This psalm may be divided into two parts, in the first of which the ancient church complains of Jehovah’s absence and apparent desertion, and of the consequent triumph of his enemies, ver. 1-11, while in the second she asks and confidently looks for his return and their destruction, ver. 12-23. There is nothing to determine the precise date of the composition, much less to restrict it to any particular historical occasion. Though some things in it seem peculiarly appropriate to the state of Judah on the eve of the Babylonish conquest, it is so constructed as to be a vehicle of pious feeling to the church in various emergencies.
1. God of revenges, Jehovah, God of revenges, shine forth! Some interpreters, following the ancient versions, make the last Hebrew word a finite verb, as it certainly is in Deut. xxxiii. 2, Ps. 1. 2, lxxx. 2 (1). The meaning then is, he has shined or shines, and the psalm opens with a confident anticipation of God’s intervention, as in Ps. xciii. 1, xcvii. 1, xcix. 1. In this case, however, the tone of confidence does not reappear until ver. 12, and the imperatives in ver 2 make the similar construction of the verb in this case much more natural, though less agreeable to usage, than the other. The terms of this verse are borrowed from Deut. xxxii. 35, xxxiii. 2. See above, on Ps. 1. 2. The plural form (revenges) denotes fulness and variety. See above, on Ps. xviii. 51 (50). This expression, with the two divine names (El and Jehovah) recognise God as almighty, eternal, self-existent, bound by covenant to his people, and alone entitled to take vengeance.
2. Raise thyself, Judge of the Earth, return a recompence upon the proud. The first verb is equivalent in meaning to the more familiar term, arise, i. e. arouse thyself from inactivity, address thyself to action. See above, on Ps. iii. 8 (7). The specific sense, which some interpreters assume, “ Ascend the judgment-seat,” is not expressed by this verb, but suggested by the context. The word translated recompence strictly means the treatment of one person by another, to return which is to retaliate or recompense it. See above, on Ps. vii. 5 (4), and compare Ps. lxxix. 12. The use of the particle upon implies the inequality of the parties or the superiority of the avenger, from whom the recompence, as it were, comes down upon the guilty.
3. How long shall wicked (men), Jehovah, how long shall wicked (men) triumph? The question, as usual in such cases, implies that they have already triumphed long enough or too long, and therefore really involves a prayer that they may triumph no longer. The interruption and resumption of the sentence is like that in ver. 1, and in Ps. xcii. 9 (8), xciii. 1, 3.
4. (How long) shall they pour forth, utter insolence, talk of themselves— all the workers of iniquity f This is usually taken as an independent proposition, they pour forth, &c. But it seems a more natural construction to continue the interrogation from the other sentence. Four forth is a figure for excessive and unad\ised speech. See above, on Ps. lix. 8 (7), and compare Ps. xix. 3 (2). Utter in words, speak, talk. Insolence, arrogance, as in Ps. lxxv. 6 (5). The last verb is a reflexive form of the verb (1DJ<) to say, occurring only here. According to the general analogy of those forms, it may mean to talk to one’s self, or of one’s self, or with each other. The second agrees best with what is said just before of their insolent or arrogant discourse.
6. Thy people, Jehovah, they grind (ox crush), and thy inheritance they humble (or afflict). The first verb means to bruise, break in pieces, or reduce to powder. The people and heritage of God are synonymous expressions, the people being so called because they belonged to him, and were possessed by him, from generation to generation. The terms of this verse seem to point out foreign persecutors or oppressors as the subject of complaint.
6. Widow and stranger they kill, and orphans they murder. The strongest description of injustice and violence is given by saying, that they not only wrong but murder the very classes of sufferers, who in the Law are constantly exhibited as objects of compassion. See Ex. xxii. 20-23 (21-24), Deut. X. 18.
7. And t J ley say, Jah will not see, and the God, of Jacob will not attend. The same impious presumption is expressed in Ps. x. 11,13, xiv. 1, lix. 8 (7). The divine names are, as usual, significant. That the self-existent and eternal God should not see, is a palpable absurdity; and scarcely less 80, that the God of Israel should suffer his own people to be slaughtered without even observing it. The last verb means to mark, note, notice.
8. Attend, ye brutish among the people; and ye fools, when will ye act wisely? See above, on Ps. lxxiii. 22, xcii. 7 (6). The first verb is the same with that at the end of the preceding verse. It is stronger than the English word attend, implying in all cases an intelligent attention, so that it may be rendered, as it is by many, understand. The word translated brutish is a participle, denoting habitual conduct or a permanent condition. The question in the last clause is a virtual exhortation to being at once. The verb in this clause has its usual active meaning. See above, on Ps. ii. 10. xiv. 2, xli. 2 (1). In (or among) the people no doubt means in Israel itself, as in Judges v. 9, where the form of expression is the same.
9. Shall the planter of the ear—shall he not hear? Or the former of the eye, shall he not see f The words translated planter and former are active participles, and denote something continually going on. The figure of planting suggests the two ideas of formation and insertion. By a similar figure we might speak in English of implanting the faculty or sense of hearing. The act denoted by the parallel Hebrew word is that of shaping, moulding. The participle here used, when employed as a noun, means a potter. See above, Ps. ii. 9. The peculiar form of the translation of the first clause is intended to represent that of the original, in which the interrogative but not the negative particle is repeated. This may be reckoned as another instance of the reduplicated forms by which this series of psalms is characterised.
10. Shall the reprover of nations—shall he not chastise—he that teaches mankind knowledge f The antithesis is not between Israel and the Gentiles, but between whole nations or all mankind and individual offenders. Reprover, the one reproving or accustomed to reprove, warn, or admonish. See above, on Ps. ii. 10, xvi. 7. The parallel term is nearly synonymous, and means to correct by word or deed. The structure of the first clause is the same as in the verse preceding. In the last clause, by an aposiopesis not uncommon in the Hebrew idiom, the parallelism is left to be completed by the reader. The full sense seems to be, is he who teaches all mankind not competent to teach men individually? He that teaches, literally the (one) teaching.
11. Jehovah knows the thoughts of mankind, that they (are) vanity. The verbal form is still that of a participle, knowing, habitually knowing, what they are and what they deserve. Such knowledge carries with it, as a necessary consequence, condemnation and punishment. See above, on Ps. i. 6. Thoughts, purposes, designs. See above, on Ps. xl. 5 (4). Instead of that, some give the particle its usual sense of/or, because, without a material change of meaning. The pronoun they seems in English to relate necessarily to thoughts; but in Hebrew the more natural antecedent is man as a generic or collective term, because the pronoun is masculine and thoughts feminine; because the same thing is predicated, in the same form, of men themselves, Ps. xxxix, 6,12 (5, 11); and because this idea is better suited to the context here.
12. Happy the man whom thou warnest, Joh, and from thy law teachest him. This is the turning point, at which the tone of the composition becomes more encouraging. The word for man is the one implying strength, and here suggesting the idea, that he is truly fortunate whose strength arises from the divine counsel and control. Wamest and wilt warn, or admonish, the same verb that occurs in the first clause of ver. 10. From thy law may be partitively understood, as meaning something of thy law, a part or portion of it. But it more probably means out of, from, thy law, as the source of consolation and instruction. See above, on Ps. xxii. 26 (25).
13. To give him rest from, days of evil, until a pit be digged for the wicked. Compare Ps. xlix. 6 (5), cxii. 8. The first verb is a causative, to make him rest. From days of evil does not mean merely after them, but so as to escape them. The last clause ensures the safety of the righteous even during the prosperity and triumph of the wicked.
14. For Jehovah will not forsake his people, and his inheritance he will not leave. The reason why they are happy who confide in and obey the divine instructions is that God can never utterly forsake those who thus trust him, although he may leave them for a time when they leave him. See Deut. xxxii. 15, Judges vi. 13, Isa. ii. 6.
15. For unto righteousness shall judgment turn, and after it (shall go) all the upright in heart. The apparent disturbance of the divine administration is to cease, and justice to return to its accustomed channels. In the last clause the righteous are described as following in its train or attending its triumphal march.
16. Who will arise for me with evil doers? Who will stand up for me with workers of iniquity 9 Arise, address himself to action. See above, on Ps. iii. 8 (7). For me, for my support in my defence. V/ith, in conflict or contention with. Stand up, take a stand, assume a position. See above, on Ps. ii. 2. Evil-doers, as in Ps. xcii. 12 (11). Workers of Iniquity, as in ver. 4 above. The interrogation in this verse prepares the way for the expression of confidence in that which follows.
17. Unless Jehovah were a help for me, soon would my soul inhabit silence. The phrase a help for me occurs above, Ps. lxiii. 8 (7), and a similar one, Ps. xliv. 27 (26). For the meaning of the phrase translated soon, see above, on Ps. ii. 12, lxxxi. 15 (14). To dwell in (or inhabit) silence is to be constantly surrounded by the silence of the grave or of death. See above, Ps. xxxi. 18 (17), and below, Ps. cxv. 17.
18. If I say. My foot slips, thy mercy, 0 Jehovah, holds me up. If at any time my hope of safety from the Lord’s protection yields to fear, his grace sustains and reinvigorates it. The preterites in the Hebrew of the first clause imply that such lapses or temptations have occurred in his experience, when his foot seemed to have swerved or slipped already; while the future at the close represents the act of sustentation as one which he expects to be continued or renewed hereafter.
19. In the multitude of my cares within me, thy comforts cheer my soul. The second noun, which is of rare occurrence, ‘does not mean thoughts in general, but uneasy, anxious thoughts, solicitudes, or cares. The addition of within me renders still more prominent the idea that it was not mere external troubles that disturbed his peace. Thy comforts, the consolations of thy word. See above, on ver. 13. Cheer or shall cheer, gladden, or exhilarate. My soul not only completes the parallelism, but suggests the idea of a cordial genuine exhilaration. See above, on Ps. iii. 3 (2).
20. Shall the throne of iniquity have fellowship with thee, which frameth mischief by a law. This, which is the version in the English Bible, yields a good sense, and the one preferred by some of the best interpreters. Others explain the last clause, framing mischief against law. In either case, framing means contriving, plotting. The first verb in Hebrew is supposed by some to be a passive form, shall it be associated or allied (with) thee, the connective particle being omitted by a common poetic licence, for another instance of which see above, Ps. v. 5 (4). Others explain it as an active verb corresponding with the dubious English verb to fellowship a person. Iniquity, or more exactly, crimes. See above, on Ps. v. 10 (9), xxxviii. 18 (12), lii. 4, 9 (2, 7), lv. 12 (11), lvii. 2 (1), xci. 3. Both this word and its parallel translated mischief are applied in usage to the sufferings brought upon one person by the misconduct of another. With respect to the second term (70^), see above, on Ps. vii. 17 (16). T T ‘
21. They crowd icpon the soul of the righteous, and innocent blood they condemn. The first verb means to rush in crowds or troops, and may therefore be expressed in English by the verbs, to crowd, to troop. Condemn, literally make guilty, i. e. recognise and treat as such. The futures, as usual, suggest the probable continuance of the evil in question.
22. And (yet) Jehovah has been to me for a high place, and my God for the rock of my refuge. Our idiom would require but at the beginning of this sentence. The verb to be followed by for, is sometimes used in Hebrew to express the meaning of our verb become, which may here be considered as at least included. A high place, beyond the reach of danger. My rock of refuge, the rock where I take refuge from my enemies. See above, on Ps. ix. 10 (9), xviii. 3 (2), xlvi. 8, 12 (7, 11), xlviii. 4 (3), lix. 10, 18 (9, 17).
23. And he returns upon them their iniquity, and in their wickedness he will destroy them, (yes) destroy them will Jehovah our God. The first verb denotes retaliation or requital. The preposition upon suggests the idea of infliction by a superior power. Iniquity expresses their misconduct towards others, wickedness the general depravity which prompted it. In their wickedness, i. e. in the midst of it, and by implication on account of it. The verb destroy is the one used in Ps. liv. 7 (5), lxix. 5 (4), ci. 5. The repetition of the last verb with its object is like that in Ps. xc. 17. Compare Ps. xcii. 8 (7), xciii. 4, xciv. 1. The force of this emphatic repetition may be partially secured in English by a particle of affirmation, yea or yes.
