1. To the Chief Musician over Jeduthun. A psalm by David. Jeduthun seems here to mean the family or choir so called from the Chief Musician of that name. See above, on Ps. xxxix. 1. The psalm consists of three equal stanzas or strophes, each beginning with the particle C?|l<) only, and the first and second ending with selah. In all these parts, the theme or burden is the same, to wit, a contrast between God and man, as objects of confidence.
2 (1). Only to God (is) my soul silent; from him (is) my salvation. The frequent repetition of the first word C^TJ^) is characteristic of the psalm before us. In all these cases it is to be taken in its strict exclusive sense of only. See above, on Ps. lviii. 12 (11). Only in looking towards God as my Saviour, is my soul silent, literally silence. See above, on Ps. xxii. 3 (2), xxxix. 3 (2). This trust, and this alone, can set his mind at rest, and free him from the natural disquietude of man when alienated from his God.
3 (2). Only He (is) my rock and my salvation, my height (high place, refuge, or asylum); / shall not be shaken (moved from my firm position) micch (or greatly). The adverbial use of much is the same in Hebrew and in English. This qualified expression seems to be intended to suggest, that he does not hope to escape all disaster and calamity, but only such as would be ruinous. See above, on Ps. xxxvii. 24. As to the figures in the first clause, see above, on Ps. ix. 10 (9), xviii. 3 (2). He only, God and no one else, can be such a protector.
4 (3). Until when (how long) will ye break loose upon (or against) a man, will ye murder (i. e. seek to murder him) all of you (combined against a single person, who is consequently) like a wall inclined (or bent by violence), a fence (or hedge) crushed (broken down?) That the last clause relates to himself and not his enemies, is clear from the continuation of the same description in the next verse.
5 (4). Only from his elevation they consult to thrust (him, and as a means to this end) they delight in falsehood; with his mouth, (i.e. with their mouths) they irill bless, and in their inside (inwardly, or with their heart) tiiey will curse. Selah. The sudden change of number in the middle of the verse, and indeed the whole description, are like those in Ps. v. 10 (9).
6 (5). Only to God be still my soul, for from him (is) my hope. The view just taken of his fellow-men drives him back to God, and he exhorts himself to cherish the same confidence which he had before expressed. Be still, silent, trusting, and submissive. See above, on ver. 2 (1), and compare Ps. xxxvii. 7. The meaning of the last clause is, from him proceeds whatever I desire or hope for.
7 (6). Only he is my rock (the foundation of my hope) and my salvation (i. e. its source and author)—7my high place (refuge or asylum)—/ shall not he moved (or shaken). This more absolute expression, as compared with ver. 3 (2), seems to indicate a stronger faith, derived from the previous comparison of God and man as objects of trust and affection.
8 (7). Upon God (i.e. dependent, founded on him) is my salvation, and my honour (both official and personal); the rock of my strength (my strong rock, or the basis upon which my o^vn strength rests); my hiding-place (my refuge) is in God. It is in his presence, favour, and protection, that I hide myself from all my enemies and all my dangers. See above, on Ps. vii. 11 (10), lxi. 4 (3).
9 (8). Trust in him at every time, 0 people, pour out before him your heart; God (is) a refuge for us. Selah. The faith which he cherishes himself he recommends to others also. At every time, not merely in prosperity, but even in the sorest trials and the worst extremities. People, not merely men or persons, but people, of God, his chosen people. To.pour out the heart is a natural and lively figure for a full disclosure of the thoughts and feelings. See above, on Ps. xlii. 5 (4), and below, on Ps. cxlii. 3 (2), and compare 1 Sam. i. 15, Lam. ii. 19. The last clause gives the reason of the exhortation, and indicates its earnestness by a solemn pause.
10 (9). Only vanity (are) sons of Adam, a falsehood sons of man; in the scales (they are sure) to go up; they are of vanity (or less than vanity) together. As to the supposed antithesis between men of high and low degree in the first clause, see above, on Ps. iv. 3 (2), xlix. 3 (2). Only vanity, see above, on Ps. xxxix. 6 (5), A falsehood, something that deceives expectation, a false confidence. See above, on Ps. iv. 3 (2). Of vanity, composed of it, containing nothing else; or giving the particle its frequent comparative sense, (less) than vanity, or (vainer) than vanity (itself). The same doubt exists as to the meaning of the similar expressions in Isa. xl. 17^ xli. 24.
11 (10). Trust not in oppression, and in robbery become not vain; (on) wealth, when it grows, set not (your) heart. The first two nouns are used together in Lev. v. 23 (vi. 4) to signify that which is acquired by violence. They are not therefore to be taken as distinct grounds of confidence, but as different parts or different descriptions of the same. Become not vain, by being assimilated to the vain, unsatisfying objects of your love and hope. See 2 Kings xvii. 15, and compare Jer. ii. 5, Job xxvii. 12. The word translated wealth means strictly strength or power, but is applied to pecuniary as well as military force. See above, on Ps. xlix. 7 (6). Grows, literally sprouts, or springs up of its own accord, perhaps with an antithetical allusion to wealth gained by violence. Even when lawfully or accidentally acquired, set not your heart upon it. This phrase in Hebrew sometimes means nothing more than to apply the mind or give attention, and so some understand it here, “when wealth increases, take no notice, think not of it;” but the stronger sense of fixing the affections on it, loving it, and trusting it, is better in itself and better suited to the context.
12, 13 (11, 12), One (thing) hath God spoken, these two (things) have I heard, that strength (belongeth) unto God, and (that) %mto thee, 0 Lord, (belongeth) mercy, (but) that thou wilt render to a man according to his deed (or doing). There are really three attributes of God here mentioned, his power, his mercy, and his justice; but as the last is only introduced ta qualify the second, by a kind of after-thought, they may still be reckoned as but two. The construction given in the English and many other versions separates the sentences, and makes the first refer to a repeated utterance or revelation of the one truth there propounded, namely, that power belongeth unto God. Instead of one thing, two things, we must then read once and twice. But this, though favoured by the imitation of the verse before us in Job xxxiii. 14, xl. 5, is not the most obvious construction here. It is evident that one and two, when absolutely or elliptically used, may sometimes mean one time, (i. e. once) and two times, (i. e. twice); but it does not follow that the same words, in a different connection, may rot mean one word or thing, two words or things. It is also a familiar practice of the sacred writers to borrow one another’s words, or to repeat their own, with some slight change of sense or application. The pronoun (^T) in ver. 12 (11) may be either a demonstrative or relative, and on the latter supposition we may read, (there are) two (things) which I hare heard; but the other is a simpler and more obvious construction. The apostrophe or sudden change of person in ver. 13 (12) is a figure of speech common in the psalms of Da^dd, and indicates a growing warmth of feeling, so that He who had just been calmly spoken of as absent, is abruptly addressed as if seen to be personally present.
