This psalm consists of two parallel parts, in both which the succession of ideas is substantially the same. A sufferer complains of treacherous and cruel enemies, ver. 2-5 (1-4), prays to be delivered from them, ver. 6 (5), and confidently anticipates their niin, ver. 7-12 (6-11). In the second part we have again, in the same order, the complaint, ver. 13 (12), the prayer, ver. 14 (13), and the anticipation, ver. 15-18 (14-17).
1. To the Chief Musician. Al-tashheth. By David. Michtam. When Saul sent, and they watched the house to kill him. This remarkable incident in David’s life, which was the beginning of his long and painful wanderings, is recorded, almost in the same words, 1 Sam. xix. 11. The title or inscription is the same as in the two preceding psalms.
2 (1). Free me from my enemies, my God, from those rising up (against) me thou wilt raise me, i. e. place me beyond their reach. Here, as often elsewhere, the tone of supplication is insensibly exchanged for that of confident anticipation. But the change is momentary, and the form of supplication is immediately resumed. My insurgents or assailants; see above,, on Ps. xvii. 7. The idea and expression at the close are the same as in Ps. XX. 2 (1). Compare Ps. xviii. 49 (48).
3 (2). Free me from workers of iniquity, and from men of blood save me. The same words and phrases have occurred repeatedly before. See above, Ps. V. 6 (5), vi. 9 (8), xiv. 4, xxvi. 9, xxviii. 3. This verse and the one before it constitute the general introductory petition, the ground and reason of which are afterwards assigned.
4 (3). (This I ask) because (such enemies as I have just described) have laid wait for my soul (or life); there assemble against me strong ones, n ot (for) my transgression, and not (for) my sin, Jehovah! Or, (it is) not my fault nor my sin, Jehovah.
5 (4). Without iniquity (on my part, to excuse or even to provoke them) they run and set themselves (against me). Both these are military terms,, and seem to denote strictly the scaling of a wall. See above, on Ps. xviii. 30 (29). Awake (arouse thyself from this apparent inactivity) to meet me (to respond to my petition), aiid see (my danger, and the malice of my enemies).
6 (5). And thou, Jehovah, God, (Lord of) Hosts, God of Israel, awake to vi.Hit all the nations; spare not all traitors of iniquity. Selah. The accumulation of divine names is not unmeaning, but suggestive of reasons why the prayer should be answered, to wit, because He to whom it was addressed was not only the Eternal, Self-existent God, the Sovereign of the Universe, but the God of Israel, and therefore bound by covenant to save his people. All the nations, i. e. such as are the enemies of God and of his people; and if whole nations are thus dealt with, how much more may Jehovah be expected to destroy his individual enemies? Traitors of iniquity, wicked traitors. The depth of the feeling here expressed is further indicated by the Selah.
7 (6). Let them return at evening, let them howl like the (log, and go around the city. The verbs may also be rendered as simple futures, expressive of a confident anticipation: they shall return, &c. In either case, the verse contains a metaphorical description of the disappointment of the enemy, who are here compared to the gregarious untamed dogs by which the oriental cities are infested. As these dogs prowl about the streets in search of food, and howl for want of it, so let (or so shall) my wicked enemies. Others, with equal probability, explain this verse as a description of their present fierceness and avidity.
8 (7). Lo, they pour out with their mouths; swords (are) in their lijjs; for who (is) hearing? He here reverts to his description and complaint of his enemies. The first verb is expressive of a constant flow or gush. See above, on Ps. xix. 3 (2). What it is that they thus pour out, although not expressed, may be readily gathered from the context, namely, slanders and reproaches. The swords in their lips are significant of sharp and cutting speeches. See above, on Ps. lv. 22 (21), and compare Ps. hi. 4 (3). The English version, by supplying ‘• say they,’’ makes the last clause the language of these wicked foes, who are then to be understood as denying God’s omniscience or his justice. See above, on Ps. x. 11, 13, and compare Ps. xiv. 1, xlii. 11 (10). But a still more striking sense may be obtained by making this clause the complaint of the Psalmist himself, as if he had said: no wonder that they thus pour out their bitter words; for who is there to observe and punish them? The question implies that God himself had ceased to notice their offences, and the participial form, that this neglect had now become habitual.
9 (8). And thou, Jehovah, wilt laugh at (hem; thou wilt mock at all nations. The resistance of whole nations, or of all collectively, is but an object of contempt to thee; how much more that of even the most potent individuals. See above, on Ps. ii. 4, xxxvii. 18. The connection between this verse and the one before it depends upon the meaning of the question with which ver. 8 (7) closes. If that be regarded as the language of the enemy, the thought to be supplied is, “But although they thus imagine that thou dost not hear, thou wilt soon undeceive them by deriding them.” On the other supposition it is this: “ Although I am continually tempted to say, who doth hear? I am, nevertheless, persuaded that thou dost hear and despise their impotent malignity.”
10 (9). His strength tmto thee will I keep, for God is my high place. The first clause is so obscure that some interpreters have thought it necessary to change the text (M^^ for VTp), and read my strength, i. e. thou who art ray strength, for thee will I watch or wait. Some who retain the common text suppose a sudden change of person, (as for) his strength, i. e. God’s, I will watch for thee, 0 God! But this is much less natural than the common version (because of) his strength, i. e. the enemy’s, will I luait upon thee. According to the first translation above given, the meaning of the clause is, I will reserve the strength and violence of the enemy, to be dealt with and disposed of by Jehovah. My high place, beyond the reach of enemies and dangers. See above, on Ps. ix. 10 (9), xviii. 3 (2), xlvi. 8, 12 (7, 11).
11 (10). My G’of/(with) his mercy will meet me; God icill make me to gaze upon my enemies. This translation of the first clause follows the reading in the text of the Hebrew Bible. The common version exhibits the marginal or masoretic emendation, the God of my mercy, i. e. my merciful God, or the God who shews me mercy, shall prevent me, in the primary and proper sense of coming before me. The idea here is that of coming to meet one in a friendly manner. See above, on Ps. xxi. 4 (3), and compare the unfavourable meaning of the same verb in Ps. xvii. 13, xviii. 6 (5), 19 (18). To gaze, i. e. with joy and triumph. See above, on Ps. liv. 9 (7). This is equivalent to saying, he will give me the victory. The word for enemies is the same as in Ps. v. 9 (8).
12 (11). Slay them not, lest my people forget: make them wander hythy power and bring them down, our shield, 0 Lord! The meaning of the first clause, as appears from the context, is, destroy them not utterly, or once for all. My people, i. e. Israel, the chosen race. Make them wander, like Cain and like Israel in the wilderness, to both which cases the same verb is applied, Gen. iv. 12, Num. xxxii. 13. These are tacitly referred to, as familiar examples of this kind of punishment, inflicted both on individuals and nations. Bring them down, cause them to descend, from their present high position, humble them, and make their humiliation an example and a warning to all others. This was signally fulfilled in the case of Saul and his household, as well as in that of the nations which resisted the divine will and oppressed the chosen people, to both which cases the expressions of this psalm are designedly appropriate. Our shield, our protector; not only mine but ours; not only David’s but all Israel’s. The figure of a shield is a favourite one with David. See above, on Ps. iii. 4 (3), xviii. 3 (2), xxviii. 7. It is not only striking and expressive, but historically associated with the origin of the nation in the calling of Abraham and the patriarchal promises. See Gen. xv. 1.
13 (12). The sin of their mouth—the word of their lips—and they shall he taken in their pride—and from cursing and falsehood they will tell. This is a close translation of this very obscure verse, that is to say, obscure m its particular expressions, though its general sense is obvious enough. The construction given in the English versions, (for) the sin of their mouth (and) the word of their lips they shall he token, either overlooks the copulative particle before the verb or makes it unmeaning, they shall even he taken. The latest interpreters prefer to render it, the sin of their mouth (is) the word of their lips, i. e. the word of their lips is the sin of their mouth; whatever they speak is spoken sinfully; they cannot speak without committing sin. They shall he taken, caught, surprised, as they have sought to surprise others. See above, Ps. ix. 16 (15), xxxv. 8. It may also be read as an expression of desire, may they he taken! In their pride, not merely on account of it, although this is included, but in the midst of it, in the act of indulging it. From cursing represents their capture as arising (or proceeding) from their cursing, and may therefore be translated for, as in the English Bible. Cursing, or rather swearing in attestation of a falsehood. See above, on Ps. x. 7. The phrase to tell a falsehood is common to both idioms. Most interpreters supply a relative, (which) they tell, or will tell. Otherwise,/rom must be understood as meaning of, concerning.
14 (13). Consume in wrath, consume (them), and let them he no more, and let them knoio that God (is) ruling in Jacob, unto the ends of the earth. The first verb strictly means to cause to cease, to finish, to destroy so that nothing is left. Let them he no more, let them cease to be. By itself, the Hebrew phrase would seem to mean, and they are not, but the tense, which is not expressed in the original, must be determined by the prayer preceding. The last clause might at first sight seem to mean, let my enemies know that God rules not only in Israel, but throughout the earth. But this is forbidden by the prayer that they may cease to be, and would require a connecting particle of some sort after Jacob. The true construction, indicated by the accents, is, and let them (i. e. men in general) know to the ends of the earth, that God (is) ruling (i. e. habitually rules) in Jacob. This description of the whole world as witnessing and interested in God’s dealings with his chosen people, is in strict accordance with the very end for which he chose them, and is particularly characteristic of David. See above, on Ps. xviii. 50 (49), lvii. 6, 10, 12 (5, 9,11), and compare his language to Goliath, 1 Sam. xvii. 46: “ This day will Jehovah deliver thee into my hand, and I will smite thee… that all the earth may know that there is a God in Israel.”
15 (14). Then Jet them return at evening, howl like the dog, and go around the city. The first word in Hebrew is a simple copulative, meaning and; but the connection seems to be, since God is my protector and these enemies are doomed to destruction, let them threaten as they will, I shall not fear them. It is equally grammatical, though not so natural, to understand the verse as a prediction or confident anticipation of the miserable state to which these enemies should be reduced, like a herd of oriental dogs without a master or a home, prowling about in search of food, and howling with hunger, but remaining still unsatisfied. See above, on ver. 7 (6).
16 (15). They shall wander (in quest of something) to eat, (and) if they are not satisfied, remain all night. This sentence is obscure, whether it be understood as a defiance or a threatening, though the latter construction is recommended by the emphatic pronoun at the beginning. They themselves, the very persons who now threaten me, shall roam about in search of food, &c. The most probable meaning of the last clause is: and not being satisfied, not finding what they seek, they must continue seeking it by night as well as by day. The conversive particle before the last word seems to be here equivalent to then or still after a conditional clause—’’ if they are not satisfied, then they shall remain all night”—or “though they be not satisfied, yet must they remain all night.”
17 (16). And I will sing thy strength, and celebrate in the morning thy mercy; for thou hast been a high place to me, a refuge in my distress. The pronoun at the beginning is emphatic, I, on my part, as contrasted with these wretches. Thy strength or power, thus exerted in my behalf. In the morning, or at break of day, which is the primary meaning of the term. The phrase is in obvious antithesis to at evening in ver. 15 (14). There may also be allusion to the frequent use of night and morning, as emblems of suffering and relief. Compare the words of David in 2 Sam. xxiii. 4. A height, high place, or place of safety, as in ver. 10 (9) above. In my distress, or retaining the original construction, in distress to me. The form of expression is the same as in Ps. xviii. 7 (6).
18 (17). My strength, unto thee will I sing; for God is my high place, the God of my mercy. The most natural construction of the first phrase is that which makes it a direct address to God, as the author of his strength. But as the structure of the clause is precisely similar to that at the beginning of ver. 10 (9), some adopt a similar construction, my strength will I sing unto thee. I will praise my strength to thee, because I shall thereby praise thyself. This is equivalent to saying, I will celebrate thee as my strength. High place, place of safety, refuge, or asylum, as in ver. 10, 17 (9, 16). God of my mercy, my merciful God, or the God who shews me mercy. See above, on ver. 11 (10).
