This psalm may be divided into two equal parts, separated by the Selah in ver. 6. The first contains a complaint, ver. 1-6; the second a prayer for mercy, ver. 7-12. It resembles the preceding psalm, not only in this relation of its parts, but in its whole tone and diction, its Davidic phraseology combined with an originality never exhibited by the mere imitator or compiler.
1. A Psalm. By David. Jehovah, hear my prayer, give ear unto my cries for mercy; in thy faithfulness answer me (and) in thy righteousness. The combination of faithfulness and righteousness is like that in Ps. xxxvi. 6, 7 (5, 6). They can hardly be regarded as distinct grounds of argument, but rather as modified statements of the same. The faithfulness of God has direct reference to his promise or covenant engagements; his righteousness has reference to the claims of his own people, but claims which owe their existence to those same covenant engagements.
2. And enter not into judgment with thy servant, for just before thee is no one living. To enter into judgment is a forensic phrase meaning to go to law, to prosecute, to sue. See Job ix. 32, xxii. 4. The verb in the last clause is not a passive meaning to be justified, but a neuter meaning to be just or innocent, to be in the right or on the right side of the controverted question. The acknowledgment in this verse has caused the psalm to be reckoned among the penitential psalms. The verse is often imitated or referred to elsewhere. See Job ix. 2, xiv. 3, xv. 14, Rom. iii. 20, &c.
3. For the enemy persecutes my soul, crushes to the earth my life, makes me dwell in dark places like the dead of old. This verse assigns a reason for the preceding prayers, a connection indicated by the/or. He prays that God will deal with him in mercy, not injustice, by abandoning him to the fate here described. Compare Ps. vii. 6 (5), but especially Ps. lxxxviii. 4-7 (3-6). See also Lam. iii. 6. The last words some understand to mean for ever dead.
4. And overwhelmed within me is my spirit; in the midst of me desolated is my heart. With the first clause compare Ps. cxlii. 4 (3); with the the second Ps. xl. 16 (15).
5. I remember the days of old; I meditate of all thy doings, of the work of thy hands I muse. He recalls and ponders them not as a source of comfort, as in Ps. xliv. 2-4 (1-3), but of sorrow, from their painful contrast with his actual condition. See above, on Ps. xxii. 4-6 (3-5), lxxvii. 6 (5), and with the last clause compare Ps. xcii. 5.
6. I spread my hands unto thee; my soul is like a weary land to thee, i. e. thirsts or longs for thee, as a dry or thirsty land for rain. See above, on Ps. lxiii. 2 (1). A weary land is an unusual expression, and one of the peculiar features of this psalm. With the first clause compare Ps. xliv. 21 (20). The close of the complaint or lamentation, and the strength of the feeling with which it is uttered, are both indicated by the Selah.
7. Hasten, answer me, Jehovah—my spirit fails—hide not thy face from me—or I shall be confounded with (those) going down (to) the pit. The meaning of the first clause is, hasten to grant my petition. Fails, is spent or exhausted. See above, on Ps. xxviii. 1, xxxix. 11 (10), lxix. 18 (17), cii. 3 (2). That he is in extremity, is urged as a reason why God cannot fail to hear and answer him. This verse begins the main prayer of the psalm, that in ver. 1, 2, being merely introductory to the complaint in ver. 3-6, which is itself introductory to the prayer that follows.
8. Let me hear in the morning thy mercy; let me know the way that 1 must go, for unto thee I raise my soul. All these are familiar thoughts and terms to the readers of the psalms of David, and may be severally found in Ps. XXV. 1-4, H. 10 (8), lix. 17 (16). The way that I must go, not merely to be right, but to be safe and happy; the way of safety as well as that of duty. See above, on Ps. cxlii. 7 (6).
9. Free me from my enemies, Jehovah, with thee I hide myself. With the first clause compare Ps. lix. 12 (11), cxlii. 7; with the second, Ps. xxvii. 5, xxxi. 21 (20). The form of expression here, however, is peculiar and original. The literal meaning is, to thee I cover, i. e. cover myself, the reflexive use of the Hebrew verb being clear from Gen. xxxviii. 14, Deut. xxii. 12, Jonah iii. 6. The force of the pregnant construction is well, though freely, given in the English version, I flee unto thee to hide me.
10. Teach me to do thy will, for thou (art) my God. Thy spirit (is) good; let it guide me in level ground. This is a prayer for external safety, and at the same time for that spiritual guidance without which it is unattainable. Compare Ps. v. 9 (8), xxvi. 12, xxvii. 11, xl. 9 (8), cxxxix. 10, 24. Some make but two clauses, and instead of the short proposition in the middle, read, let thy good spirit guide me, &c, or let thy spirit, (which is) good, guide me, dc. Level ground, literally earth (or land) of evenness (or straightness). See above, on Ps. xxvi. 12.
11. For thy name’s sake, Jehovah, thou wilt quicken me; in thy righteousness thou wilt bring out of distress my soul. Here again we have an accumulation of Davidic ideas and expressions. For thy name’s sake, as in Ps. xxiii. 3, XXV. 12, xxxi. 4, cix. 21. TJtou wilt quicken me, as in Ps. cxxxviii. 7. In thy righteousness, as in Ps. xxxi. 2. Bring my soul out of trouble, as in Ps. xxv. 15, xxxiv. 18 (17), cxlii. 8 (7).
12. And in thy mercy thou wilt destroy my enemies and cause to perish all that vex my soul; for I (am) thy servant. With the first clause compare Ps. xxxi. 17 (16), xviii. 41 (40). Some find here an allusion to the promise in Deut. vii. 24. Vexers, adversaries, persecutors of my soul. Thy servant, not merely a believer, but a chosen instrument; not merely one of thy people, but their chief and representative, and as such entitled to deliverance both for their sake and m^^ own. In these two verses, the form of direct petition is insensibly exchanged for that of confident anticipation.
