for they were received as an integral part of
the book by the Jewish Church long before
the time of our Lord. Towards the end of
the last century their genuineness was called
in question; and although the sameness of
the style and diction was not denied, it was
alleged that they were not written by the
author of the book, but were added by some
unknown editor in a later age. The prin-
cipal advocate of that view is Knobel, whose
arguments in support of it may be thus
stated and answered: (a) “The whole addi-
tion is Superfluous and has no aim.” The
obvious aim of the author is to give here
(vºv. 13, 14) the full answer, part only of
which is given previously (iii. 17 and vii. 18),
to the practical difficulty stated in the begin-
ning (i. 2, 3) and frequently repeated. More-
over he seems to offer heresan apology for the
obscurity of many sayings in this book. The
whole passage therefore serves to make the
book more intelligible and more acceptable.
(b) “In this addition the writer is spoken of
in the third person.” So he is in the beginning
of the book i. 2: indeed the first person does
not appear till i. 12. (c) “The fear of God
PASSAGE, CHAP. XII. 9–14.
and piety, here set forth (v. 13) as the end of
all teaching, are not the end to which the
former chapters tend.” It only seems so to
the objector who, having arbitrarily assigned
an Epicurean meaning to former chapters,
naturally fails to see their connection with this
conclusion to which no such meaning can
be assigned. (d) “The notion (v. 14) of
God holding a future set judgment is incon-
sistent with the Preacher's view (iii. 17, v. 8,
xi. 9) of retribution being restricted to the
natural consequences of man's actions.” But
there is nothing in those passages which im-
plies that retribution is restricted to this life
only: rather the Preacher's argument, which
supposes a complete retribution, seems to re-
quire the notion of a judgment after death.
(e) “The expression, no end of making books,
would hardly be used by a Jew in the Persian
period.” Unless it were proved that the
Preacher lived in the Persian period this re-
mark has no force. But the expression as
it stands is perfectly natural in the 'mouth of
the writer (1 K. iv. 32, 33) of three thousand
proverbs and a thousand and five songs. In-
deed Grätz points out that this Epilogue as-
sumes the identity of the Preacher with the
writer of the book of Proverbs.
\
--
*
**
THE SONG OF SOLOMON.
INTRODUCTION.
tº , tº º PAGE PAGE
I. Position in the Canon of Scripture. 664 5. Scheme of a literal and historical
2. Form of Composition and general Interpretation . . . . . . 670
characteristics . 665 6. Ideal and typical character. 671
3. Date and Authorship . . . 667 7. Plan of the following Commen-
4. Methods of Interpretation, literal - tary . . . . . . . . . 674
and allegorical . tº e 668 *
I. POSITION IN THE CANON OF passed as such into the Canon of the
SCRIPTURE.
"THE Song of Songs which is Solo-
mon's,” so designated by its most an-
cient (Hebrew) title, holds a unique posi-
tion in Sacred, as indeed it would in any
Other literature. It may be said to be
the enigma of the Old Testament, as the
Apocalypse is of the New. No other
book of Scripture bears even a remote
resemblance to it, and none (the Apoca-
lypse not excepted) has so grievously
suffered from the caprice and prejudice
of innumerable commentators.
Its canonicity, if not wholly unchal-
lenged even in early times", is abundantly
attested by primitive witnesses and the
most ancient Sanctions of ecclesiastical
..…”
A authority, which leave no room for rea-
sonable doubt that the Song was regarded
as an integral and venerated portion of
the Hebrew canon before the commence-
; ment of the Christian era, and that it
f
* . Theodoret (‘Praef. in Expos. Cant. Canti-
cor.’) mentions several theories, broached in his
day as to the original purpose of the Song, which
have been renewed in modern times, e.g. that it
was a collection of love dialogues between Solo-
mon and some maiden (Abishag the Shunamite
or Pharaoh's daughter), or that it was an alle-
gory of Solomon’s relation to the Commonwealth
of Israel. The last theory was adopted by
Luther. See also the passage quoted from the
Mishnah (‘Iadaim,” III. 5), and the Canon of Juni.
lius (cir. A. D. 560) in Hody, ‘de Bibliorum texti-
bus original.” Lib. IV. p. 653. -
primitive Church. While this Book has
been from the first subjected to very di-
verse interpretations, and although Occa-
sional assatilts were made, even in early
times, on its sacred character, it has
nevertheless been always held both by
the Church and by the Synagogue in
the highest and most reverent estima-
tion. The testimony on this point of
the celebrated Rabbi Akiba as reported
in the Mishnah (‘Iadaim,’ ‘III. 5) ex-
presses the general judgment of Jewish
schools and doctors in the first and
second centuries, and claims to represent
that of a much earlier period: “Peace
and mercy!” he exclaims in reply to an
inquirer, “No man in Israel ever doubted
the canonicity of the Song of Songs, for
the course of ages cannot vie with the
day on which the Song of Songs was
given to Israel; all the Kethubim (Ha-
giographa) are indeed a holy thing, but
the Song of Songs is a holy of holies.”
A similar witness is borne by the earliest
Christian expositors to the religious esti-
mation in which this book was held by
the Church of the second, third, and
fourth centuries: “The whole body of
this Scripture,” says the father of Christian
exegesis, “is made up of mysticutterances”
(Origen, ‘Prolog. in Cant. Cantic.’ interpr.
Rufino); and again, in another place,
after enumerating six of the chief Songs of
INTRODUCTION TO THE SONG OF SOLOMON.
665
Holy Scripture, the Song of the Red Sea
(Exod. xv.), the Song of the Well (Num.
xxi. 17, 18), of Moses (Deut. xxxii.), of
Deborah (Judg. v.), of David (Ps. xviii.),
of Isaiah (Isai. v.), and assigning to each
its special significance in reference to the
spiritual life, he thus proceeds: “When
thou hast passed through all these, thou
must mount yet higher to sing with the
Bridegroom this Song of Songs.” (“Hom.’
I. interpr. Hieronymo.) In the Book of
Proverbs, according to St Jerome, the
young are taught the duties of life ; in
Ecclesiastes the middle-aged the vanity
of earthly things; in Canticles the per-
fected, who have the world beneath their
feet, are joined to the embraces of the
heavenly Bridegroom. (‘Comment. in
Eccles.’ I. I.) - -
It must be confessed that if we seek
for similar evidence of such an estimation
of the character and meaning of this
book in other parts of Scripture we shall
be disappointed. One or two allusions
have been found in the Song to at least
One older canonical book (Genesis), and
a few references to it in books of later
composition (Proverbs, Isaiah, Hosea)";
while two or three doubtful allusions have
been thought to be made to it by writers
of the New Testament. But these refer-
ences, even if sufficient to establish the
recognition of the Song as a part of Holy
Scripture by some among the canonical
writers, would be quite inadequate to
determine its interpretation, or supersede
the necessity for independent inquiry on
the part of the expositor.
2. FORM OF COMPOSITION AND
GENERAL CHARACTERISTICS.
The difficulties of the interpreter of
the Song are unusually great. One lies
in the peculiar form of composition. The
Song of Songs might be called a lyrico-
º
1 Delitzsch finds the following references and
resemblances in the Song to Genesis: a. Song
vii. 1 I compared with Gen. iv. 8. b. Song iv.
II, Gen. xxvii. 27. c. Song viii. 6, Gen. xlix. 7.
d. Song vi. 13 (see note in Commentary), Gen.
xxxii. 2. e. Song vii. I 3, Gen. xxx. I4. On
the other hand he holds it quite certain that the
author of Proverbs i.-ix., whom he places in the
time of Jehoshaphat, had read the Song. He
reckons four clear references—Prov. v. I5 foll.,
Song iv. II. Prov. vii. 17, Song iv. 14. Prov.
v. 3, Song iv. 11; and especially Prov. vi. 3o foll.
he regards as an indubitable reminiscence of
Song viii. 6 foll. 4-
dramatic poem, but it is really sui generis,
and not a drama in the sense that it was
either intended or adapted for represen-
tation. To use the words of a medieval
commentator (Aquinas)”, “this Book is
in one respect most obscure, that though
written in a dramatic style no mention is
made of the different speakers.” We are
left to determine by internal evidence
alone the number, character, and speeches
of the dramatis personae, the action deli-
neated or implied, the main drift and
purpose of the whole composition, and
its ethical or typical significance. Any
conclusions therefore at which the student
may arrive on such points should be ex-
pressed with moderation and maintained
with humility.
One point in starting may be assumed
as settled by the consent of almost all
recent critics: the Song is not, as some
have maintained, an anthology or Collec-
tion of poems and fragments by various
authors”, but (as its Hebrew title indi-
cates) a single poem, the work of one
author, It is “the Song of Songs,” the
most excellent of all Songs; and “ of
Solomon,” having Solomon for its author
or its subject. The old popular render-
ings of this title, “Cantica,” “Canticles,”
or “Songs of Solomon,” were consequent-
ly as to the plural form inexact and mis-
leading. And yet even that plural might
be defended as calling, attention to the
obvious fact that, though the Song is a
well-organized poetical whole, its unity is
made up of various parts and sections, of
which several have so much independence
and individuality as to have been not in-
aptly called Idylls, i.e. short poetic pieces
of various forms containing each a dis-
tinct subject of representation. These
shorter pieces are all, however, so close-
ly linked by a common purpose, as to
form, when viewed in their right con-
nection, constituent parts of a larger
and complete poem. To distinguish
these parts, and observe the relation in
which they stand to one another and the
general subject, is a primary duty of the
* “Est in hoc obscurissimus iste liber, quia
nullae ibi commemorantur personae, cum tamen
stylo quasi comico sit compositus.”
* The most extravagant maintainer of this hy-
pothesis is Magnus (“Kritische Bearbeitung,’ &c.
Halle 1842), who makes the Song consist of 14
distinct poems, beside Sundry fragments and
additions.
|
l
666
INTRODUCTION TO
careful interpreter, who, in making his
division, will be guided, partly by obser-
vation of poetical structure and sequences
of thought, and partly by refrains and
recurrent phrases, used it would seem of
set purpose by the author of the poem
to indicate the commencement or the
close of its various sections.
The earliest Jewish expositor of the
Song as a whole, the author of the so-
called Chaldee Targum, divides it in his
historico-prophetic interpretation into two
nearly equal halves at ch. v. 1.
All that
precedes the close of that verse he makes
refer to the times of the Exodus and of
the first Temple, and all that follows to
times subsequent to the deportation to
Babylon down to the final restoration of:
Israel and the glories of the latter day.;
Whatever we may think of this allegorical”
interpretation, the division itself of the
Song into two remarkably contrasted and
Corresponding halves (i. 2—v. 1, and v. 2
—viii. 14), though little observed by mo-
dern expositors, will be found to accord
exactly with what On other grounds ap-
pears to be its genuine historical sense,
and may, with other divisions (suggested
by the refrains just referred to), prove a
valuable clue in the hand of a careful
student to the true significance of the
whole.
The two most important of these re-
frains are, first, the Bride's threefold Adju-
ration to the Chorus (ii. 7, iii. 5, and
viii. 4), marking at each place, as most
interpreters agree, the close of one di-
vision of the poem; secondly, the Ques-
tion asked three times by a Chorus on as
many distinct appearances of the Bride
(iii. 6, vi. Io, and viii. 5), marking, in
like manner, a fresh commencement.
These two refrains enable us to divide
|
which is a formula of commencement;
and the following formulae of conclusion,
“His left hand underneath my head,” &c.
(ii. 6, viii. 3); “Flee, my beloved,” &c.;
and “I am my beloved's,” &c. (ii. 16,
17, vii. Io, viii. 14). These shorter re-
frains, aided by other observations, will
prove useful guides in further subdivision.
The Song is throughout so far dramatic
in form that it consists entirely of dia-
logue or monologue, the writer nowhere
speaking in his own person; and the dia-
logue is connected with the development
of a certain action. There are, we believe,
only three chief speakers, “the Bride',”
“the Beloved,” and a Chorus of “Virgins”
or “Daughters of Jerusalem”,” having
each their own manner and peculiar words
and phrases, and these so carefully ad-
hered to as to help us, in some cases of
doubt, to determine the particular speaker
(see note on i. 8). The Bride constantly
repeats her favourite phrases; e. g. the
Adjuration (ii. 7, &c.), and a similar for-
mula at v. 8; “I am my Beloved's,” &c.
(ii. 16, vi. 3, vii. Io, Compare viii. Io);
“Flee” (or “turn”), “my Beloved,” &c.
(ii. 17, viii. 14); her Beloved is a “Shep-
herd,” who “feeds” his flock (i. 7)
“among lilies” (ii. 16, vi. 3). The Be-
loved, on the other hand, repeatedly em-
ploys the same terms in addressing the
Bride; e.g. “My Love” or “Friend” (i. 9,
I5, ii. 2, Io, 13, iv. 1, 7, v. 2, vi. 4);
“My Dove” (ii. 14, v. 2, vi. 9); “My
Sister” (iv. 9, 10, v. 2); “Let me hear
thy voice” (ii. 14, viii. 13); “Thou hast
doves' eyes” (i. 15, iv. 1). Compare also
iv. 1–3 with vi. 5–7, and iv. 4, 5 with
vii. 3, 4. -
A delicate observation of an ancient
ebrew doctor has been handed down
in the ‘Midrash Rabba, viz. “that every-
each half of the Song into three parts of thing in the Song of Songs is said in
nearly equal length, and make the whole
poem consist of six parts; an arrange-
ment which, in its main features, has ob-
tained a majority of Suffrages among mo-
dern interpreters. Each of these parts,
on a closer view, will be found to break
up into two or three Smaller sections,
some quite idyllic in their character, and
capable of being regarded as distinct
little poems (e.g. ii. 8–17, iii. 1–5, v.
2–8). And here again we find other
recurrent phrases, e.g. “Behold, thou art
fair,” &c. (i. 15, iv. 1, 7, vi. 4, vii. 6),
|
praise of Israel,” i.e. of the Bride; and
that consequently those interpretations
are to be rejected which introduce any-
thing of blame, reproach, or ill intention,
into what is addressed to her. The ob-
1 Some (Harmer, Hitzig) spoil the integrity of
the poem and its interpretation by assuming
more than one object of the King's affection,
many more (the advocates of the Shepherd-lover
hypothesis) by insisting on there being two Lovers.
* Origen adds a fourth speaker, a Chorus of
Young Men, companions of the Bridegroom. To
this Chorus iii. II may be assigned.
THE SONG OF SOLOMON.
667
servation is extended by Mercier to the
tone and spirit of the whole composition".
The same remark was likewise made by
the author of the “Synopsis of Holy Scrip-
ture’ once attributed to S. Athanasius:
“Whereas in other Scriptures,” he re-
marks, “are found words of indignation
and wrath and terrible threatenings, this
Book breathes of sweetness only, cheer-
fulness, and joy.” The observation is a
true and fruitful one, though ignored by
many expositors, literal and allegorical.
It might be urged, among other objec-
tions, to “the hypothesis” so called “ of
the Shepherd-lover,” which, though fa-
voured by a majority of modern inter-
preters, and worked out by some with
great ingenuity, necessitates the intro-
duction of many forced expositions and
of thoughts and sentiments alien from
; the purity and sweetness of the whole
Composition. This hypothesis assumes
that there are two Lovers in the Song,
one a faithful simple-minded Shepherd,
the other a magnificent voluptuous King,
by each of whom the affections of a
Shulamite maiden are alternately so-
licited, while she, faithful in her alle-
giance to her shepherd-lover, rejects with
Scorn the monarch's blandishments, and
finally compels him to abandon his pur-
/ Suit”. There is, we are persuaded, but
One Lover in the Song, and, one object of
his affection, without rival or disturbing
influence on either side. The Beloved
of the Bride is in truth a King, and if
she occasionally speaks of him as a
Shepherd, she intimates herself (vi. 2, 3)
that she is speaking figuratively. It
is, moreover, quite in accordance with
her character, as consistently delineated
throughout the poem, that being herself
a rustic maiden of at least comparatively
lowly station she should, by such an
appellation, seek to draw down him
“whom her soul loveth” (i. 7, iii. 1, 2,
3, 4), though he be the King of Israel,
* “Adde quod ex Hebraeis diligenterest obser-
vandum hic omnia in laudem sonare non in de-
decus, ac ne tantillum quidem ab alterutra parte
dici, quod alteram possit offendere, Sed omnia
conciliationis et encomiorum et blanditiarum
suavitatisque plena esse verba.” Mercerus, ‘Praef.
in Expos. Cant. Cant.’
* Among its most distinguished advocates may
be mentioned Ewald (1826), Umbreit (1828),
Hitzig (1855), Ginsburg (1857), Bunsen (1860),
Reman (1860) and Holtzmann (Bunsen’s Bibelwerk.
VI. I87o).
within the narrower circle of thoughts
and aspirations, in which she is herself
accustomed to move. And, therefore,
while the whole poem breathes of almost
more than regal splendour and magnifi-
cence the Bride is nowhere represented
as dwelling with any pride or satisfaction
on the riches or grandeur of her Beloved,
but only on what he is to her in his own
person as “Chief among ten thousand
and altogether desirable,” thus exhibiting
that characteristic of womanly affection
which Cornelius à Lapide attributes to
her in words erroneously ascribed by him
to St Augustine: “Love heedless of dig-
nity is devoid also of fear. The loving
Soul, upborne by her aspirations and
drawn by her desires, closes her eyes to
Majesty but opens them to Delight”.
3. DATE AND AUTHORSHIP.
Very various dates have been assigned
to the Song by those who have denied
its Salomonic authorship, ranging from
the tenth to the second centuries before
Christ. But most recent critics have
agreed in assigning it an early date. So
Ewald: “The Song, from many indica-
tions, must have been a literary product
of the northern kingdom” [that of the
ten tribes “and published soon after the
death of Solomon” (“Dichter des A.
Bundes,’ 1. 47). His chief reasons for
insisting on a date subsequent to the
lifetime of Solomon, are drawn from his
peculiar view of the purpose of the book,
Ewald being an early and determined
adherent of the hypothesis of the Shep-
herd-lover.
The diction of the Song (on the cha-
racter of which several critics have insist-
ed in arguing for a later date) is unques-
tionably peculiar. The poem is written
in pure Hebrew of the best age, but with
a large sprinkling of uncommon idioms
and some very remarkable and apparently
foreign words. Some of these may pos-
sibly have been provincialisms, and attri-
butable, as Ewald assumes, to the writer's
familiarity with the dialect of Northern
Palestine. Diction apart, most of the
references and allusions in the Song
3 “Amor dignitatis nescius reverentiam nescit.
Anima amans fertur votis, trahitur desideriis–
majestati oculos claudit, aperit voluptati.” “Ma-
nuale,'cc. xix. xx. S. Aug. ‘Opp.’ ed. Ben. Tom.
VI. App. -
668
INTRODUCTION TO
would lead us to assign it, in accordance
with its title, to the age of Solomon, nor
does there seem to be sufficient reason
for departing from the traditional belief
that Solomon was himself the author;
unless with Döpke we suppose it to have
been a panegyric composed in his honour
by a prophet or poet of the King's own
circle. In that case some of the pecu-
liarities of diction and phraseology might
be accounted for by assuming the author
to have been a native of the Northern
part of Solomon's dominions.
One striking characteristic of the writer
of the Song is a love of natural scenes
and objects and familiarity with them as
they would be presented, in the wide area
of the Hebrew monarchy, to an observant
eye in the age of Solomon, reminding
us continually of him who ‘spake of trees
from the cedar-tree that is in Lebanon
even unto the hyssop that springeth out
of the wall, of beasts also and of fowl
and of Creeping things’ (I K. iv. 33).
Thus for the North of Palestine, in which
the writer seems to take particular de-
light, we have (iv. 8) the towering heights
of Lebanon and Amana with the op-
posing peaks of Shenir and Hermon, the
dens of lions there and haunts of leopards,
the spreading cedars and stately cy-
presses (i. 17), the bright green flower-
enamelled sward (i. 16) and gurgling
streams (iv. 15), and the incense-laden
breezes (iv. II). Moving southward we
encounter on the east of Jordan Gilead
with its flocks (iv. 1, vi. 5), the heights of
Bithron (ii. 17) and the district of Maha-
nainn (vi. I3), and towards the west Car-
mel with its cultivated fields (vii. 5),
Sharon with its neighbouring valleys
covered with their laughing crop of flow.
ers (ii. 1, vii. 13), the troops of gazelles
there feeding among lilies (iv. 5), milk-
white doves sporting by the water side
(v. 1 2) or hiding in the rocks (ii. 14),
and the turtle-haunted groves (ii. 12).
Tinally in the furthest south the poet
takes us to Engedi with its henna-planta-
tions (i. 14), to Heshbon with its reser-
voirs (vii. 4), and to the palaces, gardens
and well-placed towers of the royal city
“beautiful for situation” (vi. 4, iv. 4, 6,
12–14); from whence we are hastened
back once more to the simple pleasures
of a country life, the vineyard, the orchard
and the open field (vii. II—I3).
It has been observed that this short
poem contains 18 names of plants and
13 of animals (Delitzsch).
\,, And beside this delight in natural
objects, not less is exhibited in the enu-
meration of those works of human art
and labour and those articles of com-
merce, which in the time of Solomon
so largely ministered to royal pomp
and luxury: e.g. the tower of Leba-
non that overlooked Damascus (vii. 4),
and David's tower in Jerusalem with its
hanging shields (iv. 4), rings and jewels
(v. 14), crowns and necklaces (iii. II,
i. Io), palanquins and chariots (iii. 7, 9,
i. 9), with their rich furniture, pillars of
marble (v. 15), towers of ivory (vii. 4)
and every kind of spice and costly per-
fume (iv. 6, 14, i. 12, 13). * >
The time in which the Song was writ-
ten was unquestionably one of peace and
general prosperity, such as occurred but
very rarely in the chequered history of
Israel. All the indications named above
concur with this in fixing that time as
the age of Solomon'.
4. METHODS OF INTERPRETATION, LI-
TERAL AND ALLEGORICAL.
The Song of Songs, like any other work
of genius or Inspiration, cannot be pro-
perly interpreted, unless its fundamental
thought be grasped at the outset, and Con-
tinually kept in view. The following Com-
mentary proceeds on the assumption that
the primary subject and occasion of the
poem was a real historical event, of
which we have here the only record, the
marriage-union of Solomon with a Shep-
herd-maiden of Northern Palestine, by
whose beauty and nobility of Soul the
great King had been captivated. Start-
ing from this historical basis, we assume
further that the Song of Songs, as the
work of one endued by Inspiration
with that Wisdom “which overseeth
all things” (Wisd. viii. 23), and so con-
templates them from the highest point
of view, is in its essential character an
* It seems right to mention here that Prof.
Graetz of Breslau, the well-known Jewish his-
torian, has arrived at results entirely different
from these in his recent elaborate work, “Schir
|Ha-Schirim” (Wien, 1871). He contends for a
very late date, assigning the Song to the third
century B.C. For a brief notice of some of his
positions see Appendix.
THE SONG OF SOLOMON.
669.
ideal representation of human love in the
relation of Marriage; that which is uni-
versal and common in its operation to
all mankind being here set forth in one
grand typical instance.
That such a purpose was actually in
the writer's mind in inditing the Song
seems indicated by himself at ch. viii. 6,
7, where he makes the Bride, addressing
the Beloved, thus speak of the Bond
which is henceforth to unite them :
“O set me as a signet on thine heart,
A signet on thine arm
For strong as Death is Love,
Inflexible as Hell is Jealousy.
Her flames are flames of fire,
A lightning flash from the Eternalſ
Waters many cannot quench this Love,
Nor water-streams o'erwhelm.
Though one should give his all away
for love,
(i.e. seek to buy what is not freely given)
With scorn should he bé scorned.”
Of such love as this, pure, unbought,
and changeless, we believe that the Song
of Songs was, in the first instance, de-
signed to give an idealized representa-
tion. To exhibit this, its original purpose,
the exposition ought, therefore, in our opi-
nion, to be strictly literal and historical,
but not without due attention paid
throughout to the ideal character of the
poem, and its possible capacity for high-
er significances and applications. Nor
may we at the same time dissemble our
conviction that any allegorical method of
exposition which declines attempting to
elucidate an independent literal sense, on
the plea that such endeavour would in-
volve the interpretation in a succession
of improprieties and contradictions, is
itself to be rejected as baseless and un-
true, and therefore dishonouring to a
Sacred and Canonical Book.
The views thus given of the character
and purpose of the Song of Songs are sub-
stantially identical with those set forth
some twenty years ago by Prof. Delitzsch
and the late Prof. Nägelsbach, who in
vindicating the position of this Book in
the Hebrew Canon regarded it as an
inspired product of the “Wisdom.”
or Divine Philosophy of the Age of
Solomon, having an ideal character in
reference to the human history that
formed its basis, and so also a symboli-
*
Cal or typical significance. To Prof.
Delitzsch and his work on the Song",
published in 1851, the writer of the pre-
sent Commentary is under special obli-
gation for early guidance into what seems
to be the right path of interpretation, as
well as for various helps by the way.
If on the other hand, the allegorical
method of interpretation is anyhow to
be maintained, this can hardly be done
On other principles than those laid down
by Keil in his ‘Einleitung z. A. Test.’
(2 ed. 1859, pp. 379–376), who there
Contends, in opposition to the views of
Delitzsch and Nägelsbach, that the Song
was in its original purpose an ideal re.
presentation of the Communion of love
between the Holy One and His Church
as first exhibited in the Election of Is-
rael, not following however (so he ar-
gues) any actual developments of that
relation in the changing fortunes of the
Chosen People, but representing (in ac-
cordance with the ideal truth of things)
any transient disturbance of communion
as resulting in the drawing of a closer
bond; and that this is done by means of
a succession of lyrico-dramatic Songs,
and under the allegory of the bridal love
of the Shulamite and Solomon. The
whole conception is based, according to
Keil, on the image referred to in Exod.
xxxiv. I5 foll., and Lev. xxvi. 5 foll.
(comp. Lev. xviii. 7; Num. xiv. 33;
Deut. xxxii. 16, 31, and Exod. xx. 5). Nor
is it (he maintains) to be wondered at
that such a conception should suddenly
spring up in the mind or age of Solomon
into this full and vigorous life, when we
Consider the analogous development of
the “Chokhmah” (or Hebrew Philoso-
phy) in the same generation, and com-
pare Pss. xlv. and lxxii. which equally
belong to it.
These arguments, even if their sound-
ness be admitted, seem hardly to dis-
pense with the necessity, or militate against
the truth, of the literal interpretation,
which may stand on its own merits, if it
bear the test of a Critical comparison and
* “Das Hohelied’ (Leipzig, 8vo). In this early
work Prof. Delitzsch did not enter so fully into
the details of exposition as has been his wont in
his more regular commentaries on other parts of
Scripture; but, if slight in texture, it nevertheless
occupies an important place in the history and
development of the Exegesis of the Song.
67o
INTRODUCTION TO
sifting of details. The only question
seems to be: is it possible to furnish such
a literal and historical exposition of the
whole poem as shall be self-consistent,
and fairly represent in each detail the
natural meaning of the words? We think
it is, and what follows is offered as the
scheme of an interpretation, which forms
the basis of the expositions in Our Com-
mentary, and which they will endeavour
to justify in detail.
5. SCHEME OF A LITERAL AND HIS-
TORICAL INTERPRETATION.
The Song (as remarked already) con-
sists of six parts (by some called acts)
distinguished by changes of Scene and
subject, and by certain recurrent refrains.
Parts I.-III. constitute the first half
or one main division of the Poem, which
we entitle: THE BRIDE AND HER ESPOU-
SALs witH THE KING (i. 2–v. 1). A
Shulamite maiden, of surpassing grace
and loveliness, is taken away from her
rustic home by the King of Israel, and
raised to the summit of felicity and ho-
nour by her marriage with him at Jerusa-
lem. The three parts, which form this
division, represent each a different scene
and distinct action.
Part I. THE BRIDE IN THE KING's
CHAMBERS (i. 2–ii. 7), sub-divisible into
four sections, corresponding to so many
pauses in the action or dialogue: 1. “The
Prologue” (i. 2–4); 2. “The Bride and
the Daughters of Jerusalem” (i. 5–8);
3. “The entrance of the King” ((i. 9–
14); 4. “The Bride and the Beloved”
(i. I5—ii. 7).
The scene is laid apparently in a
wooded district of Northern Palestine
near the Bride's home, where the King,
after the manner of Oriental Princes, is
spending part of the summer season in
tents. The magnificence of the Royal
Pavilion is alluded to (i. 5), and it has been
inferred from this, and other passages
of Scripture, that Solomon had a special
fondness for that part of his dominions.
The three chief speakers of the Poem
are now introduced in succession: first,
A female chorus (called by the Bride
“Daughters of Jerusalem”) commence
by singing a short ode of two stanzas in
praise of the absent King, whose pre-
sence is expected and desired (i. 2–4).
The next speaker, the Shulamite maiden
(whom, for the sake of uniformity, we
shall generally call “the Bride”), appears
to have been recently brought from her
country home to the King's Pavilion, to .
be there affianced to him. A brief dia-
logue ensues between her and the Chorus
(i, 5-–7). The King himself appears, in
the third place, and commending the
beauty of the Bride, receives from her
in return words of praise and affection
(i. I 6—ii. 7). Throughout this part the
Bride is represented as of inferior rank
to him whom she calls her “Beloved,” and
appears to shrink at times from the splen-
dours of the royal station that awaits
her. She speaks of him both as a Shep-
herd and as a King; but, in either cha-
racter, as of one in whose favour and
Society she finds supreme satisfaction
and entire rest. It is a day of early love
that is here described, but not that of
their first meeting.
Part II. MonoLOGUES OF THE BRIDE
(ii. 8—iii. 5), comprising two sections:
I. “The visit of the Beloved” (ii. 8–17);
2. “The Bride's first dream” (iii. 1–5).
This part carries us back to an earlier
period than the former, and seems intro-
duced for the sake of affording a glance
at the previous history of the Shulamite
in her relations to the King, and of ren-
dering thereby the whole representation
more complete. She describes to the
Chorus in two monologues how the Be-
loved had visited her on a spring morn-
ing, and how she had afterwards dreamed
of him at night. Both Parts (I. and II.)
conclude with the Bride's Adjuration to
the Chorus, “I charge you,” &c.
Part III. ROVAL ESPOUSALS (iii. 6—
v. 1), subdivisible into three sections:
1. “Bridal procession and royal entry”
(iii. 6–11); 2. “The Bridegroom's com-
mendation of the Bride” (iv. 1–7);
3. “The King's Invitation” (iv. 8—v. 1).
This part commences with the refrain
“Who is this,” &c. and the scene
changes to Jerusalem, whither the Bride
is brought in royal state to be united to
the King in marriage. The King in
stately terms invites her to forsake her
Northern home and become henceforth
entirely his. The Bride replies in few
words expressing her absolute obedience
THE SONG OF SOLOMON.
671
and love. A welcome from the King to
the Wedding-guests brings this third part
and the former half of the Song to a
close.
Parts IV.-VI. constitute the latter
half of the poem, which might be en-
titled THE BRIDE THE KING's WIFE (v.
2—viii. 14). In it we see the once lowly
Shulamite, though now sharing with her
Beloved the high places of Israel, yet
retaining that sweetness, humility and
devoted affection, which in other scenes
and circumstances had gained his heart.
She responds to the King's former invi-.
tation to exchange her rustic home for
the splendours of Jerusalem (iv. 7, 8), by
inviting him on her part to revisit with
her those rural scenes, and share once
more their simple pleasures (vii. 11—13):
thus drawing down her Royal Friend to
renewed sympathy with the lowly circle
and estate from which his grace had
raised her.
Part IV. SEEKING AND FINDING (v.
2—vi. 9) may be divided into three sec-
tions: 1. “The Bride's second dream.”
(v. 2—8); 2. “The Bride's commenda-
tion of the Beloved” (v. 9—vi. 3); 3. “The
Beloved’s commendation of the Bride”
(vi. 4—9). The scene of this part is
Still Jerusalem. It opens with another
monologue of the Bride relating to the
Chorus, a second dream concerning her
Beloved. She then at their instance
pours forth from a love-filled heart a
stream of richest fancies in his praise,
who, as she complains, has departed from
her. The Chorus offering to aid her in
her search of him, suddenly the Beloved
reappears and gives in his turn the noblest
commendations to the Bride.
Part V. HoMEWARD THOUGHTs (vi.
Io–viii. 4), subdivisible into four sec-
tions: 1. “The Shulamite” (vi. Io—13);
2. “The dance of Mahanaim” (vii. 1–5);
3. “The King and the Bride” (vii. 6–
Io); 4. “The Bride's invitation” (vii.
II—viii. 4). This part, which begins
with the refrain “Who is this,” &c. and
ends with the adjuration “I charge you,”
&c., presents in its details the greatest
difficulties to the interpreter. But the
general drift seems clear. The scene is
still Jerusalem, or a Palace-garden in the
neighbourhood; but the Bride's thoughts
are now reverting to her northern home.
She relates to the Chorus how in early
Spring she had first met the King in a wal-
nut-garden in her own country; and they,
addressing her by a name probably de-
rived from her birthplace (vi. 13), ask
her to perform for their entertainment
a Sacred dance seemingly well known to
the Bride and her country-folk. The
Bride complies, and while she is dancing
and the Chorus are singing some stanzas
in her praise, the King himself appears.
In response to words of love and admi-
ration from him, the Bride invites him
to return with her into the country and
to her mother's house.
Part VI. THE RETURN Home (viii.
5–14), containing three very brief sec-
tions: 1. “Last vows sealed” (viii. 5—
7); 2. “The Bride's intercession” (viii.
8–12); 3. “The Epilogue” (viii. 13,
I4). This last part, which commences
with the refrain “Who is this,” &c.,
forms a fitting conclusion to the poem.
The scene changes from Jerusalem or its
neighbourhood to the Bride's birthplace.
Thither she has now returned with the
King, and there amid well-remembered
Scenes of earliest love their final vows
are sealed. The Bride commends her
brothers to the good graces of the King,
and ends, at his request, by charming his
ear with one last song, recalling to his
memory a strain of other days. (See
note on viii. I4.)
6. IDEAL AND TYPICAL CHARACTER.
If the historical interpretation thus
given to the Song of Songs be recognized
as true, it would not be difficult to shew
that the history, which forms its ground.
work, is throughout the poem contem-
plated from an ideal point of view, and
that the fundamental idea expressed and
illustrated is the awful all-constraining,
the at once levelling and elevating power
of the mightiest and most universal of
human affections. Various refrains and
phrases, striking as it were the key-note
of the whole, give expression at regular
intervals to this idea ; e.g. (1) The
Bride's thrice-recurring charge to the
Chorus, gently warning them against
thoughtlessly exciting so irrepressible a
passion:
672
INTRODUCTION TO
“I charge you daughters of Jerusalem
[By the gazelles and by the hinds of
the field] g
That ye stir not up nor waken
Love until it please.”
ii. 7, iii. 5, viii. 4.
Or (2) her somewhat similar adjuration
lamenting the temporary loss of her Be-
loved One :
“I charge you daughters of Jerusalem
That if ye find my friend—
What tidings must ye bring him P
That sick for love am I.” v.-8.
To which may be added (3) her innocent
boast how her love to the King had sud-
denly upraised her to the high places of
Israel :
“All unawares my loving soul had made
Iſhe
The chariots of my people the renowned.”
vi. 12. And (4) the King's exclamation
a little further on :
“How fair, and what a charm hast thou,
O Love, amid delightsome things!” vii.6.
Compare finally (5) the grand passage
already quoted in which the Bride, seal-
ing last vows of unalterable affection
with the Beloved, refers the undying
principle that unites them to its origin
in the heart and being of God:
“Its flames are flames of fire
A lightning flash from Jah.” viii. 6.
The ideal character of the whole poem
is further evidenced by the way in which
the chief points whereon the action turns
are indicated: e.g. (1) the Bride's entry
into Jerusalem before her marriage with
the King and her subsequent return with
him to her mother's house are both an-
nounced by the Chorus with the same
admiring exclamation—
“Who then is this ascending from the
pastures?” iii. 6, viii. 5.
While on another occasion, placed mid-
way between these two, they are made
to exclaim, with similar emphasis, on
the appearance of the Bride,
“Who then is this with glances like the
Dawn P
Fair as the silver Moon,
Bright as the noontide Fire,
Inspiring terror like the bannered
Hosts l’ vi. Io.
(2) In a somewhat similar way a
chorus, probably of young men (Origen),
indicates on one occasion the presenc
or approach of the King: *.
“Come forth and gaze, O Zion's daughters,
Upon the King, on Solomon in the crown
Wherewith his mother crowned him
Upon the day of his espousals
And on the day of gladness for his heart.”
iii. II. (Comp. vii. 5 and note.)
(3) It will be found moreover that the
two halves, or main divisions of the Song
have throughout numerous well-balanced
Contrasts and correspondences: in the
one the Bride ascends to Jerusalem and
at the King's invitation remains with him
there, in the other at her request he re-
turns with her to Shunem; in the one, the
Beloved seeks and wins the Bride, in the
other she seeks and obtains her will from
him; in the one he claims her self-sur-
render, in the other she demands his
vow of fidelity. In the First Half of
the Song the Chorus sing the praise of
the King, in the Second they celebrate
the beauty of the Bride and her triumph
over him". Finally, in each of these main
divisions the Bride relates to her com-
panions a significant dream in order more
fully to express her feelings towards the
Beloved (iii. 1–5, v. 2–8), and in each
she sings at his request a strain of pecu-
liar import which seems to have a special
music for his ear (ii. 17, and viii. 14).
These and other peculiarities, which
impart to the Song of Songs its unique
and enigmatical character, and have
proved a crux to the soberest expositors,
seem chiefly due to its idealizing treat-
ment of an actual history felt at the
time, and especially by the Writer, to be
profoundly interesting and significant.
And though little regarded by most of
those who give the Song an historical
interpretation, they may yet prove when
viewed in their right connection a real
assistance in unravelling its enigmas.
1 We follow Delitzsch in regarding i. 2–4 as
a Song of the Chorus in praise of the King, and
vii. 1--5 as another Song of the same Chorus in
praise of the Bride. The concluding stanza of
the latter Song (vii. 5) thus indicates her triumph,
through Love's charm, over her Royal Friend:
“Thy head above like Carmel shews,
Thy head of hair like purple glows,
A King within its locks enchained tº
THE SONG OF SOLOMON.
673
Further, that the history thus idealized
and the form in which it is presented
have meanings beyond themselves and
point to something higher, has ever been
a deep-seated conviction in the mind
both of the Church and of the Syna-
gogue: nor need the extravagances of
allegorical exposition impel the Christian
interpreter now to reject it. In saying
this, we hardly claim a deeper signifi-
cance for the subject-matter of the Song
of Songs than might be found in every
true and noble human history when con-
templated, as here, from the highest and
most wide-reaching points of view.
The two axes, so to speak, on which the
main action of the poem appears alter-
nately to revolve, may be found in that
two-fold invitation to which the reader's
notice has been repeatedly called, the
King's invitation to the Bride on bringing
her to Jerusalem, the Bride's to the King
in recalling him to Shunem'; in these two
invitations and their immediate conse-
quences—the willing obedience of the
Bride and the ready condescension of
the King, the first surrender on her part
and the final vow on his—the writer of
the Song seems to have intended to ex-
* The King's invitation may be thus para-
phrased :
“With me from Lebanon, O Bride,
With me from Lebanon thou must come.
Shalt wander forth from top of Amâna,
From summit of Shenir and Hermon,
From lions' dens,
From mountain-haunts of leopards.”
The Bride's to the King:
“Come, my beloved, and hie we to the field,
Lodge there in villages,
Go early to the vineyards—see
If the vine blossom and its buds disclose,
Pomegranates be in flower, 2
There mine endearments will I give to thee!
The mandrakes yield their fragrance mow,
And o'er our gates is every choicest fruit,
The new and old ones too, my Love 1
Have I laid up for thee.
2}: ×
(iv. 8.)
x:
I’ll lead, I’ll bring thee to my mother's house
And thou shalt teach me there ;
I’ll make thee drink of well-spiced wine
From juice of my pomegranate tree.”
vii. I I—13, viii. 2.
The writer's attention was first directed to the
significance of these Invitations by the Alle-
gorical Commentaries of Theodoret (5th cent.)
and Rashi (11th cent.). It has been strangely
overlooked in later expositions both literal and
allegorical.
WOL. IV.
hibit the two-fold energy, both for eleva-
tion and abasement, of that affection, to
the delineation of which his work is
dedicated, its easy reconcilement of the
widest differences, and its ready absorp-
tion of all other claims. The omnipo-
tent, transforming, and yet conserving
power of faithful love is here seen in
like yet diverse operation in the two
personalities through whom it is ex-
hibited. In the case of the Bride we
see the lowly rejoicing in unforeseen
elevation without loss of virginal sim-
plicity, in that of the Beloved the high-
est is made happy through self-abase-
ment without compromise of kingly
honour:
“For ah! Love's might the widest gulf
Can Span -
And links our meanest Earth to high-
2 X5
est Heaven”.
And shall we then regard it as a mere
fancy, which for so many ages past has
been wont to find in the pictures and
melodies of the Song of Songs types
and echoes of the actings and emo-
tions of the highest Love, of Love Divine,
in its relations to Humanity; which, if
dimly discerned through their aid by the
Synagogue, have been amply revealed
in the Gospel to the Church P Shall
we not still claim to trace in the noble
and gentle history thus presented fore-
shadowings of the infinite condescensions
of Incarnate Love?—that Love which,
first stooping in human form to visit
us in our low estate in order to seek
out and win its object (Ps. cxxxvi. 23),
and then raising along with itself a sanc-
tified Humanity to the Heavenly Places
(Eph. ii. 6), is finally awaiting there an
invitation from the mystic Bride to return
to earth once more and seal the Union
for Eternity (Rev. xxii. 17)? With such
a conception of the character and pur-
pose of the poem, we may at any
rate sympathize with the glowing lan-
guage of St Bernard concerning it: “This
Song excels all other songs of the Old
Testament. They being, for the mostpart,
songs of deliverance from captivity, Solo-
mon for such had no occasion. In the
* “Und ach den grössten Abstand weiss die
Liebe
Die Erde mit dem Himmel auszugleichen.”
Goethe, “Die nat. Königstochter.”
U U
674
INTRODUCTION TO THE SONG OF SOLOMON.
heightofglory, singularin wisdom, abound-
ing in riches, secure in peace, he here by
Divine Inspiration sings the praises of
Christ and His Church, the grace of
holy love, the mysteries of the Eternal
Marriage, yet all the while like Moses
putting a veil before his face because at
that time there were few or none that
could gaze upon such glories”—or
again—“This Song is not heard without;
it is not sounded forth in public con-
course; She only hears its notes who
sings it, and He for whom it is sung—
the Bridegroom and the Bride”—or
when he asks further—“What is it but a
nuptial Song expressing sweet and chaste
endearments of two minds, their agree-
ment in manners, and their consenting
charity of affections one towards an-
Other?” & &
7. PLAN OF THE FOLLOWING COMMEN-
TARY.
A few words remain to be said on one
or two points specially kept in view in
the following notes:
I. Our main object has been to eluci-
date what we believe to be the genuine
grammatical and historical sense of the
whole composition. The often widely dis-
crepant interpretations of those who advo-
cate the hypothesis of a Shepherd-lover
opposed to Solomon have not been lost
sight of, though the allotted space did
not permit any attempt at refuting them
in detail. That theory has been so ge-
nerally adopted by modern interpreters,
and expositions based upon it have been
so favourably received by the chief re-
presentatives of modern criticism, that to
impugn or disregard it now might seem to
savour of undue presumption. We would
therefore in the first place frankly recog-
nize the great, though unequal merit of
such commentaries and expositions as
those of Ewald and Umbreit, Meier and
Hitzig, Bunsen and Holtzmann, Renan
and Réville, Ginsburg and Haughton, and
thankfully acknowledge our obligations to
them. But we must at the same time
venture to say of the theory itself (which
with various shades of interpretation
these and a crowd of modern critics are
agreed in maintaining), that the more we
positions.
examine it in detail, the more thoroughly
unsound it appears to be in its main
The readiest way to its re-
futation might perhaps be found in a
careful critical discussion and comparison
of the numerous and often mutually de-
structive forms which this one hypothesis
has been made to assume in the hands
of even its most able advocates.
2. Unique as unquestionably is the
position of the Song of Songs in the He-
brew Canon, there are yet numerous and
interesting points of contact, both in
thought and diction, between this and
other parts of Scripture, especially the
Sapiential and Prophetical Books of the
Old Testament. Particular attention has
been directed to these points; and it is
hoped that, of the more important of
such parallels, very few have been left
unnoticed.
3. Finally, some attention has been
paid to ancient allegorical interpreta-
tions, and to a few others conceived in
their spirit. No one can read the best
ancient or medieval Jewish and Christian
expositions of this Book without perceiv-
ing how largely the Song of Songs has
ministered to devout thought and profit-
able meditation in many minds, to the
Sustenance of elevating hopes of “good
times coming” in seasons of despond-
ency, and in general to the maintenance
of the spiritual life in the dry tree of un-
Converted Israel or amid the corruptions
of medieval Christianity. We have there-
fore thought it not unsuitable to the ge-
neral purpose of the present Commen-
tary to notice under each section, and so
far as our limited space would allow,
some of those allegorical interpretations
which for various reasons seemed most
interesting. Particular regard has been
given throughout to the historico-pro-
phetic expositions of the ‘Chaldee Tar-
gum,’ a work, notwithstanding its many
puerilities, of rare merit for its age and
authorship, being probably the compo-
sition of a persecuted Israelite in the
seventh century. But, to whatever age
its composition be referred, it will never
cease to be of considerable value, both
for the expositor of Scripture and the in-
telligent student of historical theology.
w
*
THE SONG OF SOLOMON.
2 Let him kiss me with the kisses
of his mouth: *for thy love is better shºp +
than wine. f Heb.
CHAPTER I.
1 The church's love unto Christ. 5 She con-
ſesseth her deformity, 7 and Žrayeth to be di-
rected to his flock. 8 Christ directeth her to 1, 3 ſoves.
the shepherds' tents: 9 amed shewing his loze
to her, I I giveth her gracious promises.
12 Z'he church and Christ congratulate one
another.
HE song of songs, which is So-
lomon’s.
3 Because of the savour of thy
good ointments thy name is as oint-
ment poured forth, therefore do the
virgins love thee.
4 * Draw me, we will run after "John 6.
thee: the king hath brought me into 44-
CHAP. I. 1. Hebrew title of the book,
indicating its character and authorship. It is
“the Song of songs,” i.e. (according to a well-
known idiomatic periphrasis for the Superla-
tive) the best or most excellent of songs, the
Song par excellence, well rendered by Luther,
Das Hohelied, “the High Song.” -
which is Solomon's] Literally, “to” or
“for Solomon,” i.e. belonging to Solomon as
its author or concerning him as its subject.
For the latter interpretation, compare Ps. xlv.
I, and note. But in a title or inscription, the
former is to be preferred. So in many titles
of Psalms the same Hebrew particle occurs as
sign of authorship.
FIRST PART.
THE BRIDE IN THE KING's CHAMBERs.
CHAP. I. 2—II. 7.
2—4. THE PROLOGUE.—The Song com-
mences with two stanzas recited in praise of
the King (now absent) by a chorus of virgins
belonging to the royal household (henceforth
companions and attendants of the Bride; comp.
PS. xlv. 14, 15, and Esth. ii. 9), to whose
sentiments of admiration and love they give
expression before she speaks herself. The
alternate use of singular and plural (“me,”
“we,” “the virgins”) shews that we have
here the song of a chorus, not of the Bride
speaking in her own person. Each stanza ends
with the refrain, “they love thee.” Exposi-
tors, Jewish and Christian, interpret the whole
as spoken by the Church of the Heavenly
Bridegroom.
2. Let him kiss me] Christian expositors,
from Origen downwards, have regarded this
as a prayer of the Church under the old cove-
nant for closer communion with the God-
head through the Incarnation; “How long
shall He send me kisses by Moses and the
prophets? I desire the touch of His own
lips.” (Origen.) Jewish interpreters make it
a prayer of Israel in reference to the first giv-
ing of the law on Sinai: “God spake to us
face to face as a man kisseth his friend for the
greatness of his love.” (“Chaldee Targum,”
7th cent, and the still older ‘Midrash Rabba.')
St Gregory (“Moral. in Job,” XIV. 43) unites
in effect both interpretations: “Every pre-
cept of Christ received by the Church is as one
of His kisses.” -
for thy love is] Better (as margin), thy
loves are, i.e. thy endearments or tokens of
affection are more desired than thine enter-
tainment or any other delights.
3. Because of the favour] Better, taken as
an independent clause: For fragance are
thine unguents good, making with the
clause that follows two steps of a climax :
“Thy perfumes are good, Thy name the best
of all perfumes.” “Ointments” here are un-
guents or fragrant oils largely used for anoint-
ing at entertainments. Comp. Pss. xxiii. 5,
xlv. 7, 8; Prov. xxvii. 9; St Luke vii. 46;
St John xii. 3.
thy name—poured forth] As unguents are
the sweeter for diffusion, so the King's name
the wider it is known. Compare, for the
thought, Hos. xiv. 7 (margin); Isai. xxvi. 8;
and, especially, for a similar paronomasia,
Eccles. vii. 1, “Name” (Heb. Shëm) “is a
goodlier thing than good oil” (Heb. Shémen).
4. Draw me, we will run] Allegorical
interpreters compare Hos. xi. 4; Jer. ii. 2;
HOS. xi. Io, II.
the king hath brought me] Made me a
U U 2
676
[v. 5–8.
SOLOMON'S SONG. I.
* Or, they
doze t/#ee
zºrightly.
his chambers: we will be glad and
rejoice in thee, we will remember thy
love more than wine : " the upright
love thee.
5 I am black, but comely, O ye
daughters of Jerusalem, as the tents
of Kedar, as the curtains of Solo-
IIlOIl.
6 Look not upon me, because I
am black, because the sun hath look-
ed upon me : my mother’s children
were angry with me; they made me
the keeper of the vineyards; but mine
own vineyard have I not kept.
7 Tell me, O thou whom my
soul loveth, where thou feedest, where
thou makest thy flock to rest at
noon : for why should I be as one
thy companions :
8 * If thou know not, O thou
fairest among women, go thy way
member of his household. This is true of
every member of the Chorus as well as of the
Bride.
the upright love thee] Following the Vulgate,
recti diligunt te: better, uprightly (marg.)
do they (i.e. “the virgins” of v. 3) love
the e. Compare Ps. lviii. 1; Song vii. 9;
Prov. xxiii. 31, where the Hebrew word is
the same.
The Bride and the Daughters of Jeru-
salem.
A rustic maiden, lately brought into the
King's chambers, makes excuse to the Chorus
for her rude appearance and dark complexion,
while innocently acknowledging the beauty
which commends her to the King. This sec-
tion is made by the Targumist and other
Jewish interpreters to adumbrate the condi-
tion of Israel in the wilderness; by Origen, and
other Christian expositors after him, that of
the Gentile Church on her first conversion.
5. I am black] Swart, or dark-hued, as
the tents of Kedar with their black goats' hair
coverings, rough and weather-stained, “but
comely” (beautiful) as the rich hangings
which adorn the pavilion of Solomon.
Kedar] (Name of an Arab tribe, Gen. xxv.
13; Ps. cxx. 5.) The word itself signifies
“dark” or “black.” Possibly “tents of
Kedar” stands here poetically for shepherds'
tents in general (Isai. lx. 7): at 2 S. vii. 2,
“curtains” is used as synonymous with “tent”
or “tabernacle.” -
5–8.
6. Look not upon me] In wonder or scorn
at my swarthy hue. It was acquired in en-
forced but honest toil: the sun hath scan-
ned me (or “glared upon me”) with his
burning eye. She uses here a different word
from that rendered “look” above, a word
twice found in Job (xx. 9, xxviii. 7), and in-
dicating in the latter place the piercing glance
of a bird of prey.
my mother's children] Or, sons; a more
affectionate designation than “brothers,” and
implying the most intimate relationship. Chil-
dren of the same mother are wont (in the
polygamic East even more than with us) to be
specially attached to one another. Comp.
Deut. xiii. 6; Pss. l. 20, lxix. 8; Gen. xxxiv.
25, and 2 S. xiii.
were angry with me] Comparing viii. 12,
and note there, we may conjecture that this
anger was but a form of jealous care for their
sister's safety. They sought by engaging her
in rustic labours to preserve her from idleness
and temptation, albeit with a temporary loss of
outward comeliness.
mine own vineyard] Literally, my vine-
yard which is mine, as at viii. I2, figu-
rative expression for herself or her beauty.
These, her first words, exhibit the Bride's
candour and simplicity. She next addresses
the still absent Beloved One.
7. Tell me] She seems to dread a public
reception by the King, and would fain meet
him alone.
whom my soul loveth] A phrase recurring
several times in ch. iii. 1–5. It expresses
great intensity of affection. “Thou whom
my soul loveth, so I call thee; for the whole
universe of rational creatures were unable to
express thy name.” (Gregory of Nyssa.)
where thou feedest] “Ubi pascas” (Vulg.),
i.e. tell me where thou pursuest thy occupa-
tion as a shepherd; so she speaks figuratively
of the Son of David (comp. ii. 16 and vi. 3),
as David called the Holy One of Israel “my
Shepherd,” Ps. xxiii. 1.
makest thy flock to rest] Or, lie down;
a term properly used of the couching of four-
footed animals: “thy flock” is here therefore
easily understood (Ezek. xxxiv. 14, 15).
Comp. Ps. xxiii. 2, and Jer. l. 6, “My people
have forgotten their resting-place,” literally,
“their place for lying down.”
as one that turneth aside] Or, goeth
astray like an outcast: a better rendering
than the “is veiled” of the margin. (See Note
below.) -
8. fairest among women] Epithet elsewhere
applied to the Bride by the Chorus (v. 9, vi. 1).
They therefore, and not the King, are the
speakers here. Taking up her figurative style
(and apparently with a slight irony), they bid
her seek the Beloved by following the tracks
of the sheep in the direction of a pastoral
encampment, which forms (we may conjec-
# Or, as
º #/eaf
that turneth aside by the flocks of £º
v. 9–12.]
677
SOLOMON 'S SONG. I.
forth by the footsteps of the flock,
and feed thy kids beside the shep-
herds’ tents. *
9 I have compared thee, O my
love, to a company of horses in Pha-
raoh’s chariots. - . .
Io Thy cheeks are comely with
\
ture) a part of the landscape. Their meaning
seems to be: If thy Beloved be indeed a shep-
herd, as thou callest him, then seek him yon-
der among other shepherds, but if a King,
thou wilt find him here in his royal dwelling.
Thus invoked, the Beloved appears and ad-
dresses the Bride. -
9–14. Entrance of the King.
This section consists of two stanzas of
equal length (vºv. 9—II and 12–14). It is
regarded (as well as that which follows, i.
I5—ii. 7) by the ancient commentators (both
Jewish and Christian) as expressing “the love
of espousals” (Jer. ii. 2) between the Holy
One and His Church, first in the wilderness
of the Exodus, and then in the wilderness of
the world (Ezek. xx. 35, 36).
9. To a company of horses] Or, to a mare
Of mine in the chariots of Pha, ra, Oh I
liken thee, O my friend. (The last word
is the feminine form of that rendered “friend”
at v. 16.) The comparison of the Bride to a
beautiful horse is singularly like one in Theo-
critus, ‘Id.' XXIII. 31 (as ‘Id.’ x. 26–29
resembles v. 5 here). Some have conjectured
that the Greek poet, having read the Septua-
gint Version of the Song at Alexandria, may
have borrowed these thoughts from it. If so,
we have here the first instance of an influence
of Sacred on profane literature. At Zech. x.
4, Judah is called the Lord’s “war-horse.”
The simile is peculiarly appropriate on the
lips, or from the pen, of Solomon, who first
brought horses and chariots from Egypt .
(I K. x. 28, 29). As applied to the Bride it
expresses, like that at vi. 4 and Io, the stately
and imposing character of her beauty. From
what follows (vºv. Io, 11), it would seem that
the trappings and adornments of the noble
animal form part of the comparison. Comp.
Job xxxix. I9–25.
10, 11. rows ... borders] Heb, thorim
(in both places), ornaments forming part of
the Bride's head-dress, probably strings of
beads or other ornaments descending on the
cheeks. Elaborate decorations of this kind
are still in vogue among the female inhabit-
ants of the Lebanon (see Lady Strangford's
* Egyptian Sepulchres and Syrian Shrines,”
Vol. I. p. 186, and compare Olearius' de-
scription of a Persian head-dress, quoted by
Harmer, “Outlines, p. 205). The “chains”
rows of jewels, thy neck with chains
of gold. -
I I We will make thee borders of
gold with studs of silver.
12 | While the king sitteth at his
table, my spikenard sendeth forth the
smell thereof.
= “things strung or linked together” are
evidently a necklace. The introduction
of “jewels” and “gold” by our transla-
tors in v. Io injures the sense and de-
stroys the climax of v. II, which (after
Origen and Bp. Patrick) we may regard as
spoken by a chorus (hence “we,” not “I,”
as when the King speaks, v. 9). They pro-
mise the Bride ornaments more worthy and
becoming than the rustic attire in which she
has already such charms for the King: “Thor-
im of gold will we make for thee with studs
(or “points') of silver.” Comp. Ezek. xvi.
II, 13: “I decked thee with ornaments...
I put a chain upon thy neck...thou wast deck-
ed with gold and silver.” The “studs,” or
“points,” are little silver ornaments which it
is proposed to affix to the new golden “tho-
'rim'' (comp. Prov. xxv. 11), or substitute for
the strung beads of the Bride's necklace. This
concludes the first stanza, the second is the
Bride's reply.
12. While the king] The context leaves
the meaning of this sentence somewhat ambi-
guous. It might be rendered, first, as referring
to the past: While the King was in his circle
(i.e. during his absence from me at the ban-
quet or on the divan), “my spikenard gave
forth its fragrance” (to attract him); or,
secondly, in the present tense: “While the
King is in his circle my spikenard giveth forth,”
&c. In this case Origen's interpretation might
be adopted, viz. that the Bride represents her-
self as anointing the King, like Mary (John xii.
3), with her most precious unguent. In that
case her meaning would be: While the King
reclines at the banquet I anoint him with my
costliest perfume, but he has for me a vet
Sweeter fragrance (vºv. 13, 14). Comp. v. 3,
and note.
at his table] in his circle. The Hebrew
word signifies properly a circular arrangement
of couches on which guests sit or recline.
Comp. I S. xvi. II: “We will not sit down
(lit. sit round or form the circle) till he come
hither.”
my spikenard] An unguent of great es-
teem in the ancient world, retaining its Indian
name in Hebrew, Greek and Latin (nérd,
vápôos, nardus). It is obtained from an In-
dian plant now called jatamansi (“Dict. of the
Bible,’ art. Spikenard). It recurs further on
as one of the plants in the garden of the
Bride (iv. I4). *
678
[v. 13–17.
SOLOMON'S SONG. I.
| Or,
cy???"ess.
6 chap. 4.
5. I 2.
| Or,
my cozzz-
Aazzozz.
13 A bundle of myrrh is my well-
beloved unto me; he shall lie all
night betwixt my breasts.
14 My beloved is unto me as a
1, cluster of "camphire in the vineyards
of En-gedi. - -
15 & Behold, thou art fair, "my
love; behold, thou art fair; thou hast
doves’ eyes. -
16 Behold, thou art fair, my be-
ioved, yea, pleasant : also our bed is
green. -
17 The beams of our house are
cedar, and our "rafters of fir.
13, 14. A bundle of myrrh. What the
fragrance of my spikenard is to the King, that
in return he is to me, sweet and fragrant as
a bag of myrrh-drops or cluster of henna
flowers. The 13th verse might be rendered:
A bag of myrrh is my beloved to me,
which iodgeth in my bosom. The He-
brew word (lum or lin) does not necessarily
mean “to spend the night,” but often simply
to lodge or dwell. So, Job xxxix. 9, it is ren-
dered “abide,” and Isai. i. 21 “lodgeth.”
a cluster of campſhire] Marg. “cypress,”
probably a mere mis-spelling for “cyprus,” the
name by which the plant called henna by the
Arabs (Lawsonia alba) was known to the
Greeks and Romans. It is still much esteemed
throughout the East for the fragrance of its
flowers and the dye extracted from its leaves.
The Hebrew name of the plant is copher, from
which probably “cyprus” is derived. The
rendering “camphire" (camphor) is un-
doubtedly wrong (Rev. W. Houghton in
“Dict. of the Bible,’ App. A., art. Camphire).
“Copher ” is named again (iv. 13) as one of
the spices in the garden of the Bride.
vineyards of En-gedij The tropical climate
of Engedi (see Robinson's description, “Bi-
blical Researches in Palest.’ II. pp. 303—316)
would make it suitable for the cultivation of
henna. The word rendered “vineyards”
(Kerem) is used for other enclosures than ac-
tual vineyards, e.g. Judg. xv. 5, where it
stands for olive-yard. Engedi was, however,
famous for its vines, and the henna may have
been cultivated with the vines in the same
inclosures.
15.-II. 7. The Beloved and the Bride.
. A dialogue ensues between the King and
the Bride, commencing with six responsive
couplets, in which each in succession developes
the thought or returns the commendations of
the other (i. I5—ii. 3). It is noteworthy, that
almost every term of praise and endearment
here employed may be exactly paralleled by
those elsewhere made use of in Scripture to
describe the relations of Israel or the Church.
to the Heavenly Bridegroom.
15. Behold, thou art fair, my love] The
King speaks: Lo, thou art beautiful (the
Same word as in Ezek. xvi. 13, 14, 15, 25),
my friend (see v. 9, note, and ii. 7, note).
Comp. Ps. xlv. Ir, “So shall the King de-
sire thy beauty.” Outward beauty is of course
the first here thought of, not inaptly styled
by Tertullian, “a corporeal felicity, a certain
agreeable clothing of the soul not to be cavil-
led at’’ (‘De Cultu Fem.’ II. 2); but in the
Bride of the Song this outward fairness is
symbol and accompaniment of an inward
beauty indicated in the following: thine
eyes are doves, i.e. innocent, meek, and
loving (Hengstenberg). The meaning may
be, “thine eyes are” like those of “doves.”
(Compare feet like hinds' (feet), 2 S. xxii. 34;
Ps. xviii. 33; Hab. iii. 19.) But such an ellipsis
need hardly be assumed here. See v. 12, and
note. The Bride is herself called “a dove,”
ii. 14 and vi. 9, as is the Church of Israel, Ps.
lxxiv. 22 : comp. Ps. lxviii. 13.
16. Behold, thou art fair, my beloved]
The Bride replies: Lo, thou art beautiful,
my Beloved; comp. Isai. v. 1, “Song of .
my beloved,” and xxxiii. 17, “thine eyes shall
see the king in his beauty;” both, perhaps,
conscious references to this Song, Isaiah
being the only prophet who thus speaks of
the Holy One of Israel as d6di (“my kins-
man,” Septuagint, “my beloved,” Vulgate),
the term constantly employed by the Bride
throughout the Song to designate him “whom
her soul loveth.”
yea, pleasant] More than corporeally beau-
tiful, full of moral grace and charm : comp.
2 S. i. 23. So Pss. xxvii. 4 and Xc. 17 speak
of the pleasantness (not “beauty) of the
Lord, using the same word. Comp. Pss. xvi.
II and cxxxv. 3. “Christ is beautiful,” says
Ven. Bede, “in His Divinity, pleasant in His
Humanity;” “beautiful in His own nature,”
says St Bernard, “pleasant as manifested to
us in grace.”
our bed is green] Or, “flourishing” (Vulg.
floridus). The epithet is appropriate for a
bank or natural bed of grass and flowers,
“Pansies and violets and asphodel -
And hyacinth, Earth's freshest softest lap,”
on which we may imagine the Bride to be
seated with the King, but not for an article of
furniture, an ordinary couch or bed. The
word occurs Hos. xiv. 8; Jer. xi. 16, xvii. 8;
Pss. lii. 8, xcii. 14 ; Dan. iv. 4. In the last two
instances it is rendered in our Version “flour-
ishing,” and so might be with equal fitness in
all the others. It means, properly, “full of
sap, freshness and vigour.”
17. The beams of our house] The King re-
T,
galleries.
v. 1–3.]
679
SOLOMON'S SONG. I.I.
plies, in reference to the last words of the
Bride, The beams of our houses here are
cedars; our galleries are cypresses,
i. e. the tall umbrageous forest-trees shut us
in, as we sit together on this grassy bed, like
the roof and walls of a many-chambered
house, while cypress avenues on every side
seem like the long-drawn corridors of a stately
palace. The words are often assigned to the
Bride from not observing this sense and the
amoebaean or antiphonal character of the
whole passage. The “fir,” better cypress
(Sept. and Vulg.), pine or juniper, i.e. the
juniperus excelsa (“Dict. of the Bible,” art.
Fir), is often named in Scripture along with
the cedar as “the glory of Lebanon.” See
I K. V. Io, 2 K. xix. 23; Zech. xi. 2.
NOTE. On
Comp. Isai. xxii. 17, 18, where the context
requires a similar rendering of nºby Tºby), not
as in A.V.: “will surely cover thee,” but
CHAP. I. 7.
“shall hurl thee hence,” or make thee an
Outcast.
CHAPTER II.
I Zhe mutual loze of Christ and his church.
8 7%e hope, Io and calling of the church.
14 Christ's care of the church. 16 The pro-
2 As the lily among thorns, so is
my love among the daughters.
3 As the apple tree among the
trees of the wood, so is my beloved f Heb.
Jession of the chatzch, her faith and hope.
AM the rose of Sharon, and the
among the sons. * I sat down under I delighted
ſº e tº ... azed sa?
his shadow with great delight, and his fº &c.
€ D.
Aalate.
lily of the valleys.
_***
CHAP. II. 1. I am the rose of Sharon]
Taking up the King's thought, the Bride re-
plies, “And I am like a lovely wild flower
springing at the root of the stately forest-trees.”
This obvious meaning and occasion of her
words is obscured by the unfortunate division
of the chapters (chap. ii. ought to have begun
at i. 15, or chap. i. to have been continued
to ii. 7). The majority of Christian fathers,
before the development of the cultus of the
Virgin, assigned this verse to the King (Christ).
(See Cornelius à Lapide and Ghislerius in loc.)
Hebrew commentators generally assign it to
the Bride. It is quite uncertain what flower
is meant by the Hebrew chabatsseleth, ren-
dered (here and Isai. xxxv. 1) “rose.” The
etymology is in favour of its being a plant with
bulbous root. The Targum has Narcissus.
The Vulgate rendering is ſlos campi (“flower
of the field,” Coverdale). “Sharon” might
be translated “plain’’ or “field;” but else-
where (with possibly one exception, I Chro.
v. 16) it is used as the proper name of the
celebrated plain extending from Joppa to Cae-
sarea, between the hill-country and the sea (Isai.
xxxiii. 9; Acts ix. 35). Chateaubriand and
other travellers have remarked the abundance
of flowers with which this plain is still car-
peted in spring. Eusebius and Jerome record
the existence of another, smaller plain of
Sharon (Saron), so called down to their time,
and situated between Mount Tabor and the
Sea of Tiberias (“Onomastica Sacra, ed. de
Lagarde, pp. 154, 296). This “Sharon’’
would be very near the Bride's native home
if that were Shunem.
fruit was sweet to my * taste.
lily of the valleys. The lily is the favourite
flower of the Song, and is mentioned seven
times.
2. As the lily] The King resumes, taking
up the Bride's comparison: “As the lily ex-
cels in beauty the thorny shrubs among which
it grows, so my friend excels her companions.”
The thought introduced by many allegorical
interpreters, that these thorns are regarded as
enemies to the gentle flower that rises among
them, appears not to have been present to the
mind of the sacred writer. Thorny shrubs
and plants abound in Palestine, and the He-
brew of Scripture is very rich in terms to
designate them. Israel is compared to the lily,
Hos. xiv. 5.
3. As the apple tree] The Bride's answer
closing the gentle strife: “As the “tappuach'
with its fragrant fruit excels the barren trees
of the wild wood, so my Beloved his asso-
ciates and friends.” The “tappuach,” render-
ed in our version “apple,” or “apple-tree,” is
mentioned four times in the Song, and again
at Proverbs xxv. II and Joel i. 12. The
Targum identifies it here with the ethrög or
citron, of which Virgil gives the noble de-
scription in the second Georgic (126–135),
praising its fragrance, the tenacity and density
of its foliage, and the reviving healing power
of its fruit; which last could not however
have been literally “sweet to the taste” (tristes
succos, Virg.). “Tappuach " may in early
Hebrew have been a generic name for apple,
quince, citron, orange, &c., as the same term
in Arabic is said to be still (Gesenius, ‘The-
68o solo MON's SONG. II. [V, 4–8.
..., 4 He brought me to the * ban- 7_**I charge you, O ye daughters %.
win.” queting house, and his banner over of Jerusalem, by the roes, and by gº.
me was love. the hinds of the field, that ye stir gººse
...; 5 Stay me with flagons, "comfort not up, nor awake my love, till he
#%: me with apples: for I am sick of love. please.
#.e. s.a. 6 “His left hand is under my 8 * The voice of my beloved
head, and his right hand, doth em- behold, he cometh leaping upon the
brace me. mountains, skipping upon the hills.
saurus,” p. 896). The Bride continues speak-
ing to the end of v. 7. (From 3”, “I sat
down,” to end of v. 5, she enlarges the thought
of 3".)
4. Ais banner] Or, “standard.” Comp.
Num. i. 52, X. I4, 18, 22, 25, where the same
word is used of the great military ensigns
which preceded the tribes on their march
through the wilderness. The standard is the
rallying-point and guide of the individual sol-
dier, giving to each encouragement and confi-
dence in the weariness of the march, or the
extremity of conflict (Hengstenberg). So the
Bride, transplanted from a lowly station to
new scenes of unwonted splendour, finds sup-
port and safety in the known attachment of
her Beloved. His “love” is her “banner.”
The thought is similar to that expressed in
Moses' altar-name, “Jehovah-nissi” (Exod.
xvii. 15, and note). The Vulgate rendering,
founded on a different conception of the .
meaning of the Hebrew, “Ordinavit in me
charitatem,” has led some Christian expositors
to trains of useful thought, on the necessity
of “order,” in the development and exhibi-
tion of Christian charity (Cornelius à Lapide
in loc.).
“Set love in order thou that lovest me,
Never was virtue out of order found.”
Fragment of St Francis of Assisi.
Rossetti’s ‘Early Ital. Poets,’ p. 17.
5. flagons. More probably cakes of
raisins or dried grapes (2 S. vi. I9 ; I Chro.
xvi. 3.; Hos. iii. 1). For an instance of the
reviving power of dried fruit, see I S. xxx.
I 2.
6. His left hand] This sentence is exactly
repeated at viii. 3. It is there rendered as a
wish or prayer, and so it ought to be here: “O
that his left hand were under my head, and
that his right hand did embrace me !” Let
him draw me to him with entire affection.
Comp. Deut. xxxiii. 27; Prov. iv. 8.
7. I charge you] The Bride concludes
with an adjuration to the Chorus, which has
been variously interpreted. It should be ren-
dered : I adjure you...... by the gazelles,
or by the hinds of the field, that ye
Stir not up nor a waken love until it
please. Our version, my love, is mislead-
ing. The affection or passion in itself, not its
object, is here meant. The Bride is still speak-
ing, not the Beloved, nor the sacred writer in
his own person (as some have assumed, against
the dramatic character consistently maintained
throughout the Song). This adjuration, three
times significantly introduced as a concluding
formula (ii. 7, iii. 5, viii. 4), forms, so to speak,
one of the axes on which the whole compo-
sition turns. It expresses one of the main
thoughts of the poem; namely, that genuine
love is a shy and gentle affection which dreads
intrusion and scrutiny (hence the allusion to
the gazelles and hinds, shy and timid creatures),
but dangerous in its strength and vehemence
if heedlessly awakened. (See Note at end of
the Chapter.)
The complementary thought is that of
viii. 6, 7, where love is again described, and
by the Bride, as a fiery principle, a lightning-
flash from the Eternal One, “strong as death,”
and tenacious as the grave in jealous hold of
the object of possession.
SEcoRD PART. THE BRIDE's Two
MONOLOGUES.
Chap. II. 8–III. 5.
II. 8–17. The visit of the Beloved.
The Bride relates to the Chorus a visit
which the Beloved had paid her some time
previously in her native home, situated in a
garden or vineyard (like those described by
modern travellers in the Lebanon), perched
among rocks, and only to be reached by
climbing a precipitous path (v. 14) leading
up from the plain or valley. Here the Be-
loved finds her on a fair spring morning, and
Solicits her company. The Bride, immersed
in rustic toils, refuses for the present, but
confessing her love, and her delight in his
companionship, bids him return at the cool of
day and spreading out of evening shadows.
It is a spring-time of affection which is here
described, still earlier than that of the former
chapter, a day of pure first-love, in which,
on either side, all royal state and circum-
stance is forgotten or concealed. The most
ancient allegorical interpreters evidently felt
this. Hence, perhaps, the annual recitation
of the Song of Songs by the synagogue with
each return of spring, at the Feast of Pass-
over, and special interpretations of this pas-
v. 9, Io.]
SOLOMON'S SONG. I.I. 681
9 & My beloved is like a roe or a windows, "shewing himself through ./*-
c ver, 17.
young hart: behold, he standeth be- the lattice. *g.
hind our wall, he looketh forth at the
Io My beloved spake, and said un-
sage, by Hebrew doctors, as referring to the
paschal call of Israel out of Egypt, and, by
Christian fathers, as foreshadowing the evan-
gelic mysteries of Easter—Resurrection and
Regeneration. Finally, the whole Scene has
been thought to represent the communion
of a newly-awakened soul with Christ, He
gradually revealing Himself to her, and bid-
ding her come forth into fuller communion
(Bossuet).
8. The voice of my beloved ſ] Better,
sound. Not a voice, but the sound of ap-
proaching footsteps is meant. (Comp. Isai.
xiii. 4, where the same word is rightly ren-
dered “noise.”) The Beloved does not speak
till v. Io. The mountains, or hills over which
he bounds, are mentioned again at ii. 17 and
viii. 14, as if they were his favourite haunts.
So the Bride elsewhere speaks of herself as
hieing to the hill of myrrh and frankincense
(iv. 6, note).
9. like a roe] gazelle. The Hebrew
word is tsebi, and signifies “beauty” or
“ ornament.” In its Aramaic form Tabitha
it became a proper name Dorcas, Acts ix.
36. The points of comparison here are
beauty of form, grace and speed of movement.
See 2 S. ii. 18, and I Chro. xii. 8, where
princes are compared to “gazelles on the
mountains.” These, and such passages as
Gen. xlix. 21; PS. xviii. 33, and Hab. iii. 19,
prove that the simile in Scripture is one alto-
gether dignified and royal, and cannot there-
fore be taken here to imply, as some imagine,
that the Beloved is a shepherd of lowly sta-
tion. -
standeth behind our wall] Heb. “Aothel,”
the clay-built wall of the house or vineyard
of the Bride's family, different from the
“chómah” (v. 7, viii. 9, Io), or strong wall
of a city or fortress. -
Jooketh forth at the windows] in, through
(lit. from) the windows—through the
lattice. Our translators, misled probably
by the ordinary allegorical interpretations
which make the windows here to be those of
heaven, seem to lave thought of the Beloved
as “ looking out of window'' (for which a
different particle is used, Gen. xxvi. 8; Judg.
v. 28, &c.), being himself within the house.
So Mercier, comparing Isai. lxiii. 15. But the
meaning evidently is, that he is looking in at,
or through, the window from the outside.
Comp. note on v. 4.
shewing himself] Elsewhere the word is
rendered “blossom,” or “flourish" (Isai.
xxvii. 6; Pss. ciii. 15, cxxxii. 18); hence
the marginal rendering here, “flourishing.”
Some expositors imagine that the radiant face
of the Beloved is thus compared to some beau-
tiful flower entangled in the lattice-work
which protects the opening of the window,
whence he gazes down upon the Bride (Heng-
stenberg, Bp. Wordsworth). But the Tal-
mudic use of the word = “to glance, look
eagerly with sparkling eyes” (Fürst, sub.
voce), gives a better sense, favoured by pa-
rallelism and context, as well as etymology.
The two clauses might be rendered, gazing
through the window, peering through
the lattice. - -
10. My beloved spake, and said unto me]
began and said. Some find a difficulty in
this clause, as being inconsistent with the
dramatic character of the poem elsewhere
carefully maintained, and have even regarded
it as an interpolation, without any MS. autho-
rity. The right interpretation of the whole
passage, ii. 8—17, as a monologue of the
Bride narrating a past event, disposes of this
difficulty. Reporting the invitation addressed
to her by the Beloved, she is obliged to indi-
cate that she is giving his very words. . .
Rise up] Arise, my friend, my beau-
tiful one, and come away. A stanza Of
8 lines (vºv. Io9—13) begins and ends with
this refrain, in which the Beloved invites the
Bride to come forth with him into the open
champaign, now a scene of verdure and
beauty, and at a time of mirth and mutual
affection. The season indicated is that of
spring after the cessation of the latter rain in
the first or paschal month (Joel ii. 23), i.e.
Nisan or Abib, corresponding to the latter
part of March and early part of April. Six
signs of the season are given.
(1) “The winter and its heavy rain
is over” (v. II). For the six summer months
rain rarely falls in Palestine. t
(2) “Buds and flowers appear on the
earth.” Comp. “the tender grass out of the
earth after rain " of 2 S. xxiii. 4.
(3) “The time of song is come,”, i. e.
the song of pairing birds; so many Rabbinical
commentators of the middle ages interpret it
(Rashi, Ibn Ezra, &c.), but the ancient ver-
sions are unanimous for the rendering tempus
putationis, “the pruning time is come.” The
parallelism with the following clause makes
the correctness of the former interpretation
almost certain. Comp. Isai. xxiv. I6. -
4) “The voice of the turtle-dove is
heard” (v. 12). The turtle is a bird of pas-
Sage in Palestine. Comp. Jer. viii. 7. -
(5) “The fig-tree spiceth (Gen. l. 2,
26 “embalm”) her young figs” (Heb.
682
[v. II —17.
SOLOMON'S SONG. II.
to me, Rise up, my love, my fair one,
and come away.
II For, lo, the winter is past, the
rain is over and gone;
12 The flowers appear on the earth ;
the time of the singing of birds is
come, and the voice of the turtle is
heard in our land ; -
clefts of the rock, in the secret places
of the stairs, let me see thy coun-
tenance, let me hear thy voice; for
sweet is thy voice, and thy counte-
nance is comely.
15 Take us the foxes, the little
foxes, that spoil the vines : for our
vines have tender grapes.
13 The fig tree putteth forth her
green figs, and the vines with the
tender grape give a good smell.
Arise, my love, my fair one, and
come away.
14. "I O my dove, that art in the
16 T & My beloved is mine, and I ºf 3.
am his ; he féedeth among the lilies. * * *
17 - Until the day break, and the “hºp.4%
shadows flee away, turn, my beloved, zºº, s.
and be thou / like a roe or a young tº
hart upon the mountains "of Bether. #4.
*
paggim), “grossuli,” figs in their crude hard
state. Figs in the Holy Land ripen about
the end of June.
(6) The vines in blossom give forth
fragrance (v. 13). The fragrance of the
vine-blossom (“semadar”), which precedes
the appearance of “the tender grape,” is very
Sweet but transient. That such is the case
“needs no proofs or citations for the inhabit-
ants of a wine-country.” (Meier.)
“This description of spring,” says Mercier,
“has not perhaps its equal in any of our
poets (Greek or Latin).” Cyril of Jerusalem
felt its beauty. Interpreting viv. II, 12 of
our Lord's resurrection in the spring, he says
(‘Cat.' XIv. Io), “This season is with the
Hebrews the first month, in which the feast
of Pasch (Easter) is celebrated, formerly the
typical but now the true. At this time of
year the world was created, and man cast out
of paradise. Salvation also was accomplished
at the same season as the Fall, when flowers
were appearing on the earth and the pruning-
time was come.”
14. O my dove] The Beloved proceeds in
another stanza of four lines still to urge the
Bride to come forth from her seclusion in her
rock-girt home, in which she is hidden dove-
like from the world, and even from one who
like himself has climbed the steep hill-side,
unless he knows the right turning.
the secret of the stairs] A hidden nook
approached by a zig-zag path, such as that
described by Robinson at Engedi (‘Biblical
Researches,’ II. p. 288, ed., 1841). In such a
nook is the home of the Bride.
15. Take us the foxes] The Beloved has
asked to see her countenance and hear her
voice, and the Bride answers by singing what
appears to be a fragment of a vine-dresser's
ballad, insinuating the vineyard duties im-
posed on her by her brethren (i. 6), which
prevent her from immediately joining him:
“Catch us the foxes,
Foxes the little ones,
Wasting our vineyards
When our vineyards are blossoming.”
. “Foxes” (Heb. “shualim") or “jackals.”
The Hebrew name is applied to both species,
and both are fond of grapes. (“Dict. of Bible,”
art. Fox.) Here their destructive propensities
in general are referred to, no grapes existing at
the season indicated. The allegorical inter-
pretations which make these foxes symbolize
“false teachers” have a basis in Ezek. xiii. 4.
16. feedeth among the lilies] Pursues his
occupation as a shepherd among congenial
scenes and objects of gentleness and beauty.
Comp. iv. 5, and vi. 2, 3, and note.
17. Until the day break] Or, rather, until
the day breat he, i. e. until the fresh even-
ing breeze (so well known as an object of
expectation to the inhabitants of eastern lands)
spring up in what is called (Gen. iii. 8) “the
cool ’’ or breathing time of the day
(Vulg. “aura post meridiem”). , ,
and the shadows flee] Meaning that they
lengthen out, and finally lose their outlines
with the sinking and departure of the sun
(comp. Jer. vi. 4). As the visit of the Be-
loved is most naturally conceived of as taking
place in the early morning, and the Bride is
evidently dismissing him till a later time of
day, it seems almost certain that this interpre-
tation is the correct one which makes that time
to be evening after sunset. The phrase recurs
iv. 6.
mountains of Bether] Three meanings may
be assigned to this term. (1) It may indi-
cate a definite locality. “Bether” would
then be identical with Bithron, or “the
Bithron,” a hilly district on the east side of
the Jordan valley (2 S. ii. 29), not far from
Mahanaim (Song vi. 13). See ‘Dict. of the
Bible.” art. Bithron. (2) It might be rendered
“peaked” or “cloven mountains,” (8pm kot-
v. 1–6.]
683
SOLOMON'S SONG. III.
Aoparov, LXX.), among which gazelles
only, or one resembling them, could clamber.
(3) Supposing the term to be used in a sym-
bolical sense it might be rendered “moun-
tains of separation” (“of division,” marg.),
dividing for a time the Beloved from the
Bride, obstacles which he must overleap in
order to join her. This interpretation seems
to be the best, though the local reference need
not be abandoned. These mountains re-
appear as “mountains of spices” at the close
of the Song (viii. 14). -
NOTES on CHAP. II. 4, 7.
4. There may be a reference here to a
custom mentioned by Arabic poets of hanging
out a banner over a banqueting-hall; but 5:1,
and the verbal forms derived from it, are in
Scripture used exclusively in a military sense.
Compare with above references to Numbers
Ps. XX. 5 (6), and Song vi. 4, Io.
7. This interpretation is given in allegori-
cal disguise by the ‘Midrash Rabba,’ as well
as by Rashi and other Rabbinical authorities.
It might also be illustrated by a fragment of
the erotic poet Cydias, cited by Plato (“Char-
mides,’ 155 D), -
“Be shy of love, lest, like the silly fawn
That runs to look a lion in the face,
One heedless gaze bewray thee to thy
death.”
(The text followed is that of C. F. Her-
mann, “Platon. Dial.’ Vol. III. Teubner, 1851.
See Hermann's Preface, I. II.)
CHAPTER III.
I 7%e church's fight and victory in temptation.
6 The church glorieth in Christ.
Y night on my bed I sought him
whom my soul loveth: I sought
him, but I found him not. º
2 I will rise now, and go about
the city in the streets, and in the
broad ways I will seek him whom
my soul loveth : I sought him, but
I found him not.
3 The watchmen that go about
the city found me: to whom I said,
Saw ye him whom my soul loveth
4. It was but a little that I passed
from them, but I found him whom
my soul loveth : I held him, and
would not let him go, until I had
brought him into my mother's house,
and into the chamber of her that con-
ceived me.
5 *I charge you, O ye daughters gº”.
of Jerusalem, by the roes, and by
the hinds of the field, that ye stir not
up, nor awake my love, till he please.
6 * *Who is this that cometh out "chap. 8.5.
of the wilderness like pillars of smoke,
perfumed with myrrh and frankin-
III. I —5. The Bride's first Dream.
Continuing her monologue of reminiscence
the Bride relates to the Chorus what appears
to be an imaginary occurrence transacted in a
dream (like that of v. 2—8). She is on her
bed at dead of night, and seems to be seeking
him “whom her soul loveth.” She traverses
the city seeking him, and after meeting and
obtaining no help from the watchmen, sud-
denly finds the object of her search, and
brings him to her mother's house and chamber.
This short piece, which might be called
“The unrest of love,” appears to consist of
four stanzas (vºv. 1–4), of which the first
(v. 1), and second (v. 2), conclude with the
refrain, “I sought him, but I found him not;”
it is followed by the adjuration to the Chorus
(v. 5). Critics of principles the most op-
posed (Mercier, Ewald, Delitzsch) find here
(as at v. 2–8) the narration of a dream, and
certainly a dream-like tone pervades the whole.
The Targum, true to its historico-prophetic.
scheme of exposition, makes this section ty-
pical of the wanderings of Israel after the
Holy One in the wilderness, as the next (iii.
6–11) is made to represent their entranc
into the land. -
CHAP. III. 1. By might] Lit. “In the
nights,” i.e. in the night-hours.
2. I will rise now] Come, let me rise.
She speaks to herself, rousing her slumbering
will.
3. The watchmen that go about the city]
The “city” here is apparently not Jerusalem
(as at v. 7), but one near the Bride's native
home, possibly Shunem.
4. I held him] This begins the fourth
stanza. The Bride's mother is mentioned
again at vi. 9, and viii. 2.
5. I charge you] This adjuration has the
same meaning as before. See ii. 7, and viii. 4,
and notes. It marks another principal pause
in the drama.
THIRD PART. Roy AL ESPOUSALs.
III. 6—V. I.
Principal and central action of the Song;
the Bride's entry into the city of David, and
G84
[v. 7—Io.
SOLOMON'S SONG. III.
cense, with all powders of the mer-
chant
7 Behold his bed, which is Solo-
mon's ; threescore valiant men are
about it, of the valiant of Israel.
8. They all hold swords, being ex-
pert in war: every man hath his
sword upon his thigh because of fear
in the night.
9 King Solomon made himself "a
chariot of the wood of Lebanon.
Io He made the pillars thereof of
her marriage there with the King. The Tar-
gum and other Jewish interpreters regard
this part of the poem as symbolizing the
“first " entrance of the Church of the Old
Testament into the land of promise, and her
Spiritual espousals, and communion with the
King of kings, through the erection of Solo-
mon's temple and the institution of its ac-
ceptable worship. Christian Fathers, in a like
spirit, make most things here refer to the
espousals of the Church with Christ in the
Passion and Resurrection, or the communion
of Christian souls with Him in meditation
thereon (iv. 6).
III. 6—II. Bridal Procession and Royal
Entry.
Two or more citizens of Jerusalem, or the
Chorus of youths, companions of the Bride-
groom (Origen), describe the magnificent
appearance of the Bride borne in a royal litter,
and then that of the King in festive joy wearing
a nuptial crown. -
6. Who is this] Or, “Who is she?” (as
at vi. Io), an expression of admiration re-
peated vi. Io, and viii. 5. In all three places
it indicates the approach of the Bride and the
commencement of a new part of the Song.
out of the wilderness] Or rather, up from
(as viii. 5). “Wilderness” here (Heb. “mid-
bar”) is not an arid waste, but champaign or
pasture-land, in contrast with the cultivated
districts and garden—inclosures round the
city. Comp. Jer. xxiii. Io; Joel ii. 22 ; Isai.
xlii. II; Ps. lxv. II. The deserts in the Pen-
insula of Sinai being indicated by the same
term, Rabbinical interpreters regard the re-
peated phrase, “she that cometh up from the
wilderness,” as a designation of the congre-
gation of Israel in her two-fold entrance into
the land of promise: the first, that which fol-
lowed the deliverance from Egypt, and the
forty years of wandering, being here alluded
to; the second, that of Israel's yet future re-
turn from “the wilderness of the peoples”
(Ezek. xx. 35), after the deliverance of the
Latter Day, being prophesied of at viii. 5.
like pillars of smoke] The phrase recurs
Joel ii. 3o, expressing one of the images of
terror in the latter day: here it is an image
of delight and pleasure. Frankincense and
other perfumes are burned in such abund-
ance round the bridal equipage that the whole
procession appears from the distance to be
one of moving wreaths and columns of Smoke.
all powders of the merchant] Every kind of
spice forming an article of commerce.
7. Behold his bed, which is Solomon's]
Probably, the royal litter or palanquin in
which the Bride is borne, provided for her
by the King's care and affection from his own
stores (hence called “ his bed”), and sur-
rounded by his own body-guard consisting,
of sixty mighties of the mighty men.
of Israel. Comp. 2 S. xxiii. 8–39, and
I Chro. xi. Io—47, whence it appears that
David's guard consisted of thirty-seven
mighties, seven of whom were captains, and
thirty (I Chro. xii. 4, xxvii. 6) ordinary
guardsmen. These thirty are here doubled,
with allusion probably to an historical fact,
that Solomon's guard consisted of sixty men.
8. Because of fear in the night] i.e. against
night alarms. Comp. PS. xci. 5. The King's
affection is expressed not only by the state
in which the Bride is conducted to the palace,
but also by his solicitude for her ease and
safety on the journey. Comp. introductory
footnotes on Ps. x. and viv. 7—Io.
9, 10. King Solomon made himself a chariot,
&c.] A stately bed (Heb. appiryon) hath
king Solomon made for himself of woods
(or trees) of the Lebanon. The word appi-
ryon occurs nowhere else in Scripture, and
is of doubtful etymology and meaning. It
may denote here (1) the Bride's car or litter,
now more minutely described by a spectator
or a chorus on its nearer approach: or (2) a
more magnificent vehicle provided for her
reception on her entrance into the city, and in
which perhaps the King goes forth to meet
her. It has been made under Solomon’s own
directions of the costliest woods (cedar and
pine) of the Lebanon (comp. i. 17); it is
furnished with “pillars of silver” supporting
a “baldachin" or “canopy of gold” (not
“bottom’ as in A. V.), and with “a seat.
(not ‘covering') of purple cushions,” while
“its interior is paved with (mosaic work, or
tapestry of) love from (not “for”) the
daughters of Jerusalem;” the meaning being
that this part of the adornment is a gift of
love, whereby the female Chorus have testified
their goodwill to the Bride, and desire to
gratify the King. This interpretation of the
last enigmatical clause of v. Io is quite in
accordance with the whole tenor of the
Song, and its freedom from any thought of
jealous grudging or envy. The use of the
| Or,”
a bed.
v. II—I.]
685
SOLOMON'S SON G. III. IV.
silver, the bottom thereof of gold, the
covering of it of purple, the midst
thereof being paved with love, for the
daughters of Jerusalem.
II Go forth, O ye daughters of
\
Zion, and behold king Solomon with
the crown wherewith his mother
crowned him in the day of his espou-
sals, and in the day of the gladness of
his heart.
term “appiryon” in post-biblical Hebrew gives
support to this view of its meaning here, e.g.
Mishnah, “Sotah” Ix. I4, where it is said that
during the war of Hadrian a prohibition was
issued that “no bride should go forth in an
appiryon through the city.” See Notes below.
11. daughters of Zion] Female inhabitants
of the city of David (or of Jerusalem gene-
.rally), so called here to distinguish them from
the Bride's companions, who are always ad-
dressed by her as “daughters of Jerusalem.”
where with his mother crowned him] The
King's mother is of course Bathsheba, to whom
he already owes the crown of his kingdom
(I. K. i.). This is the last mention of her in
sacred history.
the gladness of his heart] i.e. his deepest,
purest gladness, greater than “the joy of
harvest,” or than that of men “who divide
Holtzmann, and Ginsburg.
the spoil” (Isai. ix. 3), “the joy of the Bride- .
groom over the Bride” (Isai. lxii. 5). The
Same expression recurs Isai. xxx. 29, and
Ezek. xxxvi. 5.
This last verse, and indeed the whole of
this part of the Song (iii. 6—v. 1), is full of
difficulty for those interpreters who adopt
the hypothesis of the Shepherd-lover. Com-
pare the different and contradictory interpre-
tations of Ewald, Umbreit, Renan, Bunsen,
Hitzig boldly
cuts the knot, allowing indeed the whole to
be (what it evidently is) a royal marriage, in
which Solomon is throughout the happy and
accepted Bridegroom, but is thereby compelled
to regard it as an episode only loosely con-
nected with the main subject of the poem.
So also in part Holtzmann (Bunsen’s ‘Bi-
belwerk,’ Vol. VI. pp. 788–791).
NOTES on CHAP. III. 9, Io.
9. “Appiryon,” hºnes, is most probably
derived from TE), “ferre, fructus producere,”
after the analogy of hºp", "TP, hºnº, with
8 * prostheticum” (Delitzsch, “Das Hohelied,’
p. 23). There is no necessity to derive it, with
Hartmann, Magnus, and more recently Graetz,
from the Greek popeſov. The analogous term
in the cognate Aramaic is Sºnia (Fürst,
‘Concord.” S. v.), which has still less appa-
rent connection with dopetov. Prof. Graetz
(“Schir-ha-Schirim,” Wien, 1871, pp. 55–58)
endeavours to prove several Greek derivations
in the Song, but produces no others So plausi-
ble as this. •
10. “Bottom,” ITT'an, from Tºn, to stretch
out, or spread, is sometimes rendered “Stra-
tum, pavimentum,” for which may be com-
pared Tºn in later Hebrew = “pavimentum ”
(Fürst, ‘Concord.’ s. v. TTºn); and hence
the rendering “bottom * in A.V.; but this
would introduce a tautology in the descrip-
tion, making in Tºn nearly equivalent to the
following ºn. The Vulgate rendering “re-
clinatorium ” follows the LXX. dudk\vrov,
and finds some support in the use of the verb
at ii. 5, but the most natural interpretation
of ITT'an here, in connection with the (silver)
“pillars,” is that of an “awning” or “canopy.”
(of gold). “Covering,” anno, from 55 m,
is here best rendered “seat.” Comp. Lev. xv.
9. At 1 K. v. 6 (E. V. iv. 26) it is - ºn,
‘‘chariot.”
CHAPTER IV.
1 Christ setteth forth the graces of the church.
8 He shezweth his Moze to her. 16. The church
frayeth to be made fit for his presence.
& EHOLD, thou art fair, my chap. ;
15. & 5. 12.
love ; behold, thou art fair;
thou hast doves’ eyes within thy
IV. I—6. The Bridegroom's commendation
of the Bride.
The King in a lyric song of five stanzas
commends the beauty of the Bride by images
taken from various scenes and objects in dif-
ferent parts of his kingdom (viv. 1–5). The
Bride briefly answers (v. 6).
CHAP. IV. 1. thou hast doves’ eyes] Thine
eyes are doves behind thy veil. The
last word occurs again iv. 3, vi. 7; Isai. xlvii. 2.
In all these places the rendering “veil” gives a
better sense than “locks,” and is that now
generally preferred.
that appear from, &c.] Or, “that couch
upon Mount Gilead.” The point of com-
parison seems to be the multitudinousness of
the flocks seen browsing on the verdant slopes
686
SOLOMON'S SONG. IV. [v. 2—8.
.*.*.* locks: thy hair is as a "flock of goats,
for £ºf "that appear from mount Gilead.
eat of,
&c
2 Thy teeth are like a flock of
sheep that are even shorn, which came
up from the washing; whereof every
one bear twins, and none is barren
among them.
3 Thy lips are like a thread of
scarlet, and thy speech is comely:
thy temples are like a piece of a
pomegranate within thy locks.
Thy neck is like the tower of
David builded for an armoury, where-
on there hang a thousand, bucklers,
all shields of mighty men.
5 * Thy two breasts are like two chap.7.3,
young roes that are twins, which
feed among the lilies.
6 * Until the day break, and the ºr. 2. '
shadows flee away, I will get me to Heb.,
the mountain of myrrh, and to the &reathe.
hill of frankincense.
7 * Thou art all fair, my love; º 3.
there is no spot in thee.
8 * Come with me from Leba-
non, my spouse, with me from Leba-
of the rich pasture-lands (Num. xxxii. 1;
Mic. vii. 14), that form a conspicuous ob-.
ject when viewed from Western Palestine
(“Dict. of Bible, art. Gilead); but not, as some
have supposed, any imagined resemblance be-
tween the hair of the animals and that of the
Bride. See Note below.
2. Thy teeth, &c.] The ellipsis of “sheep” is
Supplied at vi. 6. The last two clauses might
be rendered, “all of them are equal pairs, and
none is bereft among them,” i.e. none has lost
her mate. The points of comparison in this
simile are of course brilliant whiteness (comp.
Gen. xlix. 12), regularity and completeness of
number.
3. thy speech is comely] Perhaps, “thy
mouth,” i.e. the organ of speech; see Note
at end of the Chapter. The next clause is
repeated vi. 7.
4. Thy neck is like the tower of David]
The Bride's, neck is repeatedly praised (i. Io,
vii. 4). The “tower of David” may be that
mentioned Neh. iii. 25–27; Mic. iv. 8. For
the custom of hanging shields and other
weapons in and upon buildings suited for the
purpose, see Ezek. xxvii. Io, II.
5. Fifth stanza: first half repeated vii. 3.
6. break] Breathe. The Bride repeat-
ing Some of her own words at ii. 17, and
modestly interrupting the flow of the King's
commendations (comp. vii. 9), says that she
would now fain withdraw till eventide “to
the mount of myrrh and hill of frankin-
cense,” some quiet spot, it may be, in the
garden of the palace which is the scene of
their present meeting (Delitzsch). The dia-
logue is resumed in the evening (v. 7) of the
Same day.
IV. 7—V. I. The King’s Invitation.
The King again meeting the Bride expresses
once more his love and admiration in the
Sweetest and tenderest terms and figures.
She is for him “all fair” (v. 7) in her spot-
less purity; a climax to the similar com-
mencements of two former dialogues (i. 15,
and iv. 1). He calls her now “Bride” (v. 8)
for the first time, to mark it as the hour of
their espousals, and “Sister-Bride” (iv. 9, Io,
12, v. 1), to express the likeness of thought
and disposition which henceforth unites
them. At the same time he invites her to
leave for his sake her birthplace and its
mountain neighbourhood, and live henceforth
for him alone.
8. Come with me from Lebanon] The right
understanding of the whole Song appears to
depend on the interpretation of this one verse.
The order and collocation of words in the
Hebrew is grand and significant. With
me from Lebanon, O Bride, with me
from Lebanon thou shalt come, shalt
look around (or wander forth) from
the height (lit. “head”) of Amana, from
the height of Shenir and Hermon, from
dens of lions, from mountain-haunts
of leopards. It is evidently a solemn in-
vitation from the King in the sense assigned
by Theodoret and others, comparing Ps, xlv.
Io, 11, “Forget thy people and thy father's
house, so shall the king desire thy beauty.”
Four peaks in the same mountain-system are
here named as a poetical periphrasis for
northern Palestine, the region in which is
situated the native home of the Bride. (1)
Amana (another reading for Abana, 2 K.
v. 12), standing here for that part of the
Anti-libanus which overlooks Damascus, and
from which issues the beautiful stream once
called by the same name, now the Baradia.
(2) Shenir or Senir, another peak of the same
range (according to Deut. iii. 9, the Amorite
name for Hermon), spoken of here and
1 Chro. v. 23 as distinct from it. (3) Her-
mon, the celebrated mountain which forms
the culminating point of the Anti-libanus, on
the north-eastern border of the Holy Land.
Comp. Ps. lxxxix. I2, and note. It has three
peaks of nearly equal elevation, whence per-
haps the plural form, “the Hermonim,” of
Ps. Xlii. 6. Shenir may have been the proper
v. 9–14] SOLOMON'S SONG. IV.
687.
non: look from the top of Amana,
^*39 from the top of Shenir ſand Hermon,
from the lions’ dens, from the moun-
tains of the leopards. .
%. 9 Thou hast "ravished my heart,
gºw my sister, my spouse; thou hast ra-
vished my heart with one of thine
eyes, with one chain of thy neck.
Io How fair is thy love, my sister,
*chap. 1.2 my spouse ! & how much better is thy
love than wine ! and the smell of
thine ointments than all spices !
II Thy lips, O my spouse, drop
as the honeycomb : honey and milk .
are under thy tongue; and the smell
of thy garments is like the smell of
Lebanon. - - -
12 A garden 'inclosed is my sister, ...;
my spouse ; a spring shut up, a foun-
tain sealed. . .
13 Thy plants are an orchard of
pomegranates, with pleasant fruits;
| camphire, with spikenard, | Or,
I4 Spikenard and saffron; calamus
ãarred.
name of one of these “Hermons” (“Dict.
of Bible,’ art. Hermon; Tristram, “Land of
Israel,” pp. 602–609). (4) Lebanon, pro-
perly the western range overlooking the Me-
diterranean, but here used as a common desig-
nation for the whole mountain-system, the
rough wild home of beasts of prey (comp.
Hab. ii. 17), in contrast to the king's own
royal City of Peace (Jerusalem). Leopards are
still not unfrequently seen there, but the lion
has long since disappeared.
look from the top of Amana] The word
rendered “ look” is variously interpreted. The
prospect from the Anti-libanus over the plain
of Damascus, and from Hermon in every
direction (Tristram, p. 609), is said to be sur-
passingly grand and beautiful, and the King
may be promising the Bride the enjoyment of
it in his company (so Delitzsch); comp. vii. 4.
But the context favours the second interpre-
tation given above, “wander forth,” which is
that of the LXX., the Peshito, and Kimchi.
9–11. Expansion of the opening words
(v. 7), “thou art all fair.” The similes em-
ployed refer no longer to mere graces of cor-
poreal form, as might be said of the former
description (viv. 1–5), but to those of adorn-
ment, speech and gesture, as expressions of in-
ward character and sentiment.
9. Thou hast ravished my heart] Some
would render it, “filled me with heart,” i.e.
courage, enthusiasm. The Syriac use of the
word supports this rendering, but the context
and a comparison with vi. 5, favour that of
the A.V. See note on Job xi. 12.
with one of thine eyes] Rather, with one
look of thine (Gesenius).
10. How fair is thy love] Loves, or en-
dearments—not the inward sentiment is the
thing here meant, but the various forms of its
expression (comp, i. 2, and vii. 12).
11, honeycomb| Heb. “nópheth,” properly
not the honeycomb itself, but that which runs
spontaneously from it. The literal rendering
would be, Thy lips distil a dropping
(of pure honey). Comp. Prov. xxiv. 13, 14,
“The dropping (of the honeycomb) is sweet
upon thy palate, (and) so (shall be) the know-
ledge of wisdom to thy soul.” Perhaps “nó-
pheth” might still better be rendered fra-
grance, aroma. Comp. Prov. vii. 17, naphti,
= I have perfumed. -
the smell of thy garments] Comp. Gen.
xxvii. 27 (of which there seems to be here a
reminiscence), and Hosea xiv. 6, with Dr
Pusey's note.
12–15. The loveliness and purity of the
Bride are now set forth under the image of a
paradise or garden fast barred against intru-
ders, filled with rarest plants of excellent fra-
grance, and watered by abundant streams.
Prov. v. I5—20 has images similar to those in
this and other parts of the Song.
12. A garden inclosed] Or (better, as in
margin), “barred.” Comp. viii. 9.
a fountain sealed, i.e. a well-spring covered
with a stone (Gen. xxix. 3), and sealed with
“the king's own signet” (Dan. vi. 17 ; comp.
Matt. xxvii. 66). - Comp. Ezek. xxxiv. 19;
Prov. v. 18; Deut. xxxiii. 28; Ps. lxviii. 26.
13. orchard of pomegranates] Heb. “pardés,”
which Ibn Ezra interprets, “a garden planted
with one kind of tree”—hence, perhaps, the
rendering of A.V. “ orchard,” here and Eccles.
ii. 5. The word occurs once more Neh. ii. 8,
and is there rendered “forest.” On the ety-
mology of this difficult word and its bearing
on the date assigned to the Song, see Ex-
cursus. . The pomegranate was for the Jews a
sacred fruit, and a characteristic product of
the Land of Promise (comp. Exod. xxviii. 33,
34; Num. xx. 5; Deut. viii. 8; 1 K. vii. 18,
20). It is frequently mentioned in the Song,
and always in connection with the Bride (comp.
iv. 3, vi. 7, viii. 2). It abounds to this day
in the ravines of the Lebanon.
sº camphire] Cyprus or henna. See note
1. I4.
13, 14, 15. Seven kinds of spices (some of
them with Indian names, e.g. aloes, spikenard,
Saffron; Delitzsch, p. 22) are enumerated as
found in this symbolic garden. They are for
the most part pure exotics which have formed
for countless ages articles of commerce in the
cy??"ess.
688
[v. I5—1.
SOLOMON'S
SON G. I. V. V.
and cinnamon, with all trees of frank-
incense; myrrh and aloes, with all
the chief spices:
15 A fountain of gardens, a well
of living waters, and streams from
Lebanon.
16 || Awake, O north wind; and
come, thou south ; blow upon my
garden, that the spices thereof may
flow out. Let my beloved come
into his garden, and eat his pleasant
fruits.
East, and were brought at that time in Solo-
mon's ships from southern Arabia, the great
Indian Peninsula, and perhaps the islands of
the Indian Archipelago. Such exotics may
have been cultivated by Solomon in some of
his “pardesim,” but the picture here is best
regarded as a purely ideal one, having no cor-
responding reality but in the Bride herself.
The beauties and attractions of both north
and south, of Lebanon with its streams of
sparkling water and fresh mountain-air, of
En-gedi with its tropical climate and henna
plantations, of the spice-groves of Arabia
Felix, and of the rarest products of the dis-
tant mysterious Ophir, must all combine to
furnish out one glorious representation, “Thou
art all fair!”
16. Awake, O north wind] The Bride's
brief reply, declaring her affection for the
King and willingness to belong to him.
my garden] in the first clause of the verse
becomes “his” in the second.
NOTES on CHAP. Iv. 1, 3.
1. “That couch upon.” For this rendering of
jp lºv, Fürst (“Concord.’ s.v. tº) refers
not only to the Arabic but also to
the Hebrew ºn, “morboðecumbere.” Graetz
disputes the Arabic derivation with some
weighty arguments (pp. 49, 5o), but the Sense
of his rendering, “gleich einer Ziegenheerde,
geglåttet, von Gilead's Bergen,” is not very
clear. Rosenmüller's “quae detondent a monte
Gilead, Sc. herbas et gramina,” comparing
Virgil, ‘Ecl.’ x. 7, would perhaps be the best
rendering if that sense ofcº (detondere) could
be sufficiently established. The “appear from.”
of A.V. follows the direka)\{q}émorav of the
LXX. *
3. Fürst, sub voce hin-To.
CHAPTER V.
1 Christ awaketh the church with his calling.
2 The church having a taste of Christ's loze
is sick of loze. 9 A description of Christ by
his graces.
A M come into my garden,
my sister, my spouse: I have
*
gathered my myrrh with my spice;
I have eaten my honeycomb
with my honey; I have drunk my
wine with my milk: eat, O friends;
& e T,
drink, "yea, drink abundantly, O anºe
arzzzz/#ezz
with Zozes.
beloved.
CHAP. V. 1. my sister, my spouse] So the
King addresses the Bride (my Sister-Bride)
for the last time, declaring his supreme Satis- .
faction and love.
I have eaten my honeycomb, Heb. “ya'ri,”
literally, “my reed,” or “my wood,” i.e. the
substance itself, or portions of it in which the
comb is formed. The bees in Palestine form
their combs not only in the hollows of trees
and rocks, but also in reeds by the river-
banks. Rashi interprets this clause, “I have
eaten my cane with my sugar,” taking the
Hebrew word (“debash") in the wide sense
which it bears in Scripture, as signifying any
liquid lusciously sweet. The King's meaning
appears to be that which Rashi assigns (in the
form of a singular allegorical interpretation):
“All pleases me in thee, there is nothing to
despise or cast away;” another change rung
on the opening sentence, “Thou art all
fair.”
eat, O friends] These last words are best
understood as a salutation from the King to
his assembled guests, or to the Chorus of
young men his companions (Origen), bidding
them partake at the banquet in the gladness
of his heart (iii. 11). A parallel might be
found in Ps, xxii. 26, where Messiah at the
close of His sufferings salutes his friends,
the poor, and as they eat at His table gives
them. His royal blessing: “Vivat cor vestrum
in aeternum!” So ends this day of outward
festivity and supreme heart-joy. The Song of
Songs attains its highest elevation, and its for-
mer half is fitly closed. The second half of
the poem commences (v. 2) with a change of
tone and reaction of feeling similar to that of
ch. iii. 1. It terminates with the sealing (viii.
6, 7) of yet deeper love.
v. 2–7.]
689
SOLOMO N'S SON G. V.
Or, (as
some read)
in wee.
2 * I sleep, but my heart waketh:
it is the voice of my beloved that
knocketh, saying, Open to me, my sis-
ter, my love, my dove, my undefiled:
for my head is filled with dew, and
my locks with the drops of the night.
3 I have put off my coat; how
shall I put it on I have washed my
feet; how shall I defile them :
4. My beloved put in his hand by
the hole of the door, and my bowels
were moved "for him.
5 I rose up to open to my be-
loved; and my hands dropped with
myrrh, and my fingers with 'sweet
smelling myrrh, upon the handles of
the lock.
6 I opened to my beloved; but my
beloved had withdrawn himself, and
was gone: my soul failed when he
spake : I sought him, but I could not
find him ; I called him, but he gave
Iſle IłO 21].SWCT.
7 The watchmen that went about
FOURTH PART, SEEKING AND FINDING,
V. 2—VI. 9.
V. 2–8. The Bride's second Dream
(Commencement of the Second Half of the
Poem.)
Some time may be supposed to have elapsed
since the Bride's solemn espousals with the
King in ch. iv. 7—V. I. A transient cloud of
doubt or estrangement is now passing over her
soul, as by the relation of this dream she inti-
mates to her friends. She has lost the Society
of her Beloved, but not his affection, and seeks.
reunion with him (v. 8). Ancient allegorical
interpreters were not insensible to this change
of tone (which ought to have suggested a
better division of the chapters, ch. v. begin-
ning with v. 2), and have variously accounted
for it. The Targum, for instance, makes it
symbolize the condition and feelings of Israel
during the Babylonish captivity, when the
glories and privileges of Solomon's temple
(adumbrated in ch. iv. and v. 1) were no more,
and the manifested Presence of the Holy One
had been withdrawn. Israel in exile seeks the
Lord (v. 8), and will find Him again in the
second temple (vi. 3–9). The Bride's re-
cital here of her second dream closely resem-
bles that of the first dream (iii. 1–5), but is
richer in details and somewhat moresad in tone.
2. I sleep, but my hear; waketh] A poeti-
cal periphrasis for “I dream.” Corn, a Lapide
aptly quotes the ancient saying: “Dreams are
the vigils of those who slumber, hopes are.,
waking dreams.”
the voice] Or, “sound.” Comp. ii. 8, note.
She hears him knocking before he speaks.
my sister, my love, my dove, &c.] True love
rejoices in every kind of bond (Bossuet). So,
afterwards, the Bride says to him, “O that
thou wert as my brother,” in every sense
II liſle.
my undefiled] Heb. “my perfect one.”
Vulg. “immaculata mea.” Comp. iv. 7
my head is filled with dew. Some allegorists
compare Matt. viii. 20, and Ibn Ezra, in the
same Spirit, Hagg. i. 4, where the Lord com-
VOL. IV.
plains of the non-completion of the second
temple, wherein. He would fain renew com-
munion with His people.
3. I have put off, &c.] She makes trivial
excuses, as one in a dream.
4. put in his hand] through (lit. “from '')
the hole (of the lock), in order to raise the
pins by which the bolt was fastened. The
Oriental mode of fastening doors here referred
to differs from ours. The lock is a hollow
piece of wood attached to the doorpost, into
which a sliding-bolt is made to run. As
Soon as the bolt has been driven home a num-
ber of pins drop into holes prepared in it for
their reception. To raise these pins, and so
enable the bolt to be withdrawn, is to unfasten
the lock. This is commonly done by means
of the key (“maphteach,” opener), but may
often be accomplished by the fingers only dip-
ped in paste or some other adhesive substance.
For such a purpose the Beloved inserts his
fingers here anointed with the costly unguent,
which will presently distil on those of the
Bride when she rises to open to him. (See
Lane's description with sketch, “Mod. Egypt,’
Introd. 5th edit., p. 19.) -
5. sweet smelling myrrh..] Lit. “overflow-
Ing, liquid,” or (as in margin) “running myrrh,”
that which first and spontaneously exudes, i.e.
the freshest, finest myrrh. Even in withdraw-
ing he has left this token of his unchanged love.
6, 7. I opened, &c.] Following more ex-
actly the order of words in the Hebrew we
might render thus:
Then opened I to my Beloved,
But my Beloved withdrew himself,
was gone;
My soul went (from me) as he spake;
I sought him, but I found him not :
I called him, but he answered me
not .
The watchmen, they that go their
rounds in the city, found me;
They smote me, wounded me;
They took my veil from off me
—The Watchmen of the Walls 1
X X
f Heb.
£assing, or,
7-zerazzirzg.
about.
690
[v. 8–13.
SOLOMON'S SONG. V.
* Heb.
20%at.
the city found me, they smote me,
they wounded me ; the keepers of
the walls took away my veil from
II].C.
8 I charge you, O daughters of
Jerusalem, if ye find my beloved,
f that ye tell him, that I am sick of
love.
* What is thy beloved more
than another beloved, O thou fairest
among women f what is thy beloved
more than another beloved, that thou
- P . f Heb. a.
dost SO charge UIS I standard-
Io My beloved is white and ruddy, fºr.
* the chiefest among ten thousand. º
II His head is as the most fine º:
gold, his locks are 'bushy, and black ºz.
2S a ral Veil. Julness,
12 “His eyes are as the eyes of doves ;:#
by the rivers of waters, washed with Ž:
milk, and fitly set. e
%;
e - th º o
I3 His cheeks are as a bed of #ºv
Note the pathetic dream-like repetition—“the
watchmen of the walls.”
8. I charge you, O daughters of jerusalem]
The dream is therefore related to the Chorus.
The Bride, now awake, is still seeking her
Beloved. The dream of his departure and her
feelings under it have symbolized a real emo-
tion of her waking heart.
V. 9—VI. 3. The Bride's commendation of
the Beloved.
The Chorus, replying to the Bride's charge
(v. 8) with the question, “What is thy Be-
loved more than another?” &c. (v. 9), give her
the occasion, which she eagerly seizes, for a
glorious description of his beauty and Sweet-
ness of whom she is in search (vºv. Io—16).
It is also her response to the praises of the
King on her bridal-day (iv. I—5 and Io-I5).
in the allegorical interpretations of Jewish ex-
positors all is here spoken by exiled Israel of
the Holy One Whose praise she sings “ by the
waters of Babylon” (Ps. cxxxvii. 1), the vari-
ous anthropomorphic figurés being regarded
as a series of symbols, like those in Ezek. i.
26–28; Dan. vii. 9, Io; Rev. i. 13—20.
Christian interpreters apply the description
directly to the Incarnate Son, partly in His
Eternal Godhead, but chiefly in His risen and
glorified Humanity. Devout Jews still ad-
here to an ancient liturgical use of these verses
in laying out their dead, thus making, it would
Seem, a remarkably near though unconscious
approach to the Christian application. (The
formula is given in a Collection of ancient
Hebrew Offices for the Sick and Dying and
for the Departed (see Knöpflmacher, “Mawar
Jabok' [Wien, 1865, 4to], leaf 39).
10. My beloved is white and ruddy] (Comp.
I S. xvi. 12.) “The complexion most ad-
mired in youth” (so Rashi and other Jewish
interpreters, remarking that He Who is else-
where called “the Ancient of Days” is here
described as the Ever-Young). “White in
His virgin-purity,” says St Jerome, “and ruddy
in His Passion.” The Targumist refers to
Dan. vii. 9, “White in His raiment as the
snow, but His throne like the fiery flame.”
the chief ºf among ten thousand] Lit. “a
bannered one among a myriad,” i.e. a leader
of ten thousand warriors. So the Targum
(again referring to Dan. vii. 9), “His banner
is over myriads of angels.” Comp. vii. 4.
But the word may perhaps be taken in a
wider sense as equivalent to “marked out,”
“distinguished,” or, as we say, “signalized.”
(comp. the Latin ‘‘insignis”). The rendering
of the Vulgate, “electus ex millibus,” conveys
this sense. Comp. Ps. xlv. 2.
11. His head is as the most fine gold] “Gold-
en-crowned” perhaps (comp. Ps. xxi. 3, where
“pure” represents the same word as “most
fine” here), or (better) noble and precious as the
finest gold. Lam. iv. 2.
Ais locks are bushy]
shoots.
Waving branches or
The Septuagint and Vulgate render-
ing, elatae palmarum, Suggests a good Sense for
the word, and a pleasing image for the eye:
his locks are Wa Wing branches of the
palm.
12. His eyes are as the eyes of doves] His
eyes, are doves. The comparison is to the
doves themselves seen by streams of water
washing in milk (i.e. milk-white), and sit-
ting on fulness (i.e. on the full or abundant
water-flood). The image is that of i. 15, iv.
I, amplified. Ibn Ezra compares Hab. i.
13, where the prophet speaks of the “pure
eyes” of the Holy One.
ſity set] This rendering supposes that the
eyes within their sockets are compared to pre-
cious stones set in the foil of a ring. So Mer-
cier and the Rabbinical commentators, intro-
ducing another and less pleasing image than
that of the doves. The literal rendering given
in the margin, sitting in fulness, seems best
explained by reference to the “rivers of waters”
immediately preceding. So the Vulgate, “resi-
dent super flumina plenissima,” i.e. the milk-
white doves themselves, sitting by full streams
of water, or reflected in their flittings athwart
the glassy surface, present images of the calm
repose and vivid glances of the full pure lus-
trous eyes of the Beloved.
13. sweet flowers] So Kimchi. The mar-
ginal rendering is the right one, “towers of per-
fumes,” i.e. plants with fragrant leaves and
flowers trained on trellis-work.
v. 14—3.]
69 I
SOLOMON'S SONG. V. VI.
| Or, spices, as "sweet flowers: his lips like
ſº, lilies, dropping sweet smelling myrrh.
14. His hands are as gold rings set
with the beryl : his belly is as bright
ivory overlaid with sapphires.
I 5 His legs are as pillars of marble,
set upon sockets of fine gold : his
countenance is as Lebanon, excellent
as the cedars.
jºb. 16 His mouth is most sweet: yea,
Žate he is altogether lovely. This is my
beloved, and this is my friend, O
daughters of Jerusalem.
CHAPTER VI.
I 7%e church professeth her faith in Christ.
4 Christ shewed/, /*e graces of the church,
Io and his loze towards her.
W W 7 HITHER is thy beloved gone,
O thou fairest among women
whither is thy beloved turned aside
that we may seek him with thee.
2 My beloved is gone down into
his garden, to the beds of spices, to
feed in the gardens, and to gather
lilies.
& chap 2.
3 *I am my beloved's, and my gº. . .
Ais lips] are lilies dropping liquid
myrrh. See note on v. 5 above. The Greeks
called the white lily “lirion,” the red lily “cri-
non” (Plin. “H. N.’ xxi. 11). The latter is
the term used by our Lord in the Sermon on
the Mount (Matt. vi. 28). The scarlet mar-
tagon, which abounds in the Levant, may be
the flower here meant (“Dict. of Bible,” art.
Lily). Perhaps, however, the fragrance of
the flowers, or the delicate curl of the lip-like
petals (BOSSuet), is here the point of compari-
Son, and the colour is lost sight of.
14. His hands] are golden rings or
cylinders, as the word (gelilim) is rendered
by some both here and at Esth. i. 6. (The
winding up of the Thorah-rolls on their
cylindrical rods is still in the Synagogue called
gelilah.) In the one case the fingers of the bent
or closed hand would be compared to a massive
ring or Set of rings; in the other, as outstretch-
ed or straightened, they are likened to a row
of golden rods or cylinders.
the beryl Heb. tarshish, a precious stone
mentioned Exod. xxviii. 20; Ezek. i. 16, x. 9,
xxviii. 13, and Dan. x. 6, probably the chry-
solite of the ancients (so called from its gold
colour), the modern topaz (King, ‘Antique
Gems, pp. 165, 337). “Tarshish” is rendered
“chrysolite” in margin of A. V. at Ezek.
XXviii. 13. -
The next clause might be rendered his
body (the Hebrew term applies to the whole
body, from the shoulders downwards to the
thighs) is a piece of ivory workmanship
overlaid with sapphires. The sapphire
of the ancients seems to have been the lapis
lazuli (King, ‘Ant. Gems,” pp. 44–46), and
(according to the Editor of this Commen-
tary) named chesbet in a vast number of
Egyptian inscriptions of all ages, generally in
connection with turquois and after gold and
silver. Bossuet and others suppose the sap-
phires here to indicate the purple of the kingly
robe or a jewelled girdle, and the “sockets” (or
bases) “of fine gold” in the next verse to stand
for the golden Sandals in which the royal feet are
shod. It seems, however, more likely that the
feet themselves are compared to “fine gold,”
as the head in v. II. Comp. Rev. i. 15.
15. his countenance] Or, his appearance
(his whole port and mien, but especially head
and countenance) “is as the Lebanon.” Comp.
vii. 5.
16. he is altogether lovely] Lit. the
whole of him desires Or delights. So
just before, “his mouth” all “sweetnesses”
(“for breath, and speech, and Smile,” Bos-
Suet), the plural substantives expressing the
notion of the superlative. “Totus est deside-
rabilis, totus est amor” (Aquinas ap. Bossuet).
Theodoret, applying to our Lord the whole
description, interprets well its last term :
“Being at a loss for other terms of praise she
names Him finally by one Name. Why should
I thus endeavour to express His beauty piece-
meal when He is in Himself and altogether the
One longed-for, drawing all to love, compel-
ling all to love, and inspiring with a longing
(for His company) not only those who see,
- but also those who hear 2”
CHAP. VI. 1, 2. Whither is thy beloved
gone, &c.] This question put by the Chorus,
and the answer it receives from the Bride,
shew that the loss and seeking are not to be
taken too seriously. The Bride, knowing
better than her friends where the Beloved is to
be found, answers, without hesitation, that he
is gone down into his garden and its spice-beds
to feed his flock (in his character of Shepherd,
comp. i. 7), and gather lilies (for her—so
Bossuet); actions contradictory and irrational
if the words be literally understood. What
the Bride means is, that he, of whom she
speaks, is a Royal Shepherd (possessed of a
garden of rarest spices), and her own true
friend to whom she also belongs, her “Shep-
herd among lilies.”
3. I am my beloved's, &c.] Repeated
from ii. 16, with a significant inversion. In
that day of early love her first boast was her
X X 2.
692 SO LO M. O N 'S SON G. V.I. [v. 4-ro.
beloved is mine: he feedeth among
the lilies. -
4. "I Thou art beautiful, O my
love, as Tirzah, comely as Jerusalem,
terrible as an army with banners.
5 Turn away thine eyes from me,
º; for "they have overcome me: thy
hazye Āzzyż- e tº
º, hair is "as a flock of goats that appear
.*** from Gilead.
6 Thy teeth are as a flock of sheep
which go up from the washing, where-
of every one beareth twins, and there
is not one barren among them.
As a piece of a pomegranate are
thy temples within thy locks.
8. There are threescore queens, and
fourscore concubines, and virgins with-
out number.
9 My dove, my undefiled is but
one ; she is the only one of her mo–
ther, she is the choice one of her that
bare her. The daughters saw her,
and blessed her; yea, the queens and
the concubines, and they praised her.
Io "I Who is she that looketh forth
as the morning, fair as the moon,
possession of him, “My Beloved is mine;” now
bound to him by closer ties, she begins by
confessing that she is his. Comp. vii. Io.
Thus invoked he at once appears and addresses
* her.
VI. 4—9. The Beloved's commendation of the
Bride, -
corresponding in part to that formerly given
on their bridal-day (iv. 1–6). The section
might be entitled, “Renewed declaration of
love after brief estrangement.”
4. Thou art beautiful] Or, fair, as the
word is elsewhere rendered in the A. V. of the
Song (i. 15, 16, ii. Io, I 3, iv. 1, 7). It is
the fourth time that the Bride is thus address-
ed at the commencement of a fresh dialogue.
Tirzah...Jerusalem] Named together as the
then two fairest cities of the land. For Jeru-
salem compare Ps. xlviii. 2. “Tirzah” (i. e.
“Grace” or “Beauty”) was an old Canaanitish
royal city (Josh. xii. 24). It became again
a royal residence during the reigns of Ba-
asha and his three successors in the kingdom
of the Ten Tribes, and may well therefore
have been famed for its beauty in the time of
Solomon.
terrible as, &c.] Awe-inspiring as the
bannered (hosts): some would add “to the
wanton or impure,” but needlessly. There is
no hint here of any assault on the Bride's in-
nocence or virtue. The warlike image, like
others in the Song, serves to enhance the
charm of its assured peace.
5. Turn away thine eyes] Even for the
King the gentle eyes of the Bride have an awe-
striking majesty. Such is the condescension
of love. Now follows (viv. 5–7) the longest
of the repetitions which abound in the Song,
marking the continuance of the King's affec-
tion as when first Solemnly proclaimed (iv.
1–6). The Bride is the same for him still
as on the day of their espousals. Allegorical
interpreters have seized and variously applied
this thought. The two descriptions belong,
according to some (Christian) expositors, to
the Church of different periods, e.g. to the
primitive Church in the splendour of her first
vocation, and to the Church under Constan-
tine; while others (Jewish) make them apply
to “the congregation of Israel” under the
first and second temples respectively. So
Ibn Ezra, following the Targum: “The Be-
loved repeats the same things here to shew
that it is still his own true Bride to whom he
speaks, the sameness in the features proving it.”
8. There are threescore queens, &c.] An
allusion to what may have been historical fact
when the Song was written. The numbers
(according to I K. xi. 2, 3) were afterwards
enormously increased.
9. My dove] The King proceeds in a
yet tenderer strain to contrast the Bride with
all these other claimants for her royal estate
or favour. She not only outshines them all
for him, but herself has received from them
disinterested blessing and praise:
“One only is my dove, my perfect One,
Her Mother's only-loved One she,
The darling one of her that gave her birth;
The daughters gazed on her and called her
blessed, -
The queens and concubines, and sang he
praise.”
Allegorical interpreters have found it difficult
to assign to this passage in all its details a good
mystical sense, but in its ethical significance it
is invaluable as a divine witness to the prin-
ciple of monogamy, under the Old Testament
and in the luxurious age of Solomon.
FIFTH PART. HOMEwARD THOUGHTS.
VI. Io–VIII. 4.
VI. Io——13. The Shulamite.
This part of the Song commences with a
short dialogue between the Bride and the
Chorus, who address her, here only, as the
Shulamite, and beg her to perform for their
entertainment a sacred dance (see note on
vii. 1) of her own country (vi. Io–13).
The Bride, after complying with their request,
v. 11–13.]
SOLOMON'S SON G. V.I. 693
soul " made me like the chariots of . Or, set
- º * 77te on the
Ammi-nadib. chariots of
13 Return, return, O Shulamite , ſº
return, return, that we may look
upon thee. What will ye see in the
Shulamite : As it were the company 19,
| . g of Ma-
of two armies.
hazaine.
clear as the sun, and terrible as an
army with banners ?
I I I went down into the garden
of nuts to see the fruits of the valley,
and to see whether the vine flourish-
ed, and the pomegranates budded.
f Heb. 12 Or ever I was aware, my
I knew not.
while they sing some stanzas in her praise (vii.
1–5), and receiving fresh commendations
from the King (vii. 6—Io), invites him to
return with her to her mother's house (vii.
II—viii. 4). She appears throughout, in the
midst of courtly praise and honour, somewhat
in the position of an exile longing to revisit
her home. The Targum, followed by many
Jewish allegorists, interprets the whole as still
referring to the times of the Second temple,
and the present dispersion of Israel, during
which, God continuing to vouchsafe His
mercy, Israel prays for final restoration, the
coming of Messiah, and the glory of the latter
day. Christian interpreters have made similar
applications to the now militant Church look-
ing for the Second Advent, or to the ancient
Synagogue praying for the Incarnation.
10. Who is she] Or, this, as at iii. 6; see
note there. The question is asked by the
Chorus. -
as the morning] The glorious beauty of
the Bride bursts upon them like a second
dawn (so the word ought to be rendered
here, as at Josh. vi. I5), as she comes forth to
meet them at the commencement of another
day. Peculiar poetical words are used for
“Sun” and “moon.” The moon is called
Lebanah, “White One,” the Sun Chammah,
“Burning Heat.” (The same terms are ap-
plied to Sun and moon in Isai. xxiv. 23, and
XXX. 26.)
11, 12. I went down] The Bride answers,
recalling the occasion on which she first met
with the King, and won the love which has
thus exalted her. Her words might be thus
paraphrased: “You speak of me as a glorious
beauty; I was lately but a simple maiden en-
gaged in rustic toils. I went down one day
into the walnut-garden” (Hebr. egóz; the
walnut, according to Josephus, abounded on
the shores of Lake Gennesaret, Joseph. “Bell.
Jud.’ III. x. 8, and is still common in North-
ern Palestine, Tristram, ‘Nat. Hist. of Bible,”
pp. 413, 414) “to inspect the young plants
of the vale” (i.e. the wady, or watercourse,
with now verdant banks in the early spring
after the rainy season), “and to watch the
budding and blossoming of vine and pome-
granate” (comp. notes of season at ii. II—I3).
“Then, suddenly, ere I was myself aware, my
soul” (the soul, the seat of the affections, is
here the love-bound heart; comp. i. 7, and
iii. 1, 2, 3, 4) “had made me the chariot of a
lordly people” (i.e. an exalted personage, one
who rides on the high places of the earth;
comp. 2 K. ii. 12, and xiii. I4, where Elijah
and Elisha, as the spiritual leaders of the nation,
are designated as “the chariot and cavalry
of Israel,” compare also Isai. xxii. 18). This
last clause is another instance of the love for
military similitudes in the writer of the Song.
Ammi-nadibl Lit. my people a noble
one. The reference is either to Israel at
large as a wealthy and dominant nation under
Solomon, or to the Bride's own people (the
Shulamites) in particular, to the chief place
among whom, by her union with the King,
she is now exalted.
13. Return, return] About to withdraw, the
Bride is recalled by the Chorus, desiring yet a
little longer to contemplate a grace and beauty
which has won all hearts. The plural (“that
we may gaze on thee”) indicates the Chorus
as the speakers. The King has not yet ap-
peared.
O Shulamite] Probably the same as “Shu-
namite,” i.e. a native of the town or district of
Shunem, situated in the territory of Issachar
(Josh. xix. 18), on the slopes of the Jebel-el-
Duhy, or Little Hermon, overlooking the plain
of Jezreel (comp. I K. i. 3; 2 K. iv. 8–12).
It is now called Solam (Robinson, ‘Researches,’
III. p. 402). Some (e.g. Döpke) conjecture
that Shulammith (the Hebrew form of the
appellation) is here equivalent to Shelomith,
the feminine of Shelomoh (Solomon), mark-
ing the Bride's relation to him as his wife or
“sister-bride” (iv. 9, v. 2, viii. 1), who takes
even her name from him. Comp. viii. Io (and
note), where the assumption of a parono-
Inasia is much more probable. *
What will ye see] Look or gaze at. The
Bride's modest reply, taking up their words,
and wondering at their request. The Chorus
answer with a further petition.
As it were the company of two armies] Or,
rather, the dance of Mahanaim (see mar-
gin). The word rendered “company” gene-
rally designates a festival or sacred dance.
But what is meant by the dance of Mahanaim :
The reply can only be conjectural. (1) Ma-
hanaim was a Levitical city (Josh. xxi. 34,
38), among the mountains of Gilead, deriving
probably both its sacred character and its
name (“the two-fold camp”) from the an-
gelic vision there vouchsafed to Jacob (Gen.
xxxii. 1–3). Annual festivals may have been
694
[v. 1–4.
SOLOMON'S SONG. VII.
held in memory of this event, at which the
maidens came forth in the dances as at Shiloh
(Judg. xxi. 21), so that “the dance of Maha-
naim” would simply be a well-known sacred
dance, taking its name from the locality in
which it originated. (2) The word “Maha-
maim” became in later Hebrew an ordinary
designation for “the Angels” or “Angelic
Hosts” (Delitzsch). Some accordingly would
render here “a dance as it were of angel-choirs,”
i.e. one of peculiar grace and beauty, “per-
form for us some beautiful dance like those
of the angel-choirs in heaven” (Döpke, De-
litzsch). The former of these interpretations
is to be preferred. Nor is there anything in-
congruous with Oriental custom in a company
of ladies asking one of their number to dance
before them. (Niebuhr's ‘Travels in Arabia,”
Engl. transl., Vol. I. Sect. i. ch. 7.) See Note
below.
NOTE on CHAP. VI. 13.
company of two armies] In thus translating
Dºnor. A. V. follows the Ancient Versions,
LXX. and Vulgate, and the Rabbinical com-
mentators (Rashi, Ibn Ezra), though miss-
ing the reference to a dance. Graetz con-
tends that D'Orſon cannot be here a proper
name, on account of the definite article. De-
litzsch seems to have been the first among
modern interpreters, and hitherto to have
stood alone, in putting this request and the
following song (vii. 1–5) into the mouth of
the Chorus (instead of the King). Graetz now
takes strongly the same view.
CHAPTER VII.
I A further description of the church's graces.
19 The church professeth Aer faith and de-
$2?"e". - -
OW beautiful are thy feet with
shoes, O prince's daughter
the joints of thy thighs are like jewels,
the work of the hands of a cunning
workman.
2 Thy navel is like a round goblet,
which wanteth not liquor: thy bell
is like an heap of wheat set about wit
lilies.
3 * Thy two breasts are like two "chap. 4.5.
young roes that are twins.
4. Thy neck is as a tower of ivory;
thine eyes like the fishpools in Hesh-
bon, by the gate of Bath-rabbim: thy
VII. I—5. The Dance of Mahanaim.
The Shulamite complies with the request of
her attendants, and as she glides before them
in the dance they sing in further commendation
of her"beauty of form and grace of movement
(Delitzsch). The description borrows images
(like those of ch. iv. v. and vi.) from the whole
range of nature and art in various parts of the
Hebrew monarchy, differing however from
all others in one respect, that the forms of
beauty here enumerated are contemplated as
in active movement before the eyes of the
spectator. Beginning with the sandalled feet,
as was natural in speaking of a dancing figure,
it ends with the head and its wealth of native
ornament, reversing the order of description in
iv. I—5. It consists, like that, of five stanzas
nearly coinciding with the verses in the text.
CHAP. VII. 1. First stanza. How beauti-
ful] are thy steps in the sandals.
Comp. Isai. xxvi. 6, “steps of the needy” (in
the Hebrew the same word). The Bride's
feet are seen in motion in the dance. So in
the following clause “joints” might be ren-
dered circling movements.
prince's daughter] Or, daughter of a noble;
the Bride is of honourable though not of
kingly birth.
like jewels] The image suggested is that of
large well-formed pearls or other jewels skil-
fully strung or linked together.
2. Second stanza. The first clause might
be rendered, “Thy lap is like a moon-shaped
bowl where mixed wine faileth not.” The wine
in the bowl rising to the brim adds to the
beauty of the vessel, and gives a more pleasing
image to the eye. Ibn Ezra interprets, “thy
girdle is like a moon-shaped bowl,” or “bears
a moon-shaped ornament,” comparing for the
latter rendering Isai.iii. 18, where the word ren-
dered here in our version “round” occurs in
the plural as the name of a feminine ornament,
and is there rendered “round tires like the
moon; ” “moonlets” would have been a better
rendering. • *
set about avith lilies] . We are probably to
think of the contrast of colours, the flowers,
it may be, representing the purple of the robe.
So Ibn Ezra, “The heap of wheat is not seen
because covered by the lilies.”
3. Third stanza; to complete which must
be added the first clause of v. 4. The two
similes are repeated from iv. 4, 5, but in inverse
order.
4. a tower of ivory] should be the
tower of ivory, the allusion being to some
# Heb.
y yzeixture.
v. 5—Io.]
695
SOLOMON'S SONG. VII.
nose is as the tower of Lebanon which
looketh toward Damascus.
Thine head upon thee is like
8 I said, I will go up to the palm
tree, I will take hold of the boughs
thereof: now also thy breasts shall be
9. "Carmel, and the hair of thine head as clusters of the vine, and the smell
*::::: like purple ; the king is held in the of thy nose like apples;
galleries.
6 How fair and how pleasant art
9 And the roof of thy mouth like
the best wine for my beloved, that
- f in or the lins f Heb.
goeth down Sweetly, causing the lips straight/y.
thou, O love, for delights
7 This thy stature is like to a of those that are asleep to speak. | Or, of ºn
palm tree, and thy breasts to clusters 10 * * I am my beloved's, and his #.
of grapes. desire is toward me. . 16. & 6. 3.
particular tower, built probably by Solomon, in
whose reign ivory is specially mentioned as an
article of commerce (1 K. x. 22).
thine eyes) The rest of the verse forms the
Fourth stanza.
fishpools in Heshbon] should be simply
pools, there being no allusion to fish in the
original word. Our translators were probably
misled by the “piscinae” of the Vulgate. A-
mong the ruins of Heshbon still remain “a
number of deep wells cut in the rock, and
a large reservoir of water,” on the south side
of the town (Burckhardt, p. 365, Porter,
‘Handbook,” p. 298). The simile well sets
forth the appearance of a large clear liquid
eye. Comp. v. 12, and note. -
gate of Bath-rabbim] Some take this for
the gate looking towards Rabbath-Ammon on
the north side of the city. . In that case the
“pools” here mentioned could not be the “re-
servoir” of Burckhardt. The Vulgate (fol-
lowing Sept.) renders, “Porta filiae multitu-
dinis,” regarding Bath-rabbim as equivalent to
“populous city,” Lam. i. 1, or as indicating
the gate itself as the Scene of numerous gather-
ings. So Rashbam.
thy more] Better perhaps “face” or “brow,”
as the same word is rendered Gen. iii. 19,
xix. 21 (margin), xlviii. II, &c. The as-
cending order of the description would be
thus preserved, the brow following the eyes as
they the neck.
the tower of Lebanon] Possibly “the house
of the forest of Lebanon” or part of it (I K.
vii. 2 and ix. 19), built by Solomon in the
early part of his reign. So Rashi, following
the ‘Midrash Rabba.' Or possibly a watch-
tower erected by David to overawe Damascus
after his war with Hadadezer (2 S. viii. 6).
5. Fifth stanza. Thine head upon thee]
Compare and contrast with v. 15. The King's
aspect is there likened to the majestic heights
of Lebanon, the Bride's head here to the Soft
and rounded top of Carmel. The rendering
“crimson” in the margin takes “Carmel.”
here as the name of a colour, equivalent to
carmál, our “carmine,” rendered “crimson” at
2 Chro. ii. 7, 14, and iii. I4. So Ibn Ezra
and other Rabbinical authorities.
This inter-
pretation is favoured by the parallelism with
“purple,” but would deprive us of a beautiful
image.
Aair...like purple] The ancient purple was
of different shades, from bright red to a deep
violet black. The deepest shade is here meant.
the king] No definite article in the Hebrew.
The indefinite—“a king is bound in the
tresses or windings of thy hair”—is much
more poetical. These last words indicate the
King's approach, who is the next speaker.
VII. 6—Io. The King and the Bride.
A brief dialogue, vv. 6–9 being spoken by
the King, v. 9° and v. Io by the Bride.
6. How fair and how pleasant] Comp. i.
I6. The words are not addressed to the Bride,
but express a general sentiment, one of the main
thoughts of the poem:
How fair, and what a charm hast thou,
O Love a.m. ong delight some thing Sl
Comp. ii. 7, and viii. 6, 7, with notes.
7. This thy stature] The King now ad-
dresses the Bride, comparing her to palm, vine,
and apple-tree for mobility of form and pleasant-
ness of fruit; and the utterances of her mouth
to sweetest wine.
9. for my beloved, that goeth down sweetly]
Words of the Bride interrupting the King
(Delitzsch, Hengstenberg), and finishing his
sentence, that goeth smoothly or plea-
santly for my Beloved (the A.V. here is
one of the numerous instances of needless de-
parture from the order of words in the He-
brew). Comp. Prov. xxiii. 31, where the same
epithet is applied to wine, and there rendered
“moveth itself aright.”
10. his desire is toward me] Lit. “his
desire is over me,” i.e. either (I) He is my
Lord and Master, with allusion to Gen. iii. 16,
comp. iv. 7, or (2) all his affection has me for
its object. The comparison of ii. 16 and vi. 3
confirms the latter interpretation. The Bride
is for the King a true Hephzi-bah, Isai. lxiii.
4, one in whom is all his delight. She pro-
ceeds to exercise her power over his loving will.
696
[v. II —5.
SOLOMON'S SON G. VII. VIII.
II Come, my beloved, let us go
forth into the field; let us lodge in
the villages.
12 Let us get up early to the
vineyards; let us see if the vine
flourish, whether the tender grape
..." appear, and the pomegranates bud
- forth : there will I give thee my
loves. -
ºn sº. 3 The ‘mandrakes give a smell,
and at our gates are all manner of
pleasant fruits, new and old, which
I have laid up for thee, O my be—
loved.
CHAPTER VIII.
I 7%e loze of the church to Christ. 6 The ve-
Žemency of loze. 8 7%e calling of the Gezz-
tiles. I4 Zhe church prayeth for Christ's
comezzºg.
THAT thou wert as my bro-
ther, that sucked the breasts of
my mother when I should find thee
without, I would kiss thee; yea, 'I jº
should not be despised. should oto?
despise mte.
2 I would lead thee, and bring
thee into my mother's house, who
would instruct me : I would cause
thee to drink of “spiced wine of the Pºv. 9.
juice of my pomegranate.
3 * His left hand should be under "chap 2.6.
my head, and his right hand should
embrace me. -
4 * I charge you, O daughters of gºº.
Jerusalem, that ye stir not up, nor lº
awake my love, until he please. *ay.
5 * Who is this that cometh up ſº."
from the wilderness, leaning upon her “chap. 3-6.
VII. II.-VIII. 4. The Bride's Invitation,
responsive and antithetical to that of the
King on the day of their espousals, in which he
had asked her to forsake home and occupation
for his sake (iv. 8), and dwell with him in
Jerusalem. The Bride in her turn now in-
vites her Beloved to revisit in her company
the lowly scenes of pastoral life, out of which
his grace had raised her, and to which (though
once forsaken at his bidding) her heart still
innocently clings.
11. Come, my beloved] “Sponsus et
Sponsa dicunt Veni (‘Biblia Gregoriana,' Pars
II. p. 203), false as a reading of Rev. xxii. 17,
but true of the Song, of which it is a character-
istic that both the Bridegroom (iv. 8) and
the Bride (here) say “Come.” So in the
latter day the Church of the Redeemed in
heavenly places will pray for the Lord's return
to earth.
12. let us see if...the tender grape appear]
Or, the vine-blossom unfold, the same
word as at ii. I 3, 15. See note there. It is
now again precisely the same season as that in
which the King had first visited the Bride on
that well-remembered morning (ii. 8—17) in
her mother's house. This thought enhances
her desire to have him with her there again.
13. The mandrakes] Comp. Gen. xxx.
I4. Another note of the season. The He-
brew name for the plant is dudaim, love-
apples.
all manner of pleasant] things, both fruits
and flowers; “the new” to be freshly gathered,
“the old” already laid up in store.
CHAP. VIII. 1. O that thou wert] The
Bride continues still addressing the King. The
thought of home and of having his presence
with her there fills her heart. Royal rank
and splendour are grown wearisome. The
King once called her “sister” and “sister-
bride.” Would he were indeed as a “brother,”
her mother's own child whom she might meet,
embrace, and welcome everywhere without re-
straint or shame. Her love for him is simple,
sacred, pure, free from the unrest and the stains
of mere earthly passion.
2. who would instruct me] Her mother
shall teach her how to behave herself towards
him. Another rendering gives a better Sense
both literal and allegorical —thou shouldest
teach me (Isai. liv. 13). Some allegorists
make the whole passage (vii. II—viii. 2) a
prayer of the Synagogue for the Incarnation of
the Word, like i. 2. (So Theodoret, Cassio-
dorus, &c.) Others, a prayer of the Church
under both covenants for that complete union
with the Incarnate Godhead which is still
future (Mercier). The Targum makes the
“mother's house” to be the temple on Mount
Zion, the scene of Israel's early union with
the Holy One (commemorated ch. iii. 6—v.
1), to which she now desires to return.
3. His left hand should be] The Bride
now turns to and addresses the Chorus as be-
fore (ii. 6, 7). It is an exact repetition of ii.
6, and here rightly rendered as expressing a
wish, not as stating a fact. It introduces the
last repetition of the Bride's charge (v. 4),
which forms the conclusion of the fifth part
of the Song.
4. that ye stir not up Literally, why
should ye stir up, or why (margin). For
“my love” read as before Love. The omis-
sion of “the roes and hinds” here is noticeable.
Hebrew doctors regard this charge here and
elsewhere (ii. 7 and iii. 5) as an admonition to
Israel not to attempt obtaining a possession of,
v. 6, 7.] SOLOMON'S
SON G. VIII.
697
love is strong as death; jealousy is
"cruel as the grave: the coals thereofºº
e (Z2 Cºe
are coals of fire, which hath a most
beloved I raised thee up under the
apple tree : there thy mother brought
thee forth : there she brought thee
forth that bare thee. -
6 * Set me as a seal upon thine
heart, as a seal upon thine arm : for
vehement flame.
7 Many waters cannot quench love,
neither can the floods drown it : if a
, -->
or restoration to, the Promised Land, and
union or reunion there with the Holy One,
before being inwardly prepared for it by the
trials of the wilderness and the exile. This
interpretation comes very near to what appears
to be the genuine literal meaning (see note to
ii. 7). They suppose the words to be here
addressed by Messiah to Israel in “the wil-
derness of the peoples” (Ezek. xx. 35), in the
latter day, as formerly (iii. 5) by Moses in
the wilderness of Sinai. Being substantially
a repetition of ii. 7, and iii. 5, they prepare us
for a return to the scenes in which we first
heard them. .
SIXTH PART. THE RETURN HOME.
VIII. 5–14.
VIII. 5–7.
The scene changes from Jerusalem to the
birthplace of the Bride, where she is seen
by former associates and the members of her
family coming up from the Open champaign
towards her mother's house, leaning on the
arm of the great King her Beloved.
5. Who is this] Compare and contrast
with iii. 6, and foll. There the Bride is car-
ried in procession, and with regal state, to
meet the King her Bridegroom ; here in sole
companionship with him, and rustic sim-
plicity, she leans on him as her Beloved. In
the former scene all is splendour and exalta-
tion, but here condescension, humility, and
loving charm.
I raised thee up Beneath this apple-
tree I wakened the e. The King calls
the Bride's attention to a fruit-tree, which
they pass, as known by gentle memories to
them both, the trysting-spot of earliest vows
in this her home and birthplace. Interpreters
are divided as to the speaker here. The
Masoretic pointing of the Hebrew text (the
most ancient traditional interpretation to
which we can appeal) assigns these words
to the Bride, but the majority of Christian
Fathers to the King. The whole passage
gains in clearness and dramatic expression by
the latter arrangement, which supposes two
speakers, first the King, reminding the Bride
of a happy past (vºv. 5, 6), and then the
Bride, taking occasion from his words to ask
for an assurance of his enduring affection
(vv. 6, 7).
6, 7. Set me as a seal, &c.] Comp. Hagg.
Last Vows sealed.
ii. 23; Jer. xxii. 24. The Bride says this as
she clings to his arm and rests her head upon
his bosom. Comp. John xiii. 23, XXi. 20.
This brief dialogue corresponds to the longer
one (iv. 7—v. 1), on the day of their espou-
sals. There the Beloved sought and claimed
, the Bride, here she seeks and clings to him.
Allegorical interpretations, which find a ful-
filment of this in the close of the present dis-
pensation, the restoration of Israel to the
Land of Promise, and the manifestation of
Messiah to His ancient people there, or His
Second Advent to the Church, have a real
foundation in the literal import of the words,
especially when compared with other parts
of the Song. See iii. 6, and note. The
Targum makes v. 6 a prayer of Israel restored
to the Holy Land that they may never again
be carried into captivity, and v. 7 the Lord's
answering assurance that Israel henceforth is
Safe. Comp. Isai. lxv. 24, lxii. 3, 4.
6. for love is strong, &c.] This glorious
assertion of the might and purity of true love
gives the key-note of the poem. It forms, as
Delitzsch has well observed, the Old Testa-
ment counterpart to St Paul's panegyric
(1 Cor. xiii.) under the New. The following
is an attempt to analyze it.
(1) Love is here regarded as a universal
power, an elemental principle of all true
being, alone able to cope with the two eternal
foes of God and man, Death and his kingdom
(Sheól). -
“For Štrong as Death is Love,
Tenacious as Sheól is Jealousy.”
“Jealousy" is not here to be taken in
malam partem (comp. Exod. XXXiv. I4), but
only as another term for “Love,” expressing
the inexorable force and ardour of this affec-
tion, which can neither yield nor share pos-
session of its object, and is identified in the
mind of the sacred writer with Divine or
true Life; so (2) he goes on to describe it as
an all-pervading Fire, kindled by the Eternal
One, and partaking of His essence:
“Its brands are brands of fire,
A lightning-flash from Jah.”
Comp. Deut. iv. 24. Our version, “ hath
a most vehement flame,” is a paraphrase.
Coverdale's is better—“a very flame of the
Lord.” If this be the right interpretation
of the Hebrew word Shalhebeth-Jah, the
poet of the Old Testament surpasses even
608
SO N G. VIII. [v. 8–13.
SOLOMON'S
man would give all the substance of
his house for love, it would utterly
be contemned. -
8 || We have a little sister, an
she hath no breasts : what shall we
do for our sister in the day when she
shall be spoken for
9 If she be a wall, we will build
upon her a palace of silver: and if she
be a door, we will inclose her with
boards of cedar.
IO I am a wall, and my breasts
like towers: then was I in his eyes as
one that found f favour. .
II Solomon had a vineyard at
Baal-hamon; he let out the vineyard
unto keepers; every one for the fruit
thereof was to bring a thousand pieces
of silver. *
12 My vineyard, which is mine, is
before me : thou, O Solomon, must
have a thousand, and those that keep
the fruit thereof two hundred.
13 Thou that dwellest in the gar-
St Paul, and rises here to an intuition subse-
quently reserved for St John, and by him
attained only through a life-long communion
with Incarnate Love: “God is love; and he
that dwelleth in love dwelleth in God, and
God in him” (1 John iv. 16). (3) This
divine principle is next represented as over-
coming in its might all opposing agencies
whatsoever, symbolized by Water as the
antagonistic element to Fire in the natural
world:
“Waters many have not power
To quench this love,
Nor streams to overwhelm it.”
They may in a thousand forms hiss and
strive against it, but the heavenly Fire will be
triumphant in the end. (4) From all which
follows that love, even as a human affection,
must be reverenced, and dealt with as having
its motive-power in itself, and not to be
cajoled or bought by aught of different nature;
the attempt to do this awakening only Scorn
in the spectators of the futile enterprise:
“Though one should give all substance
of his house for love,
With scorn should he be scorned.”
Gerson, the great chancellor of the Univer-
sity of Paris in the 15th century, died after
finishing a Commentary on the Song. The
words “ Fortis est ut mors dilectio” were in
dying continually on his lips (Corn. a Lapide).
Some have been tempted to wish that the
poem itself had closed with this triumphant
strain, and some have even ventured to regard
what follows as a spurious addition. Both
were wrong. The concluding scene has its
own significance and beauty, besides throwing
light upon the past, and helping to illustrate
the meaning of the whole.
VIII. 8–12. The Bride's Intercession.
A brief dialogue commencing with a ques-
tion and answer probably made by the brothers
of the Bride concerning a younger sister who
will soon be old enough to be asked in mar-
riage. How shall they provide for her when
the day comes, or so that it may come well?
The answer is given in the form of a parable:
“If she be a wall,” i.e. stedfast in chastity
and virtue, one on whom no light advances
can be made, then let us honour and reward
her. This fortress-wall shall be crowned
as it were with a tower or battlement of silver.
But “if she be a door,” light-minded and
accessible to seduction (Prov. vii. 11, 12),
then let us provide against assailants the pro-
tection of a cedar-bar or panel. In either case
they wish to shew themselves as mindful of the
safety of their younger sister as formerly of
that of the now exalted Bride (i. 6, and ii. 15).
1O. I am a wall, &c.] The Bride herself
replies with the pride of innocence and virtue
already crowned. She has shewn herself to
be such a fortress-wall as her brothers have
alluded to, and her reward has been the royal
favour, or, as she phrases it for the sake of a
paronomasia, “her finding peace in the eyes
of the peaceful one—Shalom with Shelomoh.”
11. Solomon had a vineyard, &c.] She next
turns to the King, and commends her bro-
thers to his favourable regard by means of
another parable. Solomon owns a vineyard
in Baal-hamon (possibly Báalbak, and if so)
situated in the warm and fertile plains of
Coele-Syria, overshadowed by the heights of
Lebanon and Amana, already mentioned, iv. 8.
This vineyard he has let out to tenants who
have each to pay a rent-charge of a thousand
silverlings into the royal treasury. The appli-
cation follows.
12. My vineyard, which is mine, &c.]
The Bride also has a vineyard of her own
(i. 6), her beauty and virtue faithfully guarded
by these same brothers in time past. This
vineyard now belongs to Solomon. Let him
have “the thousand” which is his due—she
is indeed herself henceforth entirely his—but
let the faithful keepers have their meed as
well. At least two hundred silverlings should
be theirs—a double tithe of royal praise and
honour. . -
Žeace.
v. 14.] SOLOMON'S
SONG. VIII. l 699
dens, the companions hearken to thy
voice: cause me to hear it.
f Heb. 14. "I Make haste, my beloved,
Fleeaway.
VIII. I.3, 14. The Epilogue.
| The poem having opened with the song of
a chorus in praise of the King (i. 2—4),
concludes with a versicle recited by the
Bride, renewing, at his request, and for his
ear, the memory of their first day of love.
13. cause me to hear] thy voice, as at
11. I4. *
and be thou like to a roe or to a
young hart upon the mountains of
spices.
14. Make haste] Better, Flee, my Beloved,
&c. The Bride complies with the King's
request by repeating the last words of her
former strain (ii. 17), with one significant
change. She no longer thinks of the possi-
bility of separation. The “Mountains of
Bether” (division) of ii. 17, are now “Moun-
tains of Besamim” (spices). His haunts and
hers are henceforth the same (comp. iv. 6).
ON SOME ARGUMENTS URGED BY PROF. GRAETZ
FOR ASSIGNING A RECENT DATE TO THE
SONG OF SOLOMON.
IT has been already stated (Introduction,
p. 667) that most Hebrew scholars have, since
the publication of Ewald's important work in
1825, agreed in assigning to the Song an early
date, the great majority fixing the time of its
composition not later than 50 years subsequent
to the reign of Solomon. Prof. Graetz has
now (in his recent work) revived the extremest
theories of some of his predecessors, maintain-
ing that the Song was written during the
Macedonian period in the latter half of the
third century B.C. and shortly before the Hel-
lenist apostasy in Judea.
The following is a brief summary of the
main arguments by which this position is sus-
tained.
I. Graetz begins by observing that it is a
mere relic of the traditional theory concerning
the Bible, which assumes that the Babylonish
Captivity formed a boundary line between two
literatures, and assigns in consequence to the
post-exilian products of Hebrew genius an
inferior character and subordinate position.
He regards such an assumption as specially
unjust to the Hagiographa. Modern criti-
cism he says is coming more and more round
to the conviction that the larger portion of
this collection belongs to the post-exilian pe-
riod, and even to an epoch Subsequent to the
conquests of Alexander the Great. A large
number of Psalms, and among them. Some of
the most poetical, were written in the times of
the Maccabees, and so also the book of Daniel.
Ezra, Nehemiah, Chronicles were of course
written long after the return from Babylon.
Parts of the books of Proverbs and Job are
Certainly post-exilian, e.g. the prologue and
epilogue of Job, the commencement and con-
clusion of the book of Proverbs. The Lamen-
tations of Jeremiah must naturally be assigned
to the commencement of the exile. Put all
these together and you have a large and by no
means insignificant poetic literature. Four
books only remain to be dated. Of these
Esther is confessedly post-exilian. Ecclesiastes
Graetz would himself assign to the Herodian
period, and Ruth he thinks may be proved to
belong in tendency and diction to Greek times,
so that now “it is only the Song which is still
claimed by modern criticism for the earlier
period.” This claim Graetz sets himself to un-
dermine and destroy. It is obvious that this
his first position combines some things con-
fessedly true with others which are but doubt-
ful assumptions or demonstrably false, and
with no little suppressio veri. That Ezra,
Nehemiah, Esther, Chronicles were written
long years after the return from Babylon, is a
fact established on quite other grounds than
those on which are based the modern assump-
tions that large portions of the Psalter and
the book of Daniel must be assigned to the
times of the Maccabees. That the prologue
and epilogue of Job give indication of a later
date of composition than the rest of the book
would, even if true, be no foundation for an
argument that anything like the glorious in-
spired poetry, of which they form the setting,
could have been produced in the later period.
The whole reasoning fails, we think, to make
out even a probability that such a poem as the
Song of Songs could have been written in the
times to which Graetz would assign it.
2. But all this is only a prelude to other
arguments. The Song of Songs has, according
to Graetz, notwithstanding its enigmas and
obscurities, an obvious purpose and moral.
It was written to commend the virtues of
chastity and temperance, and to rebuke the
vice and luxury of a particular period in the
history of Israel. That period, however,
Graetz will by no means allow to have been
the age of Solomon or any one of his succes-
sors on the throne of David. He insists on
identifying it with the times of , an obscure
magnate under the Ptolemies—Joseph, Son of
Tobias—whose history is given by Josephus
(‘Ant.”xII.4) as having been appointed farmer
of the revenue to Ptolemy Euergetes cir. B.C.
247, and as having lived for 22 years after-
wards in pomp and luxury as the chief man in
Palestine. To satirize the excesses and stem
the pernicious influence of this Joseph and his
circle was (in Graetz's view) one of the main
purposes for which the Song was written, and
is offered by him as the only theory which
enables us to solve its numerous enigmas. It
is a theory that hardly needs refutation.
EXCURSUS UPON ARGUMENTS URGED BY PROF. GRAETZ. 701
3. A far more formidable argument for
assigning a recent date to the Song is that
based on its linguistic peculiarities. Graetz
enumerates and discusses between 3o and 4o
words and phrases which he classes, I. as
Aramaisms and neo-Hebraisms discussed under
18 heads; II. as words derived from the ancient
Persian language; he contends for the appear-
ance in the Song of two such words; and III.
as linguistic elements derived from Greek;
these are discussed under 7 heads. The last
indictment, which might seem at first the most
formidable, reduces itself on even a superficial
examination to very moderate dimensions. The
derivation of nº from kºmpos for example,
and that of 3:2 from puto yety, seem to be
mere trifling. So also the etymology suggested
for nººn, Tm)\óTrus or Tm)\otrós, and the con-
Sequent rendering of iv. 4, Thy neck is like
9 he tower of David, built for a distant
view, and Th), iv. 14, changed into T.I., for
he sake of a derivation from fióðov. The only
Greek derivation which has any measure of
probability is the old one of ºnes from qo-
pelov. But inasmuch as "ES always means in
later Hebrew a nuptial couch or a bridal litter
with stately canopy (na’im), the ordinary Rab-
binical derivation from Thº, “to be fruitful” need
not be given up. Of the two Persian etymo-
logies the second is obtained by the substi-
tution of ºp-> (carmine or crimson) for
ºpnº (Mount Carmel, vii. 6), a substitu-
tion as unpoetical as it is unnecessary. But
the former of these Persian etymologies, that
of DTE, from a supposed old Persian word
equivalent to the Zend or Bactrian pairida&za
and orginal of the Greek Tapáðetoros carries
much more weight, and is now generally ac-
cepted. (See Canon Rawlinson's Note on
Neh. ii. 8 in this Comm.) But even so,
Graetz's argument based upon it, that the
Song could not have been written before the
era of the Persian conquests in the sixth cen-
tury B.C., would not be conclusive. The He-
brew language undoubtedly contained many fo-
reign non-Semitic words at and before the time
of Solomon, and may have been enriched with
Several additions during his reign (comp. I K.
X. I I, note, additional Notes B and C at
end of the Chapter, and M. Müller, ‘Lect. on
Lang.,’ First Series, 5th ed. pp. 222—228).
There are also several other foreign terms in
the Song, Th; ; nºns , Dono (Delitzsch ‘H.
L.’ p. 22), which few would regard as indica-
tions of its post-Salomonic origin. Why may
not DTE have been as early an importation
into the language as one of these ? But the
suggestion is not required. The Aryan deri-
vation of DTE, may surely be considered
doubtful. . Pairidačza in the ‘Vendidad’ (III.
58, Spiegel, p. 82) is not (as the Editor
of this Commentary remarks) a park or hunt-
ing-ground or garden, but a heap or mound
thrown up around a space in which a corpse-
bearer is to be: “Let the worshippers of
Ormuzd throw up about it a pairidačza.”
He suggests that the old Persian term repre-
sented by trapáðetoros may after all have been
a Semitic word adopted by the Persian kings.
Prof. de Lagarde (“Gesamm. Abhandl.'pp. 75,
76, 2Io, 2II) arrives, though on different
grounds, at a similar conclusion. Why may
not DTE, have a Hebrew etymology (say from
The “to spread out” with afformative D, like
tºns), Job xxvi. 9, from ºne with afforma-
tive t) and be an old Hebrew word for a
garden or plantation of fruit trees This at
any rate would justify Ibn Ezra's interpreta-
tion of the term already cited (see Comm.
on Song iv. 13, note); with which may be
compared that given in the Schäh of Al-Jau-
hari (kindly pointed out by Prof. Wright)
explaining the use of the word in Arabic:
5 O.” 5 - C,
Cº., “A Jºe,” º Jºseº i.e. 2I]
orchard laid out in the manner of a Pardès is
one in which the trees are trained on walls or
trellis work. The meaning of DTE, both in the
Song and Eccles. ii. 5 is evidently rather that of
a nursery garden for valuable fruit-trees, than
of a hunting-park or plantation, which seems
to have been the old Persian use of the term
represented by the Greek Tapáðetoros. At any
rate the proof is not established that pºina
was derived from pairidačza or Tapáčevoros,
or any non-Semitic word.
The real strength of Graetz's linguistic ar-
gument lies in the large number of so-called
Aramaisms and other forms and words sup-
posed to be characteristic of later Hebrew.
Two general remarks must suffice here.
(1) Some of the most marked peculiarities
of diction in the Song seem, when viewed in
connection with the general purity of its He-
brew style, to be best accounted for on Ewald's
hypothesis that they are provincialisms due to
the author's predilection for the dialect spoken
in his time in northern Palestine, and similar
in kind, though fewer in number, to the Doric
forms in Theocritus or the Scoticisms in Burns.
Among such provincialisms (or archaisms)
may be reckoned the use of tº for nº’s
throughout the Song, and, in combination with
other particles, nºv, Hoovy, ºw on- and
such forms as Tºby, Tºyn, º, "lººd for
“mouth,” &c. t
(2) The Song contains a remarkable num-
ber of peculiar words; the non-appearance of
some of these in other parts of Scripture is,
however, easily accounted for. The Song is
a work quite sui generis. Its subject and
mode of treatment is unique among the wri-
tings of the Hebrew Canon. We need not
therefore be surprised at meeting there with
terms not found elsewhere in Scriptural books,
but retained, it may be, in later Hebrew, or
5 § 2 J. 5 °C, ~ J.
702
met with in other Semitic dialects. Graetz’s
argument that such words must be regarded
as of recent introduction into the language is
perfectly fallacious. The appearance of a
strange word in the Song, and its recurrence
only in some tractate of the Mishnah, is no
more proof of identity or proximity of date
between the two writings than the like pheno-
mena in Latin literature—that words, for in-
stance, should be found in Apuleius and Ter-
tullian which (as long ago observed by Bp.
Kaye), though apparently unknown to Virgil
or Cicero, were certainly familiar to the con-
temporaries of Plautus. Our remaining space
will allow only of the mention of two other
positions in the long array of arguments with
which Graetz assails the antiquity of the
Song.
4. In addition to the introduction of some
Greek words, he imagines sundry allusions to
manners and customs supposed to have been
unknown in Palestine before the Macedonian
conquest. These have all been carefully ex-
amined and their baselessness exhibited by a
learned Jewish writer, Peter Smolenski, in two
articles on Graetz's work which appeared last
year in a Hebrew literary Journal of which
Smolenski is himself the editor (* Haschachar,”
III. 5, 6, pp. 257–270, and 313—330).
5. Finally, Graetz asserts that the Canon-
icity of the Song (as that of Ecclesiastes) was
EXCURSUS UPON ARGUMENTS URGED BY PROF. GRAETZ.
not established till towards the end of the first
century of the Christian era, and then carried
through by the School of Hillel, in the face of
violent opposition from that of Shammai.
The evidence offered in support of this asser-
tion is, so far as the Song at least is concerned,
of the slenderest kind. It amounts simply to
this, that certain Jewish doctors of the first
century are reported in the Mishnah to have
expressed doubts as to the religious character
of Ecclesiastes, and that the Schools of Hillel
and Shammai are said to have been divided on
this as on so many other subjects. One doctor,
R. José (others say R. Meir), a disciple of
R. Akiba, is reported to have, said “Ecclesi-
astes defileth the hands” (i.e. is fully recog-
nized as a holy book) “but about the (sanctity
of the) Song of Songs there has been some
division of opinion.” This assertion evoked
the memorable testimony of R. Akiba already
quoted in the Introduction (p. 664) that “No
man in Israel (i.e. no man of real authority)
had ever raised a doubt concerning the sanctity
of the Song of Songs” and that “if there had
been ever any difference of opinion it had only
concerned Ecclesiastes.” (“Iadaim,” III. 5.) The
authenticity of this remarkable witness rests on
precisely the same grounds as that of the
other doctors, and is arbitrarily impugned by
Graetz in the face of all documentary evi-
dence. (“Kohélet,” p. 165.)
END OF VOLUME: IV.
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. . . .,：; ; , , ，2， ….… :~） :：：：::：:：
, , , . . . . . . . . . . ）！ºr &&№... * * · * * * * * · * *∞--. . . . . . . . . . --. . . . . . . --（ … … … , „ ...…. …
！ *ſ*.*）... ø ± • ” ’ （， ， ， ， ， ， .·, ， ; ， ， ， ， ， ，... * ：-） »، ، ، ، ، ،· · · · · · · ·, ， , ， ， ， , ， ， , , , : • • • r ） ;• • • • • • • • • × ° ≈ ≠
£. №sae", ，，，*！***！*®~º:， ®，¿№va，，，.，:.，，） ， （Saeſaeaeae
§ * * · ·| ….. …）. ， ， ， ， ， , ， ， .* ， ,
ſaevaess！！！！！！！！！！！！！！！！！ - -
∞-t.~، ،º.،ººr ！-، ، ، ،•，
:）*）（ ）（ *） ≤ ≥ ± − ×、4.-№ -º- º ！~
*s*…， ¿º，, ， , ，، |-·：, ， ， ， ， … --*·