PSALM 78

To comprehend many things within small compass, it is to be observed, that in this psalm there are two leading topics. On the one hand, it is declared how God adopted for himself a Church from the posterity of Abraham, how tenderly and graciously he cherished it, how wonderfully he brought it out of Egypt, and how varied were the blessings which he bestowed upon it. On the other hand, the Jews, who were so much indebted to him for the great blessings which he had conferred upon them, are upbraided for having from time to time perversely and treacherously revolted from so liberal a father; so that his inestimable goodness was clearly manifested, not only in his free adoption of them at first, but also in continuing by the uninterrupted course of his goodness to strive against the rebellion of so perfidious and stiff-necked a people. Moreover, mention is made of the renewal of God’s grace, and as it were of a second election which he made when he chose David out of the tribe of Judah to sway the scepter over the kingdom of Israel.

*Asaph giving instruction.*

PSALM 78:1-6

1. Give ear, O my people! to my law. From the close of the psalm, it may with probability be conjectured, that it was written long after the death of David; for there we have celebrated the kingdom erected by God in the family of David. There also the tribe of Ephraim, which is said to have been rejected, is contrasted with, and set in opposition to, the house of David. From this it is evident, that the ten tribes were at that time in a state of separation from the rest of the chosen people; for there must be some good reason why the kingdom of Ephraim is branded with a mark of dishonor as being illegitimate and bastard. fc309

Whoever was the inspired writer of this psalm, he does not introduce God speaking as is thought by some, but he himself addresses the Jews in the character of a teacher. It is no objection to this that he calls the people his people, and the law his law; it being no uncommon thing for the prophets to borrow the name of Him by whom they were sent, that their doctrine might have the greater authority. And, indeed, the truth which has been committed to their trust may, with propriety, be called theirs. Thus Paul, in Romans 2:16, glories in the gospel as his gospel, an expression not to be understood as implying that it was a system which owed its origin to him, but that he was a preacher and a witness of it. I am somewhat doubtful whether interpreters are strictly correct in translating the word hrwt, torah, by law. fc310 The meaning of it seems to be somewhat more general, as appears from the following clause, where the Psalmist uses the phrase, the words of my mouth, in the same sense. If we consider with what inattention even those who make great professions of being the disciples of God listen to his voice, we will admit that the prophet had good reason for introducing his lessons of instruction by a solemn call of attention. He does not, it is true, address the unteachable and obstinate, who frowardly refuse to submit themselves to the word of God; but as even true believers themselves are generally too backward to receive instruction, this exhortation, so far from being superfluous, was highly necessary to stir up the sluggish and inactive among them.

To secure for himself the greater attention, he declares it to be his purpose to discuss subjects of a great, high, and difficult character. The word lçm, mashal, which I have translated a parable, denotes grave and striking sentences, such as adages, or proverbs, and apophthegms. fc311 As then the matter itself of which we treat, if it is weighty and important, awakens the minds of men, the inspired penman affirms that it is his purpose to utter only striking sentences and notable sayings. The word twdyj, chidoth, which, following others, I have rendered enigmas, is here used, not so much for dark sentences, as for sayings which are pointed and worthy of special notice. fc312 He does not mean to wrap up his song in ambiguous language, but clearly and distinctly to dwell both upon the benefits of God and the ingratitude of the people. Only, as I have said, his design is to stimulate his readers to weigh and consider more attentively the subject propounded. This passage is quoted by Matthew, (Matthew 13:35,) and applied to the person of Christ, when he held the minds of the people in suspense by parables which they could not understand. Christ’s object in doing so, was to prove that he was a distinguished prophet of God, and that thus he might be received with the greater reverence. Since he then resembled a prophet because he preached sublime mysteries in a style of language above the common kind, that which the sacred writer here affirms concerning himself, is with propriety transferred to him. If in this psalm there shines forth such a majesty as may justly stir up and inflame the readers with a desire to learn, we gather from it with what earnest attention it becomes us to receive the gospel, in which Christ opens and displays to us the treasures of his celestial wisdom.

3. What we have heard and known. There seems to be some discrepancy between what the Psalmist had stated in the commencement, when he said that he would speak of great and hidden matters, and what he now adds, that his subject is a common one, and such as is transmitted from one age to another by the father to the son. If it was incumbent upon the fathers to recount to their children the things here spoken of, these things ought, of course, to have been familiarly known to all the people, yea, even to those who were most illiterate, and had the weakest capacity. Where, then, it may be said, are the enigmas or dark sentences of which he has just now made mention? I answer, that these things can easily be reconciled; for although the psalm contains many things which are generally known, yet he illustrates them with all the splendor and ornaments of diction, that he may the more powerfully affect the hearts of men, and acquire for himself the greater authority. At the same time, it is to be observed, that however high may be the majesty of the Word of God, this does not prevent the benefits or advantages of it from reaching even to the unlearned and to babes. The Holy Spirit does not in vain invite and encourage such to learn from it: — a truth which we ought carefully to mark. If God, accommodating himself to the limited capacity of men, speaks in an humble and lowly style, this manner of teaching is despised as too simple; but if he rise to a higher style, with the view of giving greater authority to his Word, men, to excuse their ignorance, will pretend that it is too obscure. As these two vices are very prevalent in the world, the Holy Spirit so tempers his style as that the sublimity of the truths which he teaches is not hidden even from those of the weakest capacity, provided they are of a submissive and teachable disposition, and bring with them an earnest desire to be instructed. It is the design of the prophet to remove from the mind all doubt respecting his sayings, and for this purpose, he determines to bring forward nothing new, but such subjects as had been long well known, and received without dispute in the Church. He accordingly not only says we have heard, but also we have known. Many things are rashly spread abroad which have no foundation in truth; yea, nothing is more common than for the ears of men to be filled with fables. It is, therefore, not without cause that the prophet, after having spoken of the things which he had heard, at the same time, refers in confirmation of their truth to undoubted testimony. He adds, that the knowledge of these subjects had been communicated to the Jews by their fathers. This does not imply, that what is taught under the domestic roof is always faultless; but it is obvious, that there is afforded a more favorable opportunity of palming upon men forgeries for truth, when things are brought from a distant country. What is to be principally observed is, that all fathers are not here spoken of indiscriminately, but only those who were chosen to be God’s peculiar people, and to whom the care of divine truth was intrusted.

4. We will not conceal them from their children in the generation to come. Some take the verb djkn, nechached, in the nephil conjugation, and translate it, they are not concealed or hidden. But it ought, according to the rules of grammar, to be resolved thus: — We will not conceal them from our posterity, implying, that what we have been taught by our ancestors we should endeavor to transmit to their children. By this means, all pretense of ignorance is removed; for it was the will of God that these things should be published from age to age without interruption; so that being transmitted from father to child in each family, they might reach even the last family of man. The end for which this was to be done is shown — that they might celebrate the praises of Jehovah, in the wonderful works which he hath done.

5. He established a testimony in Jacob. fc313 As the reception or approbation of any doctrine by men would not be a sufficient reason for yielding a firm assent to its truth, the prophet proceeds farther, and represents God as the author of what he brings forward. He declares, that the father’s were not led to instruct their children in these truths under the mere impulse of their own minds, but by the commandment of God. Some understand the words, He hath established a testimony in Jacob, and appointed a law in Israel, as implying that God had established a decree in Jacob, to be observed as an inviolable rule, which was, that the deliverance divinely wrought for the people should be at all times in the mouth of every Israelite; but this seems to give too restricted a sense. I therefore consider statute, or testimony, and law, fc314 as referring to the written law, which, however, was partly given for this end, that by the remembrance of their deliverance, the people, after having been once gathered into one body, might be kept in their allegiance to God. The meaning then is, that God not only acquired a right to the Jews as his people by his mighty power, but that he also sealed up his grace, that the knowledge of it might never be obliterated. And, undoubtedly, it was then registered as it were in public records, when the covenant was ratified by the written law, in order to assure the posterity of Abraham that they had been separated from all other nations. It would have been a matter of very small importance to have been acquainted with, or to have remembered the bare history of what had been done, had their eyes not been, at the same time, directed to the free adoption and the fruit of it. The decree then is this, That the fathers being instructed in the doctrine of the law themselves, should recount, as it were, from the mouth of God, to their children, that they had been not only once delivered, but also gathered into one body as his Church, that throughout all ages they might yield a holy and pure obedience to him as their deliverer. The reading of the beginning of the second clause of the verse properly is, Which he commanded, etc. But the relative rça, asher, which, I have no doubt, is here put by way of exposition for namely, or that is, he commanded, etc. I have translated it for, which amounts to the same thing.

6. That the generation to come might know them. In this verse, the Psalmist confirms what he had said concerning the continued transmission of divine truth. It greatly concerns us to know, that the law was given not for one age only; but that the fathers should transmit it to their children, as if it were their rightful inheritance, in order that it might never be lost, but be preserved to the end of the world. This is the reason why Paul, in 1 Timothy 3:15, asserts that “the Church is the pillar and ground of the truth;” by which he does not mean that the truth of itself is weak, and stands in need of foreign supports, but that God extends and diffuses it by the instrumentality of his ministers, who when they faithfully execute the office of teaching with which they are invested, sustain the truth, as it were, upon their shoulders. Now, the prophet teaches us, that it is our bounden duty to use our endeavors that there may be a continual succession of persons to communicate instruction in divine truth. It is said of Abraham before the law was written, Genesis 18:19,

“I know him, that he will command his children and his household after him, and they shall keep the way of the Lord to do justice and judgment;”

and after his death, this was enjoined upon the patriarchs as a necessary part of their duty. No sooner was the law delivered, than God appointed priests in his Church to be public masters and teachers. He has also testified by the prophet Isaiah, that the same is to be observed under the New Testament dispensation, saying,

“My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, from henceforth and for ever.” (Isaiah 59:21)

In the passage before us, however, a particular injunction is given to the fathers on this point — each of them is enjoined diligently to instruct his own children, and all without distinction are taught, that their exertions in transmitting the name of God to their posterity will be most acceptable to Him, and receive his highest approbation. By the words, That the children to be born should arise, is not denoted a small number of individuals; but it is intimated, that the preachers of divine truth, by whose efforts pure religion may flourish and prevail for ever, will be as numerous as those who are born into the world.

PSALM 78:7-11

7. That they might set their hope in God. Here the Psalmist points out the use to which the doctrine which he had stated should be applied. In the first place, the fathers, when they find that on the one hand they are instrumental in maintaining the pure worship of God, and that on the other, they are the means of providing for the salvation of their children, should, by such a precious result of their labors, be the more powerfully stirred up to instruct their children. In the second place, the children on their part, being inflamed with greater zeal, should eagerly press forward in the acquisition of divine knowledge, and not suffer their minds to wander in vain speculations, but should aim at, or keep their eyes directed to, the right mark. It is unhappy and wretched toil to be

“ever learning, and never able to come to the knowledge of the truth,” (2 Timothy 3:7.)

When, therefore, we hear for what purpose the law was given, we may easily learn what is the true and most successful method of deriving benefit from it. The inspired writer places trust first, assigning it the highest rank. He then requires the observance of the holy commandments of God; and he puts in the middle the remembrance of the works of God, which serves to confirm and strengthen faith. In short, what he means is, that the sum of heavenly wisdom consists in this, that men, having their hearts fixed on God by a true and unfeigned faith, call upon him, and that, for the purpose of maintaining and cherishing their confidence in him, they exercise themselves in meditating in good earnest upon his benefits; and that then they yield to him an unfeigned and devoted obedience. We may learn from this, that the true service of God begins with faith. If we transfer our trust and confidence to any other object, we defraud him of the chief part of his honor.

8. And that they might not be as their fathers, a rebellious and provoking generation. The Psalmist here shows still more distinctly how necessary this sermon was, from the circumstance that the Jews were exceedingly prone to revolt from God, if they were not kept in subjection by powerful restraints. He takes it as a fact, which could not be questioned, that their hearts were in no respect better than the hearts of their fathers, whom he affirms to have been a treacherous, rebellious, crooked and disobedient race. They would, therefore, immediately backslide from the way of God, unless their hearts were continually sustained by stable supports. The experience of all ages shows that what Horace writes concerning his own nation is true every where: —

*“*Æ*tas parenturn, pejor avis, tulit* *Nos nequiores, mox daturos*

*Progeniem vitiosiroem.”* Odes, *Book III. Ode vi.*

*“The age that gave our fathers birth,* *Saw them their noble sires disgrace:* *We, baser still, shall leave on earth* *The still increasing guilt of our degenerate race.”* Boscawen’Translation.

What then would be the consequence, did not God succor the world which thus proceeds from evil to worse? As the prophet teaches the Jews from the wickedness and perverseness of their fathers, that they stood in need of a severe discipline to recall them from the imitation of bad examples, we learn from this, how great the folly of the world is, in persuading itself that the example of the fathers is to be regarded as equivalent to a law, which ought, in every case, to be followed. He does not here speak of all people without distinction, but of the holy and chosen race of Abraham; nor does he rebuke a small number of persons, but almost the whole nation, among whom there prevailed excessive obstinacy, as well as perverse forgetfulness of the grace of God, and perfidious dissimulation. He does not mention merely the fathers of one age, but he comprehends a period stretching back into a remote antiquity, that persons may not take occasion to excuse themselves in committing sin, from the length of time during which it has prevailed. We must therefore make a wise selection from amongst the fathers of those whom it becomes us to imitate. It being a work of great difficulty to remove the disposition to this perverse imitation of the fathers, towards whom the feeling of reverence is naturally impressed on the minds of their successors, the prophet employs a multiplicity of terms to set forth the aggravated wickedness of the fathers, stigmatising them as chargeable with apostasy, provocation, treachery, and hypocrisy. These are very weighty charges; but it will be evident from the sequel that they are not exaggerated. The word ˆykh, hechin, which I have rendered directed, is by some translated established, but in my opinion, the meaning rather is, that God’s ancient people always turned aside from God into crooked by-paths. Also, in what follows, instead of reading whose spirit was not faithful towards God, some read whose spirit leaned not upon God. fc316 But it is better to follow the former interpretation, That they were not faithfully and stedfastly devoted to God, although they had solemnly sworn allegiance to him. The Papists make use of this passage as an argument to prove that man has the power of bending his own heart, and directing it either to good or evil as he pleases; but this is an inference from it which cannot stand examination for a single moment. Although the prophet justly blames those who have not directed their heart aright, his object is not expressly to speak of what men can do of themselves. It is the special work of God to turn to himself the hearts of men by the secret influence of his Holy Spirit. It does not however follow from this, that they will be exempted from blame, when their own lust and depravity draw them away from God. Moreover, from the sins which are here reproved, we should learn in what way he would have us to obey and serve him. In the first place, we must lay aside all obstinacy and take his yoke upon us; fc317 and, secondly, we must clothe ourselves with the spirit of meekness, bring the affections of the heart to the obedience of God, and follow after uprightness, and that not with the fervor of a mere transient impulse, but with unfeigned and unwavering steadfastness.

9. The children of Ephraim being armed, and shooting with the bow. The sacred writer sets before us an example of this unfaithfulness in the children of Ephraim. As those who are pertinaciously set upon doing evil are not easily led to repentance and reformation by simple instruction, the punishments with which God visited the children of Ephraim are brought forward, and by these it is proved that they were reprobates. Since they were a warlike people, it was an evidence of the divine displeasure for them to turn their backs in battle. And it is expressly declared, that they were skillful in shooting with the bow; fc318 for it is an additional stigma to represent such as were armed with weapons to wound their enemies at a distance as fleeing through fear. From this, it is the more abundantly manifest that they had incurred the displeasure of God, who not only deprived them of his aid, but also made their hearts effeminate in the hour of danger.

Here the question may be raised, Why the children of Ephraim only are blamed, when we find a little before, all the tribes in general comprehended in the same sentence of condemnation? Some commentators refer this to the slaughter of the sons of Ephraim by the men of Gath, who came forth against them to recover their cattle of which they had been despoiled, 1 Chronicles 7:20, 21, 22. fc319 But this exposition is too restricted.

Perhaps the kingdom of Israel had fallen into decay, and had been almost ruined when this psalm was composed. It is therefore better to follow the opinion of other interpreters, who think, that by the figure synecdoche, the children of Ephraim are put for the whole people. But these interpreters pass over without consideration the fact, which ought not to be overlooked, that the Ephraimites are purposely named because they were the means of leading others into that rebellion which took place when Jeroboam set up the calves, (1 Kings 12:25-33.) What we have already said must be borne in mind, that towards the close of the psalm, the rejection of the tribe of Ephraim is, not, without cause, contrasted with the election of the tribe of Judah. The children of Ephraim are also here spoken of by way of comparison, to warn the true children of Abraham from the example of those who cut themselves off from the Church, and yet boasted of the title of the Church without exhibiting holy fruits in their life. fc320 As they surpassed all the other tribes in number and wealth, their influence was too powerful in beguiling the simple; but of this the prophet now strips them, showing that they were deprived of the aid of God.

10. They kept not the covenant of God. This is the reason assigned for the Ephraimites turning their backs in the day of battle; and it explains why the divine assistance was withheld from them. Others, it is true, were guilty in this respect as well as they, but the vengeance of God executed on that tribe, which by its influence had corrupted almost the whole kingdom, is purposely brought forward as a general warning. Since then the tribe of Ephraim, in consequence of its splendor and dignity, when it threw off the yoke, encouraged and became as it were a standard of shameful revolt to all the other tribes, the prophet intended to put people on their guard, that they might not suffer themselves in their simplicity to be again deceived in the same manner. It is no light charge which he brings against the sons of Ephraim: he upbraids them on account of their perfidiousness in despising the whole law and in violating the covenant. Although he employs these two words, law and covenant, in the same sense; yet, in placing the covenant first, he clearly shows that he is speaking not only of the moral law, the all-perfect rule of life, but of the whole service of God, of the truth and faithfulness of the divine promises, and of the trust which ought to be reposed in them, fc321 of invocation, and of the doctrine of true religion, the foundation whereof was the adoption. He therefore calls them covenant-breakers, because they had fallen from their trust in the promises, by which God had entered into covenant with them to be their Father. Yet he afterwards very properly adds the law, in which the covenant was sealed up, as it were, in public records. He aggravates the enormity of their guilt by the word refuse, which intimates that they were not simply carried away by a kind of thoughtless or inconsiderate recklessness, and thus sinned through giddiness, want of knowledge or foresight, but that they had purposely, and with deliberate obstinacy, violated the holy covenant of God.

11. And they forgat his works. This shameful impiety is here represented as having originated in ingratitude, inasmuch as they wickedly buried, and made no account of the deliverance wrought for them, which was worthy of everlasting remembrance. Truly it was stupidity more than brutish, or rather, as it were, a monstrous thing, fc322 for the Israelites to depart from God, to whom they were under so many and strong obligations. Nor would it have been possible for them to have been so bewitched by Satan, had they not quite forgotten the many miracles wrought in their behalf, which formed so many bonds to keep them in the fear of God and in obedience to him. That no excuse might be left for extenuating their guilt, the prophet ennobles those works by applying to them the term wonderful, thereby intimating, that God’s manner of acting was not of a common kind, so as easily to account for their gradually forgetting his works, but that the Israelites had perversely and wickedly shut their eyes, that they might not be restrained in their sinful course, by beholding the glory of God.

PSALM 78:12-16

12. He wrought marvellously in the sight of their fathers. The Psalmist is still to be regarded as condemning the posterity of the Israelites for their guilt; but he very properly, at the same time, begins to speak of the first ancestors of the nation, intimating, that the whole race of them, even from their first original, were of a perverse and rebellious disposition. But having remarked that the children of Ephraim had fallen into apostasy, because they had forgotten the wonderful works of God, he continues to prosecute the same subject. Meanwhile, as I have said, he makes a very happy transition to speak of the fathers, whom it was his object to include in the same condemnation. In the first place, he adverts to the miracles which were wrought in the midst of the land of Egypt, previous to the departure of the people from it. To recall these the more vividly to the mind, he names a place which was highly celebrated — the field of Zoan. He next comes to speak of the passage through the sea, where he repeats what was brought under our notice in the previous psalm, that the order of nature was reversed when the waters stopped in their course, and were even raised up into solid heaps like mountains. In the third place, he declares, that after the people had passed through the Red Sea, God still continued to be their guide in their journey; and that this might not be a mere temporary deliverance, he graciously continued to stretch forth his hand to bestow upon them new testimonies of his goodness. It being a difficult and wearisome thing for them to pursue their journey through dry and sandy regions, it was no ordinary blessing to be protected from the heat of the sun by the intervention of a cloud. This, however, was to them a pledge of more distinguished grace. God hereby testified, that this people were under his protection, until they should reach the heavenly inheritance. Accordingly, Paul teaches in 1 Corinthians 10:2, that there was a kind of baptism administered to the people in that cloud, as also in their passing through the sea; the fruit of which is not limited to this frail and transitory life, but extends even to everlasting salvation.

15. He clave the rocks in the wilderness. The Psalmist produces another evidence of the fatherly love by which God testified the greatness of the care which he exercised about the welfare of this people. It is not simply said that God gave them drink, but that he did this in a miraculous manner. Streams, it is true, sometimes issue from rocks, but the rock which Moses smote was completely dry. Whence it is evident, that the water was not brought forth from any spring, but that it was made to flow from the profoundest deeps, as if it had been said, from the very center of the earth. Those, therefore, who have interpreted this passage as meaning, that the Israelites drank in the bottomless deeps, because the waters flowed in great abundance, have failed in giving the true explanation. Moses, in his history of the miracle, rather enhances its greatness, by intimating, that God commanded those waters to come gushing from the remotest veins.

The same truth is confirmed in the following verse, in which it is stated, that where there had not been a single drop of water before there was a large and mighty river. Had there only sprung out of the rock a small rivulet, ungodly men might have had some apparent ground for cavilling at, and underrating the goodness of God, but when the water gushed out in such copious abundance all on a sudden, who does not see that the ordinary course of nature was changed, rather than that some vein or spring which lay hidden in the earth was opened?

PSALM 78:17-22

17. Yet they continued still to sin against him. The prophet, having briefly declared how God, by a continual succession of benefits, had clearly manifested the greatness of his love towards the children of Abraham, now adds, that after having been laid under such deep and solemn obligations to him, they, as was natural to them, and according to their customary way, wickedly rebelled against him. In the first place, he accuses them of having provoked him grievously, by pertinaciously adding iniquity to iniquity; and then he points out the particular kind of the provocation with which they were chargeable. By the word provoke, he intimates, that it was no light offense which they had committed, but wickedness so heinous and aggravated as not to be endured. From the place in which it was committed, he aggravates the enormity of the sin. It was in the very wilderness, whilst the remembrance of their deliverance was yet fresh in their memory, and where they had every day full in their view tokens of the presence of God, and where even necessity itself should have constrained them to yield a true and holy obedience — it was in that place, and under these circumstances, that they repressed not their insolence and unbridled appetite. fc326 It was then, certainly, a proof of monstrous infatuation for them to act in such a wanton and disgraceful manner as they did, at the very time when their want of all things should have proved the best remedy for keeping them under restraint, and to do this even in the presence of God, who presented before them such manifestations of his glory as filled them with terror, and who allured them so kindly and tenderly to himself.

18. And they tempted God in their heart. This is the provocation of which mention is made in the preceding verse. Not that it was unlawful for them simply to ask food, when constrained to do so by the cravings of hunger. Who can impute blame to persons, when being hungry, they implore God to supply their necessities? The sin with which the Israelites were chargeable consisted in this, that not content with the food which He had appointed them, they gave loose reins to their lusts. He, at that time, had begun to feed them with manna, as we shall again see by and by. It was their loathing of that sustenance which impelled them eagerly to desire new food, as if they disdained the allowance assigned them by their heavenly Father. This is what is meant when it is said that they asked food for their soul. fc327 They were not reduced to the necessity of asking it by hunger; but their lust was not satisfied with living on the provision which God had appointed for them. On this account, it is declared, that they tempted God, overpassing, as they did, the bounds within which he had limited them. Whoever, undervaluing and despising the permission or license which He grants, gives full scope to his own intemperate lust, and desires more than is lawful, is said to tempt God. He acts as if he would subject Him to his own caprice, or questioned whether He could do more than he is pleased really to do. God has power to accomplish whatever he wills; and assuredly, the person who would separate the power of God from his will, or represent him as unable to do what he wills, does all he can to rend him in pieces. Those are chargeable with doing this, who are set upon trying whether he will grant more than he has given them permission to ask. That, therefore, the lust of the flesh may not stir us up to tempt him, let us learn to impose a restraint upon our desires, and humbly to rest contented within the limits which are prescribed to us. If the flesh is allowed to indulge itself without control, we will not be satisfied with ordinary bread, but will often, and in many ways, murmur against God.

19. And they spake against God. The prophet had said that they tempted God in their heart; fc328 and now he adds, that they were not ashamed openly to utter with their impure and blasphemous tongues, the impiety which they had inwardly conceived. From this, it is the more abundantly manifest that malignity and wickedness had taken entire possession of their hearts. Thus we see how lust conceives sin, when it is admitted into the soul with unhallowed consent. Afterwards the sin develops itself farther, even as we see the Israelites proceeding to such a length of profane wantonness, as to call in question the power of God, as if they made no account of it, any farther than as it ministered to their lust. By the table prepared which is spoken of, is to be understood the dainty food, which was their ordinary fare in Egypt. A single dish did not satisfy their appetite. They were not contented unless they could gratify themselves with great abundance and variety. When it is said in the following verse, Behold! God smote the rock, and the waters gushed out, etc., this, I have no doubt, is the language of bitter irony, with which the prophet taunts their unblushing insolence. It is not very likely that they spake in this manner; but he relates, as it were, with their mouth, or in their person, the things which took place before their eyes.

21. Therefore Jehovah heard, and was wroth. This hearing of God implies full and perfect knowledge; and it is a figure taken from earthly judges, who cannot punish criminals until they have become thoroughly acquainted with the cause. He is said to hear his own people, when he shows his favor and mercy towards them by granting their requests; and, on the other hand, he is said to hear those blasphemies which he does not allow to pass unpunished. To remove all ground for thinking that the divine wrath was unduly severe, the enormity of the guilt of the Israelites is again described as manifested in this, that they believed not God, nor trusted in his salvation. It is here taken as an indisputable point, that promises were made to them to which they ought to have yielded an assent, which, however, they were prevented from yielding by the extreme infatuation with which they were carried away. To trust in the salvation of God, is to lean upon his fatherly providence, and to regard him as sufficient for the supply of all our wants. From this we learn not only how hateful unbelief is in the sight of God, but also, what is the true nature of faith, and what are the fruits which it produces. Whence is it that men quietly submit themselves to Him, but because they are persuaded that their salvation is singularly precious in his sight, and are fully assured that he will give them whatever is needful for them? It is thus that they are led to surrender themselves to him, to be governed according to his good pleasure. Faith, then, is the root of true piety. It teaches us to hope for, and to desire every blessing from God, and it frames us to yield obedience to him; while those who distrust him must necessarily be always murmuring and rebelling against him. The scope of the prophet is this, that the pretences to faith which are made by those who do not hope for salvation from God, rest upon false grounds; for when God is believed in, the hope of salvation is speedily produced in the mind, and this hope renders to him the praise of every blessing.

PSALM 78:23-25

upon them to eat, and had given them of the corn of heaven. 25. Man had eaten the bread of the mighty: he had sent them meat to the full.

23. But he had commanded the clouds from above. It is a mistake to suppose that this miracle is related merely in the way of history. The prophet rather censures the Israelites the more severely from the consideration, that although fed to the full with manna, they ceased not to lust after the dainties which they knew God had denied them. It was the basest ingratitude to scorn and reject the heavenly food, which, so to speak, associated them with angels. Were a man who dwells in France or Italy to grieve and fret that he has not the bread of Egypt to eat, nor the wine of Asia to drink, would he not make war against God and nature, after the manner of the giants of old? Much less excusable was the inordinate lust of the Israelites, whom God not only furnished with earthly provision in rich abundance, but to whom he also gave the bread of heaven for their support. Had they even endured hunger for a lengthened period, propriety and duty would have required them to ask food with more humility. Had they been supplied with only bran and chaff to eat, it would have been their bounden duty to have acknowledged that in the place where they were — in the wilderness — this was no ordinary boon of Heaven. Had only coarse bread been granted them, they would have had sufficient reason for thanksgiving. But how much stronger were their obligations to God, when he created a new kind of food, with which, by stretching out, as it were, his hand from heaven, he supplied them richly and in great abundance? This is the reason why the manna is called corn of heaven, and bread of the mighty. Some explain the Hebrew word µyryba, abbirim, as denoting the heavens, fc330 an opinion which I do not altogether reject. I, however, prefer taking it for angels, as it is understood by the Chaldee interpreter, and some others who have followed him. fc331 The miracle is celebrated in high terms, to present the impiety of the people in a more detestable light; for it was a much more striking display of divine power for manna to be rained down from heaven, than if they had been fed either with herbs or fruits, or with other increase of the earth. Paul, in 1 Corinthians 10:3, calls the manna spiritual meat, in a different sense — because it was a figure and symbol of Christ. But here the design of the prophet is to reprove the twofold ingratitude of the people, who despised not only the common food which was produced from the ground, but also the bread of angels. Some have translated the verbs in the past tense, He commanded the clouds — he opened the doors of heaven — he rained down manna, etc. fc332 But to remove all ambiguity, I have thought it preferable to translate the verbs in the preterpluperfect tense, He had commanded, he had opened, he had rained, to enable my readers the better to understand that the prophet does not here simply relate this history, but recalls it to remembrance for another purpose, as a thing which happened long ago.

PSALM 78:26-31

round about his tabernacles. 29. And they did eat and were filled, and he gave them their desire. 30. They were not estranged from their desire: the meat was still in their mouth, 31. When the wrath of God ascended against them, and slew the fat ones among them, and brought low the chosen of Israel.

26. He caused an east wind to blow in the heavens. We have here related how God granted the request of his people. This does not imply that he favourably regarded their fretful desires, but that he showed by the effect that it was in his power to do what they believed it to be impossible for him to accomplish. From this, we may perceive how injudiciously some expositors here join together the flesh and the manna. The reason why the flesh was given was altogether different from that for which the manna was given. God, in giving the manna, performed the office of a father; but by the flesh, he satisfied their gluttonous desires, that their very greediness in devouring it might choke them. It would not have been a difficult matter for God to have created quails in the midst of the wilderness; but he chose rather to bring them by the force of the winds, to teach the Israelites that all the elements are obedient to his command, and that the distance of places cannot prevent his power from immediately penetrating from the east even to the west. fc335 That unbelieving people, therefore, were furnished with an undoubted proof of the power of God, from which they had malignantly detracted, in seeing all the elements of nature ready to obey and promptly to execute whatever he has commanded. Besides, he no doubt raised the winds according to the situation of the camp, although it would have been easy for him, without any means, to have presented flesh before them. It is stated, that they did eat and were filled, not only to intimate that God brought to them a large supply of birds, with which their bellies might be stuffed to the full; but also, that it was ungovernable lust which led them to ask flesh, and not a solicitude for having provision on which to live. It has been said above, that manna had been given them in the greatest abundance, but here it is intended expressly to censure their gluttony, in which they gave manifest proof of their unbridled appetite. God promises, in <19E519>Psalm 145:19, as a peculiar privilege to those who fear him, that “he will fulfill their desire;” but it is in a different way that he is here said to have yielded to the perverse desires of the people, who had cast off all fear of him; for that which his favor and lovingkindness would have led him to refuse, he now granted them in his wrath. This is an example well worthy of our attention, that we may not complain if our desires are frowned upon and crossed by the secret providence of God when they break forth beyond bounds. God then truly hears us, when, instead of yielding to our foolish inclinations, he regulates his beneficence according to the measure of our welfare; even as in lavishing upon the wicked more than is good for them, he cannot, properly speaking, be said to hear them: he rather loads them with a deadly burden, which serves to cast them down headlong into destruction.

The Psalmist expresses this still more clearly, by adding immediately after, (verses 30, 31,) that this pampering proved fatal to them, as if with the meat they had swallowed the flame of the divine wrath. When he says that they were not estranged from their lust, this implies, that they were still burning with their lust. If it is objected that this does not agree with the preceding sentence, where it is said, that “they did eat, and were thoroughly filled,” I would answer, that if, as is well known, the minds of men are not kept within the bounds of reason and temperance, they become insatiable; and, therefore, a great abundance will not extinguish the fire of a depraved appetite. Some translate the clause, They were not disappointed, and others, They did not yet loathe their meat. This last translation brings out the meaning very well; but it is too far removed from the signification of the Hebrew word rwz, zur, which I have rendered estranged. The prophet intended to express in two words a present felt pleasure; for when God executed vengeance upon the people, they still indulged in the excessive gratification of the palate. fc336 The wrath of God is said metaphorically to ascend, when he suddenly rises up to execute judgment; for when he apparently shuts his eyes and takes no notice of our sins, he seems, so to speak, to be asleep. The punishment was felt by persons of every condition among the Israelites; but the fat ones fc337 and the chosen are expressly named, in order to exhibit the judgment of God in a light still more conspicuous. It did not happen by chance that the most robust and vigorous were attacked and cut off by the plague. As the strong are commonly deceived by their strength, and proudly exalt themselves against God, forgetting their own weakness, and thinking that they may do whatever they please, it is not surprising to find that the wrath of God burned more fiercely against such persons than against others.

PSALM 78:32-37

32. For all this they still sinned. It is a common proverb, that fools become wise when the rod is applied to them. Hence it follows, that those who have often been chastised of God, and yet are not thereby brought to repentance and amendment, are utterly to be despaired of. Such was the obstinacy of the Israelites here described. They could not be reformed by any of the afflictions which were sent upon them. It was a dreadful manifestation of the vengeance of God to see so many bodies of strong and vigorous men stretched dead on the ground. It was therefore a proof of monstrous obduracy, when they were not moved at such an appalling spectacle. By the expression wondrous works, is not only meant the plague just now spoken of: the other miracles, previously mentioned, are comprehended. There is, therefore, laid to the charge of the people a twofold wickedness; — they are accused not only of disbelieving the word of God, but also of despising the miracles which he wrought. For this reason, it is added, that their plagues were increased; even as God denounces and threatens by Moses, that he will deal sevenfold more severely with the obstinate and hardened who persevere in their wickedness.

33. And he consumed their days in vanity. As the Psalmist here speaks of the whole people, as if he had said, that all without exception were speedily consumed, from the least even to the greatest, this might with probability be referred to that most grievous punishment which was confirmed and ratified by the wrath of God — that they should all perish in the wilderness with only two exceptions, Joshua and Caleb; because, when already near the land of Canaan, they had turned back. That vast multitude, therefore, after they had shut against themselves the door of entrance into the Holy Land, died in the wilderness during the course of forty years. Days are put in the first place, and then years; by which it is intimated, that the duration of their life was cut short by the curse of God, and that it was quite apparent that they failed in the midst of their course. Their days then were consumed in vanity; for they vanished away like smoke: and their years in haste, because they passed swiftly away like a stream. The word hlhb, behalah, here translated haste, is by some rendered terror. I would rather prefer reading tumult; for it is undoubtedly meant that their life was taken away, as when in a tumult any thing is taken by force. fc339 But I would not be disposed to change the word haste, which brings out the meaning more perspicuously. It was a display of righteous retribution, on account of their obstinacy, that their strength which made them proud, thus withered and vanished all on a sudden as a shadow.

34. When he slew them, then they sought him. By the circumstance here recorded, it is intended to aggravate their guilt. When under a conviction of their wickedness they acknowledged that they were justly punished, and yet did not with sincerity of heart humble themselves before God, but rather mocked him, intending to put him off with false pretences, their impiety was the less excusable. If a man who has lost his judgment does not feel his own calamities, he is excusable because he is insensible; but he who is forced to acknowledge that he is culpable, and yet always continues the same, or after having lightly sought pardon, in fair but deceitful words, suddenly returns to his former state of mind, manifestly shows by such hollowness of heart that his disease is incurable. It is here tacitly intimated, that the punishments, by which a people so obstinate were constrained to seek God, were of no common or ordinary kind; and we are informed, (verse 35, fc340) not only that they were convinced of wickedness, but also that they were affected with a sense and a remembrance of the redemption from which they were fallen. By this means they are the more effectually deprived of all excuse on the ground of ignorance. The language implies that they were not carried away inadvertently, or deceived through ignorance, but that they had provoked the wrath of God, by dealing treacherously, as it were with deliberate purpose. And, indeed, God opened their eyes with the view of more openly discovering their desperate wickedness, as if, shaking off their hypocrisy and flatteries, he drew them from their lurking-places into the light.

36. And they flattered him with their mouth, and lied to him with their tongue. Here they are charged with perfidiousness, because they neither confessed their guilt with sincerity of heart, nor truly ascribed to God the glory of their deliverance. We are not to suppose that they made no acknowledgement at all; but it is intimated that the confession of the mouth, as it did not proceed from the heart, was constrained and not voluntary. This is well worthy of being noticed; for from it we learn, not only the duty incumbent upon us of guarding against that gross hypocrisy which consists in uttering with the tongue, before men, one thing, while we think a different thing in our hearts, but also that we ought to beware of a species of hypocrisy which is more hidden, and which consists in this, that the sinner, being constrained by fear, flatters God in a slavish manner, while yet, if he could, he would shun the judgment of God. The greater part of men are mortally smitten with this disease; for although the divine majesty extorts from them some kind of awe, yet it would be gratifying to them were the light of divine truth completely extinguished. It is, therefore, not enough to yield an assent to the divine word, unless that assent is accompanied with true and pure affection, so that our hearts may not be double or divided. The Psalmist points out the cause and source of this dissimulation to be, that they were not stedfast and faithful By this he intimates, that whatever does not proceed from unfeigned purity of heart is accounted lying and deceit in the sight of God. Since this uprightness is every where required in the law, he accuses the people with being covenant-breakers, because they had not kept the covenant of God with that fidelity which became them. As I have observed elsewhere, there is always to be presupposed a mutual relation and correspondence between the covenant of God and our faith, in order that the unfeigned consent of the latter may answer to the faithfulness of the former.

PSALM 78:38-41

38. Yet he, being merciful, expiated their iniquity. To show the more fully that no means had succeeded in bending the Israelites, and causing them to return to a sound state of mind, we are now informed that, although God bare with their multiplied transgressions, and exercised his mercy in forgiving them, they had no less manifested their wickedness in abusing his benignity in every instance in which it was displayed, than they had shown themselves refractory and obstinate when he treated them with severity. At the same time, the reason is assigned why they did not utterly perish. They no doubt deserved to be involved in one common destruction; but it is declared that God mitigated his anger, that some seed of them might remain. That none might infer, from these examples of vengeance which have been mentioned, that God had proceeded to punish them with undue severity, we are told that the punishments inflicted upon them were moderate — yea, mild, when compared with the aggravated nature of their wickedness. God kept back his hand, not looking so much to what they had deserved, as desiring to give place to his mercy. We are not, however, to imagine that he is changeable, when at one time he chastises us with a degree of severity, and at another time gently draws and allures us to himself; for in the exercise of his matchless wisdom, he has recourse to different means by which to try whether there is really any hope of our recovery. But the guilt of men becomes more aggravated, when neither his severity can reform them nor his mercy melt them. It is to be observed, that the mercy of God, which is an essential attribute of his nature, is here assigned as the reason why he spared his people, to teach us that he was not induced by any other cause but this, to show himself so much inclined and ready to pardon. Moreover, as he pardoned them not only in one instance, nor in one respect, it is affirmed that he expiated their iniquity, that he might not destroy them; and again, that although he had been oftentimes provoked, he yet ceased not to turn away his anger; and, finally, that he mitigated his chastisements, lest the people should be overwhelmed with the weight of them.

39. And he remembered that they were flesh. Another reason is now brought forward why God had compassion on the people, which is, his unwillingness to try his strength against men who are so constituted as to live only for a short period in this world, and who then quickly pass away; for the forms of expression here used denote the frailty by which the condition of men is made miserable. Flesh and spirit are frequently contrasted in the Scriptures; not only when flesh means our depraved and sinful nature, and spirit the uprightness to which the children of God are born again; but also when men are called flesh, because there is nothing firm or stable in them: as it is said in Isaiah, (Isaiah 31:3,) “Egypt is flesh, and not spirit.” In this passage, however, the words flesh and spirit are employed in the same sense — flesh meaning that men are subject to corruption and putrefaction; and spirit, that they are only a breath or a fleeting shadow. As men are brought to death by a continual wasting and decay, the people are compared to a wind which passes away, and which, of its own accord, falls and does not return again. When we have run our race, we do not commence a new life upon the earth; even as it is said in Job,

“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. Though the root thereof wax old in the earth, and the stock thereof die in the ground; yet through the scent of water it will bud, and bring forth boughs like a plant. But man dieth and wasteth away; yea, man giveth up the ghost, and where is he?” (Job 14:7)

The meaning, then, as we may now clearly perceive, is, that God, in the exercise of his mercy and goodness, bare with the Jews, not because they deserved this, but because their frail and transitory condition called forth his pity and induced him to pardon them. We shall afterwards meet with an almost similar statement in <19A313>Psalm 103:13-16, where God is represented as being merciful to us, because he sees that we are like grass, and that we soon wither and become dry like hay. Now, if God find in us nothing but misery to move him to compassion, it follows that it is solely his own pure and undeserved goodness which induces him to sustain us. When it is affirmed that men return not, when they have finished the course of their life in this world, it is not meant to exclude the hope of a future resurrection; for men are contemplated only as they are in themselves, and it is merely their state on earth which is spoken of. With respect to the renovation of man to the heavenly life, it is a miracle far surpassing nature. In the same sense it is said, in another place, “His spirit goeth forth, and returneth not,” (Wisdom 16:14;) language which implies that men, when they are born into the world, do not bring with them the hope of future restoration, which must be derived from the grace of regeneration.

40. How often did they provoke him in the desert? Here the preceding sentence is confirmed, it being declared that, as they had in so many instances provoked God in the wilderness, by the vast accumulation of their sins, fc343 they must of necessity have perished a thousand times, had not God as often shown himself favorable and merciful towards them. The interrogatory form of the sentence expresses more significantly that they continued sinning without intermission. The word wilderness includes in it the circumstance both of place and of time. By this it is intended, first, to reprove their ingratitude, in that the memory of God’s benefits, while still so fresh in their minds, and even the sight of them daily before their eyes, were not at least able to check them in their wickedness; and, secondly, to condemn their impetuous and infatuated recklessness, in heaping up such a multitude of sins within so short a period.

In the same sense it is added immediately after, (verse 41,) that they returned to their former ways, and tempted God. The word return does not here signify change, but a continued course of sinning. The heinous indignity which is done to God when men tempt him, is expressed by a beautiful metaphor. The Hebrew word hwt, tavah, signifies to mark out or describe. It is intimated, that when the people dared to limit the operations of God, according to their own pleasure, he was, as it were, shut up within bars of wood or iron, and his infinite power circumscribed within the narrow boundaries to which unbelief would confine it. And assuredly, whenever men do not go beyond their own understandings, it is as if they would measure God by their own small capacity, which is nothing else than to pull him down from his throne; for his Majesty must be brought into subjection to us, if we would have him to be regulated according to our own fancy.

PSALM 78:42-51

42. They remembered not his hand. The sacred writer still continues to upbraid the Israelites; for the simple remembrance of God’s benefits might have restrained them, had they not wilfully and perversely forgotten whatever they had experienced. From this impious forgetfulness proceed waywardness and all rebellion. The hand of God, as is well known, is by the figure metonomy taken for his power. In the deliverance of the chosen tribes from Egypt here celebrated, the hand of God was stretched forth in a new and an unusual manner. And their impiety, against which the prophet now inveighs, was rendered the more detestable, from the fact that they accounted as nothing, or soon forgat, that which no length of time ought to have effaced from their memory. Farther, he recounts certain examples of the power of God, which he calls first signs, and then miracles, (verse 43,) that, by the recital of these, he may again rebuke the shameful stupidity of the people. By both these words he expresses the same thing; but in the second clause of the verse, the word miracles gives additional emphasis, implying that, by such strange and unheard-of events, the Egyptians had at that time been stricken with such terror as ought not to have vanished so speedily from the minds of the Israelites.

44. When he turned their rivers into blood. The Psalmist does not enumerate in their order the miracles by which God gave evidence of his power in the deliverance of his people. He considered it enough to bring to their remembrance the well-known histories of these events, which would be sufficient to lay open the wickedness and ingratitude with which they were chargeable; nor is it necessary for us to stay long on these things, since the narrative of Moses gives a more distinct and fuller account of what is here briefly stated. Only I would have my readers to remember that, although God often punished the sins of the heathen by sending upon them hail and other calamities, yet all the plagues which at that time were inflicted upon the Egyptians were of an extraordinary character, and such as were previously unheard-of. A variety of words is therefore employed to enhance these memorable instances of the vengeance of God, as that he sent upon them the fierceness of his wrath, fury, anger, and affliction. This accumulation of words is intended to awaken minds which are asleep to a discovery of so many miracles, of which both the number and the excellence might be perceived even by the blind themselves.

In the last place, it is added that God executed these judgments by angels. Although God has, according as it has pleased him, established certain laws, both in heaven and on earth, and governs the whole order of nature in such a manner as that each creature has assigned to it its own peculiar office; yet whenever it seems good to him he makes use of the ministration of angels for executing his commands, not by ordinary or natural means, but by his secret power, which to us is incomprehensible. Some think that devils are here spoken of, because the epithet evil or hurtful is applied to angel. fc352 This opinion I do not reject; but the ground upon which they rest it has little solidity. They say that as God dispenses his benefits to us by the ministry of elect angels, so he also executes his wrath by the agency of reprobate angels, as if they were his executioners. This I admit is partly true; but I deny that this distinction is always observed. Many passages of Scripture can be quoted to the contrary. When the army of the Assyrians laid siege to the holy city Jerusalem, who was it that made such havoc among them as compelled them to raise the siege, but the angel who was appointed at that time for the defense of the Church? (2 Kings 19:35.) In like manner, the angel who slew the first-born in Egypt (Exodus 11:5) was not only a minister and an executor of the wrath of God against the Egyptians, but also the agent employed for preserving the Israelites. On the other hand, although the kings of whom Daniel speaks were avaricious and cruel, or rather robbers, and turned all things upside down, yet the Prophet declares, (chapter 20:13,) that holy angels were appointed to take charge of them. It is probable that the Egyptians were given over and subjected to reprobate angels, as they deserved; but we may simply consider the angels here spoken of as termed evil, on account of the work in which they were employed, — because they inflicted upon the enemies of the people of God terrible plagues to repress their tyranny and cruelty. In this way, both the heavenly and elect angels, and the fallen angels, are justly accounted the ministers or executors of calamity; but they are to be regarded as such in different senses. The former yield a prompt and willing obedience to God; but the latter, as they are always eagerly intent upon doing mischief, and would, if they could, turn the whole world upside down, are fit instruments for inflicting calamities upon men.

50. He made a way to his anger. fc353 To take away all excuse from this ungrateful people, whom the most evident and striking proofs of the goodness of God which were presented before their eyes could not keep in their obedience to him, it is here again repeated that the wrath of God overflowed Egypt like an impetuous torrent. The miracle adverted to is the last which was there wrought, when God, by the powerful hand of his angel, slew, in one night, all the first-born of Egypt. According to a common and familiar mode of speaking in the Hebrew language, the firstborn are called the beginning, or the first-fruits of strength. Although the old advance to death as they decline in years, yet as they are in a manner renewed in their offspring, and thus may be said to recover their decayed strength, the term strength is applied to their children. And the first-born are called the beginning or the first-fruits of this strength, as I have explained more at large on Genesis 49:3. The houses of Egypt are called the tents of Ham, because Misraim, who gave the name to the country, was the son of Ham, Genesis 10:6. Farther, there is here celebrated the free love of God towards the posterity of Shem, as manifested in his preferring them to all the children of Ham, although they were possessed of no intrinsic excellence which might render them worthy of such a distinction.

PSALM 78:52-58

52. And he made his people to go forth like sheep. The Psalmist again celebrates God’s fatherly love towards the chosen people, whom, as we have elsewhere remarked, he compares to a flock of sheep. They had no wisdom or power of their own to preserve and defend themselves; but God graciously condescended to perform towards them the office of a shepherd. It is a singular token of the love which he bore towards them, that he did not disdain to humble himself so far as to feed them as his own sheep. What could a multitude who had never been trained up to the art of war do against powerful and warlike enemies? So far from having learned the art of war, the people, as is well known, had been employed, when in Egypt, in mean and servile occupations, as if they had been condemned to toil under the earth in mines or in quarries.

53. And he conducted them in safety, and they were not afraid. This does not imply that they relied on God confidently, and with tranquil minds, but that, having God for their guide and the guardian of their welfare, they had no just cause to be afraid. When at any time they were thrown into consternation, this was owing to their own unbelief. From this cause proceeded these murmuring questions to which they gave utterance, when Pharaoh pursued them, upon their leaving Egypt, and when they were “sore afraid:” “Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to carry us forth out of Egypt? Is not this the word that we did tell thee in Egypt, saying, Let us alone, that we may serve the Egyptians? For it had been better for us to serve the Egyptians, than that we should die in the wilderness,” (Exodus 14:11.) This security, then, is not to be referred to the feeling of this in the minds of the people, but to the protection of God, by which it came to pass that, their enemies having been drowned in the Red Sea, they enjoyed quiet and repose in the wilderness. Other benefits which God had bestowed upon them are here recited, and at the same time other transgressions with which they had been chargeable. This shows the more clearly their deep ingratitude. After having obtained possession of the inheritance which was promised them, as if they had been under no obligations to God, their hearts were always rebellious and untractable. The accomplishment, and, as it were, the concluding act of their deliverance, was the putting them in possession of the land of Canaan, from entering which they had precluded themselves, had not God determined, notwithstanding their wickedness, to complete, in all respects, the work which he had commenced. The land itself is called the borders of God’s sanctuary, (verse 54,) because God, in assigning it to his people, had also consecrated it to himself. This, it is manifest, exhibits in a more heinous and aggravated light the iniquity of the people, who brought into that land the same pollutions with which it had been anciently defiled. What madness was it for the people of Israel, who knew that the old inhabitants of the country had been driven from it on account of their abominations, to strive to surpass them in all kinds of wickedness? as if they had been resolved to do all they could to bring down upon their own heads that divine vengeance which they had seen executed upon others. The words this mountain are improperly explained by some as applying to the whole country of Judea; for although it was a mountainous country, there were in it plain and level grounds of large extent, both as to breadth and length. I have, therefore, no doubt, that by way of amplification the Psalmist makes honorable mention of mount Zion, where God had chosen a habitation for himself, and his chief seat. I indeed allow, that under this expression, by the figure synecdoche, a part is put for the whole; only I would have my readers to understand, that this place is expressly named, because from it, as from a source or fountain, flowed the holiness of the whole land. It is asserted that God, by his right hand, possessed or acquired this mountain; for the Hebrew verb hnq, kanah, may be understood in either of these senses: and this assertion is made, that the Israelites might not be lifted up with pride, as if they had achieved the conquest of the land, or had obtained the peaceable possession of it by their own power. As is stated in Psalm 44:3,

“They got not the land in possession by their own sword, neither did their own arm save them, but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favor unto them.” (Psalm 44:3)

55. He expelled the heathen from before them; and made them to fall into their part of the inheritance. These words are an explanation of the concluding sentence of the preceding verse: they describe the manner in which the land of Canaan was acquired, plainly intimating that the Israelites were not such a warlike race, nor those heathen nations so cowardly, as to render it an easy matter for the former to vanquish the latter, and that it would have been impossible for the former to have expelled the latter from the country, had they not been led on to victory under the conduct of God, and been aided by his power. Besides, it would have been unlawful for them to have taken possession of the country, had it not been the will of God that the first inhabitants should be deprived of it, and that strangers should be established in it in their room.

56. And they tempted and provoked the Most High God. Here they are upbraided for having, notwithstanding the many tokens of the divine favor by which they were distinguished, persevered in acting perfidiously: yea, even although God from time to time conferred upon them new benefits, to recover them to their allegiance to him, they, notwithstanding, by their rebellion, shook off his yoke. With respect to the word tempt, we have already explained its import. But it is added in general, that they provoked God, because they had not kept his covenant. By this last clause, their open and gross rebellion is the more completely demonstrated; for, although they had been plainly taught their duty, they nevertheless refused to submit to the authority of God. The law is called testimonies or agreements, fc358 because, as men enter into contracts upon certain conditions, so God, by his covenant, entered into a contract with this people, and bound them to himself. In speaking of them in this manner, there is pronounced upon them no light censure; but when they are charged in the next verse with apostasy and perfidiousness, that fills up the measure of their guilt. God had adopted them to be his people: they, on the other hand, despising his favor, voluntarily renounce it. He had gathered them together under his wings; and they, by their waywardness, scatter themselves in all directions. He had promised to be a father to them; and they refuse to be his children. He had shown them the way of salvation; and they, by going astray, willingly precipitate themselves into destruction. The prophet, therefore, concludes, that in every age they showed themselves to be an impious and wicked people. It is again to be noticed, that the fault which is most severely condemned in them is, that they too much resembled their fathers. This is particularly mentioned, to prevent any man from deceiving himself by supposing, that in indiscriminately imitating his ancestors he is doing right, and that he may not think of making use of their example as an argument for defending his own conduct. The instability of the people is next expressed by a very apposite figure, which Hosea also employs in Hosea 7:16. As archers are deceived when they have a bow which is too weak, or ill bent, or crooked and flexible, so it is stated, that this people turned back, and slipped away by their deceitful and tortuous craftiness, that they might not be governed by the hand of God.

58. And they provoked him to anger with their high places. We have here adduced the species of defection by which the Israelites afforded incontestable evidence that they refused to be faithful to God, and to yield allegiance to him. They had been sufficiently, and more than sufficiently warned, that the service of God would be perverted and contaminated, unless they were regulated in every part of it by the Divine Word; and now, disregarding his whole law, they recklessly follow their own inventions. And the fruits which uniformly proceed from the contempt of the law are, that men who choose rather to follow their own understanding than to submit to the authority of God, become wedded to gross superstitions. The Psalmist complains that the service of God was corrupted by them in two ways; in the first place, by their defacing the glory of God, in setting up for themselves idols and graven images; and, secondly, by their inventing strange and forbidden ceremonies to appease the anger of God.

PSALM 78:59-66

59. God heard it, and was wroth. The prophet again shows that God, when he found that no good resulted from his long-suffering, which the people abused, yea, even treated with mockery, and perverted as an encouragement to greater excess in sinning, at length proceeded to inflict severe punishments upon them. The metaphor, which he borrows from earthly judges, is frequently to be met with in the Scriptures. When God is said to hear, it is not meant that it is necessary for him to make inquisition, but it is intended to teach us that he does not rush forth inconsiderately to execute his judgments, and thus to prevent any from supposing that he ever acts precipitately. The amount of what is stated is, that the people continued so pertinaciously in their wickedness, that at length the cry of it ascended to heaven; and the very weight of the punishment demonstrated the aggravated nature of the offense.

After it is said that Israel, whom God had loved so much, was become an abomination in his sight, it is added, (verse 60,) that they were bereft of the presence of God, which is the only source of true felicity and comfort under calamities of every kind. God, then, is said to have abhorred Israel, when he permitted the ark of the covenant to be carried into another country, as if he intended by this to indicate that he had departed from Judea, and bidden the people farewell. It is indeed very obvious, that God was not fixed to the outward and visible symbol; but as he had given the ark to be a token or sign of the close union which subsisted between him and the Israelites, in suffering it to be carried away, he testified, that he himself had also departed from them. Shiloh having been for a long time the abode of the ark, and the place where it was captured by the Philistines, (1 Samuel 4:11,) it is termed the habitation or dwelling- place of God. The manner of his residence, in short, is beautifully expressed in the next sentence, where Shiloh is described as his dwellingplace among men. God, it is true, fills both heaven and earth; but as we cannot attain to that infinite height to which he is exalted, in descending among us by the exercise of his power and grace, he approaches as near to us as is needful, and as our limited capacity will bear. It is a very emphatic manner of speaking to represent God as so incensed by the continual wickedness of his people, that he was constrained to forsake this place, the only one which he had chosen for himself upon the earth.

61. And he delivered his strength into captivity. In this verse, the same subject is prosecuted: it is declared, that the strength of God, by which the Israelites had been shielded and defended, was at that time in captivity. Not that his power could only be exerted in connection with the outward symbol; but instead of opposing their enemies as he had formerly done, it was now his will that the grace by which he had preserved his people should, so to speak, be led captive. This, however, is not to be understood as implying that the Philistines had made God their prisoner. The meaning simply is, that the Israelites were deprived of the protection of God, in consequence of which they fell into the hands of their enemies, even as an army is put to flight when the general is taken prisoner. The ark is also termed the beauty of God; because, being in himself invisible, he made it the symbol of his presence, or, as it were, a mirror in which he might be seen. It is a bold, and at first sight, an absurd hyperbole, to say that the strength of God was taken prisoner by the Philistines; but it is expressly used for the purpose of aggravating the wickedness of the people. As he had been accustomed mightily to display the power of his arm in aiding them, the offenses with which he had been provoked must have been of a very heinous character, when he suffered that symbol of his power to be forcibly carried away by a heathen army. We are taught by the prophet Jeremiah, (Jeremiah 7:12,) that what is here related of Shiloh, is addressed as a warning to all those who, flattering themselves upon false grounds, that they enjoy the presence of God, are lifted up with vain confidence: “But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.” If, therefore, when God approaches us familiarly, we do not sincerely receive him with that reverence which becomes us, we have ground to fear that what happened to the people of Shiloh will happen also to us. So much the more disgusting, then, is the boasting of the Pope and his adherents, who support the claims of Rome as the special dwelling-place of God, from the fact, that the Church in former times flourished in that city. It is to be remembered, — what they seem to forget, — that Christ, who is the true temple of the Godhead, was born in Bethlehem, and brought up in Nazareth, and that he dwelt and preached in Capernaum and Jerusalem; and yet the miserable desolation of all these cities affords a dreadful testimony of the wrath of God.

62. And he shut up his people to the sword. Other parts of the calamity which befell Israel in the time of the high priest Eli are here mentioned. God, in permitting the ark to be carried away, showed that he had withdrawn his favor from them. This was also demonstrated from the fact, that all the flower of the people — those who were in the prime and blush of manhood — were consumed by the wrath of God: which is expressed by the fire devouring them. But this language is metaphorical, as is evident from the history of the event referred to, which informs us, that those that perished who were of the chosen of Israel, to the number of thirty thousand men, fell by the sword of the enemy, and not by fire, (1 Samuel 4:10.) This figure points out the suddenness of the dreadful calamity. It is as if it had been said, They were destroyed in a moment, even as fire quickly consumes chaff and the dry leaves of trees. fc362

The great extent of this slaughter is heightened by another figure, which is, that for want of men, the maidens continued unmarried. This is the meaning of the clause, Their virgins were not applauded; the reference being to the nuptial songs which were wont to be sung at marriages in praise of the bride. To aggravate still more the unwonted and appalling nature of the calamity, it is added, that even the priests, whom God had taken under his special protection, perished indiscriminately with others. When it is said, that the widows made no lamentation, I would explain it as denoting, either that they themselves died first for sorrow, so that they had no opportunity of mourning for others, or else, that when led captive by their enemies, they were prohibited to mourn. By all these expressions, the object is to show, in a few words, that all kinds of calamities were heaped upon them. fc363

65. But the Lord awoke as one asleep. Some understand this as spoken of the Israelites, implying that the Lord awoke against them; and others, as spoken of their enemies. If the first sense is adopted, it need not excite our surprise, that the Israelites are termed, in the 66th verse, the enemies of God, even as they are so designated in Isaiah 1:24,

“Therefore, saith the Lord, the Lord of hosts, the mighty One of Israel, Ah! I will ease me of mine adversaries, and avenge me of mine enemies.” (Isaiah 1:24)

And thus the meaning will be, that the Israelites paid dearly for abusing the patience of God, by taking encouragement from it to indulge to greater excess in the commission of sin; for awaking suddenly, he rushed upon them with so much the greater fury. But as we find the prophets drawing their doctrine from Moses, and also framing their language according to his as a standard, the opinion of those who understand this and the following verse, as referring to the Philistines, is no less probable. The prophet here appears to have borrowed this order, from the song of Moses, (Deuteronomy 32:27,) where God declares, that while he punished his own people, he, at the same time, did not forget to repress their enemies. Since it is a common proverb, that the issue of wars is uncertain, if, after the enemies of the chosen tribes had obtained the victory, no change had happened to them, it would not have been so manifest, that what befell his own people was a punishment inflicted upon them by God. But when God, after having afflicted and humbled the Israelites, made his judgments to fall on their conquerors, without the instrumentality of man, beyond all human expectation, and contrary to what happens in the ordinary course of events; — from this it is the more plainly manifest, that when the Israelites were laid in the dust, it was the work of God, who intended thus to punish them. The prophet, however, at the same time, gives us to understand, that God was constrained, as it were, by necessity, to punish them with greater severity; because, in afterwards inflicting his judgments upon the Philistines, he gave abundant evidence of his regard to his covenant, which the Israelites might be very apt to think he had quite forgotten. Although he had, so to speak, taken the side of the Philistines for a time, it was not his intention utterly to withdraw his love from the children of Abraham, lest the truth of his promise should become void.

The figure of a drunken man may seem somewhat harsh; but the propriety of using it will appear, when we consider that it is employed in accommodation to the stupidity of the people. Had they been of a pure and clear understanding, fc364 God would not have thus transformed himself, and assumed a character foreign to his own. When he, therefore, compares himself to a drunken man, it was the drunkenness of the people; that is to say, their insensibility that constrained him to speak thus: which was so much the greater shame to them. With respect to God, the metaphor derogates nothing from his glory. If he does not immediately remedy our calamities, we are ready to think that he is sunk into a profound sleep. But how can God, it may be said, be thus asleep, when he is superior in strength to all the giants, and yet they can easily watch for a long time, and are satisfied with little sleep? I answer, when he exercises forbearance, and does not promptly execute his judgments, the interpretation which ignorant people put upon his conduct is, that he loiters in this manner like a man who is stupified, and knows not how to proceed. fc365 The prophet, on the contrary, declares, that this sudden awaking of God will be more alarming and terrible than if he had at the first lifted up his hand to execute judgment; and that it will be as if a giant, drunken with wine, should start up suddenly out of his sleep, while as yet he had not slept off his surfeit. Many restrict the statement in the 66th verse, concerning God’s smiting his enemies behind, to the plague which he sent upon the Philistines, recorded in 1 Samuel 5:12. The phrase, everlasting disgrace, agrees very well with this interpretation; for it was a shameful disease to be afflicted with haemorrhoids in their hinder parts. But as the words, They were smitten behind, admit of a more simple sense, I leave the matter undecided.

PSALM 78:67-72

67. And he rejected the tabernacle of Joseph. Those who suppose that the word enemies, in the 66th verse, applies to the Israelites, connect these verses with the preceding, and suppose the meaning to be, that the wound which God had inflicted upon them was incurable. But, preferring the other opinion, which regards the Philistines as spoken of, and the scope to be, that God, in punishing them so severely, evidently showed that the covenant which he had made with his people was not disannulled, since he had avenged himself in such an awful manner upon their enemies, the explanation which I would rather give is, that this is added by way of correction, as if it had been said, That God was not yet fully reconciled towards his people who had wickedly revolted from him, and that, as an evidence of this, there remained among them some traces of the punishment with which he had visited them. The meaning of the text, therefore, is, that when the ark was taken by the Philistines, God was, so to speak, asleep, having been made drunk by the sins of his people, so that he could no longer keep watch for their defense as he had been accustomed to do; and yet, that he did not continue long sunk in sleep, but that, whenever he saw the ungodly Philistines treating with mockery the glory of his majesty, this heinous insult awoke and provoked him, just as if a giant, having well supped, had awoke from his first sleep before he had recovered from the exciting effects of his wine; and that, at the same time, his anger had not been so provoked against this heathen and uncircumcised nation as to prevent him from exhibiting some signs of the chastisement which he had inflicted upon the wicked and ungrateful Israelites even to the end. The rejection spoken of amounts to this, that when God permitted his ark to be carried away to another place, the Israelites were thereby deprived of the honor with which, by special privilege, they had been previously distinguished.

There are two principal points which should here be particularly attended to; in the first place, when the Philistines were smitten with unseemly ulcers, the plainest evidence was afforded that when the Israelites were conquered by them, this happened solely because God willed it to be so. He did not recover new strength, or gather together a new army for the purpose of invading, some short time after, the Philistines who had been victorious, nor did he have recourse, in doing this, to foreign aid. The other point is, that although God stretched forth his hand against the Philistines, to show that he had still some remembrance of his covenant, and some care of the people whom he had chosen, yet in restoring the Israelites in some measure to their former state, he made the rejection of Shiloh a perpetual monument of his wrath. He, therefore, rejected the tribe of Ephraim; fc367 not that he cast them off for ever, or completely severed them from the rest of the body of the Church, but he would not have the ark of his covenant to reside any longer within the boundaries of that tribe. To the tribe of Ephraim is here opposed the tribe of Judah, in which God afterwards chose for himself a dwelling-place.

Thus the prophet proceeds to show, that when the ark of the covenant had a resting-place assigned to it on mount Zion, the people were in a manner renewed; and this symbol of reconciliation being restored to them, they were recovered to the favor of God from which they had fallen. As God had, so to speak, been banished from the kingdom, and his strength led into captivity through the sins of the Israelites, they had need to be taught, by this memorial, that God had been so highly displeased with their wickedness, that he could not bear to look upon the place in which he had formerly dwelt. After this separation, although to teach the people to be more on their guard in time to come, there was not a full and perfect restitution, yet God again chose a fixed residence for his ark, which was a manifestation of wonderful goodness and mercy on his part. The ark, after its return, was carried from one place to another, as to Gath, Ekron, and other places, until mount Zion was pointed out by an oracle as its fixed abode; but this intervening period is not taken notice of by the prophet, because his design went no farther than to impress upon the memory, both the example of the punishment, and the grace of God, which was greater than any could have ventured to hope for. fc368 That which is often repeated by Moses should also be remembered:

“But unto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come,” etc., (Deuteronomy 12:5.)

Shiloh having acquired this renown, because the ark had dwelt there for a long time, when the ark was carried away into the country of the enemies of Israel, the minds of men were strangely perplexed, until they knew the place which God had chosen for its future residence. The ten tribes were not at that time rejected, and they had an equal interest in the kingdom and the priesthood with the tribe of Judah; but in process of time their own rebellion cut them off. This is the reason why the prophet says, in scorn, that the tribe of Ephraim was rejected, and that the tribe of Joseph, from whom it sprung, was not chosen.

68. But he chose the tribe of Judah. The meaning is, that God preferred the tribe of Judah to all the rest of the people, and chose from it a king, whom he might set over all the Israelites as well as the Jews. And he chose the mountain of Zion, appointing a certain spot upon it to be the seat of his sanctuary. That the cause of this choice might not be sought any where else but in God, it is particularly stated that the preferring of mount Zion to all other places, and the enriching of it in such a distinguished manner, proceeded entirely from the free and unmerited love of God. The relative which is here put instead of the causal adverb for; the meaning being, that the sanctuary of God was established there, not for any worthiness of the place, but solely because it was the good pleasure of God. It was proper that this second restitution of the people should be no less free than their first adoption was, when God made his covenant with Abraham, or when he delivered them from the land of Egypt. God’s love to the place had a respect to men. From this it follows, that the Church has been gathered together from the beginning, and in all ages, by the pure grace and goodness of God; for never have men been found to possess any intrinsic meritorious claims to his regard, and the Church is too precious to be left to depend upon the power of men.

69. And built his sanctuary like high places. fc369 In this verse, what is intimated is simply this, that Mount Zion was singularly beautified; which, however, ought to be referred to the heavenly pattern. It was not the will of God that the minds of his people should be entirely engrossed with the magnificence of the building, or with the pomp of outward ceremonies; but that they should be elevated to Christ, in whom the truth of the figures of the former economy was exhibited. It is, therefore affirmed, that the sanctuary was built like high places; that is to say, it was conspicuous among all the high mountains: even as Isaiah (Isaiah 2:2,) and Micah, (Micah 4:1,) prophesying of the building of the new and spiritual temple, declare that it “shall be established in the tops of the mountains, and shall be exalted above the hills.” And it is well known that fortresses were in those days erected upon high places. Zion is next compared to the entire mass of the globe: He hath built his sanctuary like the earth, fc370 which he has established for ever. Some regions of the globe are visited by earthquakes, or perish by the opening of the earth, or are agitated by some violent commotion, or undergo some alteration; but the body of the earth itself continues always stable and unchanged, because it rests upon deep foundations. It is, therefore, here taught that the building spoken of was not temporary, like the sumptuous palaces of kings, which fall into ruins during the lapse of time, or are in danger of being destroyed by other means; but that it was founded to stand entire, even to the end of the world. If it is objected that the temple was destroyed by the Chaldeans and Assyrians, the answer is obvious, That the stability celebrated consists in Christ alone; for, if the ancient sanctuary, which was only a figure, is considered merely in itself, without any regard to that which it typified, it will be only an empty shadow. But as God intended it to be a pledge to show that Christ was to come, perpetuity is justly attributed to it. In like manner it is said, in another place, (Psalm 87:1,) “His foundation is in the holy mountains;” and in Isaiah, (Isaiah 14:32,) “The Lord hath founded Zion;” and again, in Psalm 74:2, God is said “to dwell in mount Zion,” so that it should never be moved.

70. And he chose David his servant. After having made mention of the temple, the prophet now proceeds to speak of the kingdom; for these two things were the chief signs of God’s choice of his ancient people, and of his favor towards them; and Christ also hath appeared as our king and priest to bring a full and perfect salvation to us. He proves that David was made king by God, who elevated him from the sheepfold, and from the keeping of cattle, to the royal throne. It serves in no small degree to magnify the grace of God, that a peasant was taken from his mean shepherd’s cot, and exalted to the dignity of a king. Nor is this grace limited to the person of David. We are taught that whatever worth there was in the children of Abraham, flowed from the fountain of God’s mercy. The whole glory and felicity of the people consisted in the kingdom and priesthood; and both these are attributed to the pure grace and good pleasure of God. And it was requisite that the commencement of the kingdom of Christ should be lowly and contemptible, that it might correspond with its type, and that God might clearly show that he did not make use of external aids in order to accomplish our salvation.

71. He took him from following the suckling ewes, etc. The grace of God is farther commended from the circumstance, that David, who was a keeper of sheep, was made the shepherd of the chosen people and heritage of God. There is an allusion to David’s original condition; but the Spirit of God, at the same time, shows us the difference between good and lawful kings, and tyrants, robbers, and insatiable extortioners, by telling us that whoever would aspire to the character of the former must be like shepherds.

It is afterwards added, (verse 72,) that David had faithfully performed the duties of the trust committed to him. By this the prophet indirectly rebukes the ingratitude and perverseness of the people, who not only overturned the holy and inviolable order which God had established, but who had also, in shaking off his salutary yoke, thrown themselves into a state of miserable dispersion. What follows concerning the prudence of David’s hands seems to be an improper form of expression. But it is intended forcibly to express, that he not only was successful in what he had undertaken, but that he was governed by the Spirit of God, which prevented him from putting his hand at random to any work which might come in his way, and led him prudently and skilfully to do that to which faith and duty called him; and thus, in the success of his undertakings, his wisdom appears more conspicuous than his good fortune.

FOOTNOTES

fta1 Milton fta2 Sir David K. Sandford fta3 From the variety of interpretations of the same passages which we meet with in Calvin’s Commentary, and of which we have still more numerous specimens in Poole’s Synopsis Criticorum, it is by no means to be supposed that the meaning of the language of Scripture is vague, uncertain, and unsettled. Had the professed interpreters of Scripture always performed their task with judgment, as well as learning and talent, and been guided by the rules of sound hermeneutics, the reader would not have been bewildered with so many different and contradictory interpretations. Still, however, there are words and sentences, the exact import of which is more or less doubtful and uncertain, so that it is difficult to determine between different senses which have been put upon them. The reasons of this are so well stated by Cresswell, in his preface to The Book of Psalms with Notes, (pp. 14, 15, 16,) and the passage has so direct a bearing on a number of the various interpretations, which Calvin deals with in this Commentary, that we shall quote it entire though it is long. “The Hebrew is not only a dead language, but the oldest of all dead languages; it is, moreover, the language of a people that lived under institutions and in a climate very different from those of our own country, so that the idioms with which it abounds cannot but be strange to our habits of thinking and our modes of speech; nor have we any book but the Bible itself to consult for an illustration of these phraseological peculiarities. The paucity of the words also contained in that ancient tongue is such, that the same Hebrew term very often bears a great variety of significations, the connection of which with each other cannot always be satisfactorily ascertained:and, again, there are words, each of which is found but once in the whole volume of Scripture, so that their meanings can only be conjectured, either from their affinity to other words, or from the purport of the passage wherein they occur. “The following are amongst the many grammatical Hebraisms which we meet with in The Book of Psalms. The future and past tenses are put almost indiscriminately, the one for the other, and the former of them is used occasionally to designate not that which will happen, but that which is accustomed to happen. The infinitive is put for every other mood, and also for nouns even in the accusative case. The future tense is sometimes expressed by a verb in the imperative mood. Two substantives are put instead of a substantive and an adjective; a substantive is frequently used adverbially; and the same substantive repeated denotes multitude When the negative particle occurs in the first member of a sentence, it is sometimes to be understood, and must be supplied, in the following members. Hebrew sentences are also in other respects very often elliptical, broken, and imperfect; and in the same sentence there is in many instances a change of person in the speaker, without any express intimation of it. “From the peculiarities above mentioned, and especially from the different ways in which an ellipse may be supplied, it is plain that the text of Scripture must needs admit of a considerable latitude of interpretation; so that although none of its important doctrines whether they relate to faith or morals, are thereby left doubtful, yet does it contain passages the exact meanings of which are more or less uncertain. The candid and pious reader, however, will with Augustine gladly acknowledge that all which he fully comprehends in the sacred volume is most excellent; whilst he looks with feelings of veneration upon that smaller portion of it which he less perfectly understands, but which the diligence and erudition of future times may, through divine aid, be enabled to elucidate.”

fta4 Parallelism is the distinguishing characteristic of Hebrew poetry, and an attention to it, it must be admitted, affords much assistance in elucidating obscure, and explaining difficult passages. Some modern translations of The Psalms, as French and Skinner’s, have the lines so arranged as to make the parallelisms apparent to the eye; which enables the reader to discover at a glance niceties both of structure and of meaning, which, in the ordinary mode of printing, might pass unnoticed after frequent and even close perusal. For a full investigation of this subject, the reader is referred to Dr Lowth’s elegant Lectures on Sacred Poetry, and his Preliminary Dissertation prefixed to his translation of the prophet Isaiah, works which created a new era in sacred literature, by the light which they cast on the character of

Hebrew poetry, with respect to which the learned world were previously unsettled and perplexed, from the obscurity which rested on the subject. Bishop Jebb, in his “Sacred Literature,” has also investigated the parallelism of Hebrew poetry with much ability, and successfully controverted some of Bishop Lowth’s positions.

fta5 That Calvin held this doctrine is evident from his Commentary on Acts 13:33, where, after stating that the words of the second

Psalm, above quoted, refer to the unequivocal evidence by which the Father proved that Christ was his Son in raising him from the dead, he observes “This, however, is no objection to the doctrine that Christ, the personal Word, was begotten by the eternal Father before time; but that generation is an inscrutable mystery.:With respect to those who argue from this passage in support of that doctrine, he says, “I know that Augustine, and the greatest number of commentators, are better pleased with the subtile speculation that ‘to-day ‘ denotes a continued or an eternal act. But when the Spirit of God himself is his own interpreter, and explains by the mouth of Paul what was spoken by David, we are not warranted to invent and put upon the words any other meaning. “ fta6 P. 118 fta7 Pp. 103-105 fta8 P. 543 fta9 See Biographica Dramatica; Lowndes’ Biographer’s Manual of English Literature; and Warton’s History of English Poetry, vol. in. pp. 409414.

fta10 Edward de Vere, 17th Earl of Oxford, was highly distinguished for his wlt, valor, and Patriotism. In two several tournaments he was honored by receiving the prize from the hand of his mistress, Queen Elizabeth, baring been led armed, by two ladies, into the Royal Presence Chamber. Walpole notes that he was an admired poet, and reckoned the best waiter of comedy in his time. He died at a very advanced age, June 24, 1604. It is extremely probable that ARTHUR GOLDING, the old Translator, was related, perhaps not distantly, to this nobleman. It appeals from Dugdale, and other authorities, that John, 16th Earl of Oxford, his father, married Margaret, daughter of John Golding, and sister of Sir Edward Golding, for his second wife, by whom he had Earl Edward, after whom it is likely he was named, and a daughter.

fta11 “Jusqu’a ce que nous sentions quelque allegement qui nous appaise et contente.” –Fr.

fta12 “Et nous acquiert tranquillite de conscience devant luy.”— Fr. “And acquires for us tranquillity of conscience before him.”

fta13 “Cependant surveindrent en la ville seditions les unes sur les autres.” — Fr.

fta14 C’est, ascavoir de ne vouloir point apparoistre ou suyvre les grandes assemblees.”—Fr “That is, not wishing to appear before, or wait upon, the great assemblies.”

fta15 “Qu’en considerant tout le discours de la vie de David. ” — Fr.

fta16 “Que se tenir quois en vivant paisiblement et honnestement.” — Fr.

fta17 “Et je n’enten pas seulement les frians qui cherchent quelque lippee pour farcir leur ventre.” — Fr.

fta18 “Mais encore ce n’estoit pas assez d’estre traitte ainsi inhumainement par mes voisins, si non qu’en un pays lointain vers la mer glacee le temps se troublast aussi je ne scay comment par la phrenesie d’aucuns, pour puis apres faire lever contre moy comme un nuee de gens qui sont trop de loisir et n’ont que faire s’ils ne s’escarmouschent a empescher ceux qui travaillent a edification.”—Fr.

PSALM 1

fta19 In the Septuangint, the reading is makariov ajnhr, blessed is the man. Both Calvin and our English translators have adopted this rendering. But the Hebrew word yrça, rendered blessed, is in the plural number, and çyah, ha-ish, the man, in the singular. Accordingly, the words have been considered as an exclamation, and may be literally rendered, O, the blessedness of the man! A beautiful and emphatic form of expression.

fta20 C’est a dire, un accroissement de mal comme par degrez. — Fr.

fta21 Il est bien conjoint avec le verbe signifiant une profession de vivre et un train tout accoustume. — Fr.

fta22 Et s’adonner de soy-mesme a impiete. — Fr.

fta23 “And it bringeth forth all its produce to maturity.” — (Street’s New Literal Version of the Psalms.)

PSALM 2

fta24 Ne mesme y pensait. — Fr.

fta25 A rhetoric figure, in which persons or things are feigned or supposed to speak; a personification.

fta26 The word in our Hebrew Bibles is Elohai; but is considerable number of MSS, it is Jehovah. “The Jews in latter ages had a superstitious dread of pronouncing the word Jehovah, and frequently inserted Adonai and Elohim instead of it in their manuscripts of the Scriptures. But the more ancient MSS. Have Jehovah frequently where the more modern have Adonai and Elohim. Sixty MSS, of Dr. Kennicott’s collation and twenty-five of De Rossi’s have Jehovah here.” — Street, 2:4.

fta27 Il avoit a Leur avis. — Fr.

fta28 Encore qu’il ne dise un seul, si est ce qu’en effect il parle assez pour se faire entendre. — Fr.

fta29 Ou, car son; or, for his. — Fr. Marg.

fta30 The word rb, Bar, which here signifies son, is also sometimes used to denote pure, as it is in Job 11:4, Psalm 24:4 and 73:1. In this former sense it is a Chaldee word, in the latter it is a Hebrew one. This rendering, of which Calvin disapproves, is substantially that of the Septuagint, which reads, draxasqe paideiav, literally, lay hold upon instruction. But as the Arabic version of the Psalms, which generally follows the Septuagint, has used here (and in many other places, where the Septuangint has paideiav) a word which signifies not only instruction, but good morals, virtue, Street thinks that the authors of the Septuangint, by paideiav, meant good morals, or virtue in general, and that they understand rb, Bar, as a general expression for the same thing. The Chaldee, Vulgate, and Ethiopic version, also render rb, Bar, by a word meaning doctrine or discipline. “This is a remarkable case,” says Dr. Adam Clark, “and especially that in so pure a piece of Hebrew as this poem is, a Chaldee word should have been found, rb, Bar, instead of ˆb, Ben, which adds nothing to the strength of the expression, or the elegance of the poetry. I know that rb, Bar, is also pure Hebrew as well as Chaldee; but it is taken in the former language in the sense of purifying, the versions probably understood it so here. Embrace that which is pure, namely, the doctrine of God.

fta31 Pour rendre raison du precedent ascavoir pour quoy c’est qu’ila periront.. — Fr.

fta32 Pour n’estre point accablez de la frayeur d’ire de Dieu. — Fr.

fta33 Qui de soy est espouvantable aux hommes — Fr.

fta34 The word yrça, ashre, which occurs in the beginning of the psalm, is also used here; and therefore, the word may be rendered, O the blessednesses of all those who put their trust in him.

fta35 The inscription or title of the psalm refers it to the conspiracy of Absalom, and that the psalm refers to this is evident from the whole tenor of it. “But these titles are destitute of authority, as the careful reader of the Psalms will soon remark; they are to be regarded merely as marginal glosses of the Jews, but poor guides to the interpretation of Scripture.” — Fry’s Translation and Exposition of the Psalms.

PSALM 3

fta37 Et s’en monstreroit le protecteur. — Fr.

fta38 En nous poursuyvant. — Fr.

fta39 Il a ose venir familierement faire sa complainte a Dieu et comme se discharger a lui. — Fr.

fta40 L’audace de ses ennemis et risee accompagnee de sacrilege. — Fr .

fta41 En l’offensant. — Fr.

fta42 De la procede l’asseurance dont il fait mention puis apres qu’il marchera hardiment la teste levee. — Fr. From this proceeded the confidence of which he makes mention a little after, that he will boldly walk with unabashed brow.

fta43 Par les mocqueries malheureuses des meschans. — Fr. By the pitiful scornings of the wicked.

fta44 D’esloigner de Dieu nos gemissemens, et les luy cacher .— Fr. To withhold our groanings from God, and to conceal them from him, fta45 Selon l’usage des Hebrieux, ces mots qui sont en un temps passe, Je suis couche et endormi se prenent ancunesfois pour un temps a-venir, Je me coucheray et dormiray. — Fr.

fta46 A faire les mesmes prieres qu’au commencement. — Fr.

fta47 Et puis a cause qu’il a obtenu cela, c’est a dire, qu’il est demeure, en sauvete, it luy en rend graces; tesmoignant par cela qu’il tient de Dieu sa deliverance et la recognoist de luy. — Fr. And then having obtained this, that is to say, having been preserved in safety, he gives thanks to God, testifying by this, that he owed his deliverance to him, and recognized it as coming from him.

PSALM 4

fta48 “Ascavoir, Jusques a quand, a vers. 3.” — Fr. fta49 “Et ils disent que c’estoit le commencement d’une chanson commune au chant de laquelle ce psaume a este compose.” — Fr. fta50 “Le principal chantre, ou maitre de la musique qui avoit charge de mettre les psaumes en chants et accords.” — Fr. The chief singer or leader of the music who had the charge of setting the psalms to tunes and harmonies.

fta51 “Mon protecteur, celuy qui maintient mon droit.” — Fr. My protector, he who maintains my right.

fta52 “Contre les effrois et dangers qui se presentoyent.” — Fr. Against the terrors and dangers which presented themselves.

fta53 “Le mot Hebrieu ne signifie pas simplement Homme, mais homme viril at robuste; en quoy il semble taxer, en passant, leur arrogance.” — Fr. The Hebrew word signifies not simply man, but a strong and robust man; and by this word he seems, in passing, to rebuke their arrogance.

fta54 “D’une malice si evidente qu’on la pourroit toucher au doigt.” — Fr. With a malice so evident that one could touch it with the finger.

fta55 “Et estans retirez a part pour sonder leurs consciences.” — Fr. And being retired by themselves to probe or examine their consciences.

fta56 “Comme s’ils eussent este gens de bien, adonnez a son service et qu’il n’y eust eu zele qu’en eux.” — Fr. As if they had been his genuine people devoted to his service, and that there was no zeal but among them.

fta57 “Entre les sacrifices de justice et toutes les ceremonies, quand elles sont destituees de la verite interieure et destournees de leur droit usage et par consequent falsifiees.” — Fr. Between the sacrifices of righteousness, and all ceremonies, when they are unaccompanied with sincerity of heart, and perverted from their proper use, and are consequently spurious.

fta58 The reader will observe, that Calvin does not use the word any, a supplement which is to be found in our English version. The question is certainly more emphatic without this word. “The word any,” says Dr Adam Clarke, “is not in the text, nor any thing equivalent to it; and yet not a few have quoted it, and preached upon the text, placing the principal emphasis upon this illegitimate word.”

fta59 “or ceste comparaison du desir de David avec ceux des mondains amplifie bien la substance de ceste doctrine.” — Fr. fta60 “Se contentent d’en jouir sans panser plus haut.” — Fr. fta61 “Se repose totalement en Dieu et y prendre contentement.” — Fr. fta62 The allusion is to the joy of the harvest and vintage.

fta63 “Or combien que les expositeurs varient en ce mot que nous avons traduit, Au temps:pource qu’aucuns traduisent, Tu m’as donne liesse au coeur depuis le temps que, etc., comme s’il disoit, Je suis joyeux quand je voy prosperer mes ennemis en ce monde.” — Fr. fta64 “Seul ou a part.” — Fr.

PSALM 5

fta65 “Qu’il appelle Heritages.” — Fr. fta66 “Mais pource que je n’approuve point ce que devinent plusieurs parlans comme par enigmes sur ces inscriptions des Pseaumes. — Fr. fta67 “Il a aussi represente et exprime ses gemissemens qui estoyent en grand nombre et de beaucoup de sortes.” — Fr.

fta68 “Ce qu’il vent requerir a Dieu.” —Fr.

fta69 Bishop Horne beautifully renders the word, “dove-like mournings,” and Bishop Horsley, “sighing.” “The word,” says Hammond, “regularly signifies sighing or cry, not a loud, sonorous voice, but such as complaints are made in.”

fta70 “Il semble que puis apres, pour mieux specifier, it en met deux sortes appelant les unes Complaintes obscures, et les autres Cri.” — Fr.

fta71 “Quand la douleur l’empesche de parler distinctement et faire entendre sa voix.” — Fr.

fta72 “Ou le mauvais.” — Fr. Marg. “Or the wicked.”

fta73 The words in the original are µymd çya, ish damim, literally, the man of bloods. The plural number is used, probably to teach us, that the man who thirsts for human blood is rarely satisfied with one victim.

fta74 “Comme il est protecteur et defenseur des siens.” — Fr. fta75 “Pour la multitude.”—Fr. “For the multitude.”

fta76 “Par ainsi il confesse n’avoir ne dexterite ne force, ne mesme aucun moyen pour eviter les embusches des ennemis.” — Fr. “Thus he confesses that he has neither skill nor power, nor any means whatever, by which to avoid the snares of his enemies.”

fta77 “Gouffres qui devorent tout.” — Fr. “Gulfs which devour all.”

fta78 “C’est a dire, ne vienent a bout de leurs enterprises.” — Fr.

fta79 In the older Latin editions, and in the French edition, the verbs for rejoice and delight are rendered, on the margin, in the future tense, thus:— “And all who trust in thee shall rejoice; yea, they shall rejoice for ever; and cover thou them, and those that love thy name shall delight in thee.”

fta80 “Signifie, souhaitter bien et prosperite a quelquun et prier pour luy.” — Fr.

fta81 Bishop Horsley thinks hnxk, katsinah, as with a shield, should be construed with nwxr ratson, favor or good will, and translates the words thus:“Like a shield of good will, thou wilt stand guard around him.” The reading of the Septuagint is the same: Wv oJplw eujdokiav, as with a shield of good will. The word hnx tsinah, means that kind of shield, from the middle of which there arose a large boss, surmounted by a dagger and which was highly useful both as a defensive and an offensive weapon in ancient warfare.

PSALM 6

fta82 Sheminith, or the eighth, “is thought to be the shrillest or loftiest note, as Alomoth is the lowest; of which see 1 Chronicles 15:20, 21. But all this is only conjecture; and the Jews themselves have no certain knowledge of their ancient music, and of the signification of the terms belonging to it.” — Poole’s Annotations. fta83 “En faisant vengence des forfaits des hommes.” — Fr.

fta84 Or greatly terrified. This is a very correct rendering of the original words dam hlhbn; nibhalah meod:and they are very like those uttered by the Savior in his agony, “My soul is exceeding sorrowful, even unto death.”

fta85 “Mais toy, Seigneur, jusques a quand m’affligeras-tu?” — Fr. “But thou, O Lord, how long wilt thou afflict me?”

fta86 “Des maux et chastiemens.” — Fr.

fta87 “Car il n’est fait nulle mention de toy en la mort:qui est-ce qui to louera au sepulcher?” — Fr. “For there is no mention made of thee in death; and who shall praise thee in the grave?”

fta88 “Ascavoir que sentant la main de Dieu contraire, veu qu’il l’advertissoit de sa vengence contre le peche.” — Fr. fta89 “Je baigne ma couche. — Fr. “I soak my couch.” “Ou, je fay nager.” — Fr. marg. “or, I make to swim.”

fta90 “II ne taut pas penser toutesfois que David amplifie sa tristesse a la facon des Poetes.” — Fr.

fta91 “Des frayeurs de la morte.” — Fr. “With the terrors of death.”

fta92 “A receu.” — Fr. “Hath received.” This is the rendering which is adopted in all the ancient versions, although the Hebrew verb is in the future tense.

fta93 “En un moment.” — Fr. “In a moment.”

fta94 “Avant que pouvoir se relever et venir a sentir telle asseurance qu’il monstre yci.” — Fr. fta95 “The voice of my weeping, my loud weeping.” says Hengstenberg, and then he adds, quoting from Roberts’ Orient. Illustr. of the Sacred Scrip., “Silent grief is not much known in the East. Hence, when the people speak of lamentation, they say, Have I not heard the voice of his mourning?”

fta96 “Qu’il n’y a rien en tout le monde qui se dresse contre nous.” — Fr.

PSALM 7

fta97 “Delectation, ou Resjouissance.”—Fr. fta98 “Ascavoir que c’a este une espece de melodie ou certain chant, comme nous scavons que selon la diversite des nations et langues, il y a diverses mesures de vers.”—Fr. “Namely, that it was a kind of tune or song, as we know, that, according to the diversity of nations and languages, there are different measures of verse.”

fta99 “Mais pource que les Hebrieux prenent souvent un temps pour l’autre.”—Fr. fta100 “Et foulle ma vie en terre.”—Fr. “And let him trample my life on the ground.”

fta101 “Et qu’il mette.”—Fr. “And lay.”

fta102 “Apres luy avoir fait le serment.”—Fr. “After having sworn the oath of allegiance to him.”

fta103 “Pource que le nom et titre royal luy devoit estre une sauvegarde et le tenir en seurete.”—Fr. “Because the royal name and title ought to be to him a safeguard, and secure the safety of his person.”

fta104 In the clause, “And have NOT delivered him that persecuted me without cause,” the word not is a supplement, there being nothing for it in the Hebrew text.

fta105 Street’s rendering is, “And exert in my favour the judgment thou hast ordained.”

fta106 “Lequel nous avons traduit Veille.”—Fr.

fta107 “Tout le peuple qui s’estoit ainsi vilenement destourne de toy.”—Fr.

fta108 “Mais ce sera un enseignement commun a plusieurs peuples, pour recognoistre ton juste jugement, tellement qu’ils dresseront les yeux vers ton siege judicial.”—Fr. fta109 Fry reads, “And over it resume thy high tribunal.” He supposes that the word hyl[, aleha, which Calvin has rendered on account of this, may be understood, “concerning this affair,” and gives the following paraphrase:“Resume thy judgment-seat, in order to investigate the cause in which I have been prejudged by the adversary.”

fta110 “Les autres estiment plustost que ce soit une vehemente imprecation, et exposent ce mot Hebrieu un peu autrement. Car en lieu que nous le traduisons Cesser et Prendre fin, ils le prenent pour Faire cesser, qui est Destruire et Consumer.”—Fr.

fta111 “I1 se peut faire aussi qu’il parle ainsi pour oster toutes ces belles apparances bien fardees dont ils se servoyent pour abuser les hommes et ce leur estoit assez.”—Fr. fta0112 “Il a ja tendu son arc, et l’a dresse ascavoir pour tirer.”—Fr. “He hath already bent his bow and made it ready, namely, to shoot.” The words in italics are supplementary, there being nothing for them in the Hebrew text. Calvin, in his French version, has uniformly distinguished supplementary words by printing them in smaller characters.

fta0113 According to Calvin, the pronoun refers to bow. Fry renders it differently. “It is,” says he, “literally for himself—for his use. We must keep in view the metaphor of the warrior preparing for action.”

fta0114 “Pour les bailler aux persecuteurs.”—Fr. “To give them to the persecutors.”

fta0115 “Car il a conceu meschancete, ou moleste, mais il enfantera mensonge.”—Fr. “For he hath conceived wickedness, or mischief, but he shall bring forth falsehoods.”

fta0116 This is the view adopted by Hengstenberg in his excellent Commentary on The Psalms. “The apparently coarse manner of expression in our text,” says he, “representing God as a warrior equipped with sword and bow, has besides for its foundation the coarseness of sinners, and the weakness of faith on the part of believers, which does not direct itself against the visible danger with pure thoughts of God’s controllable agency, but seeks to clothe those thoughts with flesh and blood, and regards the judge as standing over against the sinner, man against man, sword against sword.”

fta0117 “Ne cesse de me poursuyvre.”—Fr. “Do not cease from pursuing me.”

fta0118 “Duquel il avoit este delivre par luy.”—Fr.

fta0119 “Au reste, quand il est yci parle de se retourner, ce n’est pas pour signifier ce que nous appelons repentance et amendement en son ennemi, mais tant seulement une volonte et deliberation diverse; comme si’il dit qu’il estoit en la puissance de l’ennemi de parfaire tout ce qui luy venoit en la fantasie.” –Fr. fta0120 Those who adopt this rendering, support it from the reading of the Septuagint, Vulgate, and Syriac versions, although the Chaldee version reads persecuting; and they generally view the 12th and 13th verses as a representation of God under the image of a warrior ready to shoot his flaming, burning, fiery arrows, against the object to which he is opposed.” I read µyqlxw urentes, inflammatos; the arrows of the Almighty, (Deuteronomy 32:24.) Languishments of famine, the burnings of the carbuncle, and the bitter pestilence. Schultens, (Proverbs 26:23.) Lightnings are also called God’s arrows, (Psalm 18:15,) and represented as the artillery of heaven.”—Dr Kennicott’s note on this place in his Select Passages of the Old Testament. Hengstenberg takes the same view. His rendering is, He [that is, Γοδ makes his arrows burning. “qlr, to burn. In sieges it is

customary to wrap round the arrows burning matter, and to shoot them after being kindled.”

fta0121 “La ou nous avons mis Persecuteurs aucuns le rapportans aux fleches, traduissent Ardentes; pource que le mot Hebrieu emporte aussl ceste signification.”—Fr. fta0122 “Disant que tout cela est alle en fumee.”—Fr. “Saying that the whole ended in smoke.”

fta0123 “Pource que Dieu l’a frustre de son attente et renverse toutes ces meschantes entreprises.”—Fr. fta0124 “Pour toutes violences et outrages.”—Fr. fta0125 “C’est a dire, se decoyvent et ne viendront a bout de ce qu’ils couvent en leurs coeurs.”—Fr. fta0126 Fry, from a comparison of the Hebrew word which Calvin renders hollowed it out, with the cognate Arabic words supposes that it means “dug it over, so as to cover and hide it.” The imagery is taken from the common method of catching lions and other wild beasts in the east, by digging pits on the spots which they were observed to frequent, and covering them slightly over with reeds or small branches of trees. Luther’s translation of this clause is precisely the same with that of Calvin; and, in his Commentary on the place, he well explains the force of the expressions of the Psalmist. “See,” says he, “how admirably he expresses the hot burning fury of the ungodly, not simply declaring, he has dug a pit, but adding to this, and hollowed it out. So active and diligent are they to have the pit dug and the hole prepared. They try every thing, they explore every thing, and not satisfied that they have dug a pit, they clear it out and make it deep, as deep as they possibly can, that they may destroy and subvert the innocent.”

fta0127 “Tomboyent au mal qu’ils avoyent brasse.”—Fr. “Fall into the destruction which they had contrived.”

PSALM 8

fta112 This first word is the incommunicable name of God; the next word,

wnynda, Adonenu, our Lord, is derived from the root ˆd, dan, which signifies to rule, to judge, to support.

fta113 “Pourceque tu as mis.” — Fr. “Because thou hast set.” “Ou, qui as mis, ou que de mettre.” — Fr. Marg. “Or, who hast set, or even to set.”

fta114 “Puisque langue ne bouche ne la scauroit exprimer.” — Fr. “Because neither tongue nor mouth can express it.”

fta115 “A louer les graces de Dieu” — Fr. “In praising the grace of God.”

fta116 “Mais vaudra autant cornroe Que, dont on use pour declarer ce qui a preced. “— Fr.

fta117 The doctrine proposed to be illustrated in this psalm is the excellence of God’s name, or his power, goodness, and other perfections, as manifested in his providence and government of the world; and this the Psalmist states in the first verse. He then proceeds to establish and illustrate this doctrine:1. From the case of infants; 2. From the starry heavens; and, 3. From God’s being mindful of man, and visiting him, notwithstanding his unworthiness, sinfulness, and misery.

fta118 “Qui voudroyent que son nom fust totalement aboli de la memoire des hommes.” - Fr. “Who would wish that his name were totally extinguished from the memory of men.”

fta119 “Que Dieu, pour magnifier et exalter sa providence, n’a pas besoin de la rhetorique et eloquence de grans orateurs.” - Fr. “That God, in order to magnify and exalt his providence, has no need of the rhetoric and eloquence of great orators.”

fta119 “Et desconfire toute l’armee des meschans contempteurs de Dieu, et gens adonnez a impiete.” — Fr.

fta120 “Comme les poetes ont dit anciennement des geans.” — Fr.

fta121 “Cyclopes.” - Latin version. “Ces monstres.” - French version. fta122 “Et crainte de Dieu. — Fr.

fta123 “Leur orgueil intolerable.” — Fr.

fta124 “Comme si le prophete fust dit que Dieu se sert des bouches des petis enfans, comme d’une puissante armee et bien duite a la guerre et qu’elles luy suffisent pour destruire et exterminer les meschans.” — Fr. “As if the prophet had said, God makes use of the mouths of little children as of a powerful and well-fitted army, and these suffice him to destroy and exterminate the wicked.”

fta126 “Lesquels par leurs mesdisances et detractions plenes de sacrilege ne cessent de heurter et choquer impetueusement encontre tout ce en quoy la providence de Dieu se manifeste journellement.” — Fr.

fta127 “De douceur et benignite.” — Fr.

fta128 “Alors je pense, Qu’est-ce de l’homme?” — Fr. “Then I think, what is man?”

fta129 “Ou, as sourchance de luy?” — Fr. marg. “Or, art mindful of him?”

fta130 The other phrase by which man is described, µda ˆb, ben Adam, is literally the son of Adam, — man, the son of Adam, and who, like him, is formed of the dust of the ground, as the name Adam implies, man, the son of apostate and fallen Adam, and who is depraved and guilty like him. As before, men are called Enosh for their doleful estate by sin, so are they called Adam and sons of Adam, that is, earthly, to put them in mind of their original and end, who were made of Adamah, the earth, even of the dust, and to dust shall return again, Genesis 2:7; 3:19.” — Ainsworth. Some are of opinion that this expression, ben Adam, means man in his most exalted state, and that it is contrasted with the former, çwna, enosh, which represents man in a frail, weak, and miserable condition. Dr Rye Smith renders the words thus:

*“What is man, that thou art mindful of him?* *Even the [νοβλεστ son of man, that thou visitest him?”*

And adds, in a foot note, “Our language has no single terms to mark the distinction so beautifully expressed by çwna, frail, miserable man, βροτὸς and µda, man at his best estate, anqrwpov. I have endeavored to approach the idea by the insertion of an epithet.” — Scripture Testimony to the Messiah, volume a. p. 217. Bishop Patrick observes, that “Ben Adam and bene ish, the son of man and the sons of men, are phrases which belong in the Scripture language to princes, and sometimes the greatest of princes;” and he explains the phrase, the son of man, as here meaning:“the greatest of men;” “the greatest prince in the world.” — Preface to his Paraphrase on the Book of Psalms. fta131 “Veu qu’il avoit assez au ciel envers qui se monstrer liberal.” — Fr.

fta132 “Ou, Et tu l’as.” — Fr. marg. “Or, And thou hast.”

fta133 “Ou, les anges.” — Fr. marg. “Or, the angels.”

fta134 “Qu’il n’entende par la premier.” — Fr.

fta135 Certainly the fact that Paul uses the word angels instead of God, does not prove the inaccuracy of Calvin’s rendering. As the Septuagint version was in general use among the Jews in the time of Paul, he very naturally quotes from it just as we do from our English version. And this was sufficient for his purpose. His object was, to answer an objection which the Jews brought against the Christian dispensation, as being inferior to the Mosaic, inasmuch as angels were mediators of the latter, while the mediator or head of the former was in their estimation but a man. This objection he answers from their own Scriptures, and quotes this psalm to show, that Christ, in his human nature, was little inferior to the angels, and that he is exalted far above them in respect of the glory and dominion with which he is crowned. If the apostle had quoted from the Hebrew Scriptures, and used µyhla, Elohim, God, meaning the Most High, his argument in support of the dignity of Christ in human nature would have been still stronger. - See Stuart’s Commentary on the Hebrews, vol. 2:pp. 68-71.

fta136 “Lorsque la nature de l’humain n’estoit point encore corrompue.” — Fr. “When the nature of man was not yet corrupted.”

fta137 “Tu l’as fait un peu moindre; puis Tu l’as couronne d’honneur, il approprie ceste diminution a la mort de Christ, et la gloire et bonneur a la resurrection.” — Fr.

fta138 “Que ce qui est yci dit par David.” — Fr.

fta139 “Car il faut suppleer en ceste argument la proposition que les Dialecticiens appellent.” — Fr.

PSALM 9

fta140 “Comme on a accoustum de parler quand la chose est obscure.” — Fr.

fta141 Or, leap for joy. This is the precise meaning of the Hebrew word

hxl[a The Septuagint render it ἀγαλλιάσομαι, which means the same thing.

fta142 “Et sont ruinez devant ta face.” — Fr. “And are overthrown before thy face.”

fta143 “Doit servir pour nous asseurer et faire esperer qu’il nous sera propice et debonnaire, l’advenir.” — Fr.

fta144 “De la faveur qu’il a receu, de Dieu.” — Fr.

fta145 “Processions.” — Fr. fta146 “Afin que leurs belles prouesses veissent en cognaissance.” — Fr.

fta147 “Qu’ils sont entre Dieu et eux.” — Fr.

fta148 “Afin de deseouvrir son coeur a Dieu plus alaigrement.” — Fr.

fta149 “Mais pource que Dieu a battacile pour luy. — Fr.

fta150 The idea implied in the verb lçk, cashal, is that of stumbling, and it is here employed in a military sense. In Psalm 27.2, where it is said of David’s enemies, “they stumbled and fell;” this is the verb used for stumbled. The idea there is not properly that of falling, but of being wounded and weakened by the stumbling-blocks in the way, previous to falling. The word lçk, cashal, has been viewed as having the same meaning in the passage before us. “It refers,” says Hammond, “to those that either faint in a march or are wounded in a battle, or especially that in flight meet with galling traps in their way, and so are galled and lamed, rendered unable to go forward, and so fall, and become liable to all the ill chances of pursuits, and as here are overtaken and perish in the fall.”

fta151 “C’est la face de Dieu qui les poursuit.” — Fr. “It is the face of God which pursues them.”

fta152 “Ou pour juger justement.” — Fr. marg. “Or to judge righteously.”

fta153 “J’ay mieux aime traduire, Tu t’es assis juste juge; que, O juste juge tu t’es assis.” — Fr. fta154 “Demolished. The Hebrew word expresses the tearing up of the foundations of the buildings.” —Horsley. fta155 “Que s’il avait les pieds et mains liees.” — Fr. “Than if he were bound hand and foot.”

fta156 “Dieu s’est montre bien a propos pour secourir les gens. — Fr.

fta157 “De quelque coste que nous-nous seachions tourner.” — Fr.

fta158 “Exposez a l’appetit et cruaute des meschans, sans que Dieu fkee semblant d’en rien veoir ne scavoir.” — Fr. “Exposed to the desire and cruelty of the wicked, while God seems neither to see nor to know any thing about it”

fta159 “Notons aussi que Dieu est dit estre prest en temps opportun quand il subvient aux fideles lors qu’ils sour, affligez.” — Fr.

fta160 In critical times, twt[l, leitoth ; in [the season οφ distress, hrxb, bat-sarah. ,hrxb is the substantive hrx under its own preposition b, and is not so well rendered as a genitive following twt[,.” — Horsley fta161 “Et de mettre Eux, devant le mot auquel il se rapporte.” — Fr.

fta162 “Car ce n’est pas qu’il face comme les hommes qui auront en estime et reverence apres la mort la memoire de leurs amis quand ils ne leur ont peu sauver la vie. — Fr. “For he does not act like men, who hold in estimation and reverence after death the memory of their friends, when they can no longer preserve their life.”

fta163 “In the 12th verse,” says Horsley, “the Psalmist having mentioned it as a part of the divine character, that God forgetteth not the cry of the helpless, naturally thinks upon his own helpless state, and in the 13th and 14th verses cries for deliverance. The promise of the overthrow of the faction, which were the principal instruments of his affliction, recurring to his thoughts, he breaks out again in the 15th verse in strains of exultation.” The transition from the language of triumph, in the preceding part of the psalm, to the language of prayer and complaint in the 13th verse, and the mixture of triumph and complaint in the sequel of the psalm, are very remarkable. This was the natural effect of the Psalmist’s present distressed condition. The pressure of his affliction excited him, on the one hand, to utter the language of dejection; while his confident expectation of deliverance prompted him, on the other hand, to utter the language of triumph.

fta164 “Or il faut noter que quand il ya humblement au recours a la misericorde de Dieu, c’est signe qu’il portoit doucement et patienment, la croix que Dieu luy avoir comme raise sur les espaules.” — Fr. “But it ought to be observed, that, while he humbly betakes himself to the mercy of God, it is a sign that he bore, submissively and patiently, the cross which God had, as it were, laid upon his shoulders.”

fta165 “Le mot Hebreu, pour lequel nous avons traduit Enfer signifie aussi Sepulchre; mais j’ay mieux aime retenir ceste signification. — Fr. “The Hebrew word which we have translated hell also signifies the grave; but I have preferred to retain the former meaning of the word.”

fta166 “L’homme mortel.” — Fr. “Mortal man.”

fta167 “Toute la fierte et arrogance.” — Fr. “All the pride and arrogance.”

fta168 “Leur rage et insolence.” — Fr. “Their rage and insolence.”

fta169 “Solo nutu.” - Lat. “Enfaisant signe seulement du bout du doigt.” — Fr. fta170 The Chaldee version reads fear, but the Syriac, Ethiopic, and Vulgate versions follow the Septuagint. The Arabic employs a word of nearly the same import, signifying a doctor or teacher of the law. In it is , “O Lord set a schoolmaster over them.” Auguatine and Jerome, who adopted the reading of the Septuagint, render the words, “Set, O Lord, a lawgiver over them;” and it was their opinion that lawgiver means antichrist, to whom God in his wrath gave dominion over the nations. According to others, lawgiver means Christ. Dr Horsley reads, “O Jehovah, appoint thou a teacher over them.” Ainsworth and Dr Adam Clarke adopt the same rendering, and view the words as a prayer that the nations may learn humility and piety, that they may know their accountability to God, and become wise unto salvation.

fta171 “Tous fleax de Dieu par lesquels est rembarre comme a grans coups de marteau.” — Fr.

fta172 The original word is çwna, enosh; and therefore it is a prayer that they may know themselves to be but miserable, frail, and dying men. The word is in the singular number, but it is used collectively.

PSALM 10

fta173 “et tu caches au temps que sommes en tribulation?” — Fr. “And hidest thyself when we are in trouble?” — Hebrews “Aux opportunitez, ou, aux temps opportuns.” — Fr. marg. “In opportunities, or, at seasonable times.”

fta174 “Ou, le poure est persecute, ou, il brusle en l’orgueil des meschans.” — Fr. marg. “Or, the poor is persecuted; or, he burns in the pride of the wicked.”

fta175 Horsley reads “subtleties,” and observes in a note, “I choose this ambiguous word; being in doubt whether the petition against the wicked be that they may be ruined by their own stratagems against the righteous, or that they may be the dupes of their own atheistical speculations upon moral and religious subjects. It seems to me that the word twmzm, may signify either ‘crafty tricks,’ or ‘refined theories,’ and, in this latter sense, it is used in the fourth verse.” Horsley considers this psalm as a general description of the oppression of the righteous by apostate spirits, atheists, and idolaters, who have all conspired against them, and not as referring to any particular calamity of the Jewish nation, or of any individual.

fta176 “C’est quand nous attribuons a Dieu les passions, affections, et fatOhs de faire des hommes.” — Fr. marg. “That is, when we attribute to God the passions, affections, and manners of men.”

fta177 “Pour faire vengence.” — Fr.

fta178 “En se mocquant d’eux et les outrageant.” — Fr. fta179 qld, dalak, signifies two things, to persecute, and to be set on fire; and though we render it in the former sense, and so apply it to [çr, rasha, the wicked, in the active tense, — the wicked persecutes the poor, yet the ancient interpreters generally render it in the passive, and apply it to yn[, anay, the poor, that in the pride of the wicked he is set on fire, that is, brought into great tribulation.” — Hammond. The word used by the Septuagint is ἐμπυριζέται,. There may be an allusion in the Hebrew word to the fires which persecutors have kindled for burning to death the confessors and martyrs of Christ.

fta180 “In altitudine naris ;” — literally, “In the height of his nose.” This also is the literal rendering of the Hebrew text, “The nose and casting up of it signifies a proud, scornful, and sometimes an angry countenance.” — Ainsworth. fta181 “Il y a mot en mot, Car louis le meschant et il y faut, suppleer quelque petit mot:or, cela on y besongne diversement.” — Fr. fta182 “On la repete pour patnaire le sense.” — Fr. fta183 “Es s’osent bien absoudre et tenir pour innocens.” — Fr. fta184 “Cependant qu’il se sent coulpable et adonne k mM faire.” — Fr.

fta185 The sentence in the Hebrew text is elliptical, and hence it has been variously translated. Literally it is, “No God all his thoughts.” The Syriac version renders it, “There is no God in all his thoughts.” The Septuagint reads, Oujk έστιν ὁ θεὸς ἐνώπιον aujtou, “God is not before him.” Mudge renders it, “No God is all his wicked politics;” Horsley, “No God is the whole of his philosophy.” and Fry, “There is no Elohim is all his thought.”

fta186 “Qui nous le fait avoir en reverence et nous tient le subjets.” — Fr. fta187 “Pour meschantes et malicieuses pensees.” — Fr. “Wicked and malicious thoughts.”

fta188 The Greek word which they use is Bebhlountai,. Aben Ezra’s rendering is, “His ways always cause terror.”

fta189 “Apres qu’il ent pilld le temple de Proserpine.” — Fr. fta190 Vale. lib. 1:chapter 2.

fta191 “Pource que se confians de la longue distance qui est entre Dieu et eux.” — Fr.

fta192 “Car nous voyons comme delayans le temps, il s’endureissent et obstinent au mal de plus en plus.” — Fr.

fta193 “En l’esperance de jamais ne venir le conte.” — Fr. “In the hope of never being called to account.”

fta194 “Font a croire qu’il est au ciel, on il se donne du bon temps sans se soucier de ce qu’il se fait yci bas.” — Fr. fta195 Psalm 3:7; 23:4; 27:3, etc. — Fr. fta196 “I1 ose dire hardiment qu’il ne redoute nuls dangers et les desfie tous.” — Fr. “He courageously declares that he is not afraid of any dangers, and defies them all.”

fta197 “Et se fait a croire qu’il sera tousjours a son aise et repos.” — Fr.

fta198 “Toutesfois pource qu’il s’appuye du tout sur la grace de Dieu, et s’y confie, porte patienment toutes molestes et ennuis et se console en ses afflictions.” — Fr. fta199 “Se retirent de bonne heure vers la grace de Dieu pour se mettre au sauvete comme en un lien de refuge et asseurance.”— Fr. “Betake themselves with all haste to the grace of God, to put themselves in safety as in a place of refuge and security.”

fta200 “Au bruit des fueilles qui tombent des arbres.” — Fr. “At the noise of leaves falling from the trees.”

fta201 “Ou, par ses forts, asavoir membres.” — Fr. “Or, by his strong members.” That is, his teeth, or claws. The adjective for strong, in the original, is in the plural, and there is no substantive with which it agrees. We have examples of a similar ellipsis in other parts of Scripture. Thus in 2 Samuel 21:16, we have new, for a new sword; and in Psalm 73:10, full, for a full cup; and in Matthew 10:42, cold, for cold water. - Poole’s Annotations. fta202 Horsley renders the eighth verse thus:

*“He sitteth in ambush* in the villages in secret places;* *He murdereth the innocent;* *his eyes are ever watching for the helpless.”*

And he has the following note:“Symmachus and St Jerome certainly read thus µyrxjb bram kçy, and they both render ,H, as a participle. ‘ He sitteth prowling about the farm-houses.’ This I take to be the true reading and the true rendering. The image is that of a beast of prey of the lesser order, a fox or a wolf, lying upon the watch about the farm-yard in the evening.”

**Or, “he sitteth prowling about the farmyard.”*

fta203 Bishop Mant reads “peering eyes.” Concerning the word, says he, “which I have rendered peering, Parkhurst says that it is applied to winking or half closing the eyes in order to see more distinctly. The Septuagint and Vulgate translations, which mean look at, behold, give the general sense, but not the beautiful image expressed in the Hebrew.”

fta204 “Qui sont parmi les bois.” — Fr fta205 The allusion is to the practice of the lion, who, when he intends to seize upon his prey, crouches, or lies down, and gathers himself together, both to conceal himself, and that he may make the greater spring upon his prey when it comes within his reach, (Job 38:39, 40.)

fta206 “Comme si un lion sortant de son giste se levoit furieusement pour mettre sa proye par pieces.” — Fr. “As if a lion issuing from his den, furiously raised himself to spring upon his prey, and to tear it to pieces.” “When the lion” says Buffon “leaps up on his prey, he gives a spring of ten or fifteen feet, falls on, seizes it with his fore-paws, tears it with his claws, and afterwards devours it with his teeth.”

fta207 Being the plural of ,hklj, chelcah, which occurs three times in this psalm, namely, here and in the eighth and fourteenth verses, where it is rendered poor. fta208Namely, µyak lj chel caim. Those who adopt this reading observe, that according to the other view, the verb lpn, naphal, translated may fall, which is singular, is joined with a plural noun, µyaklj chelcaim, but that, by dividing this last word into two, we get a singular nominative to the verb. Hammond, however, who adopts the first opinion, observes, “That it is an elegance, both in the Hebrew and Arabic, to use the verb singular with the nominative plural, especially when the verb is placed first, as here it is;” and, therefore, he denies the validity of that objection against the ordinary rendering.

fta209 “Or il faut noter que les meschans voyans que tout leur vient ‘X souchair sont tellement estat de leur prosperite, qu’ils se sont a croire que Dieu est aucunement obligd a eux.” — Fr.

fta210 “Qu’ils vivent sans crainte ne souci de l’advenir.” — Fr. “That they live without any fear or concern about the future.”

fta211 “Et prenent plaisir kassop et rendre leur conscience stupide, afin de se flatter en leurs vices.” — Fr. fta212 “Retournans d’eux mesmes a bien considerer ce qui enest a la verite.” — Fr.

fta213 “A leur plaisir n’estimans pas que jamais il les amenast le conte.” — Fr.

fta214 “Au rang des hommes.” — Fr. “To the rank of men.”

fta215 “Oppression.” — Fr.

fta216 “Se reeulent le plus loin de Dieu qu’ils peuvent.” — Fr.

fta217 “Sera de nulle utilite et comme un speculation maigre.” — Fr.

fta218 “Ou, fortifieras.” — Fr. marg. “Or, thou wilt strengthen or establish.”

fta219 “Bien souvent frustrent leurs serviteurs de leur attente.” — Fr.

fta220 “Et des personnes qui ne fussent de la race d’Abraham selon la chair.” — Fr.

PSALM 11

fta221 “Ont tendu l’arc.” — Fr. “Have bent their bow.”

fta222 “Mais que?” — Fr. “But what ?”

fta223 Calvin’s meaning is, that according. to the Hebrew letters, the verb is in the plural number; but according to the Hebrew punctuation, which regulates the reading, it is in the singular. Piscator, in his commentary on this passage, observes, wdwn, nudi, according to the points, is singular and feminine, and refers to the soul of David; according to the letters it is plural, wdwn, nudu, and refers to David and his associates. This last reading appears to me the most appropriate, both because it is followed by the relative in the plural number, and because it does not seem to be a proper or natural mode of expression, to speak of persons addressing the soul of another” The phrase, to my soul,

however, may simply mean to me, a sense in which it is frequently used in Scripture.

fta224 This is the reading adopted by the Chaldee, Septuagint, and Vulgate versions. Hammond observes, that “where the Hebrew now reads, rwpx µkrh, har kemo tsippor, To your mountain a sparrow, all the ancient interpreters uniformly read, To the mountain as a sparrow.” Horsley translates the words, “Flee, sparrows, to your hill,” and views the expression “as proverbial, denoting a situation of helplessness and danger, in which there was no hope of safety but in flight” The noun, rwpx tsippor, which he renders sparrows, is singular, and it is here construed with a plural verb and a plural pronoun. But he remarks, that as this word, like most names of animals in the Hebrew language, signifies either the individual or the species, it may here be used in the singular number for many individuals, and construed with plural verbs, adjectives, and pronouns.

fta225 “Sans specifier a qui est ceste montagne. — Fr. “Without specifying whose mountain it is.”

fta226 “Je response que combien qu’il n’ait non plus este arrestd qu’un poure oiselet craintif qui saute de branche en branche.” — Fr.

fta227 “Combien que les autres le tenissent pour un homme perdu et duquel les affaires estoyent bors d’espoir et qu’ils n’en felssent non plus de casque d’un membre pourri.” — Fr.

fta228 “Nous deteste et poursuyve.” — Fr.

fta229 The Sentuagint has here the addition of Eiv ton penhta, “the afflicted one.” “His eyes behold the afflicted one.”

fta230 “De prendre et par maniere de dire, emprunter lumiere du ciel.” — Fr.

fta231 “Car le Seigneur est juste, et aime justice.” — Fr. “For the Lord is righteous, and loveth righteousness.”

fta232 “La droiture.” Fr. “Uprightness.” “Ou, le droiturier.” — Fr. marg. “Or, the upright.”

fta233 “De la quelle il contemple les faits des hommes.” — Fr.

fta234 “Et qu’ils diront paix et asseurance mort soudaine leur advient h’a.” — Fr. fta235 Horsley reads, “glowing embers.” Lowth renders the word “live coals,” and observes, that µytp, pachim, means globes of fire, or simply the lightning. “This,” says he, “is certainly more agreeable to the context than snares. The root is puach, which, though it sometimes means to ensnare, yet more frequently means to breathe forth, or emit, fire, for instance. Ezekiel 21:31, ‘In the fire of my wrath I will blow upon thee.’ The Ammonites are spoken of as thrown into the furnace of the divine wrath:compare Ezekiel 22:21, where almost the same words occur, except that the corresponding (and in this case synonymous) verb apach is made use of, whence mapnach, a bellows, Jeremiah 6:29. In the same sense the verb puach is introduced, Proverbs 29:8, ‘Scorners will inflame a city.’ From this explication of the root puach, the word pach, a coal blown up, is rightly derived.” — Sacred Poetry of the Hebrews, volume. 1:pp. 194, 195. Lowth also states, that the Orientals sometimes call the lightning snares or chains, probably from the continual coruscations of the lightning in its passage through the air, which seem to be connected with each other like a chain. Hengstenberg, however, opposes this exposition, and adopts and defends that which Calvin has given. “µyjp,” says he, “must here, according to most expositors, be taken as a figurative designation of lightning, which is alleged to be called also by the Arabians, in prose and poetry, by the name of chains. But it is a sufficient objection to this meaning, that jp does not signify cord, in general, but specially, gin, snare, trap.” In proof of this, he quotes Psalm 9:15; Job 18:9; 22:10; Isaiah 24:17, 18; Proverbs 22:5. “The expression, that he will rain,” says he,

“can present no proper difficulty, as it simply points to the fullness of God’s retributive judgments, noticed already by Luther, when he says, that by it the prophet indicates the great variety and multitude of the evils threatened.”

fta236 “Ainsi que des chevaux desbridez.” — Fr.

fta237 Dr Adam Clarke renders the words twp[lz hwr, ruach zilaphoth, “the spirit of terrors,” and states, that “this may refer to the horribly suffocat ing Arabian wind called Sinurn.” Bishop Lowth translates the words, “a burning storm,” upon which Michaelis observes, “This is an admirable image, and is taken from the school of nature. The wind zilgaphoth, which blows from the east, is very pestilential, and, therefore, almost proverbial among the Orientals Many wonderful stories are related of its effects by the Arabians, and their poets feign that the wicked, in their place of eternal torment, are to breathe this pestiferous wind as their vital air.” — Lowth’s Sacred Poetry, vol. 1:p. 193. Hengstenberg translates the words wrath-wind, and explains them as simply meaning the divine anger which breaks forth as a tempest; and observes, that the vehemence of the anger is denoted by the plural number. In opposition to the rendering burning wind, and to the opinion that there is an allusion to the Arabian Samurn, he states, “The root, p[z has, in Hebrew, the signification of being angry, no other; and that of being hot, is not once to be found in the dialects.”

PSALM 12

fta238 “Voire au temps mesmes qu’il n’y aura roy ni equite au monde.” — Fr. “Even when there is neither faith nor equity in the world.”

fta239 Calvin’s words literally rendered are, with a heart and a heart, and this is a very literal translation of the Hebrew words blw blb, be-leb va-leb. On the margin of the French version, he reads, “De coeur double,” “with a double heart,” which explains the meaning of the other phrase. “With a heart and a heart,” is a form of expression which forcibly describes the character of deceitful men. “They seem to have two hearts,” says Dr Adam Clarke, “one to speak fair words, and the other to invent mischief.”

fta240 “Et que c’est pour exprimer comment se devoir chanter le pseaume.” — Fr.

fta241 “Tant plus Dieu est prest d’aider et secourir les siens.” — Fr.

fta242 Horsley reads “smooth lips.” “Not smooth,” says he, “with flattery, but with glossing lies, with ensnaring eloquence and specious arguments in support of the wretched cause which they espouse.”

fta243 “Pour se disguiser en diverses sortes.” — Fr.

fta244 “Il ne parle donc pas d’un tas de faquins du commun peuple, qui sont estat de flatter pour avoir la lippee franche.” — Fr.

fta245 “The occasion on which this psalm was composed is not expressed, but it is a sad complaint of the corrupt manners of that age, (especially of the court of Saul, 5:3,) in which it was hard to find an honest plain dealing man, in whom one might confide. Some think it aims partly at Doeg, and such like courtiers; partly at the Ziphires, and such perfidious people in the country, who, promising him their friendship, (as Theodoret understands it,) would have most basely betrayed him unto Saul, his declared enemy.” — Bishop Patrick’s Paraphrase on the Book of Psalms. fta246 “Mais qui mentent plaisir en se vantans et tenans propos braves et hautains, desquels ils accablent les poures et simples.” — Fr.

fta247 “Oppression.” — Fr.

fta248 “Celuy a qui le roeschant tend des laqs.” — Fr. “Him for whom the wicked lays snares.” Hebrews “Il luy tend des laqs.” — Fr. marg. “I will set in safety; he lays snares for him.”

fta249 “Et quant a ce qu’on pourroit repliequer qu’il n’y a pas en l’Hebrieu A qui, mais Luy, ce n’est pas chose nouvelle que ces mots Le, Luy se prenent pour Qui et A qui.” — Fr.

fta250 “Qu’ils renverseront tout k soufiler seulement.” — Fr. “That they shall overthrow all simply by their breath.”

fta251 “Que tu les gardes, Seigneur.” — Fr.

fta252 This is the view adopted by Hammond. He refers the them to the words of the Lord mentioned in the preceding verse, and the him following to the godly, or just man, and explains the verse thus:“Thou, O Lord, shalt keep, or perform, those words, thou shalt preserve the just man from this generation for ever.” The Chaldee version reads, “Thou wilt keep the just;” the Septuagint, Vulgate, Arabic, and Ethiopic versions read, “Thou wilt keep us;”

fta253 “Mais quant a ceux qui elisent, Tu les garderas, as avoir Tes paroles; l’exposition ne me semble pas propre.” — Fr.

fta254 “Car il dit premierement, Tu les garderas; et puis, Tu le preserveras.” — Fr.

PSALM 13

fta255 It was the opinion of Theodoret that this psalm was composed by David, not during his persecution by Saul, but when Absalom conspired against him; and the reason which he assigns for this opinion is, “that the trouble which Saul gave him was before his great sin, and so he was full of confidence; but that of Absalom was after it, which made him cry out in this doleful manner.” — Bishop Patrick’s Paraphrase on the Book of Psalms. fta256 “Mais permet que pour un temps ils s’entortillent en de longs discours sans venir au poinct.” — Fr. fta257 “Ne sachans on se tourner.” — Fr. fta258 “Toutesfois Dieu ha en main des moyens infohis de nous restablir ca vie.” — Fr. fta259 The Septuagint here add another line, namely Kai yalw tw ojnomati Kuriou tou uJyistou, “And I will sing to the name of Jehovah, the Most High.” This line, which is the same with that which concludes the seventh psalm, has probably been lost in the Hebrew copy. “The conclusion of the psalm,” says Lowth, “is manifestly defective; it ends with an odd hemistich wanting its correspondent. The LXX. have happily preserved it. That it is not a double translation of the single hemistich, now in the Hebrew, is apparent from the difference of the latter Greek hemistich, which does not at all correspond with the words of the former.” — Dr Lowth, in Merrick’s note on this place. fta260 “Qui ne nous est point encore presente.” — Fr.

fta261 lmg Signifies “to return, to requite, to recompense, in whatever manner, whether evil for evil, good for evil, evil for good, or good for good.” — Parkhurst. Those who argue from this passage for the merit of good works, make the argument to rest on the notion of retribution attached to the word. But although it uniformly mean, to reward, no conclusive argument could here be drawn from this passage in support of that doctrine. What God bestows upon his people is sometimes called a reward in Scripture; not, however, because they can claim it as due to them by justice, but to express God’s approbation of obedience, and the connection between obedience and happiness. Besides, lmg, also means to deal kindly with, especially when applied to God, See <19B917>Psalm 119:17, and 142:7. The word has this meaning in Arabic; and that it is to be thus understood in the passage before us is supported by the ancient versions. The Septuagint reads εὐεργετήσαντι; and the Vulgate, bona tribuit, hath bestowed upon me good. The Arabic and Ethiopic adopt the same reading.

PSALM 14

fta262 “Combien que cependant il gemisse et se sente angoisse du desordre qu’il veoit.” — Fr.

fta263 Calvin has here given a literal rendering of the Hebrew words, They have corrupted. Some suppose that themselves is to be understood, as in Exodus 32:7; others, their ways, as in Genesis 6:12, but the meaning which Calvin has attached to the phrase is, They have corrupted or perverted all good order.

fta264 “Ce qui est dit de ceux qui, fausses enseignes serenomment enfans d’Abraham vivans autrement qu’il n’appartient.” — Fr. “What is said of those who, according to false marks, call themselves the children of Abraham, while living a different life from what they ought.”

fta265 Some critics observe, that as hwhy, Yehovah, the name which denotes the infinite, self-existent essence of God, is not the word here employed, but shwla, a name which they regard as referring to God as judge and governor of the world, the meaning of the first verse is not that the fool denies the existence of God, but only his providence and government of the world; that he persuades himself God has no concern about the actions of men, and that there will be no judgment to come; and, therefore, goes on in sin, in the hope of escaping with impunity. — See Poole’s Synopsis Criticorum. The Targum paraphrases the words, “There is no God,” thus, “There is no shwla government of God in the earth.”

fta266 “Et abolir de leurs esprits toute apprehension de sa majeste.” — Fr. fta267 Hammond admits that the word rs, sar, means to go aside, or to decline, and that it is commonly applied to a way or path, declining from the right way, or going in a wrong way. But he thinks that the idea here is different, that it is taken from wine when it grows dead or sour, just as the word is used in this sense in Hosea 4:18, µabs rs, sar sobim, “Their drink is gone aside, or grown sour.” He considers this view corroborated from the clause which immediately follows, wjlan, ne-elachu, they are become putrid, which is derived from hla, alach, to be rotten or putrified, referring properly to flesh which has become putrid. “Thus,” says he, “the proportion is well kept between drink and meat, the one growing dead or sour, as the other putrifies and stinks, and then is good for nothing, but is thrown away.”

fta268 David speaks of all mankind, with the exception of the “people of God,” and “the generation of the righteous,” spoken of in verses 4, 5 who are opposed to the rest of the human race.

fta269 Calvin here reads Dominus, although the word in the Hebrew text is hwhy Yehovah, which he almost uniformly retains. In the Septuagint, hwhy, is always rendered by ὁ Kuriov, the Lord, which is equivalent to Dominus, and is expressive of dominion or property, — a word which implies a different idea from the name Jehovah, which denotes independent and eternal existence. The translators of the Septuagint used ὁ Kuriov, for why in accommodation to the scruples of the Jews, who directed ynda to be read wherever hwhy occurs.

fta270 “Il faut que l’horreur des meschancetez qui regnent au monde nous face dresser les cheveux en la teste.” — Fr.

fta271 “Desquels l’office est de paistre et governer le troupeau.” — Fr.

fta272 It is the general opinion that this psalm was composed during the alarm and danger which were occasioned by Absalom’s rebellion, and that this is a prediction of the failure of the conspiracy. But Calmet and Mudge refer the psalm to the captivity in Babylon, and the latter supposes that in this and the preceding verse there is an allusion to the great terror into which the heathen were thrown, in the midst of their impious carousals; which some refer to the scene which took place at Belshazzar’s feast, when the hand was seen writing on the wall. There is, however, great uncertainty as to the occasions on which most of the psalms were composed; and those who have examined the different opinions of interpreters on this subject must be convinced of the difficulty of arriving at any thing like certainty in regard to it.

fta273 “Avec ou pour.” — Fr. marg. fta274 Though punishment had not as yet been actually inflicted on the oppressors of the people of God, of whom the Psalmist had spoken in the preceding verse, he speaks of their punishment as if it had taken place. The reason of this manner of speaking concerning things future in prophetic poetry, Horsley explains to be this, “That a scene typical of futurity is presented to the prophet’s imagination, and what he sees in that scene he speaks of as done.”

fta275 The particle µç, is used demonstratively, in reference to the scene which lies before the inspired poet’s fancy. “See there!” — Horsley. fta276 In the Septuagint version, to the words, there were they in great fear, there is added the words ouJ ouk hjn ὁ φόβος, Where there was no fear, the transcribers, perhaps, transferring it by memory from Psalm 53:6, or the translators adding the words by way of paraphrase.

fta277 “Qui les foullent injustement et usent de violence et extorsion.” — Fr.

fta278 “Et tient leur parte, comme on dit.” — Fr.

fta279 “Ne plus ne morns que si quelqu’un mettoit en fuite ceux qui auroyent dress, le siege derant une ville, et mettoit en liber, les habitans d’icelle qui estoyent auparavant en grande extremit, et bien enserrez.” — Fr.

PSALM 15

fta280 “Et mettre sous le pied.” — Fr. fta281 “Meschant, ou vilein et abominable.” — Note, Fr. marg. “The wicked, or the vile and abominable.”

fta282 “The LXX., instead of [rhl, [lehara,] to hurt, seem to have read

[rhl, [leharea,] to his fellow, for they render it, τῳ πλησίον aujtou, to his neighbor, and so the Syriac, and Latin, and Arabic, and Ethiopic.” — Hammond. This rendering agrees very well with the scope of the Psalm, which relates to our dealing justly with our fellowmen; and it represents the good man as scrupulously performing the promissory oaths which he makes to his neighbor. But the ordinary reading, he sweareth to his own hurt, and changeth not, sets forth the moral integrity of the good man in a still more striking light, by describing him as performing his oath in the face of the greatest temptations to break it, when the performance of it may prove detrimental to his own interests; and this is no mean trial of a man’s virtue.

fta283 “C’estoit un personnage Romain de grande reputation.” — Fr. marg. “This was a Roman personage of great reputation.” - See Cicero de Officiis, Lib. 2:cap:25.

fta284 “Ce ne sont pas les riches lesquels on mange d’usures.” — Fr. “It is not the rich whom they devour by usuries.”

fta285 The Jews were prohibited by the law from taking usury or interest on money lent to their brethren, but not on what was lent to strangers; that is, foreigners of other countries, (Deuteronomy. 23:20.) The manifest design of this prohibition was, to promote humane and fraternal sentiments in the bosoms of the Israelites towards each other. A more remote end seems also to have been aimed at, viz., to check the formation of a commercial character among the Jews, and to confine them as much as possible to those agricultural and private pursuits, which would seclude them from intercourse with the surrounding nations, as it was not very likely that a practice of this nature would be extended much among foreigners which was prohibited at home.” — Walford’s New Translation of the Book of Psalms. fta286 “De la sainete Jerusalem celeste.” — Fr.

PSALM 16

fta286 The word means gold, the finest gold, and those who understand it in this sense here, think the psalm receives this title to denote that it is fit to be written in letters of gold; and some conjecture that the psalms distinguished by this title were, on some occasion or other, thus written and hung up in the sanctuary. Others are of opinion that the word mictam is derived from µtk, catham, which signifies to mark, to engrave, to denote that the psalm is fit to be engraven on a valuable and durable pillar, to be preserved in everlasting remembrance. This is the meaning attached to the word by the Septuagint, which translates it στηλογραφία, an inscription on a pillar or monument. In either of these views the title cannot but be regarded as peculiarly appropriate to this sacred poem. “As a sepulchral inscription,” remarks Bishop Mant, “it might have been written on our Redeemer’s tomb; as a triumphal monument, it might have been sung by him in the region of departed spirits; and in either, or in any sense, it may well be considered as a golden composition, as apples of gold in network of which occur in the titles of the psalms, are the names of old melodies.

fta287 “Guard me.” The Hebrew word expresses the actions of those who watch over another’s safety, as of guards attending their king, or a shepherd keeping his flock.” — Horsley. fta288 “The Hebrew word ytysj, chasithi, from sj, chasah, denotes to betake one’s self for refuge to anyone, under whose protection he may be safe, as chickens under the wing of the hen.” — Buxtor. ff. fta289 The word ,yçpn, naphshi, is commonly supposed to be understood, Thou, my soul, shalt say, or hast said. But all the ancient versions, except the Chaldee, read in the first person, I have said, and this is the reading in many MSS. The words, however, “Thou, my soul, hast said,” are equivalent to “I have said.”

fta290 The Septuagint reads, Twn ajgaqwn mou ou creian ejceiv. Thou hast no need of my goodness, [or good things.] The reading in Tyndale Bible , “My goods are nothing unto thee.”

fta291 “Voyla donc (ainsi que j’ay commencement dire) l’opinion commune, quasi de tous.” — Fr.

fta292 “D’un accord, et d’une roesroe affection.” — Fr. “With one accord, and with the same affection.”

fta293 “Et comme armoiries apparentes.” — Fr.

fta294 “A un Dieu estrange, et autre que le vray Dieu.” — Note, Fr. marg. “That is, to a strange God, and another than the true God.”

fta295 In the Latin version, the word is “libabo,” which means either to taste, or to pour out in offering; in the French version it is “gousteray,” which means simply to taste. “The Gentiles used.” Says Poole, (“as diverse learned men have observed,) to offer, and sometimes to drink part of the blood of their sacrifices, whether of beasts or of men, as either of them were sacrificed.” — Poole, Annotations. fta296 In the French version, the word is “sacrifices,” on which Calvin has the following note on the margin:— “Le mot signifie proprement bruvages accoustumez en sacrifices.” — “The word properly signifies the customary drinks in sacrifices.”

fta297 The Chaldee version reads, “their idols.” The Septuagint reads, ajsqeneiai aujtwn, “their weaknesses,” or” afflictions;” and the Syriac and Arabic use a word of similar import. Bishop Patrick paraphrases the verse as follows:— “They multiply idols, (here in this place whither I am driven, 1 Samuel 26:19,) and are zealous in the service of another God. But I will never forsake thee by partaking with them in their abominable sacrifices, (in which the blood of men is offered,) nor by swearing by the name of any of their false gods.” “Dathe observes, that twbx[, never signifies idols, the proper word being µybx[. See Gesenius and 1 Samuel 31:9; 2 Samuel 5:21; Hosea 4:17. The other versions of the Polyglott support the common interpretation, which is also approved by Dathe, Horsley, Berlin, and De Rossi.” — Roger’s Book of Psalms, in Hebrew, Metrically Arranged; vol. 2:p. 172.

fta298 Walford translates the verse thus:—

*“They multiply their sorrows who hastily turn backward;* *Their libations of blood will I not offer;* *Nor will I take their names upon my lips.”*

And the sense which he attaches to the passage is, that David having in the preceding verse declared his delight in the righteous, here states that those who turn away from God and his truth augment their own sufferings; and affirms it to be his resolution to have no fellowship with them in their religious services, which were polluted and detestable, or in the intercourse of friendship by making mention of their names.

fta299 “Et de faict, nous voyons de quelle impetuosite ils se jettent on leurs idolatries sans regarder, lien, tellement qu’il semble que ce soyent gens forcenez, qui courent a travers champs.” — Fr.

fta300 Horsley reads, “They shall multiply their sorrows [ωηό betroth themselves to another. That is, who go a whoring after other gods.”

fta301 “Mais touche nommement la ceremonie qu’on observoit en sacrifices asgavoir de prendre la coupe et en gouster un peu.” — Fr. On the margin of the French version there is a reference to the Commentaries of Calvin upon Matthew 26:26, and Genesis 9:4.

fta302 “Qui se nomment ainsi, tort.” — Fr.

fta303 “Quoy que la terre soit pleine d’un grand areas d’infinite de superstitions.” — Fr.

fta304 “De ces aveugles d’idolatres.” — Fr.

fta305 “Transportez par les desbordemens impetueux des erreurs qui regnent au monde.” — Fr.

fta306 “Qui s’estoyent destournez de lui comme apostats.” — Fr.

fta307 “Ains que no’vueillions avoir avec lui les idoles.” — Fr.

fta308 “D’autant que le bruvage est une partie de nostre nourriture.” — Fr.

fta309 The Hebrew is measuring lines. There is here an allusion to the ancient division of the land of Canaan among God’s chosen people. This was done by lot, and the length and breadth of the portion of each tribe was ascertained by cords or measuring lines. Hence they came to signify the land so measured out.

fta310 “My reins” is the literal rendering of the Hebrew text, and they denote the working of the thoughts and affections of the soul. “Common experience,” says Parkhurst, “shows that the workings of the mind, particularly the passions of joy, grief, and fear, have a very, remarkable effect on the reins or kidneys, so, from their retired situation in the body, and their being hid in fat, they are often used in Scripture to denote the most secret working of the soul and affections” “The reins or kidneys,” says Walford, in a note on this passage, “are used to signify the interior faculties; and the divine speaker observes, that in seasons of solitude, his thoughts were instinctively employed in contemplating the heavenly discoveries that were communicated to him.” In Tyndale’s Bible the reading of the last clause is, “My reins also have chastened me in the night season.” And Fry observes, that the word rsy, signifies not so immediately to instruct, as to chasten, correct, or discipline.

fta311 “Ce qu’autrement nous ferions, veu l’aveuglement de nostre chair” — Fr.

fta312 Calvin means that God taught David by secret inspirations.

fta313 “dwpk, kabod, is the liver, which, like the heart, the reins, etc., is used for the mind, so that the sense is, “I myself will rejoice.” — Walford.

fta314 The Doctors of the Sorbonne, a university in Paris.

fta315 The reading of the Septuagint is, “glwssa mou” “my tongue.” This is unquestionably the meaning. David uses the word glory for the organ by which God is glorified or praised. The Apostle Peter, in quoting this passage, (Acts 2:26,) reads, “my tongue.” See also Psalm 36:12.

fta316 “The Hebrew word shachath,” says Poole, “though sometimes, by a metonymy, it signifies the pit or place of corruption, yet properly and generally it signifies corruption or perdition. And so it must be understood here, although some of the Jews, to avoid the force of this argument, render it the pit. But in that sense it is not true, for whether it be meant of David, as they say, or of Christ, it is confessed that both of them did see the pit, that is, were laid in the grave.” Hence he concludes that corruption is the proper rendering of the original word. The phrase, however, to see the pit, may not mean to be laid in the grave, but to continue in it for any length of time. The meaning which Calvin attaches to the word pit is substantially that which our English translators attached to the original word which they render corruption. Hengstenberg adopts and defends Calvin’s rendering.

fta317 “Jusqu’a ce que la mort finalement venant, rompist le cours de nos jours.” — Fr.

fta318 Thus we have the authority of two apostles for understanding the concluding part of this psalm as a prophecy of Christ’s resurrection from the dead.

fta319 “Et les faire venir a la participation de ce bien.” — Fr.

PSALM 17

fta320 This is the general opinion as to the occasion of the composition of this psalm. It is supposed that David, in representing his innocence of those things of which he was accused, refers to the charges brought against him of traitorously aspiring to the kingdom, and seeking the life of Saul, 1 Samuel 24:9; and that therefore the persecutors and calumniators from whom he beseeches God to deliver him were Saul and his courtiers.

fta321 The Vulgate, Ethiopic, and Arabic versions read “my righteousness”, or my right, as here and in our English version, meaning, his righteous cause. The Septuagint, “Kurie thv dikaiosunhv mou,” “O Lord of my righteousness.” Jerome reads, “Audi, Deus, justum,” “Hear O God, the just one, a reading which Horsley is inclined to adopt, viewing the Messiah as the speaker in this psalm. In the Syriac version the reading is, “Hear, O righteous Lord ;” and this is followed by Bishop Horne, Dr Adam Clarke, and Dr Boothroyd.

fta322 “Let my sentence come forth from thy presence; that is, be thou, O Jehovah, my judge in thine own person.” — Horsley. fta323 “Que David se soit portd justement et fait son devoir sans donner a aucun occasion de le blasmer.” — Fr. fta324 “Que nous sommes blasmez et persecutez a tort.” — Fr. fta325 “Car la cognoissance que Dieu prendra de sa cause est tacitement mise in l’opposite des tenebres des mensonges qu’on semoit contre luy.” — Fr. fta326 “Et qu’il ne refuse point de respondre derant le siege judicial d’iceluy.” — Fr. “Nor do I refuse to answer before his judgment-seat.”

fta327 “Qui n’ont pas moyen de se defendre.” — Fr. fta328 Great difference of opinion has prevailed among critics, as to the rendering and interpretation of this and the following verse. The third verse is rendered thus in Tyndale’s Bible:“Thou hast proved and visited mine heart in the night seasons, thou hast tried me in the fire, and hast found no wickedness in me; for I utterly purposed that my mouth should not offend.” Geddes reads the third clause of the verse “Thou hast smelted me, and found in me no dross;” and observes, that smelted is “a metaphor taken from the smelting of metals to purify them from extraneous matter.” — Geddes’ New Translation of the Book of Psalms, with Notes. The last clause of the third verse is added to the first clause of the fourth verse, in the Septuagint, Vulgate, Syriac, and Arabic versions, and the reading is thus “My mouth has not transgressed as to the evil designs of other men; that is, I have not countenanced or approved of them by word.”

fta329 “Du violent.” — Fr. “Of the violent.”

fta330 “Le requerant d’en vouloir estre le juge.” — Fr. fta331 “Il ne sera trouve desguisement ne fraude quelconque en mon coeur.” — Fr. fta332 This is the sense put upon this last clause by the learned Castellio, who translates it thus:- “Non deprehendes me aliud in pectore, aliud in ore habere.” “Thou shalt not find me to have one thing in my breast and another in my mouth.”

fta333 Or, the paths of the violent. Literally of him who, by violent means, makes a breach in, or breaks down a wall or fence, the word ≈yrp, pharits, being derived from ≈rp, pharats, to break down, or break through. It is referred by Calvin to the violent and wicked conduct of his enemies towards him.

fta334 “De troubler le repos et la tranquillite des autres.” — Fr. fta335 “Afin de n’estre point corrompu par mauvals exemples.” — Fr. fta336 “or have kept me from the paths, etc. or observed the paths, viz., so as to avoid them.” — Poole’s Annotations. fta337 “Car mesme ceux qui sont de nature enclins a debonnairete.” — Fr. fta338 “De real faire a nos prochains.” — Fr. fta339 “Qu’il prendra en main la vengence contre ceux qui nous outragent.” — Fr. fta340 “Et de faict, selon qu’un chacun a receu plus de graces.” — Fr. “And certainly the more grace any one has received.”

fta341 “De la vertu et force que Dieu nous aura donnee.” — Fr. fta342 The Septuagint renders the verb in the past tense, “Ephkousav mou,” “Thou hast heard me.” The Syriac and Vulgate give a similar rendering. The verb, in the Hebrew, is in the future; but it is a common thing in Hebrew to use the future tense for the past.

fta343 These words are supplementary.

fta344 The apple, [or pupil,] the daughter of the eye, is the literal rendering of the Hebrew words, and thus they very powerfully set forth the beautiful image contained in them. Allusion is here made to the extreme care requisite for the preservation of so delicate an organ as the eye. Compare Proverbs 7:2.” — French and Skinner’s Translation of the Book of Psalms. fta345 Poole observes, that the Hebrew phrase for “them which trust,” might be properly rendered without any supplement, “believers.”

fta346 Calvin’s rendering is the same as that of the Septuagint, Vulgate, and Syriac versions fta347 “Et des petis oiseaux que la mere tient sous ses ailes.” — Fr. fta348 Houbigant and Kennicott read, wrgs wmlbj yl[ “They have closed their net upon me.” Horsley and Fry adopt this reading. “But,” says Rogers, “it receives no support from the ancient versions or MSS.”

fta349 “Comme les gens replets se trouvent saisis de leur graisse au dedans.” — Fr. “The sacred writers employ this term [φατ to signify a body pampered to excess by luxury and self-indulgence, Psalm 73:7; 119:70; Job 15:27.” - French and Skinner’s Translation of the Book of Psalms. There may no doubt be a reference to the personal appearance and sensual indulgence of David’s enemies. But something more is implied. “We know that, in the figurative language of Scripture fatness denotes pride. This connection of ideas is still maintained in the East, where, when it is intended to indicate a proud man, he is said to be fat, or to look fat, whether really so or not.” — Illustrated Commentary upon the Bible. fta350 Dr Geddes translates the clause, “Their hearts have they hardened.”

“Literally,” says he, “they have closed their midriff; — shut out all compassion from their hearts.” The Hebrew word which is rendered fat is explained by Gesenius, when used figuratively, as denoting a fat, that is, an unfeeling heart.

fta351 In the French version it is lionceaux, young lions. French and Skinner read “like a lion,” and “like a young lion ;’ and observe, “The word translated ‘ young lion’ signifies a lion in the rigour of youth, and fully capable of pursuing his prey.”

fta352 The LXX. have happily expressed the exact import of the Hebrew word, ‘Upov kelison aujtouv’ ‘Make him sink upon his knees.’ “- Horsley. Street reads, “Make them bend.” Cocceius renders it, “Incurva ilium,” “Bend him,” and explains the phrase thus:— “Fac, ut se demittat,” etc.; i.e. “Make him to cast himself down, bend his stature, which is erect and inflexible like iron; that is to say, take away from him the power and the inclination of doing mischief.”

fta353 “A seculo.” — Lat. “Dds un monde, ou un siecle.” — Fr. marg.

“From a world, or an age.”

fta354 “Qui sont molestez par ces malheureux.” — Fr. fta355 “It may be questioned whether David, in this or the next clause, intended to represent wicked men as the sword and the hand of God; that is, the instruments which he employed to correct his servants; or whether his meaning was to pray that God would interpose his own hand and sword to defend him and punish his enemies. The latter sense is adopted by some interpreters; but as the former is a perfectly Scriptural sentiment, and requires the supposition of no ellipsis, it appears to me to be most likely what is intended. Vide Isaiah 10:5.” — Walford. Many of the most eminent critics, however, adopt the translation which Calvin has given, as Hammond, Houbigant, Ainsworth, Bishops Lowth, Horsley, Home, and Hare, Dr Boothroyd, Dr Adam Clarke, Dathe, and Venema. The reading in Tyndale’s Bible is, “Deliver my soul with thy sword from the ungodly.”

fta336a “Ou siecle car il y a ainsi mot a mot.” — Fr. fta337a “L’audace et les outrages.” — Fr. fta338a “Comme s’il les nourissok en son giron, les tenant tendrement et

mignardant plus que tout le reste.” — Fr.

fta339a “Desquelles il n’y oust issue aucune.” — Fr. fta340a “Comme s’ils s’abusoyent et perdoyent leurs peines en s’adonnant a

purete et innocence.” — Fr.

fta341a “Il lui fait tousjours derechet contempler finalment son clair visage et

son oeil debonnaire.” — Fr.

fta342a “Comme si David remettoit a la vie a venir l’esperance de sentir en

son coeur une joye heureuse.” — Fr.

fta343a “C’est a dire de choses terriennes, sans gouster les choses spirituelles

esquelles il y a fermete.” — Fr.

fta344a “Qui nous puisse donner contentement.” — Fr. fta345a “Lesquelles ne font qu’affamer et augmenter tousjours tout plus

l’appetit.” — Fr.

fta346a The Chaldee version applies it to David, and reads, “When I shall awake, I shall be satisfied with the glory of thy countenance.” But the Septuagint, the Vulgate, Arabic, and Ethiopic versions apply the verb, awake to thy glory. “En τῳ ojfqhnai thn doxan sou,” “At the appearing of thy glory,” says the Septuagint. “Cum apparuerit gloria tua,” “When thy glory shall appear,” says the Vulgate.

PSALM 18

fta347a “Car il ne faut pas penser qu’il soit mis en dernier lieu, comme celuy dont il fust plus fresche memoire, que de tons les autres.” — Fr. “It is not necessary to suppose that Saul is put last, as he of whom he retained a fresher remembrance than of all his other enemies.”

fta348a “Ou plustost ce luy avoit este un bon port et retraite seure au milieu de tant d’esclandres et calamitez estranges.” — Fr. fta349a This is the rendering of the French version. The word in the Hebrew text, which is µjr, racham, is very expressive. “µjr,” says Cocceius, “est intime ac medullitus cum motu omnium viscerum diligere;” — “is to love with the deepest and strongest affections of the heart, with all of all the bowels.” Ainsworth reads, “I will dearly love thee ;” Street, “I love thee exceedingly ;” Bishop Horne, “With all the yearnings of affection I will love thee, O Jehovah ;” and Dr Adam Clarke, “From my inmost bowels will I love thee, O Lord.” The word, therefore, denotes the tenderness and intensity of David’s emotions.

fta350a The Hebrew word literally means a cliff or crag; and is a different

word from the one which is translated rock in the following part of this verse. “The word [ls, sela,” says Dr Adam Clarke, “signifies those craggy precipices which afforded shelter to men and animals; where the bees often made their nests, and whence honey was collected in great abundance. ‘He made him to suck honey out of the rock,’ Deuteronomy 32:13.”

fta351a The horn is the emblem of strength and power. The metaphor is

taken from the bull and other powerful animals, who put forth their strength principally by the use of their horns.

fta352a “Comme environnez de bons rempars de tous costez, tellement que

mille morts, quand autant il s’en presenteroit a eux, ne!cur doyvent point ikire peur.” — Fr.

fta353a “Et pourtant David equippe yci les fideles de pied en cap comme on

dit.” — Fr. “David, therefore, here equips the faithful from head to foot, as we say.”

fta354a “Ou brisemens. — Fr. marg. “Or contritions.”

fta355a “Hebrews de Belial.” — Fr. marg. “Hebrews of Belial.”

fta356 “Ou de corruption.” — Fr. marg. “Or of corruption.”

fta357 The word in the Hebrew text llhm, mehullal, literally signifies praise. The ancient versions view the word not as denoting that God is worthy to be praised, which is the meaning attached to it in our English version, but as referring to the Psalmist’s resolution to praise God. The Septuagint reads, Ainwn epikalesomai Kurion Kytov, “Praising I will call upon the Lord.” The reading of the Vulgate is the same, “Laudans invocabo.” The Chaldee reads, “In a song or hymn I pour out prayers unto the Lord:” and the Arabic. “I will praise the

Lord, and call upon him.” This is precisely the sense in which Calvin understands the words, “I will call upon the praised Jehovah.”

fta358 “Death is here personified under the semblance of a mighty conqueror, who binds his vanquished foes in strong fetters.” — Walford.

fta359 “lbj, chebel,” says Hammond, “signifies two things, a cord, and a pang of a woman’s travail, and which it signifies must be resolved still by the context. Here, where it is joined with encompassing, it is most fitly to be understood in the former sense, because ropes or cords are proper for that turn, as for holding and keeping in when they are inclosed.” The Chaldee understands the word in the other sense, and paraphrases the clause thus:“Distress hath compassed me as a woman in travail which hath not strength to bring forth, and is in danger of death,” The Septuagint adopts the same view, reading, “wjdinev qanatou, the pangs of death.”

fta360 Cocceius renders the words, “the waves of death,” and he observes, that the words “waves’” explains the verb “compassed me about.” Death sent its sorrows thick upon him one after another, as the sea sends forth its waves, and with such violence that he was ready to be overwhelmed. The word yrbçm, mishberey, is applied both to the breaking waves of the sea, (Psalm 42:7.) — Ainsworth. Horsley translates the phrase, “The breakers of death.” “The metaphor,” says he, “is taken from those dangerous waves our mariners call white breakers.”

fta361 Jerome doubtless derived the word from ylb, beli, not or without, and

lw[, ol, a yoke, and thus the term Belial means those who shake off all restraint. Signifying to profit, or to gain advantage in any respect.

fta362 Belial is a compound term, significant of vileness and worthlessness.

fta363 “The ‘floods of Belial’ intend large bodies of men, who rush forward in impetuous torrents to overwhelm and destroy whatever opposes them.” - Walford. fta364 “Il faut necessa ement que les gens qui auparavant estoyent comme endormis et stupides se resueillent et apprehendent qu’il y a un Dieu.” — Fr. fta365 “Tout ainsi que s’il jettoit une fureur par les narines.” — Fr. “As if he cast forth fury from his nostrils.”

fta366 “C’est comme s’il tendoit un voile espes entre luy et les hommes, afin de leur oster le regard de sa face.” — Fr. fta367 In our English version it is, He shot out lightnings. The Hebrew word bbr, rabab, signifies both to multiply and to shoot. As the shooting of arrows is mentioned in the first clause of the verse, it may be presumed that it is the shooting of lightnings which is meant in the second clause, arrows and lightnings being contrasted. The reading of the Septuagint, Chaldee, Syriac, Vulgate, Arabic, and Ethiopic versions, however, is the same as that of Calvin, — He multiplied lightnings. fta368 “Ou de ton ire.” — Fr. marg. “Or at thy wrath.”

fta369 “De ce combat et aussi du bruit des nuees allans l’une contre l’autre, se fait un son.” — Fr. fta370 “Et tardifs a reconnaistre la vertu de Dieu.” — Fr. fta371 “En usant de ces hyperboles et similitudes qui semblent estranges et excessives ne nous recite pas des fables et contes faits a plaisir a la fakon des Poietes profanes.” — Fr. fta372 Bishop Patrick paraphrases the verse thus:— “He delivered me first from that mighty giant, Goliath, and then from Saul, whose power I was not able to withstand; and afterwards from the Philistines and Syrians, and many other nations, whose forces were far superior unto mine, and whose hatred instigated them to do all they could to destroy me.”

fta373 “They set their faces against me in the day of my calamity,” — Walford.

fta374 “Envers ou devant luy.” — Note, Fr. marg. “Towards or before him.”

fta375 Agonotheta. Calvin alludes to the ancient games and combats of Greece, the presidents of which were called Agonothetee. fta376 ArMeta. Those who exercised themselves with the view of contending for the prizes in the Grecian games and combats were called AtMetce. fta377 “Sans que nous ne creature quelconque luy en donnions” occasion. – Fr. fta378 “Et que bien legerement on semoit de luy de mauvais bruits.” — Fr. fta379 “Tu to montreras debonnaire envers le debonnaire.” — Fr. “Towards the merciful thou wilt show thyself merciful.”

fta380 “Envers.” — Note, Fr. marg. “That is, towards.”

fta381 Some read, The humble people, supposing that, as the contrast is between them and proud looks, humility rather than suffering is meant.

fta382 This is the literal rendering of the Hebrew text. “The meaning obviously is, that the haughty themselves shall be humbled, however confident they may be.” — French and Skinner, fta383 “Ils sacrifient plustest a Fortune, et en font leur Dieu.” — Fr. fta384 “Qui s’endorment en leurs vices sans rien craindre.” — Fr. fta385 “Comme s’il disoit que leur obstination et opiniastrete sera cause que luy de son coste oubliant sa moderation et douceur accoustumee, se jettera le tors et a travers contre eux.” — Fr. fta386 “Afin de nous faire esprouver comment il sauve les affligez.” — .Fr.

fta387 “Par ta vertu.” — Note, Fr. marg. “That is, by thy power.”

fta388 Cuneum. A battalion or company of foot drawn up in the form of a wedge, the better to break the enemies’ ranks.

fta389 The last clause, By my God have I leaped over a wall, is rendered by the Chaldee, “I will subdue fortified towers.” Hammond renders it, “By my God I have taken a fort.” In support of this view, he observes that the word rwç, shur, from rwç, shor, to look, signifies both a wall, from which to observe the approach of the enemy, and a watch- tower and fort; that if we take rwç, shur, as meaning a wall, the verb gld, dalag, will be rightly rendered to leap over; but if rwç, shur, means a fort, then the verb will mean to seize on it suddenly, and will therefore be best translated to take it. fta390 “Qui se forgent a leur fantasie des dieux qui soyent leurs protecteurs et patrons.” — Fr. “Who, according to their own fancy, make for themselves gods to be their protectors and patrons.”

fta391 “Faisant, ascavoir, me donnant legerete de pieds.” — Note, Fr. marg. “Making, namely, giving me swiftness of feet.”

fta392 “It should be brass, and not steel. A bow of steel,” says Dr Adam Clarke, “is out of the question. In the days of David, it is not likely that the method of making steel was known. The method of making brass out of copper was known at a very early period of the world; and the ancients had the art of hardening it, so as to work it into the most efficient swords.” Horsley reads, “Thou hast made my arms like a brazen bow.” This is also the reading of the Septuagint, Vulgate, Jerome, and all the versions. But the reading of Calvin, which is that of our English version, seems preferable, and is more expressive. To bend a strong bow was anciently considered a proof of great strength, much more to compress it so as to break it. To bend a bow of brass is still more expressive, and still more so to do it by the arms without requiring the assistance of the foot, which was then usually employed in making that effort.

fta393 “To be well girt was to be well armed in the Greek and Latin idioms, as well as in the Hebrew.” — Dr Geddes. fta394 In the French version it is, “Tu les as desfruits;” — “Thou hast destroyed them.”

fta395 “Comme tous prests a nous mettre le cousteau sur la gorge.” — Fr. fta396 “Qui est jette par le vent.” — Fr. fta397 “Si tost que le bruit de mon nom viendra a leurs aureilles.” — Note, Fr. marg. “That is, as soon as the fame of my name reaches their ears.”

fta398 “Les peuples estranges.” — Note, Fr. marg. “That is, strange peoples, or foreign nations.”

fta399 “Feront semblant d’estre des miens s’humilians de crainte.” — Note, Fr. marg. “That is, shall feign to be my servants, [or submission to me,] humbling themselves through fear.”

fta400 “C’est a dire au dedans de son royaume qui est l’Eglise.” — Fr. fta401 The Syriac version reads, “They shall submit themselves to me;” meaning a forced, and so a feigned and hypocritical subjection.

fta402 The Hebrew word grj, charag, signifies both to be moved and to tremble, and combining both ideas, to move fearfully. The last appears to be the view which Calvin attaches to the word. “Fear shall cause

them to be afraid, and come forth of their secret holes and holds, to seek pardon.” — Note, Bassandyne’s Bible. Walford reads,

*“The sons of the stranger lose their strength;* *Through alarm they quit their strongholds.*

Street reads,

*“Foreign nations are confounded,* *and they shudder within their fortresses.”*

fta403 “Ou, le Seigneur vit.” — Fr. marg. “Or, Jehovah lives.”

fta404 “Celuy qui me donne force.” — Note, Fr. marg. “That is, he who giveth me strength.”

fta405 “Ainsi ce seroit un mot tendant a lour Dieu et convenable a un cantique de triomphe.” — Fr.

PSALM 19

fta406 “L’entour du ciel et de l’air.” — Note, Fr. marg. “That is, the cope or vault of the heaven and of the air.” Bishop Mant reads also expanse, which he considers more correct than firmament. “The latter word,” says he, “is adopted from the Greek version; but the Hebrew word is derived from a verb, signifying to spread abroad, stretch forth, extend, expand. The proper rendering therefore is, ‘expanse,’ agreeably to other passages of Scripture which speak of the Creator as stretching out the heavens as a curtain, and spreading them out as a tent to dwell in.” (See <19A402>Psalm 104:2; Isaiah 40:22.) “The expanse of heaven is a frequent phrase with Milton, as with other poets.”

fta407 “Un jour desgorge propos a l’autre jour, et la nuict declare science a l’autre nuict.” — Fr. “One day uttereth speech to another day, and the night declares knowledge to another night.

fta408 Dr Geddes has remarked, in reference to this psalm, that “no poem ever contained a finer argument against Atheism, nor one better expressed.”

fta409 Both Calvin and the translators of our English version appear to have followed the Septuagint and Vulgate versions in inserting the word where, which is not in the Hebrew text.

fta410 “C’est as avoir ces mots, Lequel, Laquelle, etc., comme yci Il n’y a langage, il n’y a paroles esquelles la voix de ceux ne soit ouye.” — Fr.

fta411 ylb, beli, commonly signifies not; but it is also often used for all sort of exclusive particles, without, besides, unless. Hence Grotius renders it here without. As, lb bal, means in Arabic but, and as the Arabic is just a dialect of the Hebrew, Hammond concludes that this may have been its meaning among the Jews; and therefore proposes to render the verse thus:— “Not speech, nor words, but, or notwithstanding, [ylb, beli, ] their voice is, or has been heard.”

fta412 “Et se fait ouir en totals endroits.” — Fr.

fta413 The reading in the English Geneva Bible is, “Their line is gone forth through all the earth, and their words unto the ends of the world.” The marginal note in explanation of this is, “The heavens are as a line of great capital letters to show unto us God’s glory.”

fta414 Paul reads, “their sound,” quoting from the Septuagint, the version of the Old Testament then chiefly used, and it employs here the word φθόγγος.

fta415 “Quasi stadia.” — Lat. “Comme des lieues ordonnees dedans les quelles elles font leurs courses.” — Fr.

fta416 “Aucuns l’entendent de sa chaleur vegetative, qu’on appelle, c’est dire par laquelle ces choses basses ont vigueur, sont maintenues, et prenent accrossement.” — Fr.

fta417 Here our author uses Dominus, but in the Hebrew text it is hwhy, Yehovah. fta418 In Tyndale’s Bible the reading is, “And giveth wisdom even unto babes.” Babes is the word employed in most of the versions.

fta419 In the Hebrew text it is hwhy, Yehovah. fta420 “Apres lesquelles les hommes se tourmentent en vain.” — Fr.

fta421 “Et ce qui distille des rais de miel.” — Fr.

fta422 “Lequel les Latins ont nomm, Aurum obryzum.” — Fr. fta423 The rendering of the Septuagint is, liqon timion , precious stone; and in <19B9127>Psalm 119:127, they translate the same Hebrew word,

topazion, a topaz, which is a precious stone. This last Greek word, according to Hesychius, is derived from the Hebrew word zp, paz.

fta424 The word is evidently used for fine gold in Psalm 21:3, and Job 28:17.

fta425 Or to consolidate:and hence zp, paz, means solid gold, or gold “well purified” for the more it is purified, it is the more solid, and consequently of greater weight and value.

fta426 “Veu qu’en commandant elle nous espouante, a cause que nous deraillons tous en l’observation d’icelle?” — Fr.

fta427 “Ses fautes.” — Fr. “His faults.” “Erreurs ou ignorances.” — Fr. marg. “Errors or ignorances.”

fta428 The word which our author uses denotes literally arrogances or proudnesses; and this is also the literal rendering of the Hebrew word here used. Calvin has the following note on the margin of the French version, explanatory of arrogances, “Pechez commis par contumace et rebellion.” — Fr.

fta429 From much wickedness. This translation conveys the precise meaning of what David intended. He was afraid of incurring accumulated guilt. In our English translation it is “the great transgression,” on which Walford remarks, “The insertion of the definite article ‘the’ is not authorised by the original, and leads to a supposition which is incorrect, that some definite crime, such as ‘the sin against the Holy Ghost,’ is intended.”

fta430 “Dont a bon droict toutes pechez ausquels les hommes se laschent la bride, pource qu’ils ne sentent pas abon escient le real qui y est, et sont deceus par les allechemens de la chair, sont nommez du mot Hebrie a duquel David use yci qui signifie Fautes ou Ignorances.” — Fr. fta431 “Il se trouvera en nous un tel abysme de pechez, qu’il n’y aura no fond ne rive, comme on dit.” — Fr.

fta432 “Cela ne diminue en rien l’absurdite de ce beau decret.” — Fr.

fta433 That is, known and evident to the person committing them. He sins against knowledge.

PSALM 20

fta434 “Et de le il nous convient recueiller, ce que jay dit, que sous a figure d’un regne temporel nous est descrie un gouvernement bien plus excellent.” — Fr. fta435 As the people of Israel here unite in prayer with and for the monarch of Israel, whom we may picture to our minds as repairing to the tabernacle to offer sacrifices, where this animated ode was sung by the priests and people.

fta436 “Si non qu’il marche derant, et nous conduise a Dieu.” — Fr. fta437 That is, May he accept it! The best and fattest of the flocks and herds were, according to the Mosaic injunction, to be offered to God, and were consequently the sacrifices he most approved of.

fta438 Meaning, “We will rejoice in thy salvation, and in the name of our God will we set up our banners.”

fta439 “Ou A puissances le salut de sa dextre.” — Fr. marg. “In mightiness the salvation of his right hand.” The rendering which Horsley gives is this:“In powers or in strengths, salvation of his right hand” and he views this clause as a complete sentence by itself. He explains it thus:— “In situations of power and strength, whatever a man’s natural means of deliverance may be, his preservation must be the work of God’s right hand.” “This seems,” says he, “to be the best exposition of this line, which is a clause by itself, not a part of the preceding sentence; [çy is a noun substantive, the subject of the verb substantive understood. The chariots and horses mentioned in the next verse are expository of trrg in this line, and all that follows of this psalm is an amplification of his general sentiment.”

fta440 In the Hebrew text there is here an ellipsis, the reading being, “Some in chariots, and some in horses” etc. All the ancient versions read the words as they are in the Hebrew text, without supplying any verb. Calvin does the same in his Latin version; but in the French he supplies the verb “Se foyent,” “trust,” the same supplement as that which is made in our English version.

fta441 Different from “the sanctuary” mentioned in verse second.

fta442 This is the reading of the Septuagint. Its words are, Kurie swson ton basilea. The reading of the Vulgate is the same. Calvin’s rendering, which is also that of our English version, agrees with the masoretical punctuation; but the Septuagint has followed a different pointing.

PSALM 21

fta443 “What was anticipated in the preceding psalm, the present poem appears to celebrate as having been achieved.” — Drake’s Harp of Judah. fta444 The Hebrew word is zp, paz, denoting fine gold, the purest gold, the same word which is used in Psalm 19:10.

fta445 Reading “blessings of goodness;” that is, the best or most excellent blessings.

fta446 Splendour and beauty. “Parkhurst observes, that the two words thus translated are often joined in Scripture. The former seems to denote ‘the splendor or glory itself; the latter the ornament, beauty, or majesty, resulting from that glory.” — Bishop Mant. fta447 “Que la grace de Dieu se monstre favorable envers leur Roy.” — Fr.

fta448 Walford reads this clause — “Thou hast made him glad with the joy of thy presence.”

fta449 This is rendered according to the pointing in the French version. According to the pointing in the Latin version, Jehovah is joined to the preceding clause thus:— “In the time of thy anger, O Jehovah!”

fta450 French and Skinner’s translation of these words is the same, and so also is that of Rogers. This last author observes, “The common interpretation, Thou shalt make them like a fiery oven, etc., is not very intelligible. I consider rwtk as put by ellipsis for rwntbk Thou shalt place them as it were [ιν a furnace of fire.” — (Rogers’ Book of Psalms, in Hebrew, metrically arranged, vol. 2:p. 178.) Poole takes the same view. Calvin, however, in his French version, gives a translation much the same as that of our English version:“Tu les rendras comme une fournaise de feu en temps de ta cholere.” “Thou shalt make them like a furnace of fire, in the time of thy anger.” This is exactly the rendering of Horsley, in which he is followed by Walford. “It describes,” says the learned prelate, “the smoke of the Messiah’s enemies perishing by fire, ascending like the smoke of a furnace. ‘The smoke of their torment shall ascend for ever and ever.’“ “How awfully grand,” says Bishop Mant, “is that description of the ruins of the cities of the plain, as the prospect struck on Abraham’s eye on the fatal morning of their destruction:’And he looked toward Sodom and Gomorrah, and toward all the land of the plain, and beheld, and lo! the smoke of the country went up as the smoke of a furnace.’“ fta451 The allusion is to the fabulous giants of heathen mythology, who waged war against heaven.

fta452 “Mais qu’il le fait mesme regorger au sein des enfans d’iceux.” — Fr. See Isaiah 65:6, 7.

fta453 “Ou, ont decliner.” — Fr. , Or, have turned aside.”

fta454 This verse explains the reason why they could not accomplish what they had devised.

fta455 “Pour icello empescher et comme engloutir.” — Fr.

fta456 Kimchi and others read, “Thou wilt put them into a corner;” which has been understood in this sense, “Thou wilt thrust them into a corner, and then direct thine arrows against their faces.” — See Poole’s Synopsis Criticorum. fta457 This is the view taken by Ainsworth, Castellio, Cocceius, Diodati, Dathe, Horsley, and Fry. Horsley translates the verse thus:—

*“Truly thou shalt make them a butt for thine arrows;* *Thou shalt take a steady aim against them.”*

“I take,” says he, “˚nwk, [the word which he translates a steady aim,] to be a technical term of archery, to express the act of taking aim at a particular object.” In our English version it is, Therefore thou shalt make them turn their backs.” In defense of this sense of µkç, shekem, see Merrick’s Annotations. Gesenius takes the word in the same sense. Literally, “thy bow-string.”

PSALM 22

fta458 “En toutes les sortes qu’il est possible de penser.” — Fr. “In every way which it is possible to conceive.”

fta459 And this title they say is prefixed to the psalm, because the whole of it is concerning Christ the morning star.

fta460 Those who render it strength derive the word from lya, eyl, strength, and observe, that the cognate word in verse 20, ytwlya, eyaluthi, is rendered by the Septuagint thn bohqeian mou, my aid or strength. By the strength of the morning they understand the dawning of the day.

fta461 This is the sense in which Lightfoot understands the words.

fta462 “Mon Dieu, je crie tout le jour.” — Fr. “O my God, I cry all the day.”

fta463 “Ce qu il ne pouvoit faire si non en resistant vivement a la apprehension contraire.” — Fr.

fta464 “Et de faict, il n’estoit point de si petit courage, que pour quelque real leger il hurlast ainsi comme une beste brute.” — Fr. “The original word [for roaring] properly denotes the roaring of a lion, and is often applied to the deep groaning of men in sickness. See among other places, Psalm 32:3; 38:9.” — Bishop Mant. fta465 “Pour crainte de charger Christ de ce blasme.” — Fr.

fta466 In the Hebrew it is, “He rolled [ηιμσελφ upon God.” In the Latin version our author reads, “Devolvit ad Jehovam;” and in the French, “Il a remis disent-ils, au Seigneur son a l’aime.”

fta467 “Let him deliver him, let him deliver him. This repetition is also the rendering adopted by Street, and it is approved by Poole. “The same thing,” says Poole, “is twice repeated, to show both the vehemence of their hatred and their confidence of success against him.”

fta468 As bçy, yashab, not only signifies to inhabit, but also to remain or continue, (see <19A213>Psalm 102:13,) Hammond thinks this last is the meaning here, and renders the word, “But thou remainest or continuest to be holy, O thou, the praises of, or who art the praises of Israel, that

is, the object of all their praises; or more simply, But thou remainest holy, the praises of Israel.”

fta469 Bishop Horsley reads these words, “All who see me insult [μέ with gestures of derision:” and says, “I can no otherwise render the verb g[l, than by this periphrasis. Bishop Mant translates the whole verse thus,

*“All who to slaughter see me led,* *Deride my state distrest;* *They curl the lip, they shake the head,* *They point the taunting jest:”*

And observes, “The distinctness and colouring of the prophetic picture here are as striking to the imagination, as the subject is painful to the heart.”

fta470 “To protrude the lower lip is, in the East, considered a very strong indication of contempt. Its employment is chiefly confined to the lower orders.” — Illustrated Commentary upon the Bible. fta471 hpçb, besaphah, with the lip. fta472 “Qu’il avoit Dieu au ciel pour garent qui s’avoir bien faire la vengence de ses mesdisans.” — Fr. fta473 “Qui m’as donne asseurance, lorsque je suchoye les mammelles de ma mere.” — Note, Fr. marg. “That is, thou gavest me confidence whilst I sucked the breasts of my mother.”

fta474 “Abandonne entre tes mains.” — Note, Fr. marg. “That is, left among thy hands.” Poole, applying this to Christ says, “I was like one, forsaken by his parent, and cast wholly upon thy providence. I had no father upon earth; and my mother was poor and helpless.”

fta475 “The bull is known to be a fierce animal, and those of Bashan, from its luxuriant pastures, were uncommonly so.” — Dr Geddes. fta476 “Ace qu’il luy plaise nous remettre sus, et nous rendre force et vigueur.” — Fr.

fta477 This word has created much discussion. In the Hebrew Bible, the kethib or textual reading is, yrak, caari, like a lion; the keri, or marginal reading, is wrak, caaru, “they pierced,” from hrk, carah, to cut, dig, or pierce. Both readings are supported by MSS. There is, however, no ground to doubt that the genuine reading is, wrak, caaru. As the Septuagint here reads wruxan, they pierced, the translators, doubtless, considered that the correct reading of the Hebrew text was wrak, caaru. The Vulgate, Syriac, Arabic, and Ethiopic, give a similar rendering. All the Evangelists also quote and apply the passage to the crucifixion of Christ. Besides, the other reading, yrak, caari, as a lion, renders the passage unintelligible. The Chaldee version has combined both the ideas of pierced and as a lion, reading, “Biting, as a lion, my hands and my feet.” Our author supposes that the text has been fraudulently corrupted by the Jews, who have intentionally changed wrak, caaru, into yrak, caari. But there is no necessity for supposing that there has been any fraud in the case. In the process of transcription, the change might have been made unintentionally, by the substitution of the letter y, yod, for the letter w, vau, which it so nearly resembles. Walford observes, “that the present reading [yrak, caari] is quite satisfactory, if it be taken as a participle plural in reflexive, and be translated, ‘Wounders of my hands and my feet.’“ fta478 “Asgavoir, vie, qui est seule.” — Note, Fr. marg. “Namely, my life, which is alone.”

fta479 “Et me respon, en me sauvant des cornes des licornes.” — Fr. “And answer me, by saving me from the horns of the Unicorns.”

fta480 “Il nous a este faite une demonstration si grossiere, qu’on la pouvoit taster, au doigt.” — Fr. “There has been given us a demonstration so palpable, that it might be touched with the finger.

fta481 That is, my life, which is dear and precious to me.

fta482 “La vie esseulee.” — Fr. “Life deserted or left alone.”

fta483 “Disant.” — Fr. fta484 The second part of the psalm here commences. There is a transition from language of the deepest anguish to that of exalted joy and gratitude. The suffering Messiah here contemplates the blessed results of his sufferings.

fta485 It is “praise God,” both in the Latin and French versions; but the train of thought seems to require that it should be “fear God.”

fta486 “Ate laus mea.” — Lat. “Ma louange proviendra de toy.” — Fr. “Ou, ma louange sera de toy.” — Ft. marg. “Or, my praise shall be of thee.”

fta487 As it is not said what they should remember, some commentators explain it thus:That they shall remember, with penitence, their sins; and, particularly, their idolatry. Others, that they shall remember the goodness and mercy of God, through Christ, to a lost world. And others, that they shall remember God whom they had forgotten, worshipping, instead of him, wood and stones. This last seems to be the view to which Calvin refers.

fta488 The reason why the Gentiles shall remember, and turn to the Lord.

fta489 “Et encores qu’ils les ayent en main, ils ne pourront prendre plaisir in les savourer.” — Fr.

fta490 The Hebrew word here is ynda, Adonai. fta491 The Hebrew word Adonai is derived from a verb which signifies to direct, rule, judge; and it therefore signifies director, ruler, judge.

PSALM 23

fta492 “Lesquels ayans le vent a gre, comme on dit.” — Fr. “Who having the wind to their mind, as we say.”

fta493 “Le Seigneur est mon pasteur, porquoy je n’auray faute de rien.” — Fr. “The Lord is my shepherd, therefore I shall not want any thing.” fta494 “Il me mene aux eaux quoyes.” — Fr. “He leadeth me to the quiet [or πεαχεφυλ waters.”

fta495 “Qui se contiene en la crainte de Dieu se selon la modestie et temperance qui seroit requise.” — Fr. fta496 “Mais rememorant les benefices qu’il repoit de luy.” — Fr. fta497 “Que sa seule providence est suffisante pour nous administrer toutes nos necessitez.” — Fr. fta498 Walford adopts and defends this view. His reading is, “He leadeth me in straight paths.” “This version,” says he, “may perhaps prove not altogether agreeable to the feelings of the reader in consequence of his being accustomed to a different expression in the English Bible. But the consistency of the imagery requires the alteration; as otherwise, we have an incongruous mixture of physical and moral figures. A careful shepherd leads his sheep to verdant pastures, conducts them near peaceful waters, affords them the means of refreshment when wearied, and guides them away from r ugged and tortuous paths to such as are direct and easy.”

fta499 “Celuy qui est arme d’une constance invincible pour resister a toutes les fraycurs qui penvent survenir.” — Fr. fta500 “Car s’il n’y eust point en de crainte, a quel propos desireroit il la presence de Dieu?” — Fr. fta501 “The original, twmlx aynk, is very emphatic, ‘In or through the valley of death-shade.’ This expression seems to denote imminent danger, (Jeremiah 2:6,) sore affliction, (Psalm 44:19,) fear and terror, (<19A710>Psalm 107:10, 14; Job 24:17,) and dreadful darkness, (Job 10:21, 22.) — Morison’s Commentary on the Psalms. fta502 “Si non qu’eslevans la nos yeux et les y ayans fichez, nons foullions aux pieds craintes et espouantemens.” — Fr.

PSALM 24

fta503 “Son contenu.” — Note, Fr. marg. “That is, its contents.”

fta504 “Qu’adonc ils entrerent en ferme et paisible possession de l’honneur que Dieu leur a fait par dessus les autres nations.” — Fr. fta505 “Car a quelle fin font produits des fruits de tant de sortes, et en telle abondance, et qu’il y a tant de vieux de plaisance, si non pour l’usage et commodite des hommes ?” — Fr. fta506 “C’est contre la nature des deux elemens.” — Fr. fta507 “Il n’en fait yci que bien petite mention et comme en passant.” — Fr. “He here only slightly adverts to this subject, and as it were in passing.”

fta508 “Comme nous s’avons que c’est leur coustume de s’eslever par orgueil a cause des titres qu’ils prenent sans avoir l’effect, se contentans de porter seulement les marques par dehors.” — Fr. fta509 “Par ainsi il est yci requis des serviteurs de Dieu, que quand ils jurent, ce soit avec reverence et en bonne conscience.” — Fr. fta510 The textual reading is wçpn, naphshiv, his soul; the marginal reading is wçpn, naphshi, my soul. But the textual reading, from its clearness and simplicity, is, without doubt, the correct one. “The points,” says Hammond, “direct to render tçpn my soul, and so the interlinear reads anilmain roeare, my soul or life, as if it were making God the speaker of this verse, and then it is God’s life or soul. But the text writing w not y, and the context agreeing with it, the punctuation must, in reason, give place; and, accordingly, all the ancient interpreters appear to have read it wçpn, his soul, meaning by that his own soul, or the soul of the swearer.” fta511 “Asfavoir, Jacob.” — Fr. “Namely, Jacob.”

fta512 “Lequel toutesfois ils fuyent par leurs destours et faux semblans.” — Fr.

fta513 He first says, “That seek him,” and next, “That seek thy face.”

fta514 The Septuagint reads, Arate πύλὰς οἱ άρχοντες ὑμῶν, which may be rendered, “Ye princes, lift up your gates.” The reading of the Vulgate is similar:“Attollite portas principes vestras” and so is that of the Arabic and Ethiopic. But that rendering, as Calvin justly Observes, inadmissible; for in the Hebrew text, the affix µk, kem, your, is joined to yçar, roshey, heads, and not to µyr[ç, shearim, gates. Although, however the reading of the Septuagint may be translated as above, “Ye princes, lift up your gates,” Hammond thinks it more probable, that the translators intended οἱ άρχοντες ὑμῶν, your princes, to represent µkyçar, rashekem, as myertin, by mistake, the construction of the sentence, so your heads, as to give this reading, “Your heads, or princes, lift up the gates, instead of, “Ye gates, lift up your heads.”

fta515 “Par lesquels ils introduissent Christ frappant a la porte pour entrer les enfers.” — Fr. fta516 “Qui comme sacrileges execrables tienent pour jeu de la corrompre et falsifier en ceste sorte.” — Fr. fta517 “Que tons ceux qui s’attendant a toy ne soyent point confus.” — Fr.

fta518 “Et sans estre trouble d’impatience.” — Fr.

fta519 “Et use de douceur envers eux.” — Fr. fta520 “Redevable de tant plus grande condemnation.” — Fr.

fta521 “Humbles.” — Fr. “Humble.”

fta522 “Quel soin il ha de ses enfans.” — Fr.

fta523 “Ou, secret.” — Fr. “Or, secret.”

fta524 “Les gachans lequel prendre.” — Fr.

fta525 Horsley refers the words to the blessedness of a future state. He reads, “His soul shall rest in bliss;” and has the following note:— “˚ylt, pernoctavit. The words seem to allude to the happy state of the good man’s departed soul, while his posterity prosper in the present world.” That is, the land of Canaan, which God promised to perpetuate to the obedient Israelites and their posterity. “It was promised and given,” says Poole, “as an earnest of the whole covenant of grace and all his promises, and, therefore, is synecdochically put for all of them. The sense is, his seed shall be blessed.”

fta526 “Mon souci et travail.” — Fr. marg. “My care and labor.”

fta527 “C’est, cruelle.” — Note, Fr. marg. “That is, cruel.”

fta528 The Hebrew word here used is dyjy, yachid, unus, one, which is not infrequently put, as in this place, for a solitary and desolate person. David was now deserted, desolate, and destitute of all help. The word is used in the same sense in Psalm 22:20, and 35:17.

fta529 “Cependant que nos pechez demeurent c’est a dire iusaues a ce qu’il les pardonne.” — Fr.

fta530 The Hebrew words literally rendered are, “With hatred of violence.”

PSALM 26

fta531 Hammond renders the original word, “Plead for, or defend me;” and Green, “Vindicate me.” The word denotes both the act of a judge and of an advocate. This last view agrees very well with the scope of the psalm, which, from the strong assertions of innocence with which it abounds, appears to have been written by David in vindication of himself from various crimes which had been alleged against him; although the particular events to which it refers are not indicated.

fta532 The primary signification of the Hebrew word ãrx, tsaraph is to try as the refiner tries his gold by dissolving and melting it, In this sense it is used in Psalm 66:10, “Thou hast tried us as silver is tried.”

fta533 Horsley renders the word, “Those who seek concealment.” In like manner, the Chaldee paraphrases it, “They that hide themselves that they may do evil.”

fta534 “Innocence.” — Fr. marg fta535 The washing of the hands in solemn protestation of innocence, on particular occasions, was enjoined by the Mosaic ritual, and was common among the Jews, Deuteronomy 21:6, 7. It was in common use among them before prayer; and the priests, in particular, were not to perform any sacred office in the sanctuary until they had poured water from the laver, which was set in the temple for that purpose, and washed their hands, Exodus 40:30-33.

fta536 Mudge conjectures that the expression, encompass, is probably taken from the custom of forming a ring round the altar at the time of worship. And Goodwyn informs us, that at the feast of tabernacles the people, on the seventh day, encompassed the altar seven times, carrying branches of palm trees in their hands in remembrance of the overthrow of Jericho, and singing hosannas. — Moses and Aaron, p. 132. David, however, may refer to the practice of the priests, who, when they offered sacrifices, went round about the altar; and his meaning may simply be, that as the priests first washed their hands, and then performed their sacred office at the altar; so he deeply felt the necessity of personal purity, in order to his engaging in the service of God.

fta537 The habitation of thy house — a Hebraism for the house which thou inhabitest. This name was given to the tabernacle, 1 Samuel 2:29, 32, and afterwards to Solomon’s temple, 2 Chronicles 36:15. fta538 Hebrew:— men of blood. See Psalm 5:7.

fta539 Namely ˚y[, ayin. fta540 The word which it employs is ἐυπρέρπεια.

fta541 “C’est, en lieu plain et droict; c’est a dire, seur.” — Fr. marg. “That is, in a plain and straight; that is to say, sure place.”

fta542 “Qu’elle soit celebree publiquement; afin qu’elle serve d’exempleaux autres pour se confermer en Dieu.” — Fr.

PSALM 27

fta543 The rendering of the learned Castellio is, “Si invadant — offensuri sunt atque casuri;” — “If they invade me they shall stumble and fall. The Hebrew verbs for “stumble” and “fall”

fta544 French and Skinner read, “to devour my flesh;” and observe, that “this image is taken from a wild beast. Compare Psalm 3:7, and Psalm 22:13.”

fta545 “C’est, d’adversite.” — Note, Fr. marg. “That is, of adversity.”

fta546 “Sous le regne de Christ.” — Fr.

fta547 “Sacrificia jubili.” — Lat. “Sacrifice de triomphe.” — Fr. Ainsworth reads, “Sacrifices of shouting, or of triumph, of joyful sounding and alarm.” “This,” says he, “hath respect to the law which appointed over the sacrifices trumpets to be sounded, Numbers 10:10, whose chiefest, most loud, joyful, and triumphant sound was called trughnah, [or h[wrt, truah, the word here used,] ‘triumph,’ ‘alarm,’ or ‘jubilation,’ Numbers 10:5-7.”

fta548 “Ou dit de toy.” — Fr. marg. “Or said of or concerning thee.”

fta549 “Pourtant.” — Fr. fta550 Calvin’s meaning appears to be this:- God has given us in his word that gracious command or invitation, “Seek ye my face,” inviting us to seek him by prayer and the other exercises of religion. Now, when David says, “My heart said to thee, Seek ye my face,” he means that his heart reminded God of his command or invitation; and by this he encouraged himself to seek God’s face, which he expresses his resolution to do in the following clause, “Thy face, O Jehovah! will I seek.”

fta551 “C’est, plaisir.” — Fr. marg. “That is, will or pleasure.”

fta552 “En la sauvegarde et protection de Dieu.” — Fr.

fta553 Hammond renders the words “breathers or speakers of injury or rapine; smj, signifying injury or rapine, and jwp, speak.” Ainsworth reads, “He that breatheth or puffeth out violent wrong.

fta554 “De glaives et autre tels efforts.” — Fr. “From the sword and other such weapons.”

fta555 In the Hebrew this verse is elliptical, as Calvin here translates it. In the French version he supplies the ellipsis, by adding to the end of the verse the words, “C’estoit fait de moy,” “I had perished.” In our English version, the words, “I had fainted,” are introduced as a supplement, in the beginning of the verse. Both the supplement of Calvin, and that of our English version, which are substantially the same, doubtless explain the meaning of the passage; but they destroy the elegant abrupt form of the expression employed by the Psalmist, who breaks off in the middle of his discourse without completing the sentence, although what he meant to say is very evident. “Unless I had believed to see the goodness of the Lord in the land of the living, What! what, alas! should have become of me!” - Dr Adam Clarke. As, however, alwl, lulë, which is rendered unless, is omitted by the ancient versions and several MSS., some consider it an interpolation, and translate the verse without an ellipsis. Thus Walford renders it, “I have believed that I shall behold the goodness of Jehovah in the land of the living.”

fta556 “A ce que sa foy ne soit jamais esbranier” — Fr. “That his faith might never be shaken.”

fta557 Calvin here seems to use the Septuagint version. What he renders in the text, “Be of good courage,” is rendered by the Septuagint, ἀνδρίζου “Be manly, or act like a man.” The Vulgate reads, “vinliter a,,e,” following the Septuagint, as it generally does. Paul uses the same phraseology in 1 Corinthians 16:13. “These,” says Ainsworth, “are the words of encouragement against remissness, fear, faintness of heart, or other infirmities.”

PSALM 28

fta558 rybd, debir, is derived from rbd, dabar, to speak. fta559 The verb ˚çm, mashak, here rendered draw, “signifies,” as Hammond observes, “both to draw and apprehend,” and may “be best rendered here, Seize not on me, as he that seizeth on any to carry or drag him to execution. The Septuagint, after having literally rendered the Hebrew by Μὴ συνελκύσῃς thn ψυχήν mou, draw not my soul together with, etc., adds Κίαν μὴ συναπολέσῃς me etc., and destroy me not together with, etc. Calvin here evidently takes the same view; though he does not express it in the form of criticism.

fta560 “Que ceste finesse de renard, quand on use de beaux semblans pour avoir occasion de nuire.” — Fr. fta561 “Voulant devorer les agneaux.” — Fr. fta562 “Conduisant et gouvernant toutes choses.” — Fr. fta563 “C’estoyent certains peuples ou escrimeurs qui souloyent ainsi comme etre. Voyez les Chiliades d’Erasme.” — Note, Fr. marg. “These were certain people or fencers, who were wont to fight in this manner. See the Chiliades of Erasmus.”

fta564 “He will destroy them, and not build them up.”

fta565 “Que tout la prospetite qu’ils se souhaitent soit a cause du peuple. — Fr. “That all the prosperity they desire should be for the sake of the people.”

fta566 “Veu que la plus grand part rejette et desdaigne de porter le joug de Christ.” — Fr. fta567 “Qu’il n’en est pas digne.” — Fr. “That he is not worthy of it.”

fta568 “C’est, digne de son nom.” — Note, Fr. Marg. “That is, worthy of his name.”

fta569 The entire reading of the verse in the Septuagint is, “Ενέγκατε τῳ Κυρίῳ ὑιοὶ Θεοῦ ενέγκατε τῳ Κυρίῳ ὑιοὺς κριῶν” “Bring to the Lord, ye sons of God, bring to the Lord young rams.” Thus the LXX, as is not unusual in other places, render the words for “Ye sons of the mighty” twice; first, in the vocative case, addressing them, Υιοὶ Qeou, Ye sons of God, and then in the accusative case, ὑιοὺς κριῶν, young rams, being apparently doubtful which was the correct rendering, and, therefore, putting down both. The Vulgate, Arabic, and Ethiopic, exactly follow them. Jerome also reads, “Afferte Domino filios arietum;” although he does not give a double translation of the original words. But the correct rendering, we have no doubt, is, “Ye sons of the mighty;” which is just a Hebrew idiomatic expression for “Ye mighty ones,” or, “Ye princes;” and to them the inspired writer addresses an invitation to acknowledge and worship God from the manifestation of his majesty and power in the wonders of nature.

fta570 The Hebrew word which Calvin renders “mighty,” is µyla, elym, a word which means gods. The Hebrew word µylya, eylim, which means rams, nearly resembles it, having only an additional y, yod, and this letter is often cut off in nouns.

fta571 The Chaldee paraphrases it thus:— “The assembly of angels, sons of God,” meaning by God angels. fta572 This translation conveys a somewhat different meaning from that of our English version; but it is supported by several critics. Green reads, “In his beautiful sanctuary;” and Fry, “Worship Jehovah with holy reverence,” or, “Worship Jehovah in the glorious places of the sanctuary.” “Where the Hebrews read trdhb” says Hammond, “in the glory or beauty of holiness, from rdh, to honor, or beautify, the LXX. read, ἐν αὐλῇ ἁγίᾳ aujtou, in his holy court, as if it were from, “penetrale, thalamus, area, a closet, a marriage-chamber, a court; and so the Latin and Syriac follow them, and the Arabic, in his “holy habitation.” fta573 Dr Francis’ Translation of Horace.

fta574 “Qui contraignent les barbares et gens esbestez sentir qu’il y a un Dieu.” — Fr. “Which constrain the rude and insensible to feel that there is a God.”

fta575 That is, the wilderness of Zin, Numbers 33:86. It is described in Deuteronomy 1:19, as the “great and terrible wilderness.” The Israelites passed through this wilderness in their way from Egypt to the promised land, Numbers 13:27. It received its name from the city of Kadesh, by which it lay, Numbers 20:1, 16.

fta576 The Sidonians applied to Hermon the name of Sirion, Deuteronomy 3:9.

fta577 “D’approcher de Dieu.” — Fr. fta578 “Fait avortir.” — Fr. “To miscarry or prove abortive.”

fta579 Bishop Lowth reads, “Maketh the oaks to tremble,” (Lectures on Hebrew Poetry, vol. 2:p.253,) in which he is followed by Dimock, Green, Seeker, Horsley, Fry, and others. But Dathe, Berlin, De Rossi, Dr Adam Clarke, Rogers, etc., adhere to the common interpretation, in which they are supported by all the ancient versions, except the Syriac, which seems to favor the view of Lowth. A main argument of Lowth and those who follow him in support of his rendering is, that the common translation, which supposes the passage to relate to the hinds bring forth their young, agrees very little with the rest of the imagery either in nature or dignity; whereas the oak struck with lightning, is a far nobler image, and one which falls in more naturally with the scattering of a forest’s foliage under the action of a storm. But Rogers justly observes, that “we are not warranted in altering the Hebrew text, because the oriental imagery which we meet with does not correspond with our ideas of poetical beauty and grandeur,” (Book of Psalms in Hebrew, metrically arranged, vol. it. p. 186.) With respect to the sense conveyed by the common reading, it may be observed, that birds bring forth their young with great difficulty and pain, bowing themselves, bruising their young ones, and casting out their sorrows, (Job 39:4, 6;) and it therefore heightens the description given of the terrific character of the thunder-storm, when the thunder, which is here called the voice of God, is represented as causing, through the terror which it inspires, the hinds in their pregnant state prematurely to drop their young; although, according to our ideas of poetical imagery, this may not accord so well with the other images in the passage nor appear so beautiful and sublime as the image of the oaks trembling at the voice of Jehovah.

fta580 “Etant que touche la gloire de Dieu.” — Fr. fta581 “Pour le craindre et servir comme il appartient.” — Fr. fta582 “Par le deluge.” — Fr. This is the view taken of the passage by the ancient versions. “God,” says the Chaldee, “in the generation of the deluge sat in judgment.” The Septuagint reads, “God shall make the deluge to be inhabited,” or “make the world habitable after it”; the Syriac, “God called back the deluge;” and the Arabic, “God restrained the deluge.” Ainsworth reads, “Jehovah sat at the flood,” and explains it as meaning “Noah’s flood.”

fta583 “Que c’est luy seul qui gouverne toutes choses en tout temps.” — Fr. fta584 “Se recognoissans estrangers, et que c’estoit luy qui les y logeoit et leur bailloit demeurance.” — Fr.

fta585 “Quand l’homme allegoit qu’il n’avoit encores dedid sa maison.” — Fr.

fta586 Ainsworth reads, “Thou hast drawn up me,” which he explains to mean, “drawn as out of a pit of waters;” “for,” says he, “this word is used for ‘drawing of waters,’ Exodus 2:16; waters signifying troubles.” “ybtyld, Thou hast drawn me up as it were out of a dungeon.” — Rogers’ Book of-Psalms. fta587 “D’entre ceux que descendent.” — Fr.

fta588 “Ou chantez afin qu’il soit memoire.” — Fr. marg. “Or sing, that he may be remembered.”

fta589 Literally, “There is but a moment in his anger;” and this is also the literal rendering of the Hebrew.

fta590 “C’est, un long temps.” — Note, Fr. marg. “That is, a long time.”

fta591 rkzl, lezeker, at the memorial. fta592 “Et de faict, c’est un poinct tout resolu.” — Fr.

fta593 “C’est, en ma prosperite.” — Note, Fr. marg. “That is, in my prosperity.”

fta594 Our author here uses Dominus; but in the Hebrew it is hwhy, Yehovah fta595 The Septuagint has “Eijv διαθοράν” — to corruption. The rendering of Jerome is the same, “In corruptionem.”

fta596 “Qu’ils se mignardent en leur prosperite, et par maniere de dire, croupessent sur leur fumier. — Fr. fta597 This custom was not confined to the Israelites. It was practiced also among the heathen nations. An instance of this is recorded in Jonah 3:5-8. It appears from Plutarch, that this was also sometimes practiced among the Greeks. The Hebrew word for sackcloth is qç, sak; and it is remarkable that the word sak exists in various languages, denoting the same thing. It shows the unaffected character of real sorrow, leading men to neglect the adorning of their persons, when we find several nations manifesting it by wearing the same dismal garb, and employing a word of the same sound to express it.

fta598 “Ne monstrant qu’abjection et desplaisanee d’eux-mesmes. — Fr. fta599 “Ou, adresse moy et conduy.” — Fr. marg. “Or, do thou direct and guide me.”

fta600 “Feroit une antithese entre ces deux choses, Estre en destresse pour un temps, et demeurer confus.” — Fr.

fta601 “Si los hommes regardent a leur dignite.” — Fr.

fta602 Dr Geddes observes, that this is the literal translation of the Hebrew words; “but,” says he, “as negative propositions in Hebrew are often equivalent in sense to opposite positives, I deemed it better to use an equivalent as more agreeable to what precerdes and follows.” His rendering is, “Rescued me from the hand of mine enemy.”

fta603 “Se faisans a croire que de leur faict ce ne sera que triomphe.” — Fr.

fta604 Horsley, while his translation is similar to that of Calvin, “Thou hast delivered me,” takes a somewhat different view of the meaning. “Thou hast, i.e., Thou most surely wilt. — The thing is as certain as if it were done.”

fta605 Hammond considers “vanities” as referring to the practice of superstitiously having recourse to auguries and divinations for advice and direction, a practice which prevailed among the heathen, when they met with any difficulty or danger. To the responses of augury, they showed the greatest regard; although they were deceived and disappointed in the confidence which they reposed in them. David declares that he detested all such practices, and trusted for aid to God alone. French and Skinner, by lying vanities, understand idols. “Idols,” says Walford, “are often thus denominated; though the term is not to be confined to this sense, as all the pursuits of iniquity may be justly comprehended under it. - Vide Deuteronomy 32:21; Jonah 2:8.”

fta606 “There is a contrast in the expression between the straits to which he had been confined, and the freedom which was now bestowed upon him.” — Walford. fta607 “Ou, des grans.” — Fr. marg. “Or, of the great.”

fta608 “The word ˚w[,” says Hammond, “as it signifies sin, so it signifies also the punishment of sin, Isaiah 53:6, 11;” and in this last sense this critic here understands it, that it may be connected with grief and sighing, which are mentioned in the preceding clause, and may express those miseries which David’s sins had brought upon him. “[zw” observes Rogers, “signifies here and in some other places, affliction, the punishment or consequence of sin; see Genesis 4:13; 1 Samuel 28:10; 2 Kings 7:9,” etc. - Book of Psalms in Hebrew, metrically arranged, vol. 2:p.188. The Septuagint reads, in poverty or affliction, in which it is followed by the Syriac and Vulgate.

fta609 “I am become like a broken vessel;” that is, utterly neglected as being worthless.

fta610 Horsley takes the same view. He reads, “the mighty.”

fta611 “Fearfulness on every side, or terror round about. In Heb., magor missabib, which name Jeremiah gave to Pashur the priest, signifying that he should be a terror to himself and to all his friends; Jeremiah 20:3, 4.” — Ainsworth. Horsley reads,

*“Truly I heard the angry muttering of the mighty,* *of them that are the general dread.”*

On this he has the following note:“rwgm bybsm, I take this to be a phrase describing the mighty, whose malignant threats against him he overheard, as persons universally dreaded for their power and their cruelty.”

fta612 “C’est, reservee.” — Fr. marg. “That is, laid up.”

fta613 “C’est a dire, a cause de leur adoption.” — Fr.

fta614 “Before the sons of men, i.e. openly, so that the world must acknowledge ‘there is a reward for the righteous man.’ Compare Psalm 58:11.” — French and Skinner. fta615 “Et que quand elle luit sur les fideles, ses rayons sont pour esblouir les yeux de tous les iniques, et affoiblir leur mains.”. — Fr. fta616 This is the reading adopted by Walford. “yskrm, skr, colligavit:hence ‘bands,’ ‘conspiracies.’”

fta617 “The particle of similitude is wanting in Hebrew, as is not uncommon. The intention of the Psalmist is evidently to describe by a metaphor his signal deliverance, as if he had been guarded by invincible fortifications.” — Walford. fta618 “Ou, perturbation; ou, hastivete.” — Fr. marg. “Or, perturbation; or, haste.”

fta619”Ou, par excellence.” — “Or, excellently.” — Fr. marg. fta620 “Et recognoistre qu’en icelle ils ont assez de secours.” — Fr.

fta621 Literally, “with plenty.”

fta622 The word hag, gaäh, from which hwag, gaävah, which we have rendered proudly, is derived, signifies elatus est, eminuit; and hwag, gaävah, “is sometimes taken in a bad sense for pride or arrogance, as in Psalm 10:2; and sometimes in a good sense for splendor, magnificence, strength, excellence. In the latter sense it is used of God, Psalm 68:34, His height, or excellence and strength, are in the clouds.” — Hammond. fta623 “Pour lequel nous avons traduit, Donnant instruction.” — Fr.

fta624 Where it is said, “I will instruct thee and teach thee.”

fta625 The translation of this verse in our English Bible is, “When I kept silence, my bones waxed old through my roaring all the day long;” on which Street observes, “I must own I do not understand how a man can be said to keep silence who roars all the day long.” Accordingly, instead of When I kept silence, he reads, While I am lost in thought; observing that, the verb çrj, in the Hiphil conjugation, signifies to ponder, to consider, to be deep in thought.” But according to the translation and exposition of Calvin, there is no inconsistency between

the first and the second clause of the verse. To avoid the apparent contradiction of being at once silent and yet roaring all the day long, Dr Boothroyd, instead of roaring, reads pangs.

fta626 “Ou, peine.” — Fr. marg. “Or, punishment.”

fta627 “De grandes eaux.” — Fr. “Of great waters.”

fta628 In the Septuagint version it is rendered, “In the time of finding favor;” in the Arabic, “In a time of hearing;” and in the Syriac, “In an acceptable time.”

fta629 “Qu’ils nous faut avoir des advocats au ciel qui prient pour nous.” — Fr.

fta630 “Ou, je guideray de mon oeil.” — Fr. marg. “Or, I will guide thee with mine eye.”

fta631 This verse in the Hebrew is very elliptical and obscure. Hence, besides the translation of Calvin, which agrees very well with the scope of the passage, various other translations have been given of it. In our English Bible, the last clause is rendered, “lest they come near unto thee,” that is, to attack thee. But this is evidently an incorrect translation. This is not the common practice of these animals, which are timid, and not ferocious; bits and bridles are not used for the purpose of keeping them away from us, but of subduing, guiding, and making them subservient to our will; and were this the sense, the figure would be inappropriate, since the object of the Psalmist is to induce men to approach God. The clause, therefore, is rendered by many critics, “Or they will not come nigh unto thee;” that is, they will flee from thee. The Hebrew for this last phrase is, “There is not a coming to thee.”

fta632 Most commentators consider Jehovah as the person speaking in this verse. Calvin, however, views David as the speaker. In this opinion he is followed by Walford. “In Psalm 51:13,” says this critic, “written about the same time and on the same occasion, David urges as a reason why God should restore to him the joy of his salvation, that he might be enabled to teach transgressors his ways, and that sinners might be converted to him. So in the passage before us, he addresses himself to sinners, and says, ‘I will instruct time, and teach thee the way in which thou shalt go.’“ fta633 Fry reads, “Many are the wounds of the refractory;” on which he has the following note:- “We perceive in this place the exact idea of jfb, in its allusion to the restive, disobedient, unyielding, ungovernable mule or horse. It is opposed to ,, to confide in, to yield to, or succumb, as the gentle beast fully confides and yields himself to the management of his guide.”

PSALM 33

fta634 “Ou, digne d’estre aimee par les,” etc. — Fr. marg. “Or, is worthy of being loved by them.”

fta635 “Fideles, c’est, fermes et permanentes.” — Fr. marg. “Faithful, that is, firm and permanent.”

fta636 “Et neant moins nous voyons ce que Sainct Paul en determine.” — Fr.

fta637 “C’est, le soufie, le vent.” — Note, Fr. marg. “That is, the breath.”

fta638 “Par son simple vouloir et commandement.” — Fr. “Simply by his will and commandment.”

fta639 “Sans aussi y employer beaucoup de temps ou travail.” — Fr.

fta640 In Genesis 1:9 we read, “God said, Let the waters under the heavens be gathered together into one place, and let the dry land appear:and it was so.” The Psalmist here probably has a reference to that passage, as in the 9th verse there is evidently an imitation of the style in which God is described in the first chapter of Genesis as performing the work of creation.

fta641 “Il a commande que si tost qu’il auroit comme prononce le mot, la chose aussi se trouvast faire.” — Fr.

fta642 The Septuagint here adds a sentence which is not in the Hebrew, namely, “Καὶ ἀθετεῖ βουλὰς ἀρχόντων”- “And frustrates the counsels of princes.” The Vulgate, Arabic, and Ethiopic, copying from the Septuagint, have the same addition. But it is not in the Chaldee and Syriac versions, which agree with our Hebrew Bibles; and from this we are led to conclude that the translators of the Greek version have added this by way of paraphrase; a liberty which we find them using in other places.

fta643 Hebrews To generation and generation. fta644 “C’est, sans en excepter un.” — Note, Fr. marg, “That is, without a single exception.”

fta645 “Hebrews est mensonge a salut.” — Fr. marg. “Hebrews is a lie for safety.”

fta646 “Ou, certes.” — Fr. marg. “Or, certainly.”

PSALM 34

fta647 It should be 1 Samuel 21:11, 12.

fta648 Achish may have been his particular name, while Abimelech was the common title of the Kings of Gath. The word Abimelech signifies Father — King. fta649 Ainsworth reads, His behavior, or his sense, reason; and observes, that it is “properly the taste, as in verse 9, Job 6:6, and often elsewhere, which is used both for one’s in ward sense or reason, and outward gesture and demeanour, (as the Gr. here translateth it, face,) because by it a man is discerned and judged to be wise or foolish, as meats are discerned by the taste.”

fta650 “Luy melt aussi au coeur ceste finesse.” — Fr.

fta651 “That is, in all circumstances; in every posture of my affairs.” — Horsley. fta652 “Quand il ne cesse de nous bien-faire?” — Fr. “When he never ceases from doing us good ?”

fta653 The word µywn[, anavim, may also be rendered the afflicted. Our author in his exposition combines both the ideas of humble and afflicted. fta654 “Et qu’il avoit bien occasion de penser que la cruaute d’iceluy ne se pourroit pas appaiser a le faire mourir de quelque legere mort.” — Fr.

fta655 Those who take this view explain the words as meaning that the humble or afflicted, upon looking to David, saw how graciously God had dealt with him, and were enlightened, revived, and encouraged. They also consider, as Calvin himself does, the humble or afflicted as the persons who speak in the sixth verse, where, pointing as it were with the finger to David, they say, “This poor man cried,” etc.

fta656 This is the rendering adopted by Horsley, who understands by the expression the illumination of the soul by the light of Divine truth. He reads the verb in the imperative mood, and his translation of the entire verse is as follows:“Look towards him, and thou shalt be enlightened; And your faces shall never be ashamed.” This reading is sanctioned by the Septuagint. It supposes two alterations on the text. First, that instead of wfybh, they looked, we should read wfybh, habitu, look ye; and this last reading is supported by several of Dr Kennicott’s and De Rossi’s MSS. The other alteration is, that instead of çhynpw, upeneyhem, their faces, we should read çkynpw, upeneykem, your faces. Poole, in defense of reading your instead of their, observes, “that the change of persons is very frequent in this book.”

fta657 This description seems to have been suggested by Jacob’s vision of angels, recorded in Genesis 32:1, 2, “And Jacob went on his way, and the angels of God met him. And when Jacob saw them he said, This is God’s host; and he called the name of that place Mahanaim,” (i.e., encampments.) fta658 “Toute sorte de forteresse et lieu de defense.” — Fr. fta659 “Et ne s’avent plus de quel cost a se tourner.” — Fr.

fta660 By this affectionate appellation, Hebrew teachers were wont to address their scholars.

fta661 That is, the anger of God. The face of God is often put for the anger of God, because this passion manifests itself particularly in the face. Thus in Lamentations 4:16, we read, “The anger [literally faces] of the Lord hath divided them.” And in Leviticus 20:3, we read, “I will set my face [that is, my anger] against that man.”

fta662 In his First Epistle, (1 Peter 3:10, 11, 12,) he quotes the 12, 13, 14, 15, and 16 verses of this psalm. He quotes from the Septuagint.

fta663 “Lesquels il espargne pour un temps, afin de les ruiner eternellement.” – “Whom he spares for a time, to destroy them eternally.” – Fr. fta664 It is wicked men who are spoken of in the immediately preceding verse; but they here evidently refers not to them, but to the righteous, mentioned in the fifteenth verse; and, accordingly, in all the ancient versions, and in our English Bible, the words the righteous are supplied. It is supposed by those who make this supplement, that the word µyqydx, tsaddikim, has been lost out of the text. But if we read the 16th verse as a parenthesis, it will not be necessary to make any supplement, and the words may be read exactly as they are in the Hebrew, They cried. fta665 The last clause of this verse is applied in the Gospel of John (John 19:36) to Christ, and represented as receiving its fulfillment in him.

PSALM 35

fta666 The word rendered shield is in the Hebrew text ˚gm, magen, which was a short buckler intended merely for defense. The word rendered buckler is hnx, tsinnah, for an account of which see note, p. 64. The tsinnah was double the weight of the magen, and was carried by the infantry; the magen, being lighter and more manageable, was used by the cavalry. The tsinnah answered to the scutum, and the magen to the clypeus, among the Romans. — See Paxton’s Illustrations of Scripture, vol. 3:pp. 866, 867.

fta667 Those who are of opinion that rwgs, segor, is a noun, translate it “the scymitar,” and read, “Draw out the spear, and the scymitar, to oppose my persecutors.” According to Drusius, Vitringa, Michaelis, Dr Kennicott, and others, the word means sagariv, or scymitar, a sort of battle-axe, which was used by the Persians, Scythians, and other nations in ancient times.

fta668 “Que l’esperance de mon salut surpasse tous les dangers qui me seront livrez. “— Fr. fta669 “C’est, chasse et presse.” — Note, Fr. marg. “That is, chase and pursue them.”

fta670 The allusion here is to the custom of digging pits and putting nets in them, covered with straw, etc., to catch wild beasts.

fta671 “Qu’il fait yci contre Saul comme le chef, s’estend a tout le corps, c’est a dire, tous ses adherens.” — Fr.

fta672 “C’est, desconforter.” Note, Fr. marg. “That is, to the discomfort;”

fta673 “smj yd[ witnesses of wrong or violence; i.e., witnesses deponing to acts of violence, as committed by the person accused. See Psalm 27:12.” — Horsley. fta674 “Ont tasch, de rendre orpheline car il y a ainsi proprement en Hebrieu” — Fr.

fta675 “When the Orientals,” says Boothroyd, “pray seriously in grief, they hide their face in their bosom:and to this custom the Psalmist here alludes. Rabbi Levi, Dathe, and others, explain it in like manner.”

fta676 The word is derived from hkn, nakah, to strike or to smite. The LXX. render it mastigev, scourges; and Jerome reads percutientes, smiters, in which he is followed by Ainsworth, who understands the word as meaning smiters with the tongue, or calumniators, and who thinks that the LXX., in translating it scourges, alluded to the scourge of the tongue, as in Job 5:21; and if smiters is the proper rendering, we may certainly conclude, that as this smiting is represented as done upon the person who was its object in his absence, it was a smiting by the tongue. At the same time, this critic observes, that the word may be read the smitten, that is, abjects, vile persons, as in Job 30:8. Dr Kennicott translates it by verbcrones, whipt slaves, vile scoundrels. Another meaning of the word, according to Buxtorff, is, the wry-legged, the lame. In this sense it is used in 2 Samuel 4:4, and 9:3; and hence the epithet of Necho was given to one of the Pharaohs, who halted in his gait. Thus it easily came to be employed as a term of contempt. Calvin and the translators of our English Bible agree in the meaning which they attach to this word.

fta677 The verb [rq, kara, for cut, “is significant of tearing or rending, and by an easy metaphor, is applicable to wounds inflicted by evil speaking and slander.” — Walford. fta678 Domine — Lat. ynda, Adonai. — Hebrews “More than fifteen copies collected by Dr Kennicott have hwhy here instead of ynda Among which is one of the best manuscripts that has been collated. The Jews, in later ages, had a superstitious fear of pronouncing the word hwhy and therefore inserted ynda or µyhla ,c’est a dire in the place of it very frequently.” — Street. fta679 “Assavoir, mon ame unique; c’est a dire, solitaire et delaissee.” — Note, Fr. marg. “Namely, my soul alone; that is to say, solitary and forsaken.” See note 3, p. 432. In our English Bible the phrase is, “My darling;” but David rather means to intimate his forsaken and unprotected condition, unless God interposed in his behalf. Green reads, “my helpless person.”

fta680 “Devant un grand peuple.” — Fr.

fta681 “C’est, beaucoup de peuple.” — Note, Fr. marg. “That is, much people.”

fta682 Horsley takes this view. He reads, “Among a mighty people;” and observes, that this is the rendering of the Chaldee, and that µx[, seems more properly to express strength or power than number.

fta683 “C’est, ne tienent propos d’amis.” — Note, Fr. marg. “That is, their discourse is not that of friends.”

fta684 “C’est, ce que nous desirions.” — Note, Fr. marg. “That is, that which we desire.” French and Skinner read, “Aha! aha! our eye seeth!” “that is,” they observe, “beholds our enemy in the fallen condition in which we desire to see him. See verse 25, compare Psalm 92:11.”

fta685 “C’est, nostre desire nous avons ce que desirions:ou, nostre ame, assavoir s’esjouisse, comme on dit en nostre langue, Grande chere.” — Note, Fr. marg. “That is, our desire — we have what we desire:or, our soul, that is to say, is glad:as we say in our language, Great cheer.” French and Skinner read, “Let them not say in their hearts, Aha! our desire!” and observe, “that our desire! means our desire is accomplished.”

PSALM 36

ftb1 “C’est, tant que chacun commence a avoir en haine l’iniquite d’iceluy.” — Fr. marg. “That is, so that every one begins to hate his iniquity.”

ftb2 “Mensonge.” — Fr. “Falsehood.”

ftb3 The verb ãlj, chalak, which is rendered flattereth, signifies to smooth, and means here, that the wicked man described endeavors by plausible arguments to put a soft, smooth, and fair gloss on his wickedness, as if there were nothing repulsive and hateful about it, nothing amiss or blame-worthy in it; and in this way he deceives himself. This is the sense expressed in the literal translation of Montanus, which seems very forcible: “Quoniam lenivit ad se in oculis ipsius, ad inveniendum iniquitatem suam ad odiendam.” — “For he has smoothed over [or set a πολισή to himself in his own eyes, with respect to the finding out of his iniquity, [that is, so as not to find it out,] to hate it.” Horsley reads,

*“For he giveth things a fair appearance to himself,* *In his own eyes, so that he discovers not his own* *iniquityto hate it.”*

“He sets such a false gloss, “ says this critic, “in his own eyes, upon his worst actions, that he never finds out the blackness of his iniquity, which, were it perceived by him, would be hateful even to himself.” The wicked in all ages have thus contrived to put a fair appearance upon the most unprincipled maxims and pernicious practices. It will be seen that Montanus’ and Horsley’s translation of the last clause of the verse gives a different meaning from that given by Calvin. The original text is somewhat obscure and ambiguous from its brevity; but it seems to support the sense given by these critics. The Hebrew is, ançlwnw[ axml, limtso avono lisno, to find, or to, for, or concerning the finding of, [the first word being an infinitive with the prefix l, lamed,] his iniquity to hate [it.] “The prefix l,” says Walford, “cannot, I imagine, be translated with any propriety by until.” His rendering is,

*“For he flattereth himself in his own sight,* *That his iniquity will not be found to be hateful:”*

That is, will not be viewed by others as the hateful thing which it really is. The original words will easily bear this sense as well as that given by Montanus and Horsley.

ftb4 In the French version it is, “Comme hautes montagnes;” — “as the high mountains;” and in the margin Calvin states that the Hebrew is, “Montagnes de Dieu;” — “Mountains of God.” The Hebrews were accustomed to describe things eminent, as Calvin observes in his exposition of the verse, by adding to them the name of God; as, “river of God”; Psalm 65:9; “mount of God,” Psalm 68:15; “cedars of God,” Psalm 80:10; “the trees of the Lord,” <19A416>Psalm 104:16. “The mountains of God,” therefore, here mean the highest mountain.

ftb5 Lowth reads, “A vast abyss.”

ftb6 Heb. — how precious.

ftb7 “En toy.” — Fr. “In thee.”

ftb8 “Par ta clarte.” — Fr. “By thy light.”

ftb9 “Frequens in Psalmis figura ab alio Cherubinorum Arcae,” etc. i.e. “A common figure in the Psalms, taken more immediately, in my opinion, from the wings of the Cherubim overshadowing the mercy-seat which covered the ark; but more remotely from birds, which defend their young from the solar rays by overshadowing them with their wings. See Psalm 17:8; 57:1; 61:4; 91:4, etc., and Deuteronomy 32:11.” — Bishop Hare.

ftb10 The words in the original are, ˚yt[ ljn, nachal adanecha, the river of thy Eden, in which there is probably an allusion to the garden of ˆr[ Eden, and to the river which flowed through and watered it.

ftb11 Heb. Draw out at length.

ftb12 That is, the foot of the proud man, as the Chaldee translates it, the thing being put for the person in whom it is; a mode of expression of frequent occurrence in Scripture. Thus deceit, in Proverbs 12:27, is put for a deceitful man; poverty, in 2 Kings 24:14, for poor people, etc. There appears to be here an allusion to the ancient practice of tyrants in treading upon their enemies, or in spurning those who offended them from their presence with their feet.

ftb13 Heb. µç sham, there, that is, (pointing with the finger to a particular place,) see there! lo! the workers of iniquity are fallen. “It represents strongly before the eye,” says Mudge, “the downfall of the wicked. Upon the very spot where they practice their treachery, they receive their downfall.” A similar mode of expression occurs in Psalm 14:5.

PSALM 37

ftb14 “C’est, jouy des biens d’icelle en repos ferme et asseure.” — Fr. marg. “That is, enjoy the good things of it in quietness and security.”

ftb15 “C’est, ton bon droict.” — Fr. marg. “That is, thy just cause, or thy rectitude.

ftb16 That is, do not enter into fellowship with.

ftb17 The fitness of this figure to express the transient and short-lived character of the prosperity of the wicked, will appear in a still more striking light when we take into consideration the great heat of the climate of Palestine.

ftb18 Some read, “Thou shalt dwell in the land.” The Hebrew verb is in the imperative mood; but the imperative in Hebrew is sometimes used for the future of the indicative. — Glass. tom. 1, can. 40, p. 285.

ftb19”C’est dire, qui te vient loyaument.” — Fr.

ftb20 Modern critics have varied as much in their interpretations of this clause of the verse as those who preceded Calvin, of whom he complains. For example, Ainsworth reads, “Thou shalt be fed by faith;” Archbishop Secker,” Thou shalt be fed in plenty;” Parkhurst, “Thou shalt be fed in security;” Dathe, “Tunc terram inhabitabis et secure vivas,” assigning the reason for this translation to be, that “pascere securitatem, sive si malis, in securitate, nihil aliud est quam secure vivere;” and Gesenius reads, “Follow after truth,” or, “seek to be faithful,” deriving the verb from a root which signifies to take delight in, or to follow after.

ftb21 “D’autant que Dieu est la part de nostre heritage, que nostre lot est escheu en lieux plaisan,.” — Fr.

ftb22Calvin here gives the exact sense of the Hebrew verb llg, galal. It literally signifies to roll, or to devolve; and in this passage it evidently means, Roll or devolve all thy concerns upon God; “cast thy burden upon him,” as it is in Psalm 55:22; “the metaphor being taken,” says Cresswell, “from a burden put by one who is unequal to it upon a stronger man.” But Dr Adam Clarke thinks that the idea may be taken from the camel who lies down till his load be rolled upon him.

ftb23 “Ou, qui vient a bont de ses entreprises.” — Fr. marg. “Or, who accomplishes his devices.”

ftb24 “C’est, y auront leurs plaisirs avec grande prosperite.” — Fr. marg. “That is, shall have their enjoyment in it with great prosperity.”

ftb25 The Hebrew verb rendered silent is µwd, dom, from which the English word dumb appears to be derived. The silence here enjoined is opposed to murmuring or complaining. The word is rendered by the Septuagint, uJpotagnqi, be subject; which is not an exact translation of the original term: but it well expresses the meaning; for this silence implies the entire subjection of ourselves to the will of God.

ftb26 “De se venger, et de rendre mal pour mal.” — Fr. “To take revenge, and to render evil for evil.”

ftb27 Dominus. Heb. yta, Adonai.

ftb28 “Comme s’ils avoyent puissance de faire de nous a leur plaisir.” — Fr.

ftb29 “Day is often used”, says Ainsworth, “for the time of punishment; as, ‘the posterity shall be astonied at his day,’ Job 18:20; ‘Woe unto them, for their day is come!’ Jeremiah 1:27. So ‘the day of Midian,’ Isaiah 9:4; ‘the day of Jezreel,’ Hosea 1:11; ‘the day of Jerusalem,’ Psalm 137: 7.”

ftb30 “De brebis destinees au sacrifice.” — Fr.

ftb31 “Ou, aux grans qui sont meschans.” — Fr. marg. “Or, to the great who are wicked.”

ftb32 Ainsworth renders this word, “plenteous mammon,” which, he remarks, “signifieth multitude, plenty, or store of riches, or any other thing.” The Septuagint renders it riches. The English word mammon is derived from this Hebrew word.

ftb33 This is the view taken by Fry, who renders the words,

*“Better are the few of the JUST ONE,* *Than the great multitude of the wicked.”*

By the JUST ONE, he understands Christ.

ftb34 “‘Depositeth the days of the upright,” — lays them up in safety for them: for such is the original idea of [ry.” — Fry.

ftb35 “Ou, l’excellence, c’est, les agneaux plus beaux et plus gras.” — Fr. marg. “Or, the excellency, that is, the finest and fattest lambs.”

ftb36 “C’est, s’esvanouiront en brief.” — Fr. marg. “That is, shall speedily vanish away.”

ftb37 It is generally supposed that there is here an allusion to the sacrificial services of the former dispensation. Lambs were then offered in large numbers as burnt-offerings; and if the allusion is to these sacrifices, as is highly probable, the doctrine taught is, that as the fat of them melted away, and was wholly and rapidly consumed by the fire of the altar of burnt-offering, so the wicked shall melt away and be quickly consumed in the fire of Jehovah’s wrath. The Chaldee paraphrases the last clause thus: — “They shall be consumed in the smoke of Gehenna,” or of hell.

ftb38 “Comme escumeurs de mer sans jamais avoir de quoy satisfaire.” — Fr. “Like pirates, without ever having any thing to pay.”

ftb39 “Comme s’il y avoit, Ceux qui beniront les justes, possederont,” etc. — Fr.

ftb40 “Neither the text,” says Dr Adam Clarke, “nor any of the versions, intimate that a falling into sin is meant; but a falling into trouble, difficulty,” etc.

ftb41 This is also the reading of the Septuagint, Τὸ σπέζμα aujtou eijv εὐλογίαν e[stai.

ftb42 Ainsworth reads, “And his seed are in the blessing,” and understands the words as meaning, that the children of the just man “are in the

blessing, or are appointed to the blessing, as the heirs thereof,”

Genesis 28:3; 1 Peter 3:9; and that they have still

abundance, notwithstanding the liberality of their parents; for “the blessing of the Lord maketh rich,” Proverbs 10:22.

ftb43 “Par lesquelles ils taschent d’espouvanter les simples.” — Fr.

ftb44 “En toutes les parties de la cognoissance et crainte de Dieu.” — Fr.

ftb45 Striking terror in all around.

ftb46 The proper signification of the word jrza, azrach, has been controverted among interpreters, and it has been variously rendered. Most of the Rabbins, and many modern commentators, as Mudge, Waterland, Gesenius, and others, are of opinion, that the preferable reading is, “like an indigenous or native tree;” that is, a tree which flourishes in its native soil, where it grows most vigorously, and acquires its largest and most luxuriant growth. The Septuagint translates it, ὼς τὰς χέδρους tou Λιβάνου, “as the cedars of Lebanon;” being self-growing, spreading, and lofty trees. Some suppose that the translators of this version must have had a different reading in their Hebrew Bibles from what is in our present copies; and others that, as is common with them, they paraphrase the original words, the more clearly to express their meaning. The translation of the Septuagint is followed by the Vulgate, Arabic, and Ethiopic versions, by Houbigant, Boothroyd, Geddes, and other good authorities. Ainsworth reads, “as a green self-growing laurel.” Bythner says he is at a loss for the reason of translating the word laurel. “For the reading of bay tree,” says the illustrated Commentary upon the Bible, “we are not aware of any authority, except the very feeble one which is offered by some of the older of the modern versions in this country and on the Continent.”

ftb47 The Suptuagint, Vulgate, Syriac, and Arabic versions, Jerome, Houbigant, Horsley, and Walford, read the verb in the first person, “But I passed by.” The Chaldee adheres to the Hebrew, “And he passed, or failed, from the age, or world, and, lo! he was not.”

PSALM 38

ftb48 This title occurs only here and in the 70th psalm. This psalm is the third of what are called the Penitential Psalms. The two before this are the 6th and the 32d; and the four which follow it are the 51st, the 102d, the 130th, and the 143d. It is a curious fact, that when Galileo was sentenced to be confined in the dungeons of the Inquisition for an indefinite period, for having maintained the Copernican system, he was enjoined to repeat as a penance these seven Penitential Psalms every week for three years; by which it was doubtless intended to extort a sort of confession from him of his guilt, and an acknowledgement of the justice of his sentence.

ftb49 That is, they enter deep into the flesh. The Septuagint reads, “Ενεπάγησάν moi” the Vulgate, “Infixae sunt mihi;” — “Are fastened in me;” which is a natural consequence of entering deep, and rather expresses the meaning, than conveys the precise idea of the original word. The Syriac and Arabic versions give the same rendering with the Vulgate.

ftb50 “The proper meaning of rkj is not a wound, but a bruise or wale made by a severe blow. My wales through my severe chastisement are become putrid and running sores.” — Fry.

ftb51 Berlin reads, “aestu torrente;” Horsley, “with a parching heat;” and this is the view taken by Hare, Dathe, Gesenius, and the Chaldee.

ftb52 Dominus. In the Hebrew Bible it is ynda, Adonai; but several MSS. read hahy, Yehovah.

ftb53 “rdq is literally ‘dressed in mourning;’ hence it may, by an easy figure, denote the melancholy looks of a mourner.” — Horsley. This is the sense put upon the expression by the Septuagint, “Olhn τὴν hJmeron σχυθρωπάζ wn ἐπορευόμης;” — “I went with a mourning countenance all the day”.

ftb54”Et machine des finesses pour le surprendre.” — Fr. “And devised stratagems for ensnaring him.”

ftb55 “Comme celles des orateurs profanes.” — Fr.

ftb56 Dominus. Heb. yta, Adonai. But instead of yta, Adonai, one hundred and two of Kennicott’s and De Rossi’s MSS. read hwhy, Yehovah, which may be presumed to be the true reading. As the Jews, from the sacredness which they attach to the name Jehovah, never pronounce it, and when it occurs in reading the Scriptures, pronounce yta, Adonai, it may readily be supposed that Jewish scribes, in writing out copies of the Scriptures, from their constantly reading Adonai for Jehovah, would be very apt to fall into the mistake of writing the former word for the latter.

ftb57 “Et que son affliction est telle, qu’il ne sera jour de sa vie qu’il ne s’en sente.” — Fr. “And that his affliction was such, that there would not be a day of his life but he would feel it.”

ftb58 Ainsworth reads, “are alive, or living;” “that is,” says he, “lively, lusty, cheerful, hale, and sound, or rich, as the word seemeth to mean in Ecclesiastes 6:8.” Dr Lowth, instead of µyyj, chayim, living, proposes to read here µnaj, chinam, without cause — without cause have strengthened themselves. “I think,” says he, “µnyj, here for µyyj, is a remarkable instance of a reading merely conjectural, unsupported by any authority but that of the context, of the truth of which, no possible doubt can be made. Hare and Houbigant, and I suppose every other competent reader, has hit upon it. You see the two hemistichs are parallel and synonymous, word answering to word.” — Dr Lowth in Mr Merrick’s Note on this place. — Street and Dr Adam Clarke agree in this alteration.

ftb59 Dominus. Heb. ynda, Adonai.

ftb60 “Ou, de mon salut.” — Fr. marg. “Or, of my salvation.”

PSALM 39

ftb61 The Hebrew word µwsjm, machsom, rendered bridle in our English version, properly signifies a muzzle, and is so rendered in Deuteronomy 25:4. “Our translations,” observes Mant, “say ‘as with a bridle.’ But we do not see how a bridle would preclude the person from speaking; nor is it a correct phrase, which the word muzzle is.” It is probable that the bridles of the ancients were made in the form of muzzles.

ftb62 Dr Geddes renders the last clause of the verse, “While the wicked prosper before me.”

ftb63 French and Skinner read, “I held my peace from good and bad.” In the Hebrew it is simply “from good;” but they observe, “This expression occurs frequently in Scripture, and it would seem, that owing to the constant use of it, one part only of the sentence has been here expressed. Thus, ‘Take heed that thou speak not to Jacob either good or bad,’ (Genesis 31:24.) Again, ‘Absalom spake neither good nor bad,’ (2 Samuel 13:22.”)

ftb64 Or, as Horsley reads, “how brief I am.”

ftb65 The word riches is a supplement; there being no word for it in Calvin’s version, nor in the Hebrew text; but the meaning evidently is, “they heap up, accumulate, or amass riches.” Horsley reads, “His accumulated riches — he knoweth not who shall gather them.”

ftb66 “Mine age, i.e., the whole extent of my life.” — Cresswell.

ftb67 The word lbh, hebel, rendered vanity, according to some, means the mirage, that deceptive appearance of a collection of waters in the distance, which the traveler, through the Arabian deserts, imagines he sees before him, and from which he fondly hopes to quench his thirst; but which, upon his coming up to it, he finds to be only burning sands, to which the reflection of the light of the sun had given the appearance of a lake of water. According to others, vanity means a vapor, as the breath of one’s mouth, which speedily vanishes; to which the apostle refers in James 4:14. “I take the word in its proper sense,” [vapor,] says Bishop Mant, “as more poetical and energetic than the derivative one of ‘vanity.’” See Simonis and Parkhurst on lbh. Abel gave to his second son the name of Hebel, vanity, and here David declares that µdaAlk col-adam, all adam, every man is hebel, vanity.

ftb68 This word here rendered standeth “is well paraphrased by Dathe, ‘Dum firmissime constitutus videatur.’” — Rogers’ Psalms in Heb., volume2, p. 200.

ftb69 In the Hebrew it is literally, “Man walketh in an image;” a phantasm, that which seems to be something real and substantial, but which does not deserve that character, which is an appearance only. Life is a mere show; “the baseless fabric of a vision;” it has the semblance of solidity, but there is no reality in it. The word occurs again in Psalm 73:20, “Thou shalt despise their image;” their vain show, or phantastic prosperity. Walford reads, “walketh as a shadow;” observing, that “the prefix b is often used for k as a particle of similitude.” he farther observes, that Dathe’s translation, “he pursues a shadow,” gives a good sense, but does not convey the exact notion of the figure that is conveyed by the Hebrew.

ftb70 “Et je ne scay quelle parade et ostentation.” — Fr.

ftb71 It is important to mark the difference between the Hebrew word rkx, tsabar, here rendered to heap together, and the Word ãsa, asaph, rendered to gather. “The former,” says Hammond, “here appears to contain all the toil of the harvest, in reaping, binding, setting up, and heaping things together, bringing them from the several places where they grow, into a cumulus. The latter denotes the stowing or housing, laying it up, removing or carrying it out of the field, where it is heaped or set up, ready for carriage. For so ãsa signifies sometimes to lay up, sometimes to take away. This, then, is the description of the vanity of our human estate, that when a man hath run through all the labors of acquisition, and hath nothing visible to interpose betwixt him and his enjoyments, yet even then he is uncertain, not only whether himself shall possess it at last, but whether his heir shall do it; nay, he knows not whether his enemy may not; he cannot tell ‘who shall gather them into the barn,’ or enjoy them when they are there.”

ftb72 In the original it is ynda; but in some MSS. it is hwhy, which is probably the true reading.

ftb73 “Ou, vauneant et desbauche, ou, meschant.” — Fr. marg. “Or, the idle and debauched, or, wicked.”

ftb74 “Car il use d’un mot par lequel les Hebrieux signifient un homme vertueux, courageux, ou excellent.” — Fr. The Hebrew word is çya, ish. See volume 1, p. 40, note.

ftb75 The meaning according to our English version seems to be, that the beauty of man is consumed as the moth is consumed. “But,” says Walford, “this gives no correct or suitable sense. The design is to state, not that the moth is consumed, but that it is a consumer or spoiler of garments.” He reads,

*“With rebukes thou chastisest man for iniquity,* *Then thou destroyest his goodliness as a moth* *destroyeth a garment.”*

This is precisely Calvin’s interpretation. The moth is called in Hebrew ç[, ash, from its corroding and destroying the texture of cloth, etc. See Parkhurst’s Lexicon on the word ç[. The metaphor here employed is of frequent occurrence in Scripture. For example, in Hosea 5:12, God says, “I will be to Ephraim as a moth,” that is,

I will consume them; and in Isaiah 50:9, it is said, “The moth shall eat them as a garment.”

ftb76 The original word, which Calvin renders “excellency,” is translated by Hammond “precious things;” by which he understands wealth, greatness, health, beauty, strength, and, in short, whatever is most precious to us.

ftb77 “ Ne dissimule point.” — Fr. “Dissemble not.”

ftb78 “Comme des gens qui sont logez en une maison par emprunt.” — Fr.

PSALM 40

ftb79 “C’est, paciemment.” — Fr. marg. “That is, patiently.” Calvin in the text gives the literal rendering of the Hebrew. In waiting I waited is a Hebraism which signifies vehement desire, and yet entire resignation of mind. “The doubling of the word,” says Ainsworth, “denotes earnestness, constancy, patience.”

ftb80 The Septuagint reads, “Ec λάχχου ταλαιπωρίας.” — “Out of a pit of misery;” and Ainsworth, “the pit of sounding calamity,” or “dungeon of tumultuous desolation, which,” says he, “echoed and resounded with dreadful noises.” “The sufferings of the Psalmist,” observes Bishop Mant, “are here described under the image of a dark subterraneous cavern from which there was no emerging; and where

roaring cataracts of water broke in upon him, overwhelming him on every side, till, as it is expressed in the 18th psalm, ‘God sent from above and took him, and drew him out of many waters.’”

ftb81 “Un marveilleux bruit.” — Fr. “A marvellous noise.”

ftb82 “A vanite.” — Fr. “To vanity.”

ftb83 “Devant toy.” — Fr. “Before thee, or in thy presence.”

ftb84 “Ou vanite” — Fr.

ftb85 “Sont grandes ou infinies.” — Fr. “Are great or innumerable.”

ftb86 “This verb,” says Ainsworth, “is sometimes used for matching or comparing.” In this sense the word occurs in Psalm 89:7; and this is the sense in which the Septuagint understands it here: “Καὶ τοῖς διαλογισμοῖς sou oujc έστι tiv ὁμοιωθήσεται soi;” — “and in thy thoughts there is none who shall be likened to thee.” Street reads, “There is none to be compared to thee;” and observes, that “above sixty copies of Dr Kennicott’s collection have ˚wr[, the passive participle here, instead of ˚r[.”

ftb87 “Sentant tous ses sens engloutis d’une majeste et resplendeur infinie, que sa veue pouvoit porter.” — Fr.

ftb88 The objections to this interpretation are,

1. That the verb hrk carah, here used, does not mean to bore, but that the radical idea of the word is, to dig, to hollow out; as to dig a well, Genesis 26:25; a pit, Psalm 7:15; to carve or cut out a sepulcher from a rock, 2 Chronicles 16:14; and hence we find it transferred from the grottoes of the sepulcher to the quarry of human nature, Isaiah 51:1, 2. Williams, viewing the verb as properly signifying digged, carved, or cut out, in the sense of forming, explains the words as if the Psalmist had said, “Mine ears hast thou made, or prepared, for the most exact and complete obedience.” Stuart, (Commentary on Hebrews 10:5,) and Davidson, (Sacred Hermeneutics, p. 461,) viewing the word as meaning digged, hollowed out, simply in the sense of opening, read, “Mine ears hast thou opened;” which they explain as meaning, Thou hast made me obedient, or, I am entirely devoted to thy service; observing, that to open or uncover the ear was a customary expression among the Hebrews, to

signify a revealing something to any one, including the idea of listening to the communication, followed by prompt obedience, Isaiah 50:5; 1 Samuel. 20:2. There is another verb of the same radical letters, which means to purchase or provide; and this is the sense in which the LXX. understood hrk, carah, as is evident from their rendering it by κατηρτίσω.

2. That the verb used in Exodus is not hrk, as here, but [xr, ratsang.

3. That only one ear was pierced, as appears from the passages in the Pentateuch in which the rite is described. But here the plural number is used, denoting both ears. From these considerations, it is concluded that there is here no allusion to the custom of boring the ear of a servant under the Law.

ftb89 This is the literal rendering of the Hebrew, and means, As dear to me as life itself; (John 6:38; Job 38:36.)

ftb90 Anciently, books did not consist, like ours, of a number of distinct leaves bound together, but were composed of sheets of parchment joined to each other, and rolled up for preservation upon wooden rollers, as our charts of geography are; and in this form are all the sacred MSS. of the Jewish synagogues to this day. The roll of the book, therefore, simply means the book itself. With respect to the reading of the Septuagint, “En κεθαλίσδι βιβλίου;” — “In the head of the book;” and which Paul, in Hebrews 10:7, quotes instead of the Hebrew: this is an expression which the LXX. employ simply to mean the book, as in Ezra 6:2; Ezekiel 2:9; and 3:1-3; and not the beginning or head of the book. At the extremity of the cylinder on which the Hebrew rpk, bibliou, book or manuscript, was rolled, were heads or knobs for the sake of convenience to those who used the MS. The knob or head, keqaliv, is here taken as a part put for the whole. Keqaliv βιβλίου means therefore bibliou, or rps, with a keqaliv, i.e., a manuscript roll. — Stuart on Hebrews 10:7. Hence it is evident, that we are not to understand this phrase, the head of the book, as referring to that prophecy in Genesis 3:15. As to what book is here referred to, there is some diversity of opinion among interpreters. Some

understand it to be the book of the divine decrees, some the Pentateuch, and others all that was written concerning Christ “in the Law of Moses, in the Prophets, and in the Psalms.”

ftb91 Volumen is from volvo, I roll.

ftb92 The Septuagint here reads, “Σῶμα δὲ κατηρτίσω moi” — “But a body hast thou prepared [or φιττεδ for me.” This reading is widely different from that of our Hebrew Bibles; and, to account for it, critics and commentators have had recourse to various conjectures: nor is the subject without considerable difficulty. Some think that the Septuagint has been corrupted, and others the Hebrew. Grotius is of opinion, and he is followed by Houbigant, that the original reading of the Septuagint was άκουσμα, auditum, which afterwards, in the process of transcription, had been changed into σῶμα; while Drs Owen and Hammond think that the original reading was ὠτία, ears. It is conjectured by Kennicott that the Hebrew text has been changed from twg za, az gevah, then a body, into µwnza, aznayim, ears; a conjecture which meets with the approbation of Dr Lowth, Dr Adam Clarke, and Dr Pye Smith. But it goes far to support the accuracy of the Hebrew text as it now stands, that the Syriac, Chaldee, and Vulgate versions agree with it, and that in all the MSS. collated by Kennicott and De Rossi there is not a single variation. With respect to the Apostle’s quoting from the Septuagint instead of the Hebrew, it is sufficient to say, that he did so because the Septuagint was then in common use. And it is worthy of observation, that his argument does not depend on the word, σῶμα δὲ κατηρτίσω moi: his design is to show the insufficiency of the legal sacrifices, and to establish the efficacy of Christ s obedience unto death; and his argument would be equally complete had these words been omitted: for it is not made to depend on the manner of the obedience. — See Archbishop Secker’s able Dissertation on the subject in the Appendix to Merrick’s Notes on the Psalms; and Stuart on Hebrews 10:5, and Excursus 20.

ftb93 “Mes iniquitez m’ont attrappe, voire en si grand nombre que ne les ay peu veoir.” — Fr. “My iniquities have laid hold upon me, even in such vast numbers that I cannot see them.”

ftb94 “Ou, dit de moy.” — Fr. marg. “Or, who have said concerning me.”

ftb95 The word zw[, avon, is derived from hw[, avah, he was crooked, oblique; and hence the noun signifies iniquity, depravity, perverseness; but it is also put for the punishment due to iniquity. See volume 1, p. 507, note.

ftb96 “hxr, retse, be pleased. From hxr, ratsah, he wished well, was pleased, accepted, excluding any merit as a ground for that acceptance.” — Bythner’s Lyra.

PSALM 41

ftb97 “C’est, de l’afflige.” — Fr. marg. “That is, the afflicted.”

ftb98 “Ascavoir, l’afflige.” — Fr. marg “Namely, the afflicted.”

ftb99 “Il prosperera en la terre.” — Fr. “He shall prosper on the earth.”

ftb100 “Confortera.” — Fr. Text. “Soulagera.” — Fr. marg. “Will comfort.”

ftb101 “Pour un homme reprouve et forclos d’esperance de salut.” — Fr.

ftb102 Viewed in this sense, the passage is very beautiful and highly consolatory. How refreshing is it in sickness to have the bed turned and made anew! and this is the way in which God refreshes and relieves the merciful man in his sickness. He acts towards him the part of a kind nurse, turning and shaking his whole couch, and thus making it easy and comfortable for him.

ftb103 “C’est a dire, change.”

ftb104 “C’est a dire, de sa vie.” — Fr.

ftb105 There seems some difficulty as to what is meant by the words l[y[l, debar beliyaäl. They are literally a word of Belial. But word in Hebrew is often used for a thing or matter, Exodus 18:16; Deuteronomy 17:4; 1 Kings 14:13. And Belial is used by the Hebrews to designate any detestable wickedness. Thus the original words bring out the meaning which Calvin fixes upon them; and in the same sense they are understood by several critics. Dr Geddes reads “a lawless deed;” and he explains the expression as referring to “David’s sin in the case of Uriah; which his enemies now assign as the cause of his present calamity; as if they had said, ‘This sin hath at length overtaken him,’ etc.” Horsley reads, “Some cursed thing presseth heavily upon him;” and by “some cursed thing” he understands “the crime which they supposed to be the cause of the divine judgment upon him.” Fry reads, “Some hellish crime cleaveth unto him.” Cresswell adopts the interpretation of M. Flaminius: “They say, Some load of iniquity presses upon him, (or clings to him,) so that from the place where he lieth he will rise no more.” But there is another sense which the words will bear. The Septuagint reads, “λόγος παράνομος;” the Vulgate, “a wicked word;” the Chaldee, “a perverse word;” the Syriac, “a word of iniquity;” and the Arabic, “words contrary to law;” and so the expression may mean a grievous slander or calumny. This is the sense in which it is understood by Hammond. “And this,” says he, “is said to cleave to him on whom it is fastened; it being the nature of calumnies, when strongly affixed on any, to cleave fast, and leave some evil mark behind them: “Calumniare fortiter, aliquid hoerebit.” In our vulgar version it is “an evil disease.” And rbd, debar, no doubt sometimes signifies a plague or pestilence. According to this rendering, the sense will be, he is smitten with an evil disease on account of his crimes, from which he will never recover.

ftb106 So Hammond reads with our English version, Now that he lieth he shall rise again no more, and thinks that this is a proverbial phrase which was in use among the Hebrews, and which was applied to any sort of ruin, as well as to that which is effected by bodily disease. “The calumniator,” he observes, “may destroy and ruin as well as the pestilence; and from him was David’s danger most frequently, and not from a pestilential disease.”

ftb107 “Mon compagnon ordinaire, et qui estoit a pot et a feu avec moy, ainsi qu’on dit en commun proverbe.” — Fr. “My usual companion, and one who, according to the common proverb, had bed and board with me.”

ftb108 “Hath lifted against me his heel; i.e. hath spurned me, hath kicked at me, as a vicious beast of burden does, hath insulted me in my misery. Comp. Psalm 36:11.” — Cresswell.

ftb109 Or soundness.

ftb110 “Pour raison de la condition et estat qu’il avoit de Dieu.” – Fr.

ftb111 The Hebrew Psalter is divided into five books. This is the end of the first book. The second ends with the 72d psalm, the third with the 89th, the fourth with the 106th, and the fifth with the 150th. It is worthy of remark, that each of these five books solemnly concludes with a distinct ascription of praise to God; only no distinct doxology appears at the end of the fifth book, probably because the last psalm throughout is a psalm of praise. The Jewish writers affirm that this form of benediction was added by the person who collected and distributed The Psalms into their present state. How ancient this division is, cannot now be clearly ascertained. Jerome, in his Epistle to Marcella, and Epiphanius, speak of The Psalms as having been divided by the Hebrews into five books; but when this division was made, they do not inform us. The forms of ascription of praise, added at the end of each of the five books, are in the Septuagint version, from which we may conclude that this distribution had been made before that version was executed. It was probably made by Ezra, after the return of the Jews from Babylon to their own country, and the establishment of the worship of God in the new temple; and it was perhaps made in imitation of a similar distribution of the books of Moses. In making this division of the Hebrew Psalter, regard appears to have been paid to the subject-matter of the psalms.

PSALM 42

ftb112 Horsley also reads, “crieth.” In the Hebrew it is “brayeth.” In Hebrew there are distinct words to mark the peculiar cries of the hart, the bear, the lion, the zebra, the wolf, the horse, the dog, the cow, and the sheep. The distressing cry of the hart seems to be here expressed. Being naturally of a hot and sanguine constitution, it suffers much from thirst in the Oriental regions. When in want of water, and unable to find it, it makes a mournful noise, and eagerly seeks the cooling river; and especially when pursued over the dry and parched wilderness by the hunter, it seeks the stream of water with intense desire, and braying plunges into it with eagerness, as soon as it has reached its wished-for banks, at once to quench its thirst and escape its deadly pursuers. It is the female hart which is here meant, as “brayeth”

is feminine, and as the reading of the LXX. also shows, which is, ἡ έλσφος.

ftb113 “Qui ne soucient pas beaucoup d’estre privez de ces moyens.” — Fr.

ftb114 “C’est assavoir, es ceremonies externes commandees en la Loy.” — Fr. marg. “That is to say, in the external ceremonies commanded by the Law.”

ftb115 “Mais qu’il est naure a bon escient et jusques au bout.” — Fr.

ftb116 “Things” is a supplement. Boothroyd prefers reading “these times.”

ftb117 In this verse, there is evidently a reference to the festive religious solemnities of the Jews, in which singing and dancing were used. These also formed an eminent part of the religious rites of the ancient Greeks and other heathen nations. Among the Greeks at the present day, it is the practice for a lady of distinction to lead the dance, and to be followed by a troop of young females, who imitate her steps, and if she sings, make up the chorus. This serves to throw light on the description given of Miriam, when she “took a timbrel in her hand, and all the women went out after her with timbrels and dances,” (Exodus 15:20.) She led the dance; they followed and imitated her steps. When David “danced before the Lord” at the bringing up of the ark, “with shouting and with the sound of the trumpet,” it is probable that he was accompanied by others whom he led in the dance, (2 Samuel 6:15, 16.) To this practice there is evidently an allusion in this passage; and the allusion greatly enhances its beauty.

ftb118 “Car ainsi que l’ame de l’homme le soustient tandis qu’elle conserve sa vigueur et la tient comme amasse, aussi elle se fond, et par maniere de dire, s’esvanouit quand quelque affection desmesuree vient a y dominer.” — Fr.

ftb119 “C’est a dire, consideration d’autres choses a l’opposite.” — Fr. marg. “That is to say, the consideration of other things quite opposite.”

ftb120 Just as we say the Alps and the Appenines. The Hermons formed part of the ridge of the high hills called Antilibanus. The sources of the Jordan are in the vicinity. Davidson reads, “From the land of Jordan, even of the Hermons; the two espressions signifying the same district.” — Sacred Hermeneutics, p. 667.

ftb121 “Un abysme crie a l’autre abysme.” — Fr. “One depth crieth to another depth.”

ftb122 “A waterspout is a large tube or cylinder formed of clouds, by means of the electric fluid, the base being uppermost, and the point let down perpendicularly from the clouds. It has a particular kind of circular motion at the point; and being hollow within attracts vast quantities of water; which it frequently pours down in torrents on the earth or the sea. So great is the quantity of water, and so sudden and precipitate the fall, that if it happen to break on a vessel, it shatters it to pieces, and sinks it in an instant. Those waterspouts which Dr Shaw saw in the Mediterranean, he informs us, “seemed to be so many cylinders of water falling down from the clouds;” and he states, that they “are more frequent near the capes of Latikea, Greego, and Carmel, than in any other part of the Mediterranean.” — (Travels, p. 333.) “These are all places,” as Harmer observes, “on the coast of Syria, and the last of them every body knows in Judea, it being a place rendered famous by the prayers of the prophet Elijah. The Jews then could not be ignorant of what happened on their coasts; and David must have known of these dangers of the sea, if he had not actually seen some of them.” — (Observations, volume 3, p. 222.) In the description of a violent and dangerous storm at sea, by which he here portrays his great distress, he would, therefore, naturally draw his imagery from these awful phenomena, which were of frequent occurrence on the Jewish coasts.

ftb123 “Ou, tuerie.” — Fr. marg. “Or, slaughter.”

ftb124 The original word jxr retsach, is constantly used in prose for a homicide, or murderer, being derived from the verb jxr ratsach, which signifies to slay, to murder; and although it is not used in any other passage for a sword, “it may,” as Horsley observes, “very naturally, in poetry, be applied to the instrument of slaughter, the sword.” In support of this view, he refers to a passage in one of the tragedies of Sophocles, in which Ajax calls his sword, upon which he is about to fall, O σφαγεὺς which gives the literal rendering of the Hebrew jxr, retsach, murderer. Horsley’s rendering is, “While the sword is in my bones.”

ftb125 All the ancient versions, with the exception of the Chaldee, read both in this and the fifth verse, “my countenance.” Hammond thinks that as these words are the burden of this and the following psalm, and as the meaning of the other words of the sentence in which they occur is the same in the different verses, it is not improbable that the old reading in both places may have been “my countenance.”

ftb126 This and the preceding psalm have been considered by the greater number of critics as having originally formed only one psalm, and they make but one in forty-six MSS. The similarity of the style, sentiment, and metrical structure, and the occurrence of the intercalary verse at verses 5th and 10th of Psalm 42, and verse 5th of Psalm 43, confirm this opinion. “The fact, indeed,” says Williams, “is self evident, and easily accounted for. The Jewish choristers having, on some occasion, found the anthem too long, have divided it for their own conveniency, (no uncommon thing among choristers,) and, being once divided, it was ignorantly supposed it ought to be so divided.”

PSALM 43

ftb127 “Laquelle tous fideles doyvent ensuyvre.” — Fr.

ftb128 “Sans specifier le lieu.” — Fr.

PSALM 44

ftb129 Dr Geddes supposes with Calvin that this psalm was composed during the persecution of Antiochus Epiphanes; and that Matthias may have been its author. See 1 Maccabees ch. 1 and 2. Walford refers it to the same period. There is, certainly, no part of the history of the Jews with which we are acquainted, to which the statement made in the 17th verse is so applicable as to the time when they were so cruelly persecuted for their religion by Antiochus Epiphanes, King of Syria, and when, notwithstanding, the great mass of the people displayed an invincible determination to keep themselves from the pollutions of idolatry, and to adhere to the worship of the true God.

ftb130 That is, the Canaanites.

ftb131 “Ascavoir, nos peres.” — Fr. marg. “Namely, our fathers.” Israel is here compared to a vine planted in the promised land. See Exodus 15:17; Isaiah 5:1-7. See also Psalm 80:8, where this elegant figure is carried out with remarkable force and beauty of language.

ftb132 The Canaanites.

ftb133 “Ascavoir, nos peres.” — Fr. marg. “That is, our fathers.” The reading in our English version is, “and cast them out,” namely, the heathen. But Calvin’s rendering seems to be more suitable to the genius of the Hebrew poetry, and it also agrees with the meaning of the original. “The whole metaphor,” says Dr Geddes, “is taken from the vine, or some other luxuriant tree. In our common version, ‘and cast them out,’ the parallelism is lost, and the beauty of the sentence disappears.” The Hebrew verb here used is generally applied to the germination of plants, or to the shooting and spreading forth of branches. God caused his chosen people to spread abroad, to cast or shoot forth like the branches of a vine.

ftb134 Geddes reads, “Our King” “The Hebrew,” says he, “has my King; but as the Psalmist speaks in the name of his nation, the plural number is preferable in English, as in numerous other instances.” “The speaker throughout the psalm,” says Walford, “is the Church, which accounts for the use of both the singular and plural numbers in different parts.”

ftb135 The allusion is to the pushing, striking, or butting of oxen and other animals with their horns, and means to vanquish or subdue, (Deuteronomy 33:17; 1 Kings 22:11; Daniel 8:4.) “Literally,” says Dr Adam Clarke, “We will toss them in the air with our horn; a metaphor taken from an ox or bull tossing the dogs into the air which attack him.”

ftb136 Hammond reads, “We have praised God.” He considers the preposition b, beth, prefixed to the name of God, as a pleonasm.

ftb137 “Mais que la chose a continue, d’aage en aage.” — Fr.

ftb138 “Quand d’icelle ils entrent a rendre louanges a Dieu.” — Fr. “When from it they are led to give praise to God.”

ftb139 “Ou, mis en oubli.” — Fr. marg. “Or, hast forgotten us.”

ftb140”C’est, sans aucun profit pour toy.” — Fr. marg. “That is, without any profit to thee.”

ftb141 “This very strongly and strikingly intimates the extent of the persecution and slaughter to which they were exposed; there being no creature in the world of which such vast numbers are constantly slaughtered as of sheep, for the subsistence of man. The constancy of such slaughter is also mentioned in verse 22, as illustrating the continual oppression to which the Hebrews were subject.” — Illustrated Commentary upon the Bible.

ftb142 “Prests a estre par eux devorez.” — Fr.

ftb143 As if they had said, Thou hast sold us to our enemies at whatever price they would give; like a person who sells things that are useless at any price, not so much for the sake of gain, as to get quit of what he considers of no value and burdensome.

ftb144 “Et comme tenue sous les pieds des Romains.” — Fr.

ftb145 “Ou, tout le jour.” — Fr. marg. “Or, all the day.”

ftb146 “Il y a en Hebrieu, Car tu nous as, etc. Mais souvent selon la maniere de la langue Hebraique, Car, se prend pour Combien que, ou Quand.” — Fr.

ftb147 “Lequel les autres traduisent dragons” This is the sense in which the expression is understood by several eminent critics. Aquila explains it thus: “In a desert place where great serpents are found;” and Bishop Hare thus: “In desert places among wild beasts and serpents. The place of dragons, observes Bishop Mant, appears to mean the wilderness; in illustration of which, it may be noticed from Dr Shaw, that ‘vipers, especially in the wilderness of Sin, which might be called the inheritance of dragons, (see Malachi 1:3,) were very dangerous and troublesome; not only our camels, but the Arabs who attended them, running every moment the risk of being bitten.’” Viewed in this light, we must understand the language either as meaning that the Israelites had been driven from their dwellings and places of abode, and compelled to dwell in some gloomy wilderness infested by serpents; or that the fierce and cruel persecutors into whose hands God had delivered them are compared to serpents, and that the circumstances in which the chosen tribes were now placed resembled those of a people

who had fallen into a wilderness, where they heard nothing but the hissing of serpents, and the howlings of beasts of prey.

ftb148 Williams reads, “In the place of sea-monsters, perhaps crocodiles;” and thinks the allusion is to a shipwreck.

ftb149 That is, in the attitude of worship.

ftb150 “Que le formulaire des prieres qui ils font aux saincts.” — Fr.

ftb151 Fry reads the last clause, “Awake, do not fail for ever;” and observes, “The term is sometimes applied to the failing of a stream through drought.”

ftb152 “Et oublies nostre affliction et nostre oppression?” — Fr. “And forgettest our affliction and our oppression?”

ftb153 “Quand elle se lamentant de ce qu’on le faisoit-mourir a tort.” — Fr.

ftb154 “Lequel estant au ciel.” — Fr.

ftb155 “C’est dire, en nostre sens naturel.” — Fr.

PSALM 45

ftb156 “(Qui est,) gloire et magnificence.” — Fr. “(Which is,) glory and majesty.”

ftb157 “çjr, rachash, boileth, or bubbleth up, denotes the language of the heart, full and ready for utterance.” — Bythner’s Lyra. The Psalmist’s heart was so full and warmed with the subject of the psalm, that it could not contain; and the opening of the poem evinces that it was so, for he abruptly breaks forth into an annunciation of its subject as if impatient of restraint. Ainsworth thinks there is here an allusion to the boiling of the minchah, or meat-offering under the law in the fryingpan, (Leviticus 7:9.) It was there boiled in oil, being made of fine flour unleavened, mingled with oil, (Leviticus 11:5;) and afterwards was presented to the Lord by the priest, verse 8, etc. “Here,” says he, “the matter of this psalm is the minchah or oblation, which with the oil, the grace of the spirit, was boiled and prepared in the prophet’s breast, and now presented.”

ftb158 See Appendix.

ftb159 “Promis a la maison de David.” — Fr.

ftb160 It is somewhat strange, after making the above observations, that Calvin should consider this beautiful psalm as referring primarily to Solomon, and to his marriage with the daughter of Pharaoh. That this is an epithalamium or nuptial song, is readily admitted; but that it refers to the nuptials of Solomon with Pharaoh’s daughter, there seems no just ground for concluding. If Solomon could not be described as “fairer than the children of men,” as “a mighty warrior,” as “a victorious conqueror,” as “a prince, whose throne is for ever and ever;” — if the name “God” could not be applied to him; — if it could not be said that his “children,” in the room of their father, were made princes in all the earth,” (verse 16;) that “his name” “would be remembered in all generations,” and that “the people would praise him for ever and ever,” (verse 17;) — if these things could not be spoken of him without much incongruity, it may well be doubted whether the primary application of this psalm is to him. Besides, although Solomon was a type of Christ, he was not so in all things, and there is nothing in this poem, nor in any other part of Scripture, which can lead us to regard the marriage of this prince with the daughter of Pharaoh as an image or type of the mystical marriage of Jesus Christ to the Church. We therefore agree with Rosenmüller, that “the notion of Rudinger and Grotius,” and other critics, “that this song is an epithalamium — a song in celebration of the marriage of Solomon, and his chief wife, the daughter of Pharaoh, (1 Kings 3:5,) is altogether to be abandoned;” and that it applies exclusively to the Messiah, and to the mystical union between him and his Church; set forth in an allegory borrowed from the manners of an Eastern court, and under the image of conjugal love, he being represented as the bridegroom, and the Church as his bride. — See Appendix.

ftb161 “Ou, dames d’honneur.” — Fr. marg. “Maids of honor.”

ftb162 The right hand was the place of dignity and honor.

ftb163 “rwpwa, Ophir; in gold of Ophir, in a golden garment. Ophir, a country in India abounding in precious gold, 1 Kings 9:28, whose gold was obryzum, or ophrizum, i.e. most excellent.” — Bythner’s Lyra.

ftb164 “C’est, luy porteras reverence.” — Fr. marg. That is, thou shalt do him reverence.”

ftb165 Calvin here seems to take the word ynm, Minni, which has somewhat perplexed commentators, to be the particle ˆm, min, out of, with y, yod, paragogic, as it is in Psalm 44:19, and many other places; and to suppose that the relative rça, asher, which, a pronoun frequently omitted, is to be understood, — “out of which palaces they have made thee glad.” This is the view taken by many interpreters. Others understand the word ynm, minni, to be a noun; (and from Jeremiah 51:27, it appears that ynm, minni, was the proper name of a territory, which Bochart shows was a district of Armenia;) and they translate the words thus, “From the ivory palaces of Armenia they make thee glad,” make thee glad with presents. Others suppose that ynm, minni, is here the name of a region, Minnaea in Arabia Felix, which abounded in myrrh and frankincense; and according to this view, the clause may be rendered, “The Minnaeitas from their ivory palaces make thee glad;” that is, coming to thee from their ivory palaces they gladden thee with presents. Rosenmüller thinks with Schmidt, De Wette, and Gesenius, that a more elegant sense will be brought out if we understand ynm, minni, as a plural noun in a form somewhat unusual, but of which there are several other examples in the Old Testament, such as yçkç, 2 Samuel 23:8; yrk, 2 Kings 9:4, 19; ym[, 2 Samuel 22:44; <19E402>Psalm 144:2. “The word,” says he, “according to these examples, stands for µynm, and signifies, as in the Syriac, <19[^f004]>Psalm 150:4, chords, stringed instruments of music. The sense of the clause will thus be, ‘From the palaces of ivory, musical instruments — players on musical instruments — make thee glad.’” — Rosenmüller on the Messianic Psalms, pp. 213-215. — Biblical Cabinet, volume 32.

ftb166 “Comme un peu apres le prophere descrit la Royne ornee somptueusement et magnifiquement.” — Fr.

ftb167 “Ou, dames d’honneur.” — Fr.

ftb168 “Car combien que la fille du Roy d’Egypte que Salomon avoit espousee, fust sa principale femme, et teinst le premier lieu.” — Fr.

ftb169 “Comme estoit la Roy d’Egypte.” — Fr.

ftb170 This is certainly a most important rule in interpreting the allegorical compositions of Scripture. It is not to be imagined that there are distinct analogies between every part of an allegorical representation, and the spiritual subjects which it is designed to illustrate. The interpreter who allows his ingenuity to press too closely all the points of the allegory to the spiritual subjects couched under it, seeking points of comparison in the complementary parts, which are introduced merely for the purpose of giving more animation and beauty to the discourse, is in danger by his fanciful analogies of degrading the composition, and falling into absurdities.

ftb171 “En luy proposant bonne recompense.” — Fr.

ftb172 Dathe and Berlin refer within to the interior of the queen’s palace, which seems to agree best with the context. The original word rendered within denotes the interior of a house in Leviticus 10:18, and 1 Kings 6:18. Fry explains the words thus: “Most splendid is the royal daughter within the awning of her covered vehicle;” and refers to the picture of a bridal procession in Mr Lane’s Egypt. Dr Geddes reads: —

*“All glorious is the queen in her apartment,* *Her robe is bespangled with gold;* *To the king she shall be brought in brocade,* *Attended by her virgin companions.”*

“This,” says he, namely, verse 13th, “and the two next verses, contain a fine description of Oriental manners. The queen, before she be led to the king’s apartment, is gorgeously dressed in her own; and thence proceeds with her female train to the royal palace.”

ftb173 “Et (comme on dit) ont eu les ailes rongnees.” — Fr.

PSALM 46

ftb174 Others refer it, as Rosenmüller, to the victory of Jehoshaphat, which was celebrated with great rejoicing, 2 Chronicles 20:26-30. It is, however, difficult or impossible to ascertain with certainty the occasion on which it was composed. It seems rather the language of faith under threatened difficulties, than of triumph over vanquished foes. Thus, in the midst of threatened danger, it may be employed by Christians to support their faith, hope, and peace. This was Luther’s favorite psalm. He composed a famous version of it on his journey to the Diet at Worms, where he went boldly to defend the Reformation at the risk of his life; and he was wont to say when threatened with any fresh trouble, “Come, let us sing the 46th Psalm.”

ftb175 “Ou, s’enfleront.” — Fr. marg. “Or, swell.”

ftb176 Francis’ Translation of Horace.

ftb177 “At the looking forth of the morning; that is, as the Greek explaineth it, ‘very early;’ when the morning peereth or showeth the face.” — Ainsworth. “As soon as the morning appears [or shows] its face; i.e., God will come very early to her succor, before any enemy is awakened to annoy her.” — Mudge. “Before the dawn of the morning; i.e., with the utmost readiness and alacrity. The expression is borrowed from the conduct of a person who, in his anxiety to accomplish a favorite object, engages in it earlier than men ordinarily would. Jeremiah 7:13; and 7:25.” — French and Skinner.

ftb178 “C’est, fait resonner.” — Fr. marg. “That is, made to resound.”

ftb179 “Ou, quels deserts.” — Fr. marg. “Or, what deserts.”

ftb180 There is probably here an allusion to the ancient custom of collecting the arms and armor of the vanquished into a heap, and setting it on fire. The image is employed to express complete victory, and a perfect establishment of peace. This custom prevailed among the Jews, and the first instance of it which we meet with is in Joshua 11:6. It is also referred to in the description of the judgments of God upon Gog, Ezekiel 39:8-10. This was also a Roman custom. Virgil alludes to it in Aeneid, lib. 8, 50, 560. A medal struck by Vespasian the Roman emperor to commemorate the termination of his wars both in Italy and through all parts of the world, represents the Goddess of Peace holding an olive-branch with one hand, and in the other a lighted torch, with which she sets fire to a heap of armor.

ftb181 “Ou, arrestez, demeurez coy.” — Fr. marg. “Or, stop, be quiet.”

ftb182 “Par toute la terre.” — Fr. “Through all the earth.”

PSALM 47

ftb183 “Ou, range.” — Fr. marg. “Or, subdued.”

ftb184 “Par tout le monde.” — Fr.

ftb185 “C’est a dire, la reformation selon la vraye religion de Dieu.” — Fr. marg. “That is to say, the reformation according to the true religion of God.”

ftb186 “De faire retentir en leurs bouches et d’un coeur alaigre les louanges de Dieu.” — Fr.

ftb187 Calvin renders this word in the Latin version by “intelligens;” and in the French by “entendu;” and in the margin of the French version there is the note, “C’est, O vous chacun entundu!” — “That is, O every one of you who understandeth!” Dr Adam Clarke reads, “Sing an instructive song;” and observes, “Let sense and sound go together. Let your hearts and heads go with your voices.”

ftb188 “Comme de faict il seroit s’il n’y avoit seulement que la voix qui s’escoule en l’air.” — Fr.

ftb189 Magistrates and governors are called shields in Hosea 4:18; Psalm 89:19. In this sense the word is here understood by the

Septuagint.

PSALM 48

ftb190 Beautiful in climate, that is, mount Zion is situated in a fair and lovely climate. This is the view taken by Montanus and Ainsworth. Bate and Parkhurst read, “Beautiful in extension, i.e., in the prospect which it extends to the eye.”

ftb191 Some ancient copies of the Septuagint have for the original words, ãyn hpy, yepheh noph, which Calvin renders beautiful for situation, εὐρύνων, which Augustine and Ambrose translate by dilatans, spreading. “This,” says Hammond, “may not improbably have respect to a notion of ãwn, usual in the Misneh for the boughs or top branches of a tree; which some of the Jews also would have take place here, as comparing Zion to a beautiful well-spreading tree.”

ftb192 “Tremblement.” — Fr. “Trembling.”

ftb193 “Et d’une fierte pleine d’asseurance et outrecuidance sont incontinent tombez en espouvantement et ont tellement este estourdis, qu’ils s’en sont fuis grand erre.” — Fr.

ftb194 The east wind in Judea and in the Mediterranean is very tempestuous and destructive. It is also very dry and parching, as well as sudden and terrible in its action. Genesis 41:6; Exodus 14:21; Ezekiel 19:12; and 27:26; Job 27:21; Isaiah 27:8; Jeremiah 18:17; Jonah 4:8. Hence the LXX. translate the original words, “En pneumati βιαίω,” “With a violent wind;” and the Chaldee reads, “A strong east wind as a fire from before the Lord.” “Such a wind,” says Bishop Mant, “is well known to the modern mariner by the name of Levanter, and is of the same kind as that spoken of in the twenty-seventh chapter of the Acts of the Apostles, under the name of Euroclydon.”

ftb195 It is supposed by some that there is in it an implied similitude; the particle of similitude used in the preceding verse being understood. Thus French and Skinner translate the 6th and 7th verses — “Then did trembling seize upon them — Pangs as of a woman in travail — As when with a stormy wind, Thou breakest in pieces the ships of Tarshish.” According to this translation, “the ships of Tarshish” do not refer to an invading army, nor “the breaking in pieces of them” to an actual storm which had this effect; but the sacred writer employs another figure, the more vividly to describe the terror which seized upon these confederate powers. He had in the preceding verse compared it with the pangs of a woman in travail; and here he compares it to the trembling which seized upon mariners when the fury of the east wind, which shattered in pieces the largest and strongest vessels, as the ships of Tarshish probably then were, was let loose upon them.

ftb196 “Mais maintenant ils disent qu’ils en sont testmoins non pas par avoir ouy dere seulement, mais par avoir veu.” — Fr.

ftb197 “C’est a dire, Fort.” — Fr. marg. “That is to say, Strong.”

ftb198 “Que l’oeuvre en laquelle Dieu vent singulierement estre recognu juste, c’est in procurant les choses qui appartienent a nostre salut, et a nous maintenir en sauvete.” — Fr.

ftb199 “C’este, villes,” — Fr. marg. “That is, cities.”

ftb200 “C’est, prenez bien garde.” — Fr. marg. “That is, take good heed.”

ftb201 “Palais.” — Fr. “Palaces.”

ftb202 “Ou, des l’enfance.” — Fr. marg. “Or, from infancy.”

ftb203 “Auront matiere de liesse.” — Fr. “Shall have matter of gladness.”

ftb204 “Et selon la facon de parler du commun peuple.” — Fr.

ftb205 This is the view taken by the Septuagint, which renders it by, “Eiv touv aijwnav,” “To all eternity.” “A very large number of copies,” says Street, “both of De Rossi’s and Dr Kennicott’s collation, have twml[ in one word. Symmachus renders this expression by to dihnekev, perpetuum.”

ftb206 As if the word were derived from, µl[ elem, a young man. Thus the Chaldee reads, “In the days of our youth.” See twm, in Buxton’s Lexicon.

ftb207 This is the sense in which Houbigant understands twmla, almuth; for he reads it as one word; and he is of opinion that it belongs to the title of the following psalm, to which, he says, twmla, hidden, agrees very well, as an enigma is set forth in that psalm. Others, who read twm la, al muth, in two words, upon death, consider them also as belonging to the inscription of the following psalm, observing that there can be no propriety in saying — ever and ever — unto death. Merrick, however, remarks, “The words for ever and ever, and unto death, seem to me very consistent, as they relate to different propositions: This God will be our God to all eternity, and (by that power which he has already thus exerted in our protection) will conduct us through life with safety.”

PSALM 49

ftb208 Ten psalms bear the inscription, “Of or for the sons of Korah.” As the prefixed preposition l may be translated either of or for, it has been doubted whether this and other psalms, with a similar inscription, were written by or for the sons of Korah. Some, as Calmet, think it most probable that they were composed by them, from certain peculiarities of style in which they agree with each other, and differ from the psalms which bear the name of David. Others ascribe these psalms to David, and suppose that they were committed by him to the chief musician, to be sung by the posterity of Korah.

ftb209 “C’est, ceux de bas estat.” — Fr. marg. “That is, those of low estate.”

ftb210 “C’est, les nobles.” — Fr. marg. “That is, the noble.”

ftb211 “A mon proverbe.” — Fr. “To my proverb.” “Ou, sentence grave.” — Fr. marg. “Or, grave sentence.”

ftb212 “Ou, dire obscur.” — Fr. marg. “Or, obscure saying.”

ftb213 The original words for the first of these expressions are, µda ynb bene adam; and those for the second, çya ynb bene ish. µda, adam, from hmda, adamah, earth, means an earthly, frail, mortal, mean man. The term çya, ish, on the other hand, is often used to describe a man who is great and eminent, distinguished for his extraction, strength, valor, and dignity. Thus, in 1 Samuel 25:15, we read, “Art thou not çya, ish, a man?” which is explained by what follows, “And who is like thee in Israel?” denoting there the military valor and reputation of Abner. When the two expressions, µda ynb, bene adam, and çya ynb, bene ish, are used together as in this place, in Psalm 62:9, Isaiah 2:9, and 5:15, the Jewish Rabbins and modern Christian interpreters have understood a difference of rank to be stated; the former expression, denoting persons of obscure birth, of low rank, the common people: and the latter, meaning men of illustrious descent, the great or nobler sorts of men. See Archbishop Secker’s Dissertation on the words µda çya çwna, in Appendix to Merrick’s Annotations on the Psalms, No. 5. The Septuagint translates the former phrase by “Oi[ γηγενεῖς,” the earth-born.” The Chaldee expresses the former by the sons of old Adam, and the latter by the sons of Jacob; thus intending to comprehend Jews and Gentiles, all men in the world. “But,” says Hammond, “it is more likely that the phrases denote only the several conditions of men, men of the lower and higher rank, for so the consequeents interpret it, rich and poor.”

ftb214 “Aussi certes il est bien requis que tous les Prophetes de Dieu ayent un tel vouloir et affection, ascavoir qu’ils souffrent volontiers que Dieu soit leur maistre aussi bien que de tout le peuple, et qu’ils recoyvent tous les premiers sa parolle, laquelle ils portent de leur bouche aux autres.” — Fr.

ftb215 Bythner and Fry are of opinion, that “the inclining of the ear” is a metaphor taken from the position of the minstrel, who, in accommodating his words to the tune, brings his ear close to the harp, that he may catch the sounds. Thus the Psalmist expresses the sense he himself had of the importance of his subject, and his purpose of giving to it the most serious attention.

ftb216 This word is of great latitude in its signification. It signifies primarily any similitude by which another thing is expressed. Thence it comes to denote a figurative discourse, either in the form of fiction and fable, such as riddles or significant apologues, as that of Jotham, Judges 9:7, or in which application is made of some true example or similitude, as when the sluggard is bidden “go to the ant,” and the impenitent sinner to consider the “swallow and crane,” which return at their certain seasons, and so are fitted to give a lesson to sinners to repent. And, finally, it belongs to all moral doctrine, either darkly or sententiously delivered; wise men, in ancient times, having been in the habit of delivering their lessons in short concise sentences, sometimes in schemes and figures, and sometimes without them, as we see in the Proverbs of Solomon, many of which are plain moral sayings without any figure or comparison. Of this sort is that which is here introduced to our attention; it is a moral theme not much veiled with figures, nor so concise as proverbs usually are, but which contains the most instructive lessons on the vanity of the prosperity of all wicked men. See Hammond in loco.

ftb217 This word is derived from an Arabic root which signifies to bend a thing aside, to tie knots, etc.; and thus it means an intricate species of composition, a riddle. It is used for a riddle in the story of Samson, Judges 14:14, 15; and for difficult questions, as those put by the

Queen of Sheba to Solomon, 1 Kings 10:1. See Lowth’s Lectures on Sacred Poetry, volume1, p. 78. Accordingly, it is here rendered by the Septuagint, “τὸ πρόβλημά mou,” “my problem or difficult question,” which is not only asked in the fifth verse, but also answered in the subsequent verses. The word, however, is also applied to poetical compositions of a highly adorned and finished style, in which nothing enigmatical appears, but which contain weighty and important matter set forth in the parabolic style to secure the reader’s or the hearer’s attention, Psalm 78:2. See Gesenius’ Lexicon. In the subject-matter of this psalm there does not appear to be any thing peculiarly intricate. It treats of the vanity of riches, and the folly of those who trust in them; their insufficiency to save from the power of death; and the final triumph of all the suffering people of God over their rich and haughty persecutors. This is indeed a dark theme to the worldly-minded man; but it contains nothing occult or mysterious to those who are taught of God.

ftb218 Lowth reads, “The wickedness of those who lie in wait for me, or endeavor to supplant me;” and Horsley, “When the iniquity of those who plot against me environs me.” The original word is ybq[, akabey, which Dr Adam Clarke thinks is to be considered as the contracted plural of µybq[, akabim, supplanters, from bq[, akab, to supplant, to defraud. It is literally, “My Jacobs;” that is, those who would act towards me as Jacob acted towards Esau. See Genesis 27:36, and Jeremiah 9:4-17, 9. The Syriac and Arabic versions read it, “My enemies.”

ftb219 i.e. “To pursue even to the heels.”

ftb220 “C’est, ils ne pensent a autre chose si non comment ils pourront faire durer leurs maisons.” — Fr. marg. “That is, they think of nothing else but how they shall be able to make their houses continue for ever.”

ftb221 The reading of the Septuagint is, “Καὶ οἱ τάφοι αὐτῶν ὀικίαι αὐτῶν eijv τὸν αἰῶνα.” “And their sepulchres are their houses for ever.” The Vulgate, Syriac, and Chaldee, also read “sepulchres.” Kennicott supposes that the authors of these versions must have read µrbq, kaberam, their graves, instead of µbrq, kirbam, their inward part. The text as it stands admits of a good sense. Some eminent critics, however, are disposed to think that the reading of the ancient versions is the true one.

ftb222 Some also read the verse thus, “Their grave is their house for ever, their dwelling-place through all generations, though their names are celebrated over countries.”

ftb223 “C’est, est cognue n’estre que folie en eux.” — Fr. marg. “That is, is known to be only folly in them.”

ftb224 “Ou, figure.” Fr. marg. “Or, form.”

ftb225 The words, shall receive them, are a supplement, there being nothing for them in the Latin version nor in the Hebrew text. They stand for le prendra in the French version.

ftb226 “C’est, puissance et domination de la mort.” — Fr. marg, “That is, the power and dominion of death.”

ftb227 “wml lsk is literally, folly to them; i.e., though this their way (the worldling’s trust in his wealth), seem to them a piece of special wisdom, yet in the event it proves otherwise; it becomes perfect folly to them when they come to discern their frustrations.” — Hammond.

ftb228 This is also the reading of the Septuagint, “Θάνατος ποιμανεῖ αὐτούς,” “Death shall feed them as a shepherd,” and of Jerome, “Mors pascet eos;” and this is the view taken by Dr Kennicott, Dr Hammond, and Bishop Horsley. Hammond’s explanation of this clause is as follows. He observes, that the Hebrew word h[r, raah, means to give the sheep pasture, or to look to them when they are feeding, Genesis 29:7, and 30:32; and that this feeding of sheep is very different from feeding on them. He farther observes, that the word is frequently used for ruling or governing. “In this place,” says he, “the metaphor of sheep must needs rule the signification of it. As sheep are put into a pasture, there to continue together in a common place, so men are put into lwaç, a[dhv, the state of the dead, mentioned in the former words, and to that regularly follows — Death µ[dy, [shall feed them,] — is as the shepherd that conducts or leads them into this pasture, those Elysian fields: — an excellent piece of divine poesy, to signify, how men like sheep, like beasts, go by flocks and herds out of this life, or more plainly, that men die as ordinarily and regularly as sheep are led to their pasture.” Some, however, read, “Death feedeth upon them.” “h[r signifies not only to feed, but to feed upon and lay waste; and thus we render it in Micah 5:6, ‘They shall waste Assyria with the sword.’ See also Psalm 80:14.” — Appendix to the Notes in Merrick’s version, No. 4, p. 304. This verb also signifies to feed upon in Isaiah 44:20, and Hosea 12:2. Fry’s translation is,

*“They are set apart like sheep for Hades;* *Death feedeth upon them, and they go down to them;”*

and he thinks that the idea here is, that Death and Hades are the two monsters for whose consumption the flock is destined. This is a personification which we frequently meet with in the Latin poets. Cerberus is often represented by them as feasting on the bodies of men in the grave; Thus, notwithstanding the strong desires which worldly men have for immortality in this world, they shall become the victims of the grave, and the prey of death.

ftb229 In the morning, that is, says Dathe, in the time of judgment. He thinks there is here an allusion to the usual time of holding courts of justice, which was in the morning. See Psalm 73:14, and 101:8; and Jeremiah 21:12.

ftb230 The LXX. read, ‘H βοήθεια αὐτῶν, their help, conceiving the word µtwx, tsuram, to be derived from rwx, tsur, a rock, and metaphorically, confidence, aid. Ainsworth reads, “their form,” their figure, shape, or image, with all their beauty and proportion; or “their rock,” that is, their strength. “The Hebrew tsur,” says he, “is usually a rock; here it seemeth to be all one with tsurah, a form or figure; and this is confirmed by the writing, for though by the vowels and reading it is tsur, yet, by the letters, it is, tsir, which is an image, Isaiah 45:16.”

ftb231 Soul is not here to be understood of the intellectual immaterial spirit. The Hebrew word yçpn, naphshi, my soul, is often put in the Old Testament Scriptures for the personal pronoun; and thus it means my person, myself, me. — See Appendix, Note on Psalm 16:10.

ftb232 French and Skinner read, “Yea, though men praise thee when thou indulgest thyself;” and they explain men to mean “parasites and flatterers,” and “indulgest thyself” as meaning, “indulgest thyself in unrestrained luxury.”

ftb233 “Heb. ‘take of all;’ that is, ought of all that he hath. ‘For we brought nothing into the world, and it is certain that we can carry nothing out.’” — Ainsworth.

ftb234 That is, themselves. — See note, p. 252.

ftb235 “There is here a change,” says Walford, “from the oblique to the direct form of speech, by which the writer turns himself to the rich man, who prospers in the world, and says to him, Though you now count yourself happy, and meet with applause from persons of a character resembling your own, yet you shall go to the abode of your fathers, who will never behold the light.” He reads the 19th verse, “Thou shalt go to the abode of thy fathers, who will never behold the light.”

ftb236 Horsley reads, “To all eternity they shall not see light;” “that light,” says he, “which emphatically deserves the name — that light, of which created light is but a faint image; the light of God’s glory. He shall have no share in the beatific vision.”

ftb237 This is the translation which is given of these lines in the French version.

ftb238 This verse is precisely the same as the 12th, with the exception of one word. Instead of ˆylyAlb, bal-yalin, will not lodge, in the 12th verse, we have here ˆyby alw, velo yabin, and will not understand. But the Septuagint and Syriac versions read in the 12th verse as here, “understands not.” Houbigant thinks that this is the true reading of the 12th verse. “The very repetition,” says he, “proves that it is to be so read. Besides, as the Psalmist immediately subjoins, They are like brute creatures, it is sufficiently evident that the reason why men are said to be like the beasts is, because they do not understand, and not because they do not continue in honor, since honor does not belong to the brute creation.”

PSALM 50

ftb239 The preposition l, lamed, prefixed to the name of Asaph, which Calvin renders of, may also be rendered for, as we have before observed, and it is, therefore, somewhat doubtful whether he was the author of the psalms in whose inscriptions his name appears, or whether they were merely delivered to him by David to be sung m the temple worship. We, however, know from 2 Chronicles 29:30, that a seer of the name of Asaph, the son of Berechia, and who, along with his sons, were appointed singers in the sacred services of the temple, (1 Chronicles 6:31, 39; 15:19; 25:1, 2; Nehemiah 12:46,) was the inspired writer of several psalms. It is therefore probable that he was the author of the psalms which bear his name. These are twelve, the 50th, and from the 73d to the 83d, both inclusive. It has been thought by some that these psalms differ very remarkably, both in style and subject, from those of David, the composition being more stiff and obscure than the polished, flowing, and graceful odes of the sweet singer of Israel, and the subject-matter being of a melancholy character, and full of reprehension.

ftb240 That is, the inhabitants of the earth.

ftb241 (“Dira-il.”) — Fr.

ftb242 The original words here rendered “The God of gods, even Jehovah,” are hwhy µyhla la, E1 Elohim Yehovah. Each of these words is a name of the Divine Being. The first has reference to the power of the Deity; so that it might be translated, “The Mighty One.” If we read µyhla la, El Elohim, together, and translate “The God of gods,” this is a Hebrewism for “Most mighty God;” the word µyhla, Elohim, being placed after the name of any thing to express its excellency, greatness, or might. See p. 7, note 1, of this volume. Comp. Deuteronomy 10:17; Joshua 22:22; and Daniel 11:36. Horsley reads, “The omnipotent God Jehovah hath spoken.” The reading of the Chaldee is, “The mighty One, the God Jehovah.” The prophet has here joined together these three names of God, to give to the Israelites a more impressive idea of the greatness of Him who,

now seated on his throne, and surrounded with awful majesty, was about to plead his controversy with them.

ftb243 “The Targum, Kimchi, and R. Obediah Gaon, interpret this psalm of the day of judgment, and Jarchi takes it to be a prophecy of the redemption by their future Messiah.” — Dr Gill. Dr Adam Clarke explains it in the first of these senses; observing, that “to any minor consideration or fact it seems impossible with any propriety to restrain it.” It appears, however, as Calvin holds, to be rather the aim and intention of the poem to teach the utter uselessness of all outward ceremonies in the absence of inward piety; and it is constructed on the plan of a dramatic performance, the sole actor being Jehovah seated on his throne in Zion, and the audience being the whole world, who are summoned to be witnesses of the judgment which he is to execute upon his people. This is the view taken by Bishop Lowth in his Lectures on Sacred Poetry, volume 2, p. 235. Walford gives the same interpretation. “To interpret this passage,” says he, “of the promulgation of the Gospel, as is done by Bishop Horne and other expositors of this book, is for the sake of a favorite theory to confound things that are distinct, and to throw obscurity over the whole, by which its specific design is darkened, and the poem deprived of its consistency and unity. The great purpose of the psalm is to deliver the judgment of God respecting the Jewish people; and heaven and earth are summoned, as in Isaiah 1:2, to behold the righteousness of Jehovah, and bear their testimony to it.”

ftb244 This negative form of expression is employed to give greater emphasis.

ftb245 In Luther’s German translation of the Bible this verse is rendered,

*“Gather me mine holy ones,* *That regard the covenant more than offering.”*

ftb246 The manner in which covenants were anciently ratified by sacrifices was this: The victim was cut into two parts, and each half was placed upon an altar. The contracting parties then passed between the pieces, which was a kind of imprecation upon the party who should violate the covenant, being as much as to say, May he or they be cut asunder like that dissected victim. In this manner, the covenant which God made with Abraham and his family was ratified, Genesis 15:9, 17, 18. This awful ceremony was also observed by God’s ancient people at the renovation of the covenant, as appears from Jeremiah 34:18. See also a covenant between God and his people with sacrifices in Exodus 24:4-8. This explains the phrase here used, which is literally, “Those who have cut a covenant with me by sacrifice,” the verb being from trk, carath, he cut. The same mode of ratifying covenants prevailed among some of the heathen nations, as appears from the allusions made to it by Homer and Virgil, Iliad, lib. 19, 50, 260; Æneid, lib. 12, 50, 292.

ftb247 In explanation of this, Martin observes, “Le feu descendu du ciel,” etc.; i.e., “The fire which descended from heaven upon the sacrifices was considered mystically as the mouth of God which devoured the flesh of the victims; and it was on that account that God had expressly forbidden to consume them by fire brought elsewhere, because this strange fire, not being that which descended from heaven, could not be regarded mystically as the mouth of God.”

ftb248 “I do not well see how it (verse 8th) can be translated otherwise than Leusden has done it.” — Dr Lowth. Leusden translates it thus: — “Non super sacrificia tua arguam te, et holocausta tua coram me sunt semper.” — Merrick’s Annotations. Dr Adam Clarke explains the verse as follows: — “I do not mean to find fault with you for not offering sacrifices; you have offered them; they have been continually before me; but you have not offered them in the proper way.”

ftb249 Dr Adam Clarke reads, “Sacrifice unto God the thank-offering;” and observes, that “hdwt, todah, the thank-offering, was the same as the sin-offering, viz., ‘a bullock or a ram without blemish;’ only there was in addition, ‘unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes of fine flour mingled with oil and fried,’” (Leviticus 7:12.)

ftb250 The same author translates ˚yrdn, nedareyca, “thy vow-offerings. The nedar, or vow-offering, was a male without blemish taken from among the beeves, the sheep, or the goats. Comp. Leviticus 22:19, with verse 22.”

ftb251 The Papists have different words by which they express different degrees of worship. The term latreia, or latria, they say, denotes the divine worship which exclusively belongs to God, and which they yield to him alone; while douleia, or dulia, signifies that inferior sort of worship which is due to angels and departed saints, and which alone they yield to them. They have also a third degree, which they call uJperdouleia, or hyperdulia, that superior kind of inferior worship which they yield to the Virgin Mary. These distinctions are had recourse to, merely to evade the charge of idolatry. But if the Papists yield to angels and glorified saints the honor due only to God, it is of little consequence by what name it is called. Besides, the words latreai and douleai are used indifferently by classic Greek authors, by the Greek fathers, by the Septuagint, and in the New Testament, to express divine worship. In the New Testament, douleia frequently denotes divine worship. Thus we read, in 1 Thessalonians 1:9, “Ye turned to God from idols, douleuein tw Qew ζῶντι, to serve the living God;” and in Galatians 4:8, it is said of the Galatians in their heathen state, that “ejdouleusan, they did service unto them which, by nature, are no gods.” — See Calvin’s Institutes, Book I. chap.12, sections 2 and 3; Turretine’s Works, volume 4, De Necessaria Secessione Nostra ab Ecclesia Romana, pp. 50-53; and M’Gavin’s Protestant, volume1, No. 42, p. 334.

ftb252 The subject of the invocation of departed saints is discussed at length in Calvin’s Institutes, Book III. chap. 20, sections 21-27.

ftb253 “The Schoolmen in that Church, ‘the Church of Rome,’ spoke of meritum de congruo, and meritum de condigno. By meritum de congruo, ‘to which Calvin refers in the concluding part of the sentence,’ they meant the value of good works and good dispositions previous to justification, which it was fit or congruous for God to reward by infusing his grace. By meritum de condigno they meant the value of good works performed after justification, in consequence of the grace then infused.” — Dr Hill’s Lectures in Divinity, volume 2, p. 348; see also Turretine’s Theology, volume 2, p. 778.

ftb254 kçt. Gejerus and others suppose that this word alludes to the mode of sitting in judgment. See <19B923>Psalm 119:23.” — Dimock’s Notes on the Book of Psalms.

ftb255 When you are sitting still, and have nothing else to do, you are ever injuring your neighbor with your slanderous speech. Your table-talk is abuse of your nearest friends.” — Horsley. The meaning, according to others, is, Thou sittest in the most public places of resort, which were usually the gates of the city, and spendest thy time in calumniating thy brother. See Psalm 69:12; and 119:23.

ftb256 “Thine own mother’s son. To understand the force of this expression, it is necessary to bear in mind that polygamy was allowed amongst the Israelites. Those who were born to the same father were all brethren, but a yet more intimate relationship subsisted between those who had the same mother as well as the same father.” — French and Skinner. Compare Genesis 20:12. It was a high aggravation of the wickedness and malignity of the persons here spoken or; that they indulged in abusing with their tongues those to whom they were most nearly related, their brother, yea, the son of their mother.

ftb257 Horsley translates these two clauses as follows: —

*“These things thou hast done, and I was still;* *Thou hast thought that I AM is such an one as thyself.*

He thinks that the words hyha twyj, heyoth ehyeh, which Calvin renders, “I would be,” have been misunderstood by all interpreters, and maintains that they should be rendered, “I AM is.” “All interpreters,” says he, “seem to have forgotten that hyha, ehyeh, is the name which God takes to himself in the third chapter of Exodus; and he observes, that it is with particular propriety, that God, in expostulating with his people for their breach of covenant, calls himself by the name by which he was pleased to describe himself to that same people, when he first called them by his servant Moses.” The LXX. render twyh, heyoth, as a noun substantive, and hyha, ehyeh, as the first person future of the substantive verb. “‘Ypelaqev ajnomian, oJti ejsomai soi oJmoiov:” “Thou thoughtest wickedly that I should be like thee.”

ftb258 The language here is metaphorical. The Almighty, provoked by the wickedness of these hypocrites, compares himself to a lion, who, with irresistible fury, seizes on his prey, and tears it in pieces, none being able to rescue it from his jaws. We meet with a similar form of expression in Hosea 5:14: “For I will be as a lion unto Ephraim, and as a young lion to the house of Judah: I, even I, will tear and go away; I will take away, and none shall rescue him.” We must not, however, suppose that the rage and fury of this relentless destroyer can have place in the bosom of the Deity. Such phraseology is adopted in accommodation to the feebleness of our conceptions, and our contracted modes of thinking, to impress the hearts and consciences of sinners with a conviction of the tremendous character of the judgments of God, and the fearful condition of those who fall under his penal wrath.

PSALM 51

ftb259 There are here two verbs, hbrh, herebeh, and ynsbk, kabbeseni, the first signifying to multiply, and the second to wash. Many expositors think that the verb hbrh, herebeh, is used in the sense of an adverb, and they read, Multum lava me. “When two verbs of the same tense are joined together, whether a copula goes between them or not, the first is often expressed in Latin by an adverb.” — Glass. Lib. 1, Tract. 3, De Verbo Can. 29, tom. 1, p. 272. See Genesis 25:1; Psalm 6:11; 45:5; 78:41; and 102:3.

ftb260 As if he had said, “I confess and acknowledge that I have sinned, nor do I say as Cain did, ‘I know not,’ (Genesis 4:9.) What I formerly shamefully and foolishly excused and extenuated, I now acknowledge before thee and thy prophet, and the whole Church, in this penitential psalm.” The verb is in the future, I will know or acknowledge, to intimate that he would continue to retain an humble sense of his guilt.

ftb261 From the confession which David makes in this verse, “Against thee, thee only, have I sinned,” Horsley is of opinion that the title of the psalm is not authentic, and that it could not have been composed on the occasion to which the title refers. “It ill suits the case of David,” says he, “who laid a successful plot against Uriah after he had defiled his bed.” But there seems to be no force in this objection. The prefix l, lamed, translated against, sometimes means before, in the presence of, and is so rendered in Genesis 23:11, and 45:1. The Hebrew words ˚rbl ˚l, lecha, lebaddecha, may, therefore be rendered,

“before thee, before thee only.” If this reading is adopted, then, David alludes to the clandestine manner in which he committed the sin, intimating that it was a secret sin witnessed by God only, and known in the first instance only to him, God says of it, “For thou didst it secretly,” (2 Samuel 12:12.) There is, however, no need to alter the translation to meet the objection of Horsley. By these words, “Against thee, thee only,” David does not mean to say that he had not wronged Uriah, whose wife he had dishonored, whom he had caused to be made drunk, and afterwards to be slain; for he acknowledges in the 14th verse that “blood-guiltiness” lay heavy upon him, and he prays for deliverance from it. They are an emphatic declaration of the heinousness of his guilt — that he had sinned chiefly against God — more against him than against man. “My offense,” as if he had said, “against Uriah, and against society at large, great as it has been, is nothing compared to that which I have committed against thee.”

ftb262 This is the opinion of R. Abraham and other Jewish commentators. They say that these words are not to be joined to the immediately preceding part of this verse, but either to the prayer in the first verse, or to what is stated in the third verse, “I acknowledge my transgressions;” and they put the beginning of the fourth verse, “Against thee, thee only, have I sinned, and done evil in thy sight,” within a parenthesis. But there is no just ground for such an interpretation. Green reads the last clause of the verse, “So that thou art just in passing sentence upon me, and clear in condemning me.” And it is not uncommon for ˆ[ml, le-maan, to be used in the sense of so that, as in Psalm 30:12; Isaiah 28:13; and Jeremiah 50:34. According to this reading, the words are a part of David’s confession; — he not only confesses his sin in the first part of the verse, but also here acknowledges the divine righteousness should God condemn him. This is the sense in which Calvin understands the passage.

ftb263 There does not appear to be any substantial difference between the reading of the Septuagint, which the apostle follows, and that of the Hebrew text. Calvin says that Paul uses the verb to judge in a passive sense, whereas it is here used actively. But this is a mistake. Street, after giving the words of the Septuagint, which are, Nikhshv ἐν tw krinesqai se, says, “The verb krinesqai is in the middle, not in the passive voice, and the phrase ἐν tw krinesqai se, signifies cum tu judicas,” [i.e. when thou judgest.] “I take notice of this the rather, because the passage being cited by Paul, Romans 3:4, (and the Septuagint version of it having been inserted instead of the Hebrew, which the apostle quoted,) our translators seem to have mistaken the sense of it; for they render it, ‘That thou mightest be justified in thy sayings, and mightest overcome when thou art judged.’ But who shall judge the Almighty?” In the other instance which Calvin mentions, the difference between the apostle’s reading and that of the Hebrew text is more in appearance than in reality. “The word hkz,” says Hammond, “is ordinarily rendered mundus fuit, clean, or clear, or pure. But this, as the context evinces, must be understood in a forensic sense, as pure is all one with free from quilt; and so there is a second notion of the word for overcoming, meaning that sort of victory which belongs to him that carries the cause in judicature.” After stating that this is the rendering of the Septuagint, he observes, “That is very reconcilable with the notion of mundus fuit; for he that doth overcome in the suit is fitly said to be cleared or quitted by the law.” Thus Hammond, with Chrysostom, supposes the meaning to be, that should God proceed against David, should he indite and arraign him at the bar of justice for his sins, demanding vengeance to be inflicted upon him, God would be justified and cleared, and would overcome in the suit.

ftb264 Our Author’s views on the doctrine of original sin are more fully stated in his Institutes, Book II. chap. 1.

ftb265 The word twjf, tuchoth, which is rendered inward parts, and which is derived from the verb jwf, tuach, to spread over, means the reins, which are so called, because they are overspread with fat. “Once more it is used in Scripture, Job 38:36, where, as here, our English Bible renders it inward parts, somewhat too generally. The Chaldee expresses it more particularly by reins, and these, in the Scripture style, are frequently taken for the seat of the affections, the purity whereof is most contrary to the natural corruption or inbred pollution spoken of in the preceding verse. The word tma, emeth, truth, ordinarily signifies sincerity, uprightness, and integrity; and so truth in the reins is equivalent to a hearty sincere obedience, not only of the actions, but of the very thoughts and affections to God; and so, in things of this nature, wherein this psalm is principally concerned, denotes the purity of the heart, the not admitting any unclean desire or thought, the very first degree of indulgence to any lust. And this God is said to will, or desire, or delight in, and so to command and require of us.” — Hammond.

ftb266 The word is explained in the first of these senses in the Septuagint: “Τὰ άδηλα καὶ ta κρύφια τῆς σοφίας εδήλοσίς moi;” — “Thou hast manifested to me the secret and hidden things of thy wisdom.” Viewed in this light as well as in the other, the language expresses the aggravated nature of David’s sin. He had sinned, although God had revealed to him high and secret mysteries.

ftb267 Hyssop was much used by the Hebrews in their sacred purifications and sprinklings. The allusion here probably is to the ceremony of sprinkling such as had been infected with leprosy. Two birds were to be taken, cedar wood, scarlet, and hyssop; one of the birds was to be killed, and the priest having dipped the living bird, the cedar wood, scarlet, and hyssop, in the blood of the bird that was killed, sprinkled the leper, (Leviticus 14.) This ceremony, it is to be observed, was not to be performed until the person was cured; and it was intended as a declaration to the people, that, God having healed him of a disease which no human means could remove, he might with safety be restored to society, and to the privileges of which he had been deprived. David, polluted with the crimes of adultery and murder, regarded himself as a man affected with the dreadful disease of leprosy, and he prays that God would sprinkle him with hyssop, as the leper was sprinkled, using this figurative language to express his ardent desires to obtain forgiveness and cleansing by the application of the blood of Christ, and that God would show to the people that he had pardoned his sin, restored him to favor, and purified his soul.

ftb268 David felt that he was stained, as it were, by the blood of Uriah, and therefore he prays, “Wash me.” The word insbk, cabbeseni, wash me, is from sbk, cabas, to tread, to trample with the feet; and hence it signifies to wash, to cleanse, for example, garments, by treading them in a trough, etc. It differs from ≈jr, rachats, to lave or wash the body, as the Greek word πλύνειν, to cleanse soiled garments, differs from λούειν, to wash the body. See Gesenius Lexicon. These two words, sbk, cabas, and ≈jr, rachats, which thus express different kinds of washing, observes Bishop Mant, “are always used in the Hebrew language with the strictest propriety: the one to signify that kind of washing which pervades the substance of the thing washed, and cleanses it thoroughly; and the other to express that kind of washing which only cleanses the surface of a substance, which the water cannot penetrate. The former is applied to the washing of clothes; the latter is used for washing some part of the body. By a beautiful and strong metaphor, David uses the former word in this and the second verse: ‘Wash me thoroughly from mine iniquity, and cleanse me from my sin.’ ‘Wash me, and I shall be whiter than snow.’ So in Jeremiah 4:14, the same word is applied to the heart. There is a similar distinction in the Greek language, which the LXX. constantly observe in their rendering of the Hebrew words above alluded to.”

ftb269French and Skinner read, “a stedfast spirit; i.e., a mind steady in following the path of duty. “ ftb270 Some commentators refer the clause, upon which Calvin is here commenting, to the Holy Spirit, and others to the qualities of mind with which David desired to be endued. The translators of our English Bible understand the expression in the first sense, reading, “thy free Spirit.” The word thy is a supplement, but it does not appear to be liable to any material objection. Fry, who adopts the same view, reads, “bountiful or spontaneously flowing Spirit;” and observes, that the word hbydn, nedibah, “is more still than spontaneously flowing: it signifies to flow both spontaneously and plentifully: ‘prae uberitate succi sponte fluens.’ This epithet of the indwelling Spirit will be best explained from our Lord’s own words, John 4:14, and 7:38.” Others refer the expression to the mind of the Psalmist. Mudge reads, “And let a plentiful effusion of spirit support me.” Dimock, “Let a free spirit sustain me;” “that is,” says he, “let me not be enslaved, as I have been, by my sinful passions.” Green, “And support with a cheerful spirit.” French and Skinner, “And may a willing spirit uphold me;” by which they understand, “a spirit devoted to the service of God.” Walford, following the Septuagint, reads, “And with a princely spirit sustain me.” “David,” says this critic, “was so overwhelmed by the consciousness of his extreme iniquity, so broken in spirit, courage, and fortitude, as to feel altogether incompetent to the discharge of his office, as the King of Israel. He therefore addresses this petition to God, in the hope that he would grant to him a renewal of that powerful energy by which he had at first been fitted for an employment so every way unsuitable to his lowly descent, and his employment as a shepherd.”

ftb271 This opinion, although disapproved of by our Author, is very generally held by commentators. When blood is used in the plural number as here, it usually denotes murder or manslaughter, and the guilt following thereupon: as in Genesis 4:11, “The voice of thy brother’s bloods crieth unto me from the ground;” 1 Chronicles 22:8, “Thou hast shed bloods abundantly;” and Psalm 9:13, “When he maketh inquisition for bloods.” See also <19A638>Psalm 106:38. “A man of bloods” is a bloody man, a man who is guilty of bloodshed, Psalm 5:6; 26:9; 59:2; and 55:23. David’s conduct towards Uriah, forming as it did a dark and an atrocious deed of treachery and cruelty which has few parallels in the history of mankind, must, on his recovery to a sense of its real character, have inflicted on his soul an agony which cannot be told. He escaped being tried before an earthly tribunal; but his conscience told him that he stood at the bar of Heaven, laden with the guilt of murder; and he was convinced that the mercy of God alone could pardon him and purify his conscience. No wonder then that he cries out with such emphasis and earnestness, O God! thou God of my salvation! deliver me! The Chaldee reads, “Deliver me from the judgment of murder.”

ftb272 The original word hnjaw, ve-etenah, which Calvin renders, Though I should give, is considered by some as a noun. “The common interpretation, Else would I give it thee,” says Rogers, “is harsh. Gesenius attributes to the word hnja, with a slight difference in the punctuation, the sense of a gift, reward. It is used only in Hosea 2:14. If this sense might be given to the word in this passage, the verse might be translated,

*‘For thou desirest no sacrifice or gift,* *[Ιν a burnt-offering thou hast no delight.’”*

Book of Psalms in Hebrew, volume 2, p. 208.

ftb273 There may be another reason why David here affirms that God would not accept of a sacrifice, nor be pleased with a burnt-offering. No particular sacrifices were appointed by the Law of Moses to expiate the guilt of murder and adultery. The person who had perpetrated these crimes was, according to the Divine law, to be punished with death. David therefore may be understood as declaring, that it was utterly vain for him to think of resorting to sacrifices and burntofferings with a view to the expiation of his guilt; that his criminality was of such a character, that the ceremonial law made no provision for his deliverance from the doom which his deeds of horror deserved; and that the only sacrifices which would avail were those mentioned in the succeeding verse, “The sacrifices of a broken heart.”

ftb274 We have already considered Horsley’s first objection, founded on the fourth verse, to the authenticity of the title of this psalm. His second and only other objection rests on the 18th verse. He thinks that the prayer, “Build thou the walls of Jerusalem,” is more applicable to the time of the Babylonish captivity than to the time of David; and to the former period he refers the psalm. Calmet and Mudge are of the same opinion. Some learned Jewish interpreters, while they assign the psalm to the occasion mentioned in the title, conjecture that the 18th and 19th verses were added by some Jewish bard in the time of the Babylonish captivity. This opinion is also held by Venema, Green, Street, French and Skinner. There does not, however, seem to be any sufficient ground for referring the poem, either in whole or in part, to that period. Neither the walls of Jerusalem, nor the buildings of Zion, as the royal palace, and the magnificent structure of the temple, which we know David had already contemplated for the worship of God, (2 Samuel 7:1, etc.) were completed during his reign. This was only effected under the reign of his son Solomon, (1 Kings 3:1.) The prayer, then, in the 18th verse, might have a particular reference to the completion of these buildings, and especially to the rearing of the temple, in which sacrifices of unprecedented magnitude were to be offered. David’s fears might easily suggest to him that his crimes might prevent the building of the temple which God had promised should be erected, (2 Samuel 7:13.) “The king forgets not,” observes Bishop Horne, “to ask mercy for his people, as well as for himself; that so neither his own nor their sins might prevent either the building

and flourishing of the earthly Jerusalem, or, what was of infinitely greater importance, the promised blessing of Messiah, who was to descend from him, and to rear the walls of the New Jerusalem.”

PSALM 52

ftb275 Ainsworth reads, “the burnt-offering and the whole oblation;” and observes, that “The whole oblation, the calil, was a kind of oblation that was wholly and every whit given up in fire unto God, and differed from the ghnola, or burnt-offering, which was only of beasts or birds, Leviticus 1; whereas the calil was also of flour, called the meatoffering, but burned altogether, which the common meat-offerings were not, Leviticus 6:20, 22, 23. It was also of beasts, 1 Samuel 7:9.”

ftb276 The history of this transaction is recorded in 1 Samuel 21:1-7, and 22:9-19. It affords a strong evidence of the hatred which Saul bore to David, and of his savage cruelty to order the execution of eighty-five priests for no crime; and what a monster of iniquity must Doeg have been, who executed this command when not another individual in all Saul’s company would do it, and who, in addition to this, “smote the city of the priests with the edge of the sword, both men and women, children and sucklings, and oxen, and asses, and sheep?” “If we are confounded,” says Walford, “by the savage ferocity of a prince who could order the execution of eighty-five persons of most venerable station, for a crime which existed alone in his disturbed imagination, we shall feel disposed to execrate the ruthless villain who could imbrue his hands in the blood of so many innocent victims; and we shall be ready to draw the conclusion, that both Saul and Doeg were prompted to this deed of atrocious cruelty, not merely by their hatred of David, but by a malevolence, almost without parallel, against the ministers of religion, and which rendered conspicuous their contempt and hatred for God himself. It can excite little surprise to find David saying, as he does, in the next psalm, ‘The fool saith in his heart, There is no God.’”

ftb277 According to the first sense, the meaning is, that as a razor cuts so easily, that the wound is at first hardly perceptible, in the same manner, the deceitful tongue works its purposes of mischief before the objects which it means to ruin are conscious of their danger. It is like a sharp razor, that cuts the throat before a man is aware of it. “If, however, we take the words, thou workest deceitfully, as being descriptive not of the razor but of the tongue, the sense will be, that such a tongue is capable of inflicting deep and dreadful wounds like a sharp razor.” — Walford.

ftb278 “[lb, balang, is to swallow, to devour, with the idea of eagerness, greediness.” — Gesenius.

ftb279 “Wonderful,” says Bishop Horne, “is the force of the verbs in the original, which convey to us the four ideas of ‘laying prostrate,’ ‘dissolving as by fire,’ ‘sweeping away as with a besom,’ and ‘totally extirpating root and branch,’ as a tree eradicated from the spot on which it grew.” The second verb, ˚tjy, yachtecha, Bythner explains, “will snatch thee away, as one snatches fire from a hearth. From htj, chatheh, he snatched off live coals or fire from one place to another.”

ftb280 There is another interpretation of this expression which may here be stated. It has been thought that the allusion is to God’s tabernacle. “lham, meohel,” says Hammond, “is literally ‘from the tabernacle,’ not ‘from thy dwelling-place:’ and so the LXX. render it, ‘Apo σκηνώματος,’ ‘from the tabernacle;’ and though the Latin, and Syriac, and Arabic, have added tuo, thy, yet neither will the Hebrew bear, nor do the Chaldee acknowledge it, who read by way of paraphrase, ‘He shall cause thee to depart from inhabiting in the place of the Schechina, or tabernacle, the place of God’s presence.’” Hammond supposes that the expression is to be understood “of the censure of excommunication, which in the last and highest degree was Schammatha, delivering up the offender to the hand of heaven to be cut off, himself and his posterity.” “Doeg,” says Archbishop Secker, “had no office in the tabernacle; but it seems, by his history, that he frequented it, which he might do to seem a good man. And there seems an opposition between his being plucked out of God’s dwelling-place, and David’s continuing in the house of God, verse eighth.”

ftb281 French and Skinner read, “The righteous shall see it, and feel reverence; — feel reverence, i.e., in the punishment of this wicked man, find additional reason to reverence God, and to observe his righteous laws.”

ftb282 If this is the true rendering, there may be a reference to the expectations which Doeg had entertained of increasing his power and influence by maliciously injuring David, as he would thereby obtain, in a high degree, the favor of Saul.

ftb283 This is the marginal reading in our English Bible. As he was Saul’s chief herdsman, it is probable that his riches consisted chiefly in cattle.

ftb284 Our English Bible also reads, “like a green olive-tree;” but it would be more correct to translate, “I am like a flourishing, or vigorous olivetree.” The original word, ˆn[r, raanan, has no reference to the color of the tree, but to its fresh, vigouous and flourish condition. Hence this word is used, in Psalm 92:11, to express “fresh oil;” and in Daniel 4:4, to denote the prosperous condition of Nebuchadnezzar, “I was at rest in mine house, and flourishing in my palace.” The fact is, that the color of the olive-tree, so far from being of a bright and lively green, is dark, disagreeable, and yellowish. Travellers, when they have seen this tree, have experienced a feeling of disappointment in not finding it to possess the vivid verdure which they had been led to expect from the description given of it in the Scriptures. An excellent English traveler, Mr Sharpe, writing from Italy, thus expresses himself on this subject: “The fields, and indeed the whole face of Tuscany, are in a manner covered with olive-trees; but the olive-tree does not answer the character I had conceived of it. The royal Psalmist, and some of the sacred writers, speak with rapture of the ‘green olive-tree,’ so that I expected a beautiful green; and I confess to you I was wretchedly disappointed to find its hue resembling that of our hedges when they are covered with dust.” But this disappointment which Mr Sharpe felt arose not from overcharged or exaggerated colouring on the part of the sacred writers, but from his not understanding the meaning of their language. The beauty of the olive-tree is represented in other parts of Scripture as consisting, not in the greenness of its foliage, but in the spread of its branches, (Hosea 14:6.) — Harmer’s Observations, volume 3, pp. 255257. The propriety and beauty of the comparison which David here makes appears from the fact that the olive is an evergreen, and is also, considering its size, long-lived. While, in the 5th verse, he had predicted the speedy and total destruction of Doeg, comparing him to a tree plucked up by the roots, he, in contrast with this, represents himself as like a young, vigorous olive-tree, which had long to live and flourish; confidently expecting to obtain that outward peace and prosperity which God had promised him, and, along with this, the enjoyment of all spiritual blessings.

PSALM 53

ftb285 Some slight differences will be found, on comparison, between this and the 14th psalm; the chief of which is in the 5th verse. For Calvin’s explanation of this verse, see volume 1, p. 199. It is not easy to say whether these variations are owing to transcribers, or whether they were made by some prophetic bard, who, during some afflictive period of Jewish history, adapted the 14th psalm, by a few alterations, to circumstances different from those for which it was originally composed. Theodoret is of this last opinion, and refers it to the alarm created by Sennacherib’s invasion under the reign of Hezekiah; others think it was written during the captivity — a conjecture which is founded on the last verse, “O that the salvation of Israel were come out of Zion!”

ftb286 What tlhm, mahalath, signifies, in the title of this and the 88th psalm, must be uncertain, the word not being found elsewhere. It is most probably the name of an instrument on which the psalm was to be sung; and it may fitly be deduced from llj, perforavit, or incidit, either from the hollowness of the instrument, or farther, from the holes cut in it; in which respect lylj is ordinarily used for fistula, or tibia, a pipe.” — Hammond.

PSALM 54

ftb287 “C’est, n’en font non plus de conscience, que de manger un morceau de pain.” — Fr. marg. “That is, they have no more scruple in doing this than in eating a morsel of bread.”

ftb288 “C’est, son peuple captif.” — Fr. marg. “That is, his captive people.”

ftb289 For µyrz, zairim, strangers, upwards of twenty MSS. have µydz, zoidim, the proud; and this is the sense given by the Chaldee Paraphrast. As the Ziphites were Jews, and of the same tribe with David, (Joshua 15:24,) and therefore not, strictly speaking, “strangers,” some think that the proud is the true reading. But the Ziphites, as our Author justly observes, may be called “strangers,” because they acted towards David the part of strangers and enemies, in seeking to deliver him into the hands of his unjust and cruel persecutor, Saul.

ftb290 Ainsworth reads, “Daunting tyrants.” “Terrible dismayers, as Saul and his retinue, whose terror daunted many. See Psalm 10:18.”

ftb291 The translators of our English Bible have supposed an ellipsis here; and hence they supply “only desire.” Calvin, in his translation of the verse, makes no supplement, but understands it in a similar sense, “My eye hath seen punishment upon my adversaries;” just as it is said in Psalm 91:8, “With thine eyes shalt thou behold and see the reward of the wicked.” But if we read the words literally, without any supplement, and as they are rendered by the LXX. and the Syriac, “My eyes beheld, or looked upon mine enemies,” they will be susceptible of a very good and natural meaning. David’s enemies were not at this time destroyed; but Saul, when he had reached the farther side of the mountain where David lay concealed, and was about to seize his victim, having heard that the Philistines invaded the land, hastened in confusion to repel the invaders. The meaning of David’s language, therefore, may be, that he was so near Saul and his army as to behold them marching away, which may be easily conceived, when it is considered that “Saul went on this side of the mountain Maon, and David and his men on that side of the mountains” (1 Samuel. 23:26.)

ftb292 The phrase, ykmsb ynda, Adonai besomkey, which Calvin renders, “The Lord is with them that uphold,” is translated by Hammond, “The Lord among the sustainers;” and he remarks, that this form of expression, which is not unusual among the Hebrews, signifies no more than “God is my upholder; not one of many upholders, but my only upholder.” Thus, when Jephtha (Judges 11:35) tells his daughter, “Thou art among the troublers of me,” or “one of them that trouble me,” the meaning simply is, that she very much grieved and troubled him. So Psalm 55:18, “There were many with me;” i.e., “God was with me,” which is as good as the greatest multitude. This is the sense in which the learned Castellio understands the passage, rendering it, “Dominus is est qui mihi vitam sustentat;” “The Lord is he who sustains my life;” and he defends it by the above and like arguments. With this the Septuagint agrees: “Kuriov ἀντιλήπτωρ τῆς ψνχῆς mou,” “The Lord is the defender of my soul;” and also the Syriac, Arabic, and Aethiopic.

ftb293 French and Skinner read, “May their mischief return upon those who watch me;” and observe, “that their mischief in Hebrew is the evil, and that the meaning is, the very evil which they devised against me. Compare Psalm 7:16.”

PSALM 55

ftb294 The verb dyra, arid, which Calvin renders, “I will wail,” is rendered by Boothroyd, “I am distressed, confused, distracted.” Mudge is of opinion that dyra, arid, is derived from dry, yarad, to tincture, to drop, etc.; and hence he reads, “While I weep in my complaint.”

ftb295 “Meditation or discoursing, talk, prayer, complaint. The Hebrew siach signifieth any large discourse or exercise of the mind or mouth, by busy musing, talking, praying, communing with one’s self or others.” — Ainsworth.

ftb296 “Heb. am in a violent tumultuous agitation, as the waves of the sea.” — Bishop Horne. The original word µwh, hum, according to Gesenius, signifies “to put in motion, throw into commotion, consternation, to agitate; and Hiph. to make commotion, to make a noise, spoken of an unquiet mind, internal commotion, Psalm 55:3.”

ftb297 “Literally slide iniquity upon me; i.e., by oblique and artful insinuations they asperse my character. The sentiment of the whole line I take to be this, that the enemies of the Psalmist, by sly insinuations, brought him under the suspicion of the worst enemies, and then wreaked their malice upon him under the color of a just resentment.” — Horsley.

ftb298 “C’est, m’enfuiray bien loin.” — Fr. marg. “That is, I will flee afar off.”

ftb299 “C’est, hasteroye de m’eschapper.” — Fr. marg. “That is, I will hasten to escape.”

ftb300 “My heart is in travail within me.”lwj, de tremore maxime parturientium” — Fry. Ainsworth reads, “My heart is pained within me, or trembleth with pain.” “The word,” says he, “usually meaneth such pains as a woman feeleth in her travail.”

ftb301 This very beautiful image, derived from the flight of the dove, is continued in the two following verses. The defenselessness of the dove, the danger to which it is exposed from birds of prey, the surprising rapidity with which, when pursued by the hawk, it flees to deserts and rocks to hide itself, putting forth its utmost speed, and outstripping its deadly pursuer; all these characteristics of this bird were in the view of the Psalmist on the present occasion. We find an allusion to them in Jeremiah 48:28: “O ye that dwell in Moab, leave the cities, and dwell in the rock, and be like the dove that maketh her nest in the sides of the hole’s mouth.” The poets of Greece and Rome make frequent allusions to the rapid flight of the dove: —

*“So, when the falcon wings her way above,* *To the cleft cavern speeds the gentle dove,* *Not fated yet to die.” —* Pope*’*s Homer.

Sophocles, in a passage somewhat similar to this of the Psalmist, says, “O that with the rapid whirlwind flight of a dove I could cleave the etherial clouds!” — (Œdip. Colon. 1136.) “Kimshi gives it as the reason why the Psalmist prefers the dove to other birds, that while they become weary with flying, and alight upon a rock or a tree to recruit their strength, and are taken; the dove, when she is fatigued, alternately rests one wing, and flies with the other, and, by this means, escapes from the swiftest pursuers.” — (Paxton’s Illustrations of Scripture, volume 2, p. 292.) It is worthy of observation, and it serves to heighten the effect of the Psalmist’s comparison, that hnwy, yonah, the Hebrew name of the dove, is derived from hny, yanah, he hath oppressed by force or fraud, and seems to have been applied to it from the circumstance of its being particularly defenseless, and exposed to rapine and violence. — Buxtorf’s Lexicon.

ftb302 Whirlwinds are not uncommon in Palestine, and the surrounding countries, and to them we often find allusions in the Sacred Writings. The description of that kind of whirlwind called the Sammiel, which sometimes happens between Egypt and Nubia, will serve to show the propriety with which David made this allusion in his present circumstances of distress and danger. “This wind, which the Arabs call poisonous, stifles on the spot those that are unfortunate enough to breathe in it: so that to guard against its pernicious effects, they are obliged to throw themselves speedily on the ground, with their face close to these burning sands, with which they are surrounded, and to cover their heads with some cloth or carpet, lest, in respiration, they should suck in that deadly quality which everywhere attends it. People ought even to think themselves very happy when this wind, which is always besides very violent, does not raise up large quantities of sand with a whirling motion, which, darkening the air, render the guides incapable of discerning their way. Sometimes whole caravans have been buried by this means under the sand, with which this wind is frequently charged.” — Maillet, quoted in Harmer’s Observations, volume1, p. 95.

ftb303 “Malice.” — Fr.

ftb304 Hare, Green, and others, conjecture that the first verb in the verse, “destroy,” had been originally “divide” — “divide, O Lord! divide their tongues.” In Scripture we sometimes meet with an elegant repetition of this kind, as in Psalm 59:13, “Consume them in wrath, consume them, that they may not be.”

ftb305 “Violence and Strife” are here personified, as sentinels or patrol, who keep watch over the city; going their rounds upon the walls to guard “labor, sorrow, wickedness, deceit, and guile,” which reign in the midst of it, and to exclude happiness, righteousness, and truth. “It is, in fact,” says Bishop Mant, “a very fine specimen of that power of personification, or enduing general and abstract ideas with personal qualities; and thus introducing them acting and speaking upon the stage, for which the Hebrew poets are distinguished, equalling therein the most polished writers of other nations in elegance and beauty, and surpassing the most elevated in grandeur and sublimity.”

ftb306 “C’est, receu et soustenu le coup.” — Fr. marg. “That is, received and sustained the blow.”

ftb307 “C’est, donne garde.” — Fr. marg. “That is, been on my guard.”

ftb308 “The phrase, rws qytmn, will literally be read, ‘We made our secret sweet.’ And so it may be an elegance to signify the pleasure of his friendship, or of communicating secrets to him.” — Hammond.

ftb309This is the sense put upon the Hebrew word ˚r[, erach, by the LXX., who read, “Σὺ δὲ άνθρωπε ἰσφψυχε,” “But thou, a man whom I love and esteem as I do my own soul;” the word ἰσόψυχος signifying iJsov ἐμῆψυχη̈, equal to my soul.

ftb310 “Properly, a noisy crowd; hence, genr. crowd, multitude.” — Gesenius. It is from ,çgr, ragash, to rage, to make a noise, tumult; of nations, Psalms 2:1.

ftb311 This is the sense in which Horsley understands the passage. He observes, that “the image here is not sufficiently expressed by the English word seize, though it is not impossible that our translators might intend to allude to the seizure of a debtor. But this is rather a kindred image than the same. The precise image in the original is the exaction of payment, not the seizure of the person.” His rendering is, “Let death exalt his claim upon them.”

ftb312 “C’est, leur respondra.” — Fr. marg. “That is, will answer them.”

ftb313 Ainsworth reads, “from antiquity;” Boothroyd, “from eternity.”

ftb314 Rogers is of this opinion; and observes, that “in the Appendix to the first volume of Glassius, many instances are adduced of the redundancy of the prefix k; as Exodus 32:22; Psalm 68:5; Ezra 3:3.”

ftb315 Walford renders the sentence, “Though multitudes be in opposition to me.” “The sense,” says he, “which is here given, is evidently required, and is fairly deducible from the Hebrew text.” Bishop Horsley’s rendering is, “For they who stood on my side told for many;” — “they who stood on my side,” denoting the Divine assistance described under the image of numerous auxiliaries. See 2 Kings 6:16; 1 John 4:4. Bishop Mant is satisfied that this is the Psalmist’s meaning, and he accordingly turns the verse thus: —

*“And he shall hear me, he shall shield,* *And he with peace shall crown;* *My guardian in the battle-field,* *An host himself alone.”*

ftb316 The reason of this difference arises from the ambiguity of the meaning of the original word, which signifies change simply, without reference to the kind of change. Of the two sences which our Author proceeds to state, the first is that adopted by the Chaldee, which reads, “Wicked men, who change not their very evil course, and fear not the sight of God, shall perish.” Dathe, while he admits the ambiguity of the word, follows the Chaldee. Gesenius gives the same interpretation. “But,” says Walford, “this reduces the passage nearly to an identical proposition; so that the probable meaning is, vicissitudes of fortune. These men had enjoyed great prosperity, and been subjected to few trials; they were therefore enamoured of this world and its pleasures, and gave themselves little regard about the will and authority of God. See Psalm 73:5, 6.”

ftb317 “That is,” says Williams, “they suppose they also shall live for ever; or, at least, that things will go on the same for ever. See 2 Peter 3:4.

ftb318 “Misit manus in paces suas.” — Lat. On the margin of the French version, “paces suas” is thus explained: “C’est, ses alliez et gens qui vivoyent paisiblement avec luy.”

ftb319 “Ou, ta charge.” Fr. marg. “Or, thy burden.”

ftb320 “Ou, tombe.” — Fr. marg. “Or, fall.” Fry reads, “He will not permit for ever the displacing, moving, tossing, or slipping of the righteous.”

ftb321 In the figurative language of the East, severe, unfeeling, and injurious words are often compared to swords, daggers, arrows, etc. Thus it is said in Psalm 59:7, “Swords are in their lips; for who, say they, doth hear?” and in Proverbs 12:18, “There is that speaketh like the piercings of a sword.” In our own language, a similar figure of speech is quite common, as when we speak of keen, cutting, and

piercing words, and of the wounds which they inflict. “I will speak daggers to her.” — Hamlet.

ftb322 “What thou desirest to have given thee,” according to the Chaldee, which renders the word thy hope; i.e., that which thou hopest to receive. On the margin of our English Bibles it is, thy gift, which Williams explains by “allotment.” “Cast thy allotment upon the Lord,” says he, “on which we may remark, that whatever allotment we receive from God, whether of prosperity or adversity, it is our duty to refer it back to him: ‘He that giveth to the poor lendeth to the Lord, and he will repay him;’ or if our lot be adverse, ‘he will sustain’ under every burden, and ‘never suffer the righteous to be moved’ from his foundation.” In like manner Rogers understands the word. “Cast upon Jehovah what he allots you; i.e., commit to Jehovah your destiny. Supply rça before ˚bhy” — Book of Psalms in Hebrew, volume 2, p. 210. The Septuagint reads, μέριμνάν, thy care; in which it is followed by the apostle Peter, (1 Peter 5:5.) The reading of the Vulgate, Syriac, Æthiopic, and Arabic versions is the same.

ftb323 The Chaldee explains it, “the deep Gehenna.”

ftb324 Heb. “men of blood and deceit.”

PSALM 56

ftb325 The late learned Editor of Calmet, from comparing this title with verse 6 of the psalm preceding, had a suspicion that it is here misplaced, and belonged originally to that psalm.” — Williams’ Cottage Bible.

ftb326 Harmer is of opinion, that the dove dumb in distant places is simply the name of the psalm. In support of this view, he quotes the titles of several Eastern books; a Persian metaphysical and mystic poem, called the Rose Bush; a collection of Floral Essays, the Garden of Anemonies; and a poem in which the Arabian prophet is celebrated for having given sight to a blind person, which is entitled the Bright Star. “The ancient Jewish taste.” he remarks, “may reasonably be supposed to have been of the same kind. Every one that reflects on the circumstances of David at the time to which the 56th psalm refers, and considers the

Oriental taste, will not wonder to see that psalm entitled the Dove dumb in distant places.” — Observations, volume3, p. 147-149.

ftb327 See volume1, p. 215.

ftb328 “Ou, me mangeant.” — Fr. marg. “Or, eating me.”

ftb329 “Ou, des puissans et robustes.” — Fr. marg. “Or, they be mighty and strong.”

ftb330 The original word µwrm, marom, here rendered “O Most High!” is literally loftily. Dathe, Berlin, and Gesenius, render it superbly, proudly. Cresswell, following Le Clerc, reads, from the highest places, and considers the meaning to be, that the foes of David made an incursion upon him, descending from the mountains, and forcing him again to supplicate Achish. Compare 1 Samuel 27:1, 2, 3. Horsley and Dr Adam Clarke read, “from on high;” by which the latter critic understands from “the place of authority, the court and cabinet of Saul.” He observes, on the word µwrm, marom, “I do not think that this word expresses any attribute of God, or, indeed, is at all addressed to him.” “In Micah 6:6, however,” says Dr Morrison, “µwrm seems to express the perfections of the divine character.” Calvin’s translation agrees with that of the Chaldee, of Aquila, and of our English Bible.

ftb331 The verb here translated swallows me up, is rendered by French and Skinner, panteth after me. It is literally draweth in the air. It thus implies the intense desire of David’s enemies to get him into their hands, and to destroy him.

ftb332 “Ou, ne demandent qu’a m’oster la vie.” — Fr. marg. “Or, they want only to take away my life.”

ftb333 Horsley observes, that the primary meaning of the verb bx[, atsab, is “perhaps to do a thing with great labor, to take pains about it; if, indeed, its primary meaning be not to distort. Hence it may signify to affect the mind with any unpleasing passion or sensation, grief, vexation, anger; for every perturbation is a sort of distortion of the mind. Yl[ wbx[y yrbr — ‘torquent contra me verba mea,’ — ‘torquent, i.e., labouriose fingunt in mentem alienam et sensum alienum.’ — Pagninus after Aben Ezra and R.D.” — Horsley.

Hammond, after stating that bz[, atsab, signifies primarily to grieve, or be in pain, and that by metonomy it is used for the laborious framing or forming of any thing, says, “Here, being applied to another’s words or speeches, it seems to denote the depraving them, laboring and using great art and diligence to put them into such a form as may be most for the disadvantage of the speaker, turning and winding them to his hurt, in putting some odious gloss upon them, and so, according to sense, may most fully be rendered depraving.”

ftb334 French and Skinner read, “Shall they escape after their wickedness? “ and observe, that the Hebrew is, “Is there escape for them? “ the meaning being, that they assuredly will not escape, because of their wickedness.

ftb335 Some think that there is here an allusion to an ancient custom of putting the tears of mourners into lachrymal urns or bottles. In the Roman tombs there are found small vials, or bottles of glass or pottery, usually called ampulloe, or urnoe lachrymales, which, it has been supposed, contained tears shed by the surviving relatives and friends, and were deposited in the sepulchres of the deceased as memorials of affection and sorrow. If in this passage there is a reference to this custom, it must have existed at an early period among the Hebrews. It may however be doubted, whether there is any such allusion. “It is only a modern conjecture that these bottles ‘found in the Roman tombs’ have been deposited there for such a purpose, and there is no trace of such a custom in ancient writings or sculptures. Some think they were intended to contain the perfumes used in sprinkling the funeral pile. On some of them there is the representation of one or two eyes, and this seems to favor the former view.” — Illustrated Commentary on the Bible. Let it also be observed, that the word dan, nod, here translated bottle, means a sort of bottle which had no resemblance to these Roman urns. It was made of a goat’s or kid’s skin, and was used by the Hebrews for keeping their wine, their milk, and their oil. Compare 1 Samuel 16:20; Joshua 9:13; Judges 4:19; Matthew 9:17. “Besides,” as Bishop Mant remarks, “the treasuring up of the Psalmist’s tears shed by him during his own sufferings, seems a very different thing from the offering up of the tears of surviving relations or friends, as memorials on the tomb of a deceased person.” The expression, “Put thou my tears into thy bottle,” may be viewed as simply meaning, Let not my tears fall unnoticed; let my distress and the tears which it has wrung from me be ever before thee, excite thy compassion, and plead with thee to grant me relief. As the choicest things, such as wine and milk, were put into bottles, the Psalmist may also be understood as praying that his tears might not only be noted by God, but prized by him. The dam, nod, was of large capacity, and used for churning as well as for wine. It may therefore contain a reference to the large quantity of tears which David’s affliction forced from him. — Harmer’s Observations, volume 2, pp. 121, 122.

PSALM 57

ftb336 The words, tjçtAla, al-tascheth, are found in the titles of three other psalms, the 58th, 59th, and 75th.

ftb337 “Ou, hebergeray” — Fr. marg “Or, will lodge.”

ftb338 The original word, twwh, ha-uoth, for wickedness, the Septuagint here renders sin — “Until sin pass away.” Symmachus explains it in Psalm 55:12, by ephreia, insulting injury. “Simon, from

Schultens, has, I think, given the true meaning.·hwh, barathrum — est desiderium, idque pravum. v. c. . cupiditas devorandi — cupiditas dicitur profundum quod, barathrum, quod expleri non potest.” — Fry. French and Skinner read, “until their mischief pass away;” “the mischief,” they observe, “now directed against me by my enemies.”

ftb339 “Ou, a la confusion de celuy qui m’a guette.” — Fr. marg. “Or, to the confusion of him who hath laid wait for me.” See note on Psalm 56:1, where the same original word is used.

ftb340 Horsley reads the last clause of the verse, “Upon God, who will bring things to a conclusion for me.”

ftb341 In this all the ancient versions agree: They make ãrj, chereph, a verb, and not a noun, regarding it as applicable to God, and conveying the idea that He would deliver David, having put to shame, or to reproach, his enemies. Thus, in the Septuagint, it is “έδωκεν eijv όνειδος” and in the Vulgate, “dedit in opprobrium,” “he gave to reproach;” and in like manner in the Chaldee, Syriac, Arabic, and Ethiopic versions.

ftb342 “Mudge translates literally, ‘I lie with my soul amidst lionesses.’” — Arch. Secker. This agrees with the opinion of Bochart, who thinks that the animals here intended are lionesses, properly when giving suck to their young, a time when they are peculiarly fierce and dangerous. “Nor need we wonder,” he observes, “that the lioness is reckoned among the fiercest lions; for the lioness equals, or even exceeds, the lion in strength and fierceness;” and this he proves from the testimonies of ancient writers.

ftb343 Fry reads, “I lay down among children of men, who are flaming fire, or breathing flames.” Ainsworth reads, “I lie among inflamers;” “meaning,” says he, “fiery, fierce, and raging persons, that flamed with wrath and envy, and inflamed others. Of such David did complain to Saul, 1 Samuel. 24:40.” French and Skinner read, “men of fiery spirit; and observe, that the Hebrew is flaming sons of men, i.e., violent men urging on my destruction.” Mant observes, that it may either be “persons set on fire, that is, with rage and malice; or, perhaps, setters on fire, kindlers of mischief, incendiaries.”

ftb344 “Ou, me resueilleray.” — Fr. marg. “Or, I will awake.”

ftb345 This psalm consists of two parts. The preceding verses, which contain the first part, express deep distress and extreme danger, and are of a plaintive and imploring strain. But here, where the second part commences, there is an elegant transition suddenly made to the language of exultation and triumph, which continues to the close of the psalm.

ftb346 Hammond reads, “I will awaken the morning.” Dr Geddes, Archbishop Secker, Street, and Fry, give a similar version. “The verb jry[a,” says Street, “is in the Hiphil conjugation; and therefore transitive; and the word rjçh is the objective case after it.” As to translating rjç, early, Archbishop Secker says, “rjç is not elsewhere used adverbially, nor, I believe, with an ellipsis of k;” and he observes, that “‘I will awaken the morning’ is more grammatical and poetical.” A similar thought frequently occurs in poetry. Thus Ovid

says, “Non vigil ales ibi cristati cantibus oris evocat auroram.” “The cock by crowing calls not up the morning there.” And in Milton’s Allegro we meet with the following couplet:—

*“Oft listening how the hound and horn* *Cheerly rouse the slumbering morn.”*

PSALM 58

ftb347 “µla.There is some difficulty in ascertaining the sense of this word. Gesenius derives it from µla, to be silent: Is justice indeed silent? but this breaks the parallelism, which requires ˆwrbdt qdx, ‘will ye speak righteousness?’ in the first line, to correspond with wfpçt µyrçym, ‘will ye judge uprightness?’ In the second. Dathe agrees with Bishop Lowth, etc., who propose to point the word µla, or plene, µyla, judices, ‘O ye judges, or rulers!’ See Exodus 22:27; Psalm 82:1. But this reading, though it makes a very good sense, receives no support from the MSS., or ancient versions. Diodati and De Rossi agree with our translators in taking the word in the sense of assembly, congregation. So Schindler µla, collegatio hominum, congregation, multitudo coetus, ab µla, ligavit, colligavit. This is probably the true sense. LXX. Vulg. Aeth. and Ar., seem to have read µla, or µla.” — (Rogers’ Book of Psalms, volume 2, p. 212.) Walford prefers Dathe’s version.

ftb348 “Argute hic disputant, hominibus rectum esse judicium in generalibus principiis: sed ubi ad hypothesin ventum est, hallucinari,” etc. The French translation runs — “Dispute yci subtilement que les hommes ont un jugement droit et entier es principes generaux, mais quand ce vient a la particularite, que leur raison defaut,” etc.

ftb349 The ˆtp, phethen, rendered adder, is generally supposed by interpreters to be the kind of serpent called by the ancients the aspic, and to which there are frequent allusions in Scripture. Deuteronomy 33:33; Job 20:14, 16; Isaiah 11:8.

It is the µtb, boeten, of the Arabians, which M. Forskal (Descript. Anim. p. 15) describes as spotted with black and white, about one foot in length, nearly half an inch thick, oviparous, and its bite almost instant death; and which is called “the aspic” by the literati of Cyprus, though the common people give it the name of koufh, deaf.

ftb350 This is the reading of the Septuagint, the Vulgate, and of Jerome. Sept. “Θυμὸς.” Vulg. and Jeremiah “Furor.”

ftb351 That the serpent tribe may be charmed is a well-attested fact, and one of the most curious and interesting in natural history. It is often mentioned by the Greek and Roman classics, by Hebrew and Arabic writers; to the last of whom the different species of serpents were well known. It is also supported by the testimony of many modern travelers. Some serpents are delighted with the sounds of vocal and instrumental music, and by it may be disarmed of their fury and rendered innoxious, (Ecclesiastes 10:11.) In the East it is not uncommon to make use of pipes, flutes, whistles, or small drums, to draw them from their hiding-places and to subdue their ferocity; and when they are tame ones, the charmer makes them dance and keep time with the notes of music, twists them round his body, and handles them without any harm, although the fangs are not broken or extracted. But in some cases the charmer’s art fails; and, notwithstanding his incantations, the serpent will fasten on the arm, or some other part of the body, and inflict, with its poisoned fangs, a deadly wound, (Jeremiah 8:17.) In this case it “will not listen to the voice of the charmer.” It is not necessary to suppose that the “deaf adder” means a species of serpent naturally deaf, and which it is impossible for the charmer ever to fascinate. Nothing more may be meant but that his incantations sometimes fail of success; that some adders are so stubborn that the sound of music makes no impression upon them; and they are like creatures who are destitute of hearing, or whose ears are stopped. The manner in which the “deaf adder stoppeth its ear” is described by Lochart to be this: — “The reptile lays one ear close to the ground, and with its tail covers the other, that it cannot hear the sound of the music; or it repels the incantation by hissing violently.” So impenetrable are the wicked here represented to be to persuasion: they will not be wrought upon to forsake their wicked courses, and gained to the ways of God, by his most persuasive entreaties.

ftb352 The power which charmers had over serpents was probably ascribed by them to the agency of invisible beings, although it might be the natural effect of the music which they used.

ftb353 There is nothing in the original for, “Let their arrows be;” it is a supplement made by Calvin in the French version. There is some difficulty in the last member of the verse. Many interpreters refer it to God, who bends his bow against the ungodly. This agrees with the Septuagint, Vulgate, Chaldee, Syriac, and Arabic versions. But Symmachus and others refer it to ungodly men, who study, indeed, to hurt the godly, but without effect. “This seems,” says Dathe, “to be the most natural connection: in the 6th verse the sacred writer addresses God himself in the second person; and there is here described the unsuccessful issue of the endeavors of the wicked against the righteous.” “I am persuaded,” says Rogers, “that some word, the name of something with which the wicked, perishing under the Divine vengeance, were compared, is lost in the Hebrew.” — Book of Psalms in Hebrew, volume2, p. 213.

ftb354 “Ou, vos espines.” — Fr. marg. “Or, your thorns.”

ftb355 “Break their teeth in their mouth” is most probably a continuation of the metaphorical illustration taken from serpents and adders immediately before, whose poison is contained in a bag at the bottom of one of their teeth, and who are disarmed by being deprived of this tooth which conveys the poison. This the charmer sometimes does after he has brought them out of their retreats by music. When the serpent makes its appearance, he seizes it by the throat, draws it forth, shows its poisoned fangs, and beats them out. To this beating out there seems to be here an allusion. “This mention of teeth,” says Hammond, “fairly introduces that which follows concerning the lion, whose doing mischief with that part is more violent and formidable, and so signifies the open, riotous invader, the violent and lawless person; as the serpent’s teeth, the more secret, indiscernible wounds of the whisperer or backbiter, which yet are as dangerous and destructive as the former, by the smallest puncture killing him on whom they fasten.”

ftb356 The original word for snail occurs only in this instance in the whole Bible. The LXX. render it ὡσεὶ κηρὸς, as wax, and the Syriac and Vulgate follow them. But the Chaldee reads “as a reptile,” interpreting the word as meaning some creeping thing, which affords an eminent example of melting, and this seems to apply to the snail, which, in its progress from its shell, leaves a slime in its tract till it altogether melts away and dies. Comp. Job 3:16.

ftb357 “Si reputamus quantum temporis inani fiducia devorent,” etc. Literally, “If we consider how much time they devour in their vainconfidence,” etc. The French version adheres to this translation of the mere words. “Si nous regardons combien ils devorent de temps par leur vaine confiance.” We have hazarded the more free translation given in the text, because this seems one of those instances where the brevity of the Latin idiom demands explanation, in order that the idea may be intelligible in any other language.

ftb358 This verse has been deemed one of the most difficult passages in the Psalter, and has greatly perplexed commentators. Bishop Horsley reads —

*“Before your pots feel the bramble,* *In whirlwind and hurricane he shall sweep them away.”*

He supposes that the language is proverbial, and that the Psalmist describes the sudden eruption of the divine wrath; sudden and violent as the ascension of the dry bramble underneath the housewife’s pot. Walford reads —

*“Before your cooking vessels feel the fuel;* *Both the green and the dry a whirlwind shall scatter.”*

The passage is supposed by this author and others to contain an allusion to the manners of the Arabs, who, when they want to cook their food, collect bushes and brambles, both green and withered, with which they kindle a fire in the open air. But before their culinary vessels are sensibly afflicted with the heat, a whirlwind not unfrequently arises and scatters the fuel. And this strikingly expresses the sudden and premature destruction of the wicked. Fry gives a somewhat different explanation. He reads —

“Sooner than your vessels can feel the blazing thorn, The hot blast shall consume them, as well the green as the dry.”

And he observes, that “r[ç, or r[s, no doubt expresses the action of the hot wind of the desert.” This wind is eminently destructive, and has not unfrequently been known to entomb and destroy whole caravans. Sidi Hamet, describing his journey across the great desert to Tombuctoo with a caravan consisting of above one thousand men and four thousand camels, relates that, “after travelling upwards of a month they were attacked by the Shume, the burning blast of the desert, carrying with it clouds of sand. They were obliged to lie for two days with their faces on the ground, only lifting them occasionally to shake off the sand and obtain breath. Three hundred never rose again, and two hundred camels also perished.” — (Murray’s Discoveries in Africa, volume 1, pp. 515, 516.) Estius gives this sense: “Before your thorns shall arrive to their full growth into a bush, the rage of a tempest shall snatch them away, as it were, in the flower of their age and growing to maturity.” The words yjAwmk, kemo-chai, which Calvin renders flesh yet raw, are used in this sense in Leviticus 13:16, and 1 Samuel 11:15.

ftb359 “Ou, pource qu’il aura veu.” — Fr. marg. “Or, because he seeth.”

ftb360 “The similitude is taken from fierce battles, in which the effusion of blood is so great as to moisten the feet of the victors in the conflict.” — Walford. See Appendix.

ftb361 Reward is the fruit of obedience, Isaiah 53:10.

PSALM 59

ftb362 “Ou, ils iront et viendront.” — Fr. marg. “Or, they go and come.” “He here describes the ceaseless pursuit of him in which his enemies were engaged all the day they were seeking him in vain in more distant places; in the evening they came again into the city, and continued their search, while their execrations and curses resembled the angry howling of a dog.” — Walford.

ftb363 “Ou, bouilloneront.” — Fr. marg. “Or, will belch out.”

ftb364 “Ou, sa force est a toy, je me tiendray coy: ou, ma force est a toy,” etc. — Fr. marg. “Or, his strength is with thee, I will keep myself quiet: or, my strength is with thee,” etc.

ftb365 Ainsworth reads, “to utter or well out, as from a fountain; belch or babble, as Proverbs 15:2, 28, ‘As a fountain casteth out her waters, so she casteth out her malice.’” “Le mot Hebrieu signifie se repandre en paroles, etc.;” i.e., “The Hebrew word signifies to break out in words, and it here denotes the oft repeated and passionate expressions which proceed from the mouth of persons actuated by hatred and rage, as in Psalm 94:4. To it the word bark answers very well, which is borrowed from dogs, and expresses the noise made by these animals; and this word is here the more apposite, that David in the preceding verse compares his enemies to dogs which incessantly run about and do nothing but bark.” — Martin.

ftb366 In the Latin edition, from which we now translate, it reads, “Fortitude mea ad re.” This is evidently a mistake of the printer for “fortitudo ejus,” and has misled the former English translators. This is the more wonderful, as they thus make the Author adopt the very transposition of person which he had immediately before rejected. Of course, the French version reads, “Sa forte est a toy: je garderay.”

ftb367 Hammond translates, “His strength I will ward, or avoid, or beware, or take heed of at thee.” And the amount of his explanation is: Saul having sent a party to guard, that is, to besiege the house in which David was, in order to kill him, as is mentioned in the title of the psalm, David resolves to guard, or look to, or beware of the strength of his persecutor, by fleeing to God as his refuge.

ftb368 “We have wdsj, his mercy, with the points ydsj, my mercy, the keri being for the one, and the kethib for the other. And, accordingly, of the interpreters, some read the one, some the other, both certainly meaning the same thing: the Chaldee, ‘the God of my grace, or goodness, or mercy;’ but the LXX. ‘O Θεός μοῦ τὸ έλεος αὐτοῦ,’ ‘My God his mercy,’ and so the Latin.” — Hammond. Green translates, “My God shall prevent me with his loving-kindness.”

ftb369 Horsley reads, “God shall give me ready help.”

ftb370 This is the reading adopted by Jerome, and also by Horsley, who remarks, that in Jerome’s copies the words, “sin” and “discourse,” had certainly the preposition k prefixed.

ftb371 The Syriac translation of the first part of the verse is, “The discourse of their mouth is the sin of their lips.” That is, whatever their lips speak is sin; so many words, so many sins.

ftb372 “The literal translation, to eat, i.e., to devour, may be best.” — Archbishop Secker. From the great attention which is paid to external purity in the East, and in consequence of dogs being reckoned unclean, as they were by the Jews under the law, the inhabitants do not admit them into their houses, and even carefully avoid touching them in their streets, by which they would consider themselves defiled. But though not there domesticated as with us, dogs are to be found in great numbers, and crowd the streets. They are not attached to any particular person or family, nor accounted the property of any one; and though it is not uncommon for some of the inhabitants, from motives of superstition, to give money weekly or monthly to butchers and bakers to feed them at stated times, and though some even leave legacies at their death for the same purpose, yet they must necessarily subsist in a great measure on what they can seize or steal; and, being very numerous, they are perpetually wandering about in large troops seeking for something to devour. — (Harmer’s Observations, volume 1, p. 344.) To these circumstances the Psalmist clearly alludes in the 14th and 15th verses, when he compares the behavior of his enemies to that of dogs. He repeats what he had said in the 5th verse; but here he intends to convey a different idea. “Let them do what they may;” as if he had said, “I am safe under the protection of God.”

ftb373 “C’est, combien qu’ils ne soyent.” — Fr. marg. “That is, though they be not satisfied.”

ftb374 “In the morning. It should seem this hath a relation to Saul’s servants watching for him in the morning to kill him, (1 Samuel 19:11;) meaning, At that time when those people imagine to have me in their hands I shall be in safety, and have cause to praise and bless thee for my deliverance.” — Annotations on the Bible by English Divines.

ftb375 Williams observes, that the Hebrew rendered consume “literally means to finish, bring to an end; namely, the banditti. The Psalmist, verse 11, prays, ‘Slay them not;’ i.e., take not away their lives as individuals, but put an end to the conspiracy.”

ftb376 Street translates, “If they be not satisfied, they spend the night in howling;”and observes, that there seems to be a word lost after the original verb ˆwl, lun, which he renders, they spend the night; and he supplies h; by the words, in howling. The meaning of the verb µwl, lun, is ambiguous. It signifies both to continue all night, and to growl, or murmur. Either sense will be appropriate in this passage. The Chaldee and Syriac understand it in the former sense; and the Septuagint in the latter.

ftb377 “Sed eleganter ambiguam locutionem diverso sensu ponit.” — Lat. In the French version, “Mais c’est une bonne rencontre et qui a grace, quand il met deux fois un propos ambigu, mais en divers sens.”

PSALM 60

ftb378 Michtam is prefixed to six psalms, of which this is the last. The others are, the 16th, 56th, 57th, 58th, and 59th.

ftb379 What that means it is not easy to ascertain: from the lily being a sixleafed flower, it has been supposed that the word may also mean a sixstringed instrument.

ftb380 We have here adopted the French version, which is fuller than the Latin, “laquelle aucuns des Latins a l’imitation des Grecs (car Mesopotamie en Grec signifie entre les fleuves, pource qu’elle est entre Tigris et Euphrates) ont nommee Interamnis.”

ftb381 It should be eighteen thousand.

ftb382 There is another way in which this difference as to number may be reconciled besides that in which Calvin attempts to do it. “If the Hebrew numbers here,” says Street, “have been ever expressed by letters used as numerals, the variation might be accounted for; by being twelve, and jy being eighteen, and many instances being to be found of the corruption of j into b. — See Dr Kennicott’s Dissertation on 1 Chronicles 11, page 96, where it is plainly shown that many errors in numbers have arisen from the numbers having been expressed by letters, and one letter having been mistaken for another.”

ftb383 The three first verses, which complain of calamities and distresses, seem not to correspond to the title of the psalm, from which we would naturally expect the expressions of joy and praise for the victory obtained. Hare conjectures that these three verses have accidentally changed place with Psalm 85:2, 3, 4. Archbishop Secker observes, that this conjecture “is bold, but otherwise very ingenious and plausible; and this change would make each psalm more consistent, and reconcile this psalm to its title very well; for the historical books mention no distress in the war to which the title refers.” Dr Adam Clarke considers this conjecture well founded; but others think the apparent discrepancy may be removed by supposing that the psalm was written after some of the battles of which mention is made in the title, and that the Author does not restrict himself to those events, but takes in a wider range, so as to embrace the afflictive condition both of Israel and Judah during the latter part of Saul’s life, and the former years of David’s reign.

ftb384 It was customary among the Hebrews to make their wine stronger and more inebriating by the addition of hotter and more powerful ingredients; such as honey, spices, defrutum, (i.e., wine inspissated by boiling it down to two-thirds or one-half of the quantity,) mandrakes, opiates, and other drugs. Such were the stupifying ingredients which the celebrated Helen is represented, in Homer’s Odyssey, as mixing in the bowl, together with the wine, for her guests oppressed with grief, to raise their spirits; and such is probably the wine to which there is here an allusion. The people were stupified by the heavy judgments of God, like a person stupified with wine which had been rendered more intoxicating by the deleterious drugs with which it had been mingled. This highly poetical language is not unfrequently employed to express the divine judgments: as in Isaiah 51:17, 20-22, and Jeremiah 25:15, 16. The original word hl[rt, tarelah, means properly trembling, from the verb l[r, raal, from which the English word reel is perhaps derived. We might therefore read, “the wine of trembling.”

ftb385 “Ou, que tes bien aimez soyont delivrez.” — Fr. marg. “Or, let thy beloved be delivered.”

ftb386 “Ou, gouverneur.” — Fr. marg. “Or, governor.”

ftb387 Boothroyd gives a translation similar to this, and thinks that this is required by the connection. But see note 3, p. 397.

ftb388 Hamer has given a very ingenious explanation of this passage, derived from the manners of the East. “It seems,” says he, “that the modern Eastern people have looked upon the giving them a banner as a more sure pledge of protection ‘than that given by words.’ So Albertus Aquensis tell us, that when Jerusalem was taken in 1099, about three hundred Saracens got upon the roof of a very lofty building, and earnestly begged for quarter, but could not be induced, by any promises of safety, to come down, until they had received the banner of Tancred [one of the chiefs of the Crusade αρμψ as a pledge of life. It did not, indeed, avail them, as that historian observes; for their behavior occasioned such indignation that they were destroyed to a man. The event showed the faithlessness of these zealots, whom no solemnities could bind; but the Saracens surrendering themselves upon the delivery of a standard to them, proves in what a strong light they looked upon the giving them a banner; since it induced them to trust it when they would not trust any promises. Perhaps the delivery of a banner was anciently esteemed, in like manner, an obligation to protect, and the Psalmist might consider it in this light, when, upon a victory gained over the Syrians and Edomites, after the public affairs of Israel had been in a bad state, he says, ‘Thou hast showed thy people hard things, etc.; thou hast given a banner to them that fear thee.’ Though thou didst for a time give up thine Israel into the hands of their enemies, thou hast now given them an assurance of thy having received them under thy protection.” — Observations, volume 3, pp. 496, 497. Harmer supposes that our translation, which speaks of a banner displayed, is inaccurate; observing, that it is most probable that the Israelites anciently used only a spear, properly ornamented to distinguish it from a common one — a supposition which he founds on the fact, that a very long spear, covered all over with silver, and having a ball of gold on the top, was the standard of the Egyptian princes at the time of the Crusade wars, and was carried before their armies. He proposes to read, “Thou hast given an ensign or standard [µn, nes] to them that fear thee, that it may be lifted up.” But Parkhurst considers the radical meaning of the Hebrew word µn, nes, to be a banner or ensign, from its waving or streaming in the wind; in other words, a streamer. See his Lexicon on µn. Mant’s explanation of the phrase is similar to that of Calvin. “In this place,” says he, “it may mean no more than that God had united his people under one head, and so enabled them to meet their enemies by repairing to the standard of their sovereign.” “The banner, or standard of an army,” says Walford, “is the object of constant attention to soldiers: so long as it is safe, and elevated, so long courage, hope, and energy, are maintained. The poet uses this symbol to express his hope that God Himself would be the source of their valor and success, in order that the truth, the promise made to David, might be accomplished.”

ftb389 The Latin is here concise — “Nam in ipsa varietate David magnitudinem gratiae commendat.” Accordingly, the French version amplifies the passage — “Car David en proposant la diversite et la changement d’un temps a l’autre magnifie,” etc.

ftb390 “Cum praeclaris elogiis.” — Lat. Amplified in the French version as follows: — “l’ornant de titres excellens, et lui faisant des promesses authentiques.”

ftb391 This is the reading of Mudge, Street, Archbishop Secker, and Morrison. “Should not the word be read, in his sanctuary? whence the divine oracles were issued forth. David, having received a favorable answer, perhaps by Urim and Thummim, delivers himself in a strain of the fullest confidence of victory over his enemies.” — Dimock.

ftb392 Shechem lay in Samaria, and, therefore, by it the whole of Samaria may be intended. The valley of Succoth, or booths, received its name from Jacob’s making booths, and feeding his cattle there. (See Genesis 33:17, 18.) It lay beyond the Jordan, and it may be employed to designate the whole of that district of country. Though Samaria, and the country beyond the Jordan, were now in the hands of the enemy, yet David anticipates the time when he would gain complete and absolute possession of them, which he expresses by dividing, and meting them out. The allusion is to the dividing and measuring out of land; and it was a part of the power of a king to distribute his kingdom into cities and provinces, and to place judges and magistrates over them.

ftb393 Gilead and Manasseh were beyond the Jordan. The tribe of Gad, which was in Gilead, was distinguished for its warlike valor.

ftb394 This tribe was also distinguished for its valor. (Deuteronomy 33:17; Psalm 78:9; see also Genesis 48:19.)

ftb395 This office of washing the feet was in the East commonly performed by slaves, and the meanest of the family, as appears from what Abigail said to David when he took her to wife, “Behold, let thine handmaid be a servant to wash the feet of the servants of my lord,” 1 Samuel. 25:41; and from the fact of our Savior washing his disciples’ feet, to give them an example of humility, John 13:5. The word νιπτὴρ, used in this last passage, signifies in general a washing pot, and is put for the word podoniptron, the term which the Greeks, in strict propriety of speech, applied to a vessel for washing the feet. As this office was servile, so the vessels employed for this purpose were a mean part of household stuff. Gataker and Le Clerc illustrate this text from an anecdote related by Herodotus, concerning Amasis, king of Egypt, who expressed the meanness of his own origin by comparing himself to a pot for washing the feet in, (Herod., Lib. 2, c. 172.) When, therefore, it is said, ‘Moab is my washing-pot,’ the complete and servile subjection of Moab to David is strongly marked. This is expressed not by comparing Moab to a slave who performs the lowest offices, as presenting to his master the basin for washing his feet, but by comparing him to the mean utensil itself. See 2 Samuel 8:2; 1 Chronicles 18:1, 2, 12, 13.

ftb396 Edom or Idumea was inhabited by the Edomites, or posterity of Edom, that is, Esau, (the elder brother of Jacob,) who, on account of his profanity in selling his birthright for a mess of red pottage — called in Hebrew Edom — had this name imposed upon him to the perpetual disgrace of himself and his posterity, (Genesis 25:30; 36:8, 9; Hebrews 12:16.) The expression, “Over Edom will I cast my shoe,” has been differently explained by interpreters. Some, as Gataker and Martin, read, “To Edom will I cast my shoe;” and suppose that the reference is to the custom which then prevailed, of the master employing his meanest servant to untie, take off, and cleanse his shoes, (Matthew 3:11; Luke 3:16 ;) and that David intimates, that the Edomites would become his menial slaves, who would perform to him the lowest offices. “And the prophet,” observes Martin, “uses the word throw, which marks an action done in a passionate and angry manner, in allusion to the circumstance that masters, when employing their servants with whom they are displeased to take off their shoes, hold out their feet to them with violence, as if they would thrust their feet against them.” The LXX. and Vulgate read, “will extend my shoe.” And Bishop Horne is of opinion, that the meaning is, “extending his shoe,” that is to say, putting his feet upon them; and this, it is well known, was the manner in which Eastern conquerors were wont to treat their captives. But there is another ancient custom to which others suppose the passage refers. The ancients were wont to throw their shoes and sandals, when soiled with dirt, into some obscure corner before they sat down to meat, and many might possibly have some mean place in their houses into which they commonly threw them; and, therefore, the throwing of the shoe over or on Edom might mean, as Bucer expounds it, “Edom will be as the place into which I cast my shoe.” But whatever may be the precise allusion, the meaning conveyed undoubtedly is, that David would make a complete conquest of Edom, that he would reduce it to the lowest subjection. And such was actually the case, as we learn from 2 Samuel 8:14. “Abu Walid would have l[n here to signify a fetter, — ‘I will cast my fetter or chain on him:’ and so Kimchi, in his roots; though in his comment here he interpret it in the notion of a shoe.” — Hammond.

ftb397 “The apostrophe to Philistia is the language of irony and of defiance. — ‘Philistia, triumph thou over me!’ as if he had said, ‘Thou hast been used to insult and triumph over me; but circumstances are now reversed, and it is my turn to shout and triumph over thee.’ See <19A809>Psalm 108:9.” Williams’ Cottage Bible.

ftb398 “Philistia, be thou glad of me, rather, Philistia, welcome we (as thy conqueror) with shouts; a hard task for the vanquished to perform.” — Cresswell. Bishop Horne reads, “Over Philistia give a shout of triumph.” Horsley reads, “Over Philistia is my shout of triumph.” “I take,” says he, “y[[yrth for a noun substantive, with the pronoun of the first person suffixed.”

ftb399 “C’est, la salut que l’homme peut apporter.” — Fr. marg. “That is, the help which man can bring.”

ftb400 Literally, “the strong city,” or “the city of strength.” The Chaldee makes it Tyre, the capital of Phoenicia. Mudge and others think Petra, the capital of Idumea, is meant. Viewed as referring to that remarkable city, which was hewn out of the rock, and deemed impregnable, (Obadiah, 3d verse,) and with which Burckhardt, Laborde, Stephens, and other modern travelers, have made us so minutely acquainted; the language of the Psalmist is very appropriate, illustrating the strength of his faith, and magnifying the greatness of the divine aid. Who will bring me into the fortified city? it is impossible for me, by my own strength, or by mere human aid, to occupy this stronghold, unless God interpose in my behalf, assist, and prosper my attempts.

ftb401 Street supposes that this psalm was composed before the battle of Helam, which is recorded in 1 Chronicles 19:16, where David beat the Syrians of Mesopotamia and the Syrians of Zobah; and, farther, that this psalm might have been sung by the armies of Israel when they were marching out to that battle, triumphantly commemorating their former victories, and avowing their hopes of gaining another by the help of the Almighty. On this verse he observes: “it was a constant practice among the bravest nations of the Greeks, for the troops to advance to battle chanting some kind of song.” And, after quoting some lines which were sung by the Spartan soldiery, he adds, “The Grecian poet avails himself of the love of glory, and the ties of domestic affection, to animate his troops; but the Hebrew makes use of the more powerful stimulus of religious enthusiasm.”

PSALM 61

ftb402 He represents himself as like a man climbing to get up into a place of safety, but who wants strength to get to it.

ftb403 It is generally agreed that this psalm refers to the history recorded in 2 Samuel 17:22, 24.

ftb404 This last translation is omitted in the French version, perhaps through inadvertency.

ftb405 “Non fuisse retentum in mundi elementis.” — Lat. “David ne s’est point arret, aux elemens du monde, (comme Sainct Paul appelle les ceremonies prises charnellement et quant a l’exterieur,”) etc. — Fr.

ftb406 “Ou, l’heritage de ceux.” — Fr. marg. “Or, the inheritance of those.”

ftb407 “Quamvis prudenter colligendis viribus tempus sumpsisset,” etc. — Lat. “Combien qu’il eust use de prudence a donner ordre a son affaire, et prendre temps pour amasser forces,” etc. — Fr.

ftb408 In the Chaldee it is: “Thou shalt add days to the days of the King Messiah; his years shall be as the generation of this world, and of the world to come.”

PSALM 62

ftb409 Jeduthun was first chosen to be one of the chief musicians in conducting the praises of the Jewish sanctuary when the ark was brought from Obed-edom to mount Zion. His sons were also appointed to preside over different departments of the vocal and instrumental worship in the tabernacle. He had six sons who were thus employed. Jeduthun and his family appear to have been eminent for their piety, and to have been endued with the spirit of prophecy.

ftb410 “Sicuti patheticae sententiae ut plurimum defectivae sunt.” — Lat. “Comme nous scavons que les propos dits de quelque affection vehemente, le plus souvent sont imparfaits.” — Fr.

ftb411 The import of the Hebrew word is “patient silence.” The Septuagint reads, “Ouci τῶ Θεῶ ὑποταγήσεται ἡ ψυχή mou? “Shall not my soul be subject to God?” And doubtless the Psalmist intended to say that his soul was quiet, submissive, and subject; the rebellious affections being tamed and subdued. With respect to the translation of our English Bible, “Truly my soul waiteth upon God,” Dr Adam Clarke remarks, “I do not think that the original will warrant this translation.” He reads, “Surely to God only is my soul dumb;” which he thus explains: “I am subject to God Almighty. He has a right to lay on me what He pleases; and what He lays on me is much less than I deserve; therefore am I dumb before God. The Vulgate, and, almost all the versions, have understood it in this sense: ‘Nonne Deo subjecta erit anima mea? Shall not my soul be subject to God?’” With this agree the version and interpretation of Calvin.

ftb412 “Ou, courrez-vous sus l’homme?” — Fr. marg. “Or, will ye make assaults upon a man?”

ftb413 Hammond observes, that this verb “is but once used in the Scriptures, and so will not be easily interpreted but either by the notion which we find put upon it by the ancient interpreters, or else by the Arabic use of it.” The Chaldee renders it, raise tumults; the Syriac, stir up, instigate, incite, or provoke; the Septuagint and Vulgate, assail, or rush upon; and the Arabic, use violence or injustice. Gesenius gives the sense of the Septuagint. Kimchi and Aben Ezra read, pravitatis cogitabitis. “Abu Walid compares wttwht with the Arabic wththt, with t, not with th, which signifies to multiply words; and so he would have it, according to the use of it in that tongue, to signify speaking much against, backbiting, defaming, spreading evil reports of, lashing out with your tongues against, for hurt. What he thus observes of wttwht, with t, not th, may have place also with the word, as we have it; for the root with t, th also in Arabic signifies mentiri, to lie, and confusion, injustice, violence; which as well agree to his sense as that of the root with t.” When David says, against a man, and uses also the third person in the fourth verse, it is of himself that he speaks. “Against a man; i.e., against me, a man like yourselves, whom common hmnanity obliges you to pity; a single man, who is no fit match for you.” — Poole’s Annotations.

ftb414 Isaiah has also made use of this image to express sudden and utter destruction, (chapter 30:13.)

ftb415 In the East it is common for the inhabitants to enclose their vineyards and gardens with hedges, consisting of various kinds of shrubs, and particularly such as are armed with spines. They have also mounds of earth-walls about their gardens. Rawwolff describes the gardens about Jerusalem as surrounded by mud-walls, not above four feet high, easily climbed over, and washed down by rain in a very little time. Stonewalls are also frequently used. Thus Egmont or Heyman, describing the country about Saphet, a celebrated city of Galilee, tells us, “The country round it is finely improved, the declivity being covered with vines, supported by low walls. — Harmer’s Observations, volume 2, pp. 216-219. Doubdan describes some of these in the Holy Land as built of loose stones, without any cement to join them. The original word probably means some such “fence” as this. Indeed, it always appears to denote a wall of stones: sometimes in express contradistinction to the hedge, or thorny fence. — See Parkhurst’s Lexicon, on rdg.

ftb416 “Les Poetes profanes ont dit que les Geans delibererent de prendre les plus hautes montagnes et les mettans l’une sur l’autre, monter jusques au ciel, pour arracher Jupiter de son siege.” — Fr. marg. “It was said by the profane poets that the Giants formed a design of taking the highest mountains which they could find piling them one above another, scaling the heavens, and taking Jupiter by storm.”

ftb417 µra ynk, beney Adam, the sons of Adam.µya ynk, beney ish, the sons of substance, or children of substantial men, as Dr Adam Clarke renders the phrase. “Adam,” says he, “was the name of the first man when formed out of the earth: Ish was his name when united to his wife, and they became one flesh. Before, he was the incomplete man; after, he was the complete man.” The phrases are rendered in our English version, men of low degree, and men of high degree. — See note, p. 236, of this volume; and volume1, note 1, p. 100.

ftb418 “Because they promise much, and rouse men’s expectations upon consideration of their great power and dignity, but are not able to perform, and generally deceive those who trust in them. In which respect lying is ascribed to a fountain, Jeremiah 15:18; to wine, Hosea 9:2; to the olive, Habakkuk 3:17; when they do not give what they promise.” — Poole’s Annotations.

ftb419 lkh”hebel. The radical meaning of the term is, a breath. The same word occurs in the first clause, intimating, that men of low degree are as unsubstantial as a breath; and here men of low degree, and men of high degree, when both are united, are described as lighter than a breath. See p. 78 of this volume, note 1. “Taking the infinitive with l, lamed, to stand for the future, as it often does, the latter part may be literally translated, ‘They will ascend together in the balance more than vanity.’” — Arch. Secker. This strongly expresses how unavailing it is to trust in man. If men of low degree and men of high degree are put both together in one scale, and vanity in the other, the scale of vanity will preponderate.

ftb420 “Cependant que nostre coeur est enserre et comme estouppd de douleur, jamais il n’en sort de prieres naifves et franchement faites.” — Fr.

ftb421 “A repugnantibus ostendet David.” — Lat. Explained in the French version thus — “Montrera par un argument prins des choses repugnantes.”

ftb422 The words are thus connected in our English version.

ftb423 “Ad varias mundi inclinationes.” — Lat. “Selon les divers changements qu’on voit au monde.” — Fr.

ftb424 “D’une pure douceur et support debonnaire dont il use, il fait qu’icelles soyent acceptees de lui,” etc. — Fr.

PSALM 63

ftb425 David was often compelled to flee into the remote deserts which lay in the tribe of Judah, to escape the fury of Saul. In tracing his steps, when eagerly sought after by this relentless persecutor, we find him in the forest of Hareth, and in the wildernesses of Ziph, Maon, and Engedi, all in the tribe of Judah. See 1 Samuel 22:5; 23:14, 24, 25; 24:1; and Joshua 15:55, 62. The only objection which can be made to referring the occasion of the composition of this psalm to David’s persecution by Saul is, that in the 11th verse, David is called king; whereas Saul still swayed the scepter over Israel. But, as Calvin observes on that verse, David may have called himself by this title to express his confident persuasion that God would raise him to the throne in fulfillment of his promise; and his followers might call him king even during Saul’s lifetime, though he was not acknowledged to be sovereign by any tribe till after Saul fell at Gilboa. It is, however, supposed by some that the psalm was written during the rebellion of his son Absalom, when he was under the necessity of quitting

Jerusalem, and escaping into the wilderness, 2 Samuel 15:23; 16:2; and 17:29.

ftb426 The Syriac, and several MSS., read ≈rak, ke-erets, as a land, instead of ≈rak, be-erets, in a land, like the parallel text of <19E306>Psalm 143:6. The two letters, k, caph, and b, beth, may be easily mistaken for each other, differing less than the Roman letters C and G.

ftb427 The Hebrew word ãy[, ayeph, here rendered thirsty, is literally weary; “that is,” says Horsley, “a land that creates weariness by the roughness of the ways, the steepness of the hills, and the want of all accommodations.” He reads, “dry and inhospitable.”

ftb428 Suivant cela, nous devons toute notre vie porter engrave en notre entendement le lavement spirituel, lequel Christ nous a une fois represente au baptesme.” — Fr.

ftb429 “Denique nostrum esse, ut ita loquar, perstringit nobis oculos, ne cernamus sola Dei gratia nos subsistere.” — Lat. “Brief, notre Etre, si ainsi faut parler, nous eblouit les yeux, tellement que nous ne voyons pas que c’est par la seule grace de Dieu que nous subsistons.” — Fr.

ftb430 “Thy loving-kindness, ˚dsj, chasdeca, thy effusive mercy is better,

µyyjm, me-chayim than LIVES: it is better, or good beyond, countless ages of human existence.” — Dr Adam Clarke.

ftb431 “Melius esse nobis vivificari ab ipso quam apud nos vivere.”

ftb432 “The practice of lifting up the hands in prayer towards heaven, the supposed residence of the object to which prayer is addressed, was anciently used, both by believers, as appears from various passages in the Old Testament, and by the heathen, agreeably to numerous instances in the classical writers. Parkhurst, considering the ‘hand’ to be the chief organ or instrument of man’s power and operations, and properly supposing the word to be thence used very extensively by the Hebrews for power, agency, dominion, assistance, and the like, regards the lifting up of men’s hands in prayer as an emblematical acknowledging of the power, and imploring of the assistance of their respective gods. Is it not, however, rather the natural and unstudied gesture of earnest supplication?” — Mant.

ftb433 “Ou, quand,” etc. — Fr. marg. “Or, when I shall remember thee.”

ftb434 Among the Hebrews the night was divided into portions of three or four hours each, which were denominated vigils or watches.

ftb435 Dr Adam Clarke renders, “My soul cleaves, or is glued after thee.” “This phrase,” says he, “not only shows the diligence of the pursuit, and the nearness of the attainment, but also the fast hold he had got of the mercy of his God.”

ftb436 “whrygy,” here rendered, they shall cast him out, “from rgn, signifies in Hiphil, they shall cause to be poured out, or shall pour out. The word is ordinarily applied to water, 2 Samuel 14:14; Lamentations 3:49. But here, by the immediate mention of the sword, it is restrained to the effusion of blood; and being in the third person plural, in the active sense, it is, after the Hebrew idiom, to be interpreted in the passive sense, ‘They shall pour out by the hand of the sword;’ i.e. ‘They shall be poured out by the sword,’ the hand of the sword being no more than the edge of the sword.” — Hammond. Dr Adam Clarke gives the same version: “They shall be poured out by the hand of the sword. Heb. That is, their life’s blood shall be shed either in war, or by the hand of justice.” But rgn, nagar, also signifies metaphorically to give over into one’s hands, to give up, as in the phrase, brj yry l[ rygh, “to deliver any one up to the sword.” See Ezekiel 35:5; Jeremiah 18:21. And the Septuagint,

Syriac, Vulgate, Aethiopic, and Arabic versions, Gesenius and Hare here read, “They shall be delivered to the sword.” Horsley translates, “They would shed it;” and observes, that it signifies “my life; for çpn, which is of the doubtful gender, is the antecedent of the masculine suffix wh.”

ftb437 “I, who am king by God’s anointing, 1 Samuel 15:12, 13.” — Ainsworth.

ftb438 Under the Hebrew word l[wç, shual, here rendered fox, was comprehended, in common language, the jackal, or Vulpes aureus, golden wolf, so called in Latin because its color is a bright yellow; and in this sense l[wç, shual, has been generally interpreted here, because the jackal is found in Palestine, and feeds on carrion. Both of these circumstances are, however, also applicable to the fox, and, moreover,

Bochart has made it probable that the specific name of the jackal (the θῶς of the Greeks) in Hebrew was ya, aye, the howler, being so called from the howling cry which he makes particularly at night. The term occurs in Isaiah 13:22; 34:14; and Jeremiah 50:39; where µyya, ayim, is rendered, in our version, “the wild beasts of the islands,” an appellation very vague and indeterminate. At the same time, it is highly probable that shual generally refers to the jackal. Several of the modern oriental names of this animal, as the Turkish chical, and the Persian sciagal, sciachal, or schachal — whence the English jackal — from their resemblance to the Hebrew word shual, favor this supposition; and Dr Shaw, and other travelers, inform us, that while jackals are very numerous in Palestine, the common fox is rarely to be met with. We shall, therefore, be more correct, under these circumstances, in admitting that the jackal of the East is the Hebrew shual. These animals never go alone, but always associate in packs of from fifty to two hundred. They are known to prey on dead bodies; and so greedy are they of human carcases, that they dig them out of their graves, and devour them, however putrescent They have been seen waiting near the grave at the time of a funeral eagerly watching their opportunity of digging up the body almost as soon as it was buried. “I have known several instances,” says a traveler quoted by Merrick, “of their attacking and devouring drunken men, whom they have found lying on the road, and have heard that they will do the same to men that are sick and helpless. I have seen many graves that have been opened by the jackals, and parts of the bodies pulled out by them.” They visit the field of battle to prey upon the dying and the dead, and they follow caravans for the same purpose. It is usual with the barbarous nations of the East to leave the bodies of their enemies, killed in battle, in the field, to be devoured by jackals and other animals. When the Psalmist, therefore, says that his enemies would become a portion for foxes, the meaning is, that they would be denied the rites of sepulture, which was deemed a great calamity, — that they should be left unburied, for jackals and other wild beasts to prey upon and devour.

ftb439 “Sed extollit Dei gratiam, quia ad piorum omnium conservationem pertineat.” — Lat. “Mais il exalte et magnifie la grace de Dieu envers in d’autant qu’elle s’etendoit a la conservation de tous les fideles” — Fr.

PSALM 64

ftb440 The original word ˚rd, darach, signifies to go, to send out, direct, and is used in different senses, according to the objects to which it is applied. “But most especially it is used of a bow or arrows. If of tçq, a bow, then it is to bend it; if of µyxj, arrows, then it is not so properly to shoot as to prepare, or direct them. So Psalm 58:7, ‘He directeth or prepareth his arrows;’ so here, ‘they direct, or aim, or make ready their arrows.’ Parallel to which is that of Jeremiah 9:3, where being applied to the tongue, as to a bow that shoots out lying words, as arrows, it must be rendered bend; but here applied to words as arrows, direct, and not bend.” — Hammond.

ftb441 They have directed for their arrow a bitter word. There may be, in these words, an allusion to the practice of fixing letters on arrows, and shooting or directing them where it was designed they should fall and be taken up. Thus the Jews say, Shebna and Joab sent letters to Sennacherib, acquainting him that all Israel were willing to make peace with him; but Hezekiah would not suffer them. Timoxenus and Artabazus sent letters to one another in this way at the siege of Potidaea. See Gill, in loco. The word which they are said to direct as their arrow is called rm, mar, bitter, and this probably contains an allusion to poisoned arrows. The Chaldee paraphrast has “bending the bow and anointing the arrows,” plainly intimating a conviction that such an allusion is implied. Poisoned arrows appear, from Job 6:4, to have been of very ancient use in Arabia. They were also used by many other nations in different parts of the world. Homer says of Ulysses, that he went to Ephyre, a city of Thessaly, in order to procure deadly poison for smearing his deadly-pointed arrows, Odyssey, Lib. 1, 50, 335-345. Virgil describes one of his heroes as eminently skillful in anointing the dart, and arming its steel with poison, Aen. Lib. 9, 50, 771. And Horace mentions the venenatoe sagittoe, the poisoned arrows of the ancient Moors in Africa, Lib. 1,

Ode 22, 50, 3. Wherever this practice has prevailed, the poison employed has been of the most deadly kind, the slightest wound being followed by certain and almost instant death. This makes the language here strikingly expressive. David compares the calumnies his enemies launched against him to poisoned arrows.

ftb442 “Ou, trembleront.” — Fr. marg. “Or, shall tremble.”

ftb443 “Ou, feront entendre.” — Fr. marg. “Or, shall cause to understand.”

ftb444 In the French version the reference is changed to 1 Thessalonians 5:3.

PSALM 65

ftb445 The title of this psalm does not inform us on what particular occasion it was written. Mudge is of opinion that it was “composed by a person just come to Jerusalem from some very distant parts, where, upon his prayers and vows, he had been signally delivered from the fury of the sea, and uproar of the natives; which leads him into a general acknowledgement of the Divine Providence which extended itself to the end of the earth.” It is thought by others to be a thanksgiving to God for having graciously sent to the land of Judea a copious rain, after it had been previously suffering from the effects of a long-continued drought; and that it probably relates to the three years of famine that followed some time after the rebellion of Absalom, (2 Samuel 21) which, being alleviated by some plenteous showers of rain, called forth this hymn of thanksgiving. Dr Morrison supposes that David wrote it for the feast of tabernacles, as it seems to contain an expression of public thanksgiving for the fruits of the earth, which had been safely gathered in. All these, however, are only conjectures. Nor is it material for us to know the occasion of its composition, embracing, as it does, such general topics as may form a suitable theme for contemplation at all times and in all circumstances.

ftb446 In our English version it is also waiteth, and in the margin is silent. “Waiteth as a servant, whose duty it is to do what thou commandest.” — Boothroyd. “The allusion in this verse is beautiful, when we

remember that Eastern servants wait in silence, watching their lords, waiting for the signs of their will.” — Edwards.

ftb447 The Hebrew word here rendered, “Thou shalt purge them away,” is µrpkt, techapperem; properly, “thou wilt make atonement for them.” It is from the verb rpk, kaphar, which signifies to cover, to draw over; and which in the conjugation pihel, acquired the signification to forgive, (as it were to cover an offense,) and to do any act which shall be the cause or occasion of forgiveness; and thence, by a further process in the flow of ideas, to compensate, to expiate, to propitiate, and to accept an expiation.” See Dr Pye Smith on The Sacrifice of Christ, pp. 339, 340. The covering of the ark was called trpk, kapporeth, Exodus 25:17; in Greek ἱλαστήριον, that is, the propitiatory or mercy-seat; for upon it the blood of expiation, typical of the blood of Christ, was sprinkled on the great day of atonement; and from it God revealed his grace and will to his ancient people. The name ἱλαστήριον, is in Romans 3:25, given by Paul to Christ, who was the true propitiation for our sins, 1 John 2:2. The words of the Psalmist then, without doubt, have a reference to the expiatory sacrifices under the law, and consequently to Him who, “in the end of the ages, hath appeared to put away sin by the sacrifice of himself.”

ftb448 In our English Bible it is, “Iniquities prevail against me;” and on the margin, “Words or matters of iniquity,” etc. Calvin gives the same meaning which is naturally suggested by our English version, although from his translating the Hebrew text by words of iniquity, we would at first view be apt, to suppose that he would explain them as referring to the evil reports, the calumnies and slanders, which David’s enemies propagated against him to ruin his reputation. Dr Adam Clarke understands the words in this sense, and gives a translation equivalent to Calvin’s “Iniquitous words have prevailed against me,” or, “The words of iniquity are strong against me.” — He thinks the reading of our English Bible “Is no just rendering of the original;” observing, that “this verse has been abused to favor Antinomian licentiousness;” and that “the true and correct translation of the former clause will prevent this.” But we cannot see how the verse, as it stands in our English Bible, can with justice be viewed as tending to give encouragement to

sin, it being no more than the confession of a repentant sinner, accompanied with hope in the mercy of God, founded on the glad tidings announced in the Gospel, that God is willing to pardon the most guilty who believe in his Son, and repent of their sins. The old Scottish, version of this verse —

*“Iniquities, I must confess,* *Prevail against me do:* *And as for our transgressions.* *Them purge away wilt thou,”*

which this learned author terms “most execrable” and “abominable doggerel” — and at hearing which he supposes David would feel chagrin, if such a feeling could affect the inhabitants of heaven — is, it must be admitted, ill expressed, feeble, and easily susceptible of an Antinomian sense. But not so, we think, the revised version, now in very general use in Scotland, which, by the alteration of a single word in the beginning of the third line, has made the verse at the same time more correct and more nervous: —

*“*But *as for our transgressions,* *Them purge away shalt thou:”*

thus implying at once a deep sense of the evil of sin, and a confident reliance on the forgiving mercy of God — two subjects on which it is of the highest importance for us to entertain just views in drawing near to God in prayer.

Dr Morrison gives the following rendering: —

*“*Our *iniquities prevail against us;* But *thou art he who blotteth out our transgressions.”*

Horsley’s version is: —

*“The account of iniquities is too great for me:* *Thou shalt expiate our crimes.”*

ftb449 µy, yam, the sea, is frequently employed to denote the islands which are encompassed by the sea, and being here set in opposition to “the ends or extreme parts of the earth,” that is, the continent, it signifies the most remote islands of the world. Accordingly, the Chaldee paraphrase is, “And of the islands of the sea which are remote from the continent.” The concluding part of this verse is evidently

prophetical of that period when all mankind, when people of every tribe and color and clime, shall be blessed with the knowledge of the gospel, and worship the only true God.

ftb450 From the length and looseness of the garments of the inhabitants of the East, in ancient times, it was necessary to bind them close with a girdle, when they intended to exert their strength. Hence the expression, “girded with strength.” Dr Lowth thinks the allusion is to the vesture of the Aaronical priesthood. — Lectures on Sacred Poetry, volume 1, pp. 173-175.

ftb451 “Nam si anteverterent homines Dei gratiam, non resideret penes ipsum electio, eujus potestas et jus ei tribuitur.” — Lat.

ftb452 “Fides quidem et invocatio media sunt, quae nobis concilient Dei gratiam, sed fons extra nos quaerendus est.” — Lat. “Sont los moyens pour nous faire trouver grace envers Dieu.” etc. — Fr.

ftb453 “Jam hic vocatio adjungitur electioni, ne quis somniet oves perpetuo vagari, neque unquam colligi in ovile. Nam hoc effectu se ostendit,” etc. — Lat. “Or la vocation exterieure est yci adjointe a l’election, afin que nul n’imagine que les brebis soyent tousjours errantes sans estre recueillies en la bergerie: car l’adoption gratuite de Dieu se declare,” etc. — Fr.

ftb454 The original word for terrible things “signifies sometimes terrible. sometimes wonderful things, anything that exceeds in greatness or quality. In the latter sense we have it, Deuteronomy 10:21, when speaking of God, it is said, ‘He is thy praise, and he is thy God, that hath done for thee these great and terrible things,’ — great, exceeding, wonderful things; and those acts of mercy, and not of justice or punishment; and so here it appears to signify, being joined with answering us, or granting us, in answer to our prayers, (so tn[ signifies to answer a request, to hear a prayer,) and with in righteousness, which frequently imports mercy. The LXX. accordingly read it θαυμαστὸς, wonderful.” — Hammond.

ftb455 “Ou, pasturages,” — Fr. marg. “Or, pastures.”

ftb456 “Curiously wrought or embroidered girdles are still, as they were of old, an essential part of Eastern finery both to men and women. It is in allusion probably to such sumptuous girdles worn particularly on

joyful occasions, that the Psalmist here represents the hills as ‘girded with joy.’” — Mant.

ftb457 This is the sense preferred by Aben Ezra and Kimchi. Thou hast visited in mercy; i.e., blessed the earth or land, after thou hast made it dry or thirsty; thou hast or dost enrich it greatly; i.e., thou, the same God, who hast punished and made thirsty dost again return in mercy, enriching the land and restoring plenty to it. Thus it was after the three years’ famine recorded in 2 Samuel 21:1. But the Septuagint, Arabic, Chaldee, and Syriac versions, interpret the word in the sense of watering.

ftb458 Some think reference is made to the overflowing of the Jordan after a long drought.

ftb459 This river ran through Jerusalem, the city of God. Bishop Hare, following Simeon de Muis, is of opinion that this river is meant.

ftb460 “The stream of God, i.e., copious rain, according to the Oriental idiom.” — Dr Geddes. See p. 7, note 1, of this volume. And without supposing this Hebraism, the treasures of water which descend from the clouds may, with great poetical beauty, be termed the river of God. He collects them there by the wonderful process of evaporation, and he pours them down. They are entirely in his hand, and absolutely beyond the. control of man. “The keys of the clouds,” say the Jews, “are peculiarly kept in God’s hand, as the keys of life and resurrection.” He can employ them as the instruments of his mercy, by pouring down from them upon the earth copious and refreshing showers, to promote vegetation and produce fruitful seasons; and he can also make them when he pleases the instruments of judgment, either by bottling them up, or by pouring from them floods of rain, as in the deluge, and when the harvest is made a heap in the day of grief and desperate sorrow, Isaiah 17:11. Horsley, instead of glp, peleg, in the singular, proposes to read twglp, pelagoth, in the plural, and translates, “God is he who filleth the rivulets with water.” “The word glp,” says he, “as remarked by “Archbishop Secker, is very rarely used as a noun in the singular number. Mr Bates, indeed, takes it to be a noun in Psalm 55:9; but his interpretation of that text is very doubtful. In the plural it never signifies large rivers, but small brooks and rivulets. We have the authority of the Syriac for reading it in the plural.”

ftb461 In the Septuagint the last clause reads, “Oti ou[τῶς ἡ ἑτοιμασία,” “For thus is the preparation;” that is, the earth was thus prepared. In the Syriac it is, “When thou didst found or establish it;” and in the Chaldee, “Seeing thou hast so founded it.”

ftb462 This, say some, was probably the year which followed the three years of famine, after Absalom’s rebellion.

ftb463 Some have imagined that instead of paths we should render cloud; but the former reading is more poetical. The original word ˚lg[m, paths, is derived from lg[, round, circular, smooth, because paths are made by cart-wheels turning round upon them. Accordingly, Horsley renders it, “thy chariot-wheels,” and French and Skinner, “the tracts of thy chariot-wheels.” God is here represented as driving round the earth, and from the clouds the paths of his chariot everywhere scattering blessings upon mankind. This is an instance of the bold and sublime imagery for which the Hebrew poetry is so remarkably distinguished. God is elsewhere described as riding on the clouds during a storm of rain or thunder, Psalm 18:9, 10, 11. Some read, “thy orbits,” and understand all the circling seasons of the year, as ruled by the courses of the heavenly bodies.

ftb464 “By desert or wilderness,” observes Dr Shaw, “the reader is not always to understand a country altogether barren and unfruitful, but such only as is rarely or never sown or cultivated; which, though it yields no crops of corn or fruit, yet affords herbage, more or less, for the grazing of cattle, with fountains or rills of water, though more sparingly interspersed than in other places.”

ftb465 The phrase, “the pastures are clothed with flocks,” cannot be regarded as the vulgar language of poetry. It appears peculiarly beautiful and appropriate, when we consider the numerous flocks which whitened the plains of Syria and Canaan. In the Eastern countries, sheep are much more prolific than with us, and they derive their name from their great fruitfulness; bringing forth, as they are said to do, “thousands and ten thousands in their streets,” <19E413>Psalm 144:13. They, therefore, formed no mean part of the wealth of the East.

PSALM 66

ftb466 “This psalm is anonymous; nor can we, with certainty, determine to what time it relates. Venema refers it to the reign of Hezekiah, and supposes it to celebrate the deliverance which was effected by the destruction of Sennacherib’s army. Rudinger is of opinion, that it celebrates the opening of the sacred temple, after the return from Babylon. It must be owned, that we have nothing but conjecture to offer on this subject; yet it appears to me that the latter of these opinions is the most probable.” — Walford.

ftb467 “Ou, mettez gloire a sa louan” — Fr. marg. “Or, put glory to his praise.”

ftb468 “Generalis est praefatio, quam mox sequentur hypotheses.” — Lat. “C’est une preface generale, dont les applications speciales suivent incontinent apres.” – Fr.

ftb469 Hammond’s objection to this is, that if rwbk, glory, were in the construct state, governing the noun which follows, and giving this reading, the glory of his, praise, the vowel should be changed from, , kamets, to, segol.

ftb470 This is Aben Ezra’s view. He would read, “Make your glory his praise;” that is, let it be your glory to praise him.

ftb471 “Est enim hoc praecipuum laudis sacrificium, ut habetur, Psalmo 50:14, 23, ac verum etiam testimonium pietatis. — Lat. “Car c’est le principal sacrifice, que le sacrifice de louange, etc., et aussi le vray tesmoignage de piete.” — Fr.

ftb472 Defectores. — Lat. Apostats. — Fr. The original word is µyrrwsh, hassorerim, from rws, sur, to turn aside.

ftb473 “On this Theodoret remarks, that when men bless God they offer him words only; but when God blesses man, it is not in word only, but in deed; an abundance of good things always accompanying the benediction.” — Cresswell ftb474 “Haec enim experimentalis (ut ita loquar) notitia magis afficit.” — Lat. “Car ceste cognoissance d’experience et de prattique esmeut d’avantage.” — Fr.

ftb475 Our English version renders the word in this last sense. Hammond, with Calvin, prefers reading, “over the world.” “That µlw[,” says he, “αίὼν, as the English age, signifies not only time and duration, but also the men that live in any time, there is no question. And then µlw[ lçwm, must here most properly be rendered ruling the world, or over the world; and so the Chaldee certainly understood, who read, ‘who exerciseth dominion over the world;’ and so I suppose the LXX. their ‘δεσπόξουτι τοῦ ἀιῶνος,’ ‘having dominion over the world,’ doth import.” The Vulgate, in this instance not following the Septuagint, has “in aeternum,” “for ever.”

ftb476 To ride over; signifies to insult or tyrannise over. But here the image may be taken from the trampling of war-horses in the day of battle. The cavalry, in the field of battle, pay no regard to the fallen, the dying, and the dead, but tread promiscuously upon all that come in their way, “Thou hast permitted us,” says Dr Adam Clarke, “to fall under the dominion of our enemies, who have treated us as broken infantry are when the cavalry dashes among their disordered ranks, treading all under their horses’ feet.”

ftb477 “In planitiem.” — Lat. “En lieu plantureux.” — Fr.

ftb478 “Per naufragium et incendium transiisse.” The French version reads, “Par l’eau et par le feu;” but it is important to retain the original more closely, as giving what Calvin considered to be the sense of the words in the text. Fire and water, the one of which elements consumes, while the other suffocates, is a proverbial expression, signifying, as our author afterwards states, extreme danger and complicated calamities. “When thou passest through the waters, I will be with thee; when thou walkest through the fire, thou shalt not be burnt,” Isaiah 43:2. See also Psalm 32:6; Ezekiel 16:6, 7; Numbers 31:23. Those things are said to come into or to pass through the fire, which abide the same, without being consumed; and which, like metals, lose only thereby their dross.

ftb479 Cresswell takes this view. His note on the place is, “‘Into a wealthy place,’ literally into an irriguous region, (comp. Judges 1:15,) i.e., into a fertile country, a land of abundance, the promised land: comp. Exodus 3:8.”

ftb480 Here Calvin, as well as our English Bible, joins incense with rams, appearing to mean by incense, offering by fire, the smoke produced by the sacrifice. But the burning of incense was a distinct offering from that of animal sacrifices; and therefore many critics read the verse so as to make incense a distinct offering. Thus Horsley, altering the punctuation, translates,

*“Offerings of fatlings I will offer unto thee, with incense;* *“I will sacrifice rams, bullocks, and full-grown goats.”*

This, we think, gives an improved view of the passage. It may be here observed, that the Hebrews were not allowed to sacrifice other animals than these three kinds, rams, bullocks, and goats.

ftb481 “Le Prophere loue yci le perfum de son holocauste, combien qu’il n’en peust monter au ciel qu’ une odeur puante et infecte: mais il faut noter que les beliers et autres bestes qu’on sacrifioit flairoyent bon devant Dieu, entant que c’estoyent figures de Iesus Christ.” — Fr.

ftb482 In the original, the prefix b, beth, for with is omitted, but it is evidently understood. The reading is simply yp, my mouth, for ypb, bephi, with my mouth. It is not uncommon in Hebrew for some word or phrase to be omitted, which must be supplied by the reader, in order to complete the regular or full construction. Thus in Psalm 114: 8, to the words µymAµga, agam-main, a pool of waters, the letter l, lamed, is to be supplied, µgal, laagam, into a pool of, etc.

PSALM 67

ftc1 With this agrees the opinion of the ancient Jews, who apply this psalm to future times, to the world to come, the times of the Messiah. The particular time and occasion of its composition can only be conjectured. Bishop Patrick thinks that it was probably composed by David, when, having brought the ark to Jerusalem and offered sacrifices, as promised in the psalm foregoing, verse 15, he blessed the people in the name of the Lord of Hosts, (2 Samuel 6:17, 18.) Horsley views it as “a hymn for the feast of tabernacles, prophetic of a general conversion of the world to the worship of God.” Calmet is of opinion that the composition of this, as well as of the two preceding psalms, was posterior to the return of the Jews from Babylon; and that the particular occasion was the restoration of fertility to the soil after the protracted drought and scarcity recorded by the prophet Haggai, (Haggai 1:10,11; 2:17-19.) But though the particular time and occasion on which it was written cannot with certainty be determined, it is evidently a prayer of the ancient Church for the appearance of the Messiah, and the universal diffusion of his gospel.

ftc2 This verse contains a manifest allusion to the blessings which the priests were taught to pronounce upon the people of Israel, (Numbers 6:24-26.)

ftc3 God, even our own God, will bless us, God shall bless us. There is here again clearly an allusion to the formula of blessing in Numbers 6:24-26, where the name of God is, as here, repeated three times in succession.

ftc4 “A fin que par la clarte d’icelle les Gentils soyent amenez a la participation de la mesme esperance.” — Fr.

ftc5 “The petition here offered is, that the Gospel, God’s ‘way,’ might be universally spread; — a prayer that is not yet accomplished, but is in progress towards completion. The mention of nations and peoples, all of them, intimates, that the time which is the object of supplication is the time when God will no longer be the God of the Jews, but of the Gentiles also.” — Walford.

PSALM 68

ftc6 As to the time and occasion of the composition of this psalm, the majority of interpreters refer it to the translation of the ark from the house of Obed-Edom to Mount Zion, and with this every part of it would, no doubt, harmonize. But other critics, as Drs Geddes, Boothroyd, and Morrison, think (and Calvin’s opinion seems to be the same) that it was penned after some great victory; probably after David’s signal victory over the Ammonites and Syrians, when the ark was brought back in triumph to Jerusalem, (1 Chronicles 19:1019.) That the ark accompanied the army in those ways we learn from the words of Uriah to David, in 2 Samuel 11:11, compared with 2 Samuel 12:31. As every thing under that dispensation was typical or prophetical, it is very natural to regard the triumphant manner in which the ark ascended the holy mountain, as an emblem of the far more triumphant and glorious ascension of the Lord Jesus Christ (of whom the ark, and the tabernacle, and the temple itself, were all figures) to the highest heavens, after he had overcome his own and his people’s enemies; and in this application the 18th verse of this psalm is quoted by the Apostle Paul, (Ephesians 4:8, 9.)

This inspired composition, though highly sublime and beautiful, is universally acknowledged by critics to be of very difficult interpretation. Dr Adam Clarke pronounces it “the most difficult psalm in the whole Psalter;” and, after quoting the words of Simon de Muis, — who observes, that “it may not be improperly termed the torture of critics, and the reproach of commentators,” — he says, “There are customs here referred to, which I do not fully understand: there are words whose meaning I cannot, to my own satisfaction, ascertain; and allusions which are to me inexplicable. Yet of the composition itself I have the highest opinion: — it is sublime beyond all comparison; — it is constructed with an art truly admirable; — it possesses all the dignity of the sacred language; — none but David could have composed it; and, at this lapse of time, it would require no small influence of the Spirit that was upon him to give its true interpretations.”

ftc7 “C’est, Qui est Jah, ou l’Eternel? “ — Fr. marg. “That is, Who is Jah, or Jehovah?” Jah seems simply a contraction of the word Jehovah, the name which expresses, as far as can be expressed by words, the essence, self-existence, and eternity of the Supreme Being.

ftc8 The original word twrçwkb, bakosharoth, which Calvin renders, with chains, is rendered by Dathe, ad abundantiam; and by Berlin, ad opimitates; and is explained by Simeon, in his Lexicon, as “loca omnibus affluentia proprie abundantiae.” According to Gesenius, hrçwk denotes “happiness, abundance, prosperity.” The LXX. render

it ἐν ἀνδρεία, in strength, i.e., bound firmly. Fry reads, “Bringing forth prisoners into scenes of plenty.”

ftc9 That passage contains the words which Moses used when the ark began a procession. Whenever the tabernacle was moved, and the Levites marched onward, bearing upon their shoulders the ark of the covenant, and the whole host of Israel proceeded on their march, “Moses said, Rise up, Lord,” etc. Martin observes, that “the God whom these opening words of the psalm have in view is manifestly the same of whom it is said in verse 18, that he ascended up on high, and led captivity captive. Now he of whom that is said, being, according to the interpretation of the Apostle Paul, (Ephesians 4:8,) Jesus Christ, the Son of God, it clearly follows that it was the Son of God, the true God, Jehovah the eternal God, whom the Prophet had in his eye in the first verse and in the rest of the psalm.” See Appendix.

ftc10 As wax melteth before the fire, “a proverbial expression, denoting speedy dissolution, consumption, and death.” — Bythner.

ftc11 “Sed quasi fumo hebetari nostros oculos; falli etiam nos in ipsa duritie, quia non reputamus solo Dei conspectu liquefieri montes ipsos.” — Lat. “Mais qu’il y a comme une fumee qu’il nous esblouist les yeux; semblablement que nons nous abusons quant a leur durete et obstination; pource que nous ne venons point a considerer qu’au seul regard de Dieu les montagnes mesmes fondent et s’ecoulent.” Fr.

ftc12 The reading of the Septuagint is, ‘Οδοποιήσατε, “Make way.” The Hebrew word wls, sollu, has this sense, as well as that of exalt. In two passages in Isaiah, the forms of expression are very like the present passage, (Isaiah 57:14,) “Cast ye up, cast ye up, prepare the way;” and (Isaiah 62:10,) “Cast up, cast up the highway.” Jerome has, “Praeparate viam,” “Prepare yea way.” Walford adopts the same translation, — “Prepare a way for him who rideth through the deserts,” — which he explains in the following note: “The imagery is borrowed from the custom of Eastern princes, who sent pioneers before their armies, to reduce the hills, and carry raised roads through the valleys, to facilitate their progress. God is described as riding through the deserts, from his having accompanied Israel through the wilderness, to conduct them to Canaan.”

ftc13 The word twbr[b, baaraboth, here rendered the clouds, or the heavens, is by the LXX. translated the west, as if it were derived from br[, ereb, evening; and by the Vulgate, “Super occasum,” “Upon the going down of the sun.” Others translate it “deserts.” Thus, Jerome reads, “ascendenti per deserta,” “for him that rideth through the deserts.” In this he is followed by Dr Boothroyd, Bishops Lowth and Horsley, Drs Kennicott and Chandler, Fry, and others; but critics of no less note read heavens, as Paginus, Buxtorf, and Hammond. “The feminine hbr[,” says this last critic, “is frequently taken for a plain, and so for the desert; but twbr[, in the plural, is acknowledged by the Hebrews to signify the heavens.” The idea is altogether fanciful which has been put forth by some, that this word, which frequently signifies a plain or desert, is applied to the highest heavens, “either as being plain and void of stars, and so a kind of superior desert, without anything in it, or (as the learned Grotius piously conjectures from 1 Timothy 6:16) because, as a desert, it is ἀπρόσοιτον, not approached or approachable by any.”

ftc14 This is the rendering in all the ancient versions, as the Septuagint, Chaldee, Syriac, Vulgate, etc. Many instances might be produced in which b it is redundant; as, for example, Exodus 32:22, Proverbs 3:26.

ftc15 This is the translation given by Horsley, who applies the passage to Christ; and his criticism upon it is excellent. “Upon mature consideration,” says he, “I am inclined to take the text as it stands, and render it literally with Jerome, ‘In Jah is his name;’ i.e., his name, who is riding through the wilderness, is in Jehovah, in the Self-existent One. He who led the armies of Israel through the wilderness, when they first came up from Egypt, was Christ. He who brought the captives home from Babylon was Christ. He who shall finally bring the revolted Jews home to his Church, and, in a literal sense, bring the nation home to its ancient seat, is Christ. Christ, therefore, is intended here, under the image of one riding through the wilderness, (‘ascendenti per deserta,’ Jerome,) not upon the heavens, at the head of the returning captives. ‘His name is in Jah:’ Christ’s name is in Jehovah. µç, ‘the Name,’ is used, in the Hebrew language, for the thing imperfectly apprehended, to which, however, a name belongs. Thus, for God all languages have a name; and all men have an idea of the Being intended by that name, as the First Cause, the Maker, and Governor of the universe. Yet the human intellect, — we may say, more generally, the created intellect, — comprehends not the nature of this Great Being, nor can it enumerate his attributes. ‘The name of God’ is the incomprehensible Being who is all that the name imports, more than is expressed; more, at least, than any name can express to the finite understanding. Thus, when we are commanded to fear the name of God, the injunction is, that we carry in our minds a constant fear of the Being to whom that name belongs. The name, therefore, of Christ is Christ himself, considered as known by a name, but yet imperfectly understood, or rather incomprehensible in his nature. The sentence, ‘His name is in Jehovah,’ is an emphatical assertion of his divinity, introduced here to justify and enforce the worship enjoined. ‘Sing unto God, sing praises to his name: cast up a way for him that is riding through the wilderness.’ Who is he that is riding through the wilderness, that we should pay him this respect? ‘He,’ says the Psalmist, ‘who cannot be described.’ ‘His name is in Jah.’ His name and his nature are involved in the name and nature of the Godhead. Name him: you name the Allglorious One. Name the All-glorious One: you name him. Name him as distinct from the All-Good and Glorious: you name him not aright.”

ftc16 This verse and the preceding scem to be copied from the Song of Deborah, Judges 5:4, 5.

ftc17 “C’est, par ta volonte et liberalite.” — Fr. marg. “That is, by thy free will and liberality.”

ftc18 Thy congregations, or company. This is the reading adopted also by Dathe, Berlin, and De Rossi; and it “is a much better exposition than those of the two latest English translators, Bishop Horsley and Mr Fry: —

*‘Thy flocks dwelt in the mansion which thou preparedst.’ — Horsley.* *‘Thy food settled upon it.’ — Fry.”*

Rogers’ Book of Psalms in Hebrew, etc., volume 2, Page 220.

ftc19 Heb. Shall shake out, i.e., from the clouds, a liberal rain.

ftc20 Ainsworth reads, “a rain of liberalities.” Horsley, “a shower of unmerited kindnesses;” “literally,” says he, “a plentiful rain, rain being used here metaphorically.”

ftc21 Dr Geddes here observes, that “the poet passes rapidly from former times to his own days, and the occasion of composing his psalm, namely, the discomfiture and flight of the combined kings of Syria, Ammon, Moab, and Edom: for with all these David had been engaged in this war.”

ftc22 The original word for “the women who announce” is twrçbmh, hamebasseroth. It is from rçb, bisser, “to announce joyous tidings;” and, being a participle of the feminine gender, is very properly referred to women, who were wont to celebrate victories, or any kind of good news, with songs and music. But we find it on one occasion used to express melancholy news, (1 Samuel 4:17.) The women here are represented as announcing the victory by singing congratulatory songs. All the difficulty is, whether twrçbmh, hamebasseroth, be in the dative or the genitive case. If in the genitive case, then abx, tsaba, which Calvin renders army, must, as Hammond observes, be rendered company — great was the company of the women who thus sang; and abx, an host, is often taken for the congregation or assembly employed in the service of God. But it, may also be taken in the dative, as the same critic remarks, and as Calvin here renders it. Castellio gives a similar translation. “And thus the LXX. may be understood: O Θεός Κύριος δώσει ρῆμα τοῖς εὐαγγελισαμένοις (I suppose it should be ταῖς εὐαγγελισαμείαις) δυνάμει πολλῆ; ‘the Lord shall give the word or matter to the women that evangelise to or for the great army;’ i.e., which supply the office of proecones thereto, in proclaiming their victories; though it is certain the Latin that renders it ‘virtute multa,’ ‘by much virtue,’ did not thus understand it.” — Hammond.

ftc23 “Et posteriora ejus in pallore auri.” — Lat. In the French it is, “Et laquelle par derriere est comme fin or bien jaune;” — “and which behind is as fine yellow gold.”

ftc24 “Ou, elle fust blanche.” — Fr. marg. “Or, it was white.”

ftc25 The interpretation of this verse is attended with great difficulty. Speaking of it and the following verse, Dr Lowth says, “I am not at all satisfied with any explication I have ever met with of these verses, either as to sense or construction, and I must give them up as unintelligible to me. Houbigant helps out the construction in his violent method: ‘Aut invenit viam, aut facit.’” It is pretty generally admitted, that in the first part of this verse a “state of wretchedness and distress,” as Calvin remarks, is indicated; but it is difficult to ascertain the meaning of the word µytpç, shephataim, which he renders pots, and, consequently, to ascertain to what the allusion particularly is. None of the old translators have so rendered it; and numerous significations have been given to it. The Chaldee renders it, “bounds in the divisions of the way;” the Syriac and Arabic, “paths” or “ways;” the Septuagint, κλήρων, “allotments,” “inheritances,” or “portions,” apparently deriving the word from tpç, divisit, ordinavit, and perhaps attaching to it a similar idea as in the preceding translations, men’s portions of land or possessions having been divided and distinguished by paths. Jerome, adhering to the Septuagint, makes it “inter medios terminos.” Thus, the word will not be without significance, expressing a forlorn and wretched condition, lying down betwixt the bounds; that is, in the highways. But many modern critics think that it signifies something in relation to pots, and that it may very probably be the same as that which the Arabs call ypata, Athaphi, stones set in a chimney for a pot to rest on, the pots being without legs. “Of these,” says Hammond, “the Arabians had three, and the third being commonly (to them in the desert) some fast piece of a rock, or the like, behind the pot, — as in a chimney the back of the chimney itself, and that not looked on as distinct from the chimney, — the other two at the sides, which were loose, might fitly be here expressed in the dual number µytpç; and then the lying between these will betoken a very low, squalid condition, as in the ashes, or amidst the soot and filth of the chimney.” “These two renderings,” he adds, “may seem somewhat distant; and yet, considering that the termini or bounds in divisions of ways were but heaps of stones, or broken bricks, or rubbish, the word µytpç, which signifies these, may well

signify these supporters of the pots also, in respect of the matter of these being such stones or broken bricks.”

Parkhurst takes a view somewhat similar to this last interpretation. He reads, “among the fire ranges,” or “rows of stones.” “Those,” says he, “on which the caldrons or pots were placed for boiling; somewhat like, I suppose, but of a more structure, than those which Niebuhr says are used by the wandering Arabs. ‘Their fire-place is soon constructed: they only set their pots upon several separate stones, or over a hole digged in the earth.’ Lying among these denotes the most abject slavery; for this seems to have been the place of rest allotted to the vilest slaves. So, old Laertes, grieving for the loss of his son, is described by Homer (in the Eleventh Book of the Odyssey) as, in the winter, sleeping where the slaves did, in the ashes near the fire: —

‘—Oqi dmwev eni oikw En koni agci purov.’”

See his Lexicon on tpç ii.

The Chaldee has “broken bricks,” or “rubbish,” that are thrown away; the word, according to this sense, being derived from hpç, shephah, to bruise, to trample on. A similar noun, tpça, ashpoth, derived from the verb hpç, is used in <19B307>Psalm 113:7, for a dunghill, or the vilest place, whither all kinds of rubbish are cast out, and where the poor are said to lie. When Job was brought by Satan to the lowest depths of affliction, he sat down among the ashes, and scraped himself with a potsherd, which indicated the state of extreme sadness and debasement to which he was reduced. If this is the sense here, “lying among the broken bricks or rubbish” expresses, in like manner as the preceding translations, the most mean, dejected, and wretched condition.

Harmer’s attempt to explain this passage is at least very ingenious: — As shepherds in the East betake themselves, during the night, for shelter to the caves which they find in their rocky hills, where they can kindle fires to warm themselves, as well as dress their provisions, and as doves, as well as other birds, frequently haunt such places, he conjectures that the afflicted state of Israel in Egypt is here compared to the condition of a dove making its abode in the hollow of a rock which had been smutted by the fires which the shepherds had made in it. He supposes the word here translated pots to mean the little heaps of stones on which the shepherds set their pots, there being a hollow under them to contain the fire. — Harmer’s Observations, volume 1, pp. 176, 177.

Gesenius thinks the word is equivalent to µytpçmh, hammishpethaim, which occurs in Judges 5:16, and which our English version makes “sheepfolds,” the only difference between the two words being, that the word here wants the formative letter m, mem. Thus, it may refer to the condition of the Israelites when living among their flocks in the wilderness. We have not yet exhausted the different significations affixed by commentators to this word; but, without referring to more, we shall only add, that, according to some, the allusion is to the condition of the Israelites in Egypt, who were doomed to the drudgery of brick-making and pottery, and had probably to sleep among the brick-kilns or earthenware manufactories in which they were employed.

With respect to the second clause of the verse, in which an image taken from the dove is introduced, a difficulty which has been stated is, how her feathers can be said to resemble yellow gold. From the circumstance, that the splendor of gold is here intermingled, Harmer concludes that this is not a description of the animal merely as adorned by the hand of nature, but that the allusion is to white doves that were consecrated to the Syrian deities, and adorned with trinkets of gold, the meaning being, “Israel is to me as a consecrated dove; and though your circumstances have made you rather appear like a poor dove, blackened by taking up its abode in a smoky hole of the rocks, yet shall you become beautiful and glorious as a Syrian silver-coloured pigeon, on which some ornament of gold is put.” — Harmer’s Observations, volume 1, p. 180. But there are certainly doves which answer to the description here given, some of them having the feathers on the sides of the neck of a shining copper color, which in a bright sun must resemble gold. See Encyc. Brit. Art. Columbia. Besides, the reference is not necessarily to the color of gold, but to its brilliancy. How highly poetical an emblem, to depict the glorious change effected in the condition of the Hebrews by the deliverance which God had

granted them over the proud and formidable enemies who had kept them in the degrading condition represented in the first clause of the verse!

ftc26 Salmon is the name of a mountain in Samaria, in the tribe of Ephraim, (Judges 9:48,) white with perpetual snow.

ftc27 Carrieres, in his paraphrase, has, “You became white as snow on mount Salmon.” “We certainly think,” says the author of the Illustrated Commentary upon the Bible, “that Carrieres has seized the right idea. The intention evidently is, to describe by a figure the honor and prosperity the Hebrews acquired by the defeat of their enemies, and to express this by whiteness, and superlatively by the whiteness of snow. Nothing can be more usual in Persia, for instance, than for a person to say, under an influx of prosperity or honor, or on receiving happy intelligence, ‘My face is made white;’ or gratefully, in return for a favor or compliment, ‘You have made my face white;’ so also, ‘His face is whitened,’ expresses the sense which is entertained of the happiness or favor which has before been received. Such a figurative use of the idea of whiteness does, we imagine, furnish the best explanation of the present and some other texts of Scripture.”

ftc28 Instead of “in Salmon,” the Targum has, “in the shade of death;” and Boothroyd has,

*“The Almighty having scattered these kings,* *hath by this turned death-shade to splendor.”*

Walford gives a similar version, and explains the meaning to be, “Though you have been in bondage and the darkness of a dejected condition, you are now illuminated with the splendor of victory and prosperity.”

ftc29 That is, it was so called from the dark shade produced by its trees.

ftc30 “Que comme les neiges font blanchir ceste montagne, laquelle de soy est obscure et noire, ainsi quand il a pleu a Dieu d’oster l’obscurite qu’apportoit l’affliction des ennemis, lors on a veu la terre reluire d’un lustre naif, et par maniere de dire, porter une face joyeuse.” — Fr.

ftc31 “La montagne des hauteurs,” “the hill of highnesses or eminences.” — Fr. That is, (says Calvin, on the margin,) “treshaute,” “very high.” The literal rendering of the original words is, “a hill of gibbosities,” “a hill with humps,” i.e., projections, eminences. This seems peculiarly applicable to Bashan, which had many tops; and this may explain the origin of the name of that mountain. It has its name from ˆç, a tooth; and ˆçb rh, the mountain with teeth, might be given to it, from the appearance of the face of it studded over with small hills. See Street, in loco. What is here rendered “a high hill,” is, in the Septuagint, rendered όρος τετυρωμένον, and in the Vulgate, “mons coagulatus,” “cheesey, full of cheeses;” or, as Hammond renders it, “a hill that yielded much butter and cheese,” Bashan being a rich and fertile mountain beyond Jordan. Horsley has, “a hill of lofty brows;” and Fry, “a hill of swelling heights.”

ftc32 The word here rendered leap ye “occurs only here,” observes Hammond, “and is by guess rendered to leap, or lift up, or exalt one’s self; but may best be interpreted, not leap as an expression of joy, but lift up, or exalt yourselves, as an effect of pride;” and he understands the meaning to be, Why do ye lift up or exalt yourselves, ye high hills, God not having chosen any of the highest hills to build his temple on, but the hill of Zion, of a very moderate size, lower than the hill of Hermon, and at the foot of it, (<19D303>Psalm 133:3.) Some Jewish commentators, founding their opinion on the cognate Arabic word rxr, would render it, to look after. This gives the same sense. What look ye for? what expect ye, ye high hills, to be done to you? Ye are not those which God has chosen to beautify with his glorious presence, but mount Zion is the object of his choice. Aquila and Jerome read, “Why contend ye?” Dr Chandler renders it, “Why look askance?” i.e., “with jealous leer malign,” as Milton expresses it. “Why are ye jealous?” Horsley, following Jerome, has, “For what would ye contend?”

ftc33 “The Psalmist,” says Horsley, “having settled the Israelites between their hills, proceeds to the circumstance of God’s choice of a hill for the site of his temple. He poetically imagines the different hills as all ambitious of the honor, anxiously waiting God’s decision, and ready to enter into a jealous contention; watching each other with an anxious eye. The lofty hill of Bashan first puts in his claim, pleading his stately height —

*The hill for God is the hill of Bashan;* *A hill of lofty brows is the hill of Bashan.*

The Psalmist cuts short the contention —

*For what would ye contend, ye hills of lofty brows?* *This is the hill desired of God for himself to dwell in;* *Yea, Jehovah will dwell in it for ever.”*

ftc34 The words ˆanç ypla, alphey shinan, which Calvin renders “thousands of angels,” are literally “thousands of repetition;” the noun ˆanç, shanan, being derived from hnç, shanah, he repeated or reiterated. Accordingly, the reading which many prefer is, “The chariots of God are twenty thousand thousands multiplied or reiterated.” Hammond, who adopts this translation, observes, that “though angels are not mentioned, they are to be understood, as Jude 14, μυριάδες ἁγίαι, holy myriads.” Horsley reads, “Twenty thousand thousand of thousands is the cavalry of God.” “The cavalry of God,” says he, “is every thing in nature which he employs as the instruments or vehicles of his power. The image, which some would introduce here of God riding in a car drawn by angels, I cannot admire; nor do I think that it is really to be found in any passage of Scripture rightly understood.” But God, though not here represented as riding on a car drawn by angels, is undoubtedly, in the most magnificent style of Eastern poetry, represented as riding on his exalted car, attended by legions of angels, mounted also on cars. Comp. Deuteronomy 32:3, and 2 Kings 6:16. French and Skinner give a different view of the passage, which brings out a very good sense —

*“God hath been to them [the Ισραελιτεσ twice ten thousand chariots,* *Even thousand of thousands.”*

Chariots were much used in war by the nations of antiquity; and the chosen people were forbidden to use chariots and horses in war; but God was to them as effectual a safe-guard as innumerable war-chariots would have been. He was “the chariot of Israel, and the horsemen thereof,” 2 Kings 2:12. Comp. Psalm 20:7. And in his protection and aid they were to trust. “When thou goest out to battle against thine enemies, and seest horses, and chariots, and a people more than thou, be not afraid of them: for the Lord thy God is with thee, which brought thee up out of the land of Egypt.” “For the Lord your God is he that goeth with you, to fight for you against your enemies to save you,” (Deuteronomy 20:1 and 4.)

ftc35 “That is, a number of prisoners captive. See Judges 5:12; Esther 2:6; Isaiah 20:4.” — Archbishop Secker. See the like phrase in 2 Chronicles 28:5, 11; Numbers 21:1; Deuteronomy 21:10. “The allusion may be to public triumphs, when captives were led in chains, even kings and great men, that had captivated others.” — Dr Gill.

ftc36 Hebrews µdab baadam, in man, “in human nature,” says Dr Adam Clarke, “and God, manifest in human flesh, dwells among mortals.” “The gifts which Jesus Christ distributes to man he has received in man, in and by virtue of his incarnation, and it is in consequence of his being made man that it may be said, ‘the Lord God dwells among them;’ for Jesus was called Immanuel, ‘God with us,’ in consequence of his incarnation.”

ftc37 The Hebrew here is not hwhy, Jehovah, but hy, Jah.

ftc38 “It is worthy of remark, that whilst µyhla occurs twenty-six times, ynda seven times, and la five times in this psalm, hwhy only occurs twice.” — Rogers’ Book of Psalms in Hebrew, etc. volume 2, p. 221.

ftc39 Paul’s words are not exactly those of the Septuagint, the present reading of which is, έλαβες domata ἐν ἀνθρώπω, “Thou hast received gifts for man;” while Paul’s words are, έδωκε δόματα τοῖς ἀνθρώποις. But Bloomfield thinks that ἐν ἀςθρώπω in the Septuagint is a corruption for ejpj ἀνθρώποις; and that Paul read in that version έλαθες domata ejpj ανθρώποις, which is the true sense of the Hebrew words, being no other than this, “Thou hast received gifts on account of men;” i.e., to give to men. Paul, therefore, might say έδωκε instead of έλαθες ἐπί, to make the sense plainer; as also does the Chaldee Paraphrast, and the Syriac and Arabic translators. Paul’s words are evidently not intended to be a regular quotation, as appears from his changing the second person into the third.

ftc40 “The word µm[, amas, which we translate to load, signifies to lift, bear up, support, or, to bear a burden for another. Hence it would not be going far from the ideal meaning to translate, ‘Blessed be the Lord, day by day, who bears our burthens for us.’” — Dr Adam Clarke.

Boothroyd, on the contrary, asserts, that “as an active verb it signifies ‘to load, to lay a burthen on another,’ but in no instance to bear or support one, 1 Kings 12:2.”

ftc41 The Septuagint has, Τοῦ Κυρίου διέξοδοι τοῦ θανάτου, “To the Lord belong the passages of death,” expressing the ways by which death goes out upon men to destroy them. The Vulgate has, “exitus mortus,” “the goings out of death;” and the Chaldee Paraphrast, “From before the Lord, death, and the going out of the soul to suffocation, do contend or fight against the wicked.” Hammond follows the LXX. He observed, that the original words “must literally be rendered goings forth to death, and must signify the several plagues and judgments inflicted by God on impenitent enemies, the ways of punishing and destroying the Egyptians and Canaanites, drowning in the sea, killing by the sword, infesting by hornets, etc.; and these are properly to be attributed and imputed to God, as the deliverances of the Israelites, his people, in the former part of the verse; and to this sense the consequents incline, verse 21, ‘Even God shall wound.’ Horsley reads the verse,

“He that is our God is a God of salvation, And for death are the goings forth of the Lord Jehovah;

“i.e.,” says he, “When Jehovah takes the field, deadly is the battle to his enemies.”

ftc42 Agreeably to this, Hewlett observes, that the “issues of death mean the many providential escapes and deliverances from death;” and Boothroyd reads,

“For to Jehovah we owe our escapes from death.”

The Syriac version has, —

“The Lord God is the Lord of death and of escaping.”

ftc43 Bishops Hare and Horsley suppose that there is here an allusion to the usage of the people in those Arabian regions, who nourished their hair on the crown of their head, that by their unshorn heads and shaggy hair they might appear more fierce. “The expressions, ‘the head,’ and ‘the hairy crown,’” observes Bishop Horne, “denote the principal part, the strength, the pride, and the glory of the adversary which was to be crushed;” and Roberts, in his Oriental Illustrations, observes, that “this language, ‘wounding the crown of the hair,’ still used in the East, is equivalent to saying, ‘I will kill you.’”

ftc44 Or, “I will bring again from Bashan,” may be thus explained. I will perform for my people the like wonders which I did in the days of old; I will render them victorious over their proud enemies, as I before enabled them to triumph in the conflict with Og king of Bashan, (Deuteronomy 3:3, 4;) and I will deliver them from the greatest dangers, as I saved them from the Red Sea, by opening up a passage for them through the midst of it.

ftc45 Walford considers the persons here intended, not God’s people, but their enemies. “It is evident,” says he, “from the next verse, that the persons who are here meant are the enemies of God and his people; because the purpose for which they were to be brought was, that his people might completely triumph over them in their utter slaughter and destruction. These, he says, I will bring back from Bashan, and from the abysses of the sea; thus referring to the victories that had been gained over the kings of the Canaanites, and the triumph of Israel at the Red Sea. The design of this declaration is, to express the determination of God to bring forth all his enemies to destruction: be they on the heights of Bashan, or in the profoundest depths of the ocean, they shall not escape; his hand will lay hold upon them, and his power utterly destroy them. In Amos 9:2, and in Obadiah 4, there are two sublime illustrations of the sentiment that is here delivered.” “Bashan was east of Judea,” says Boothroyd, “and the sea in the west, so that the meaning is, that God would bring his enemies from every quarter to be slain by his people.”

ftc46 “This doubtless refers to the order of the procession then on its march, and to that of religious processions in general. In the religious and festal processions of the Hindoos there is the same order and classes of performers. The singers, men and women, precede, singing songs appropriate to the occasion; and then the players on instruments follow after.” — Illustrated Commentary upon the Bible.

ftc47 “The musical instrument here rendered ‘timbrels’ was a sort of small drum, carried in the hand, (Exodus 15:20,) and played on by beating with the hand or fingers, as is probable from Nahum 2:7. It was used both on civil and religious occasions; and is often mentioned, as here, to have been beaten by women, but was sometimes played on by men. It was very like, if not the same kind of instrument as the modern Syrian diff, which is described by Dr Russell as ‘a hoop, (sometimes with bits of brass fixed in it to make a jingling,) over which a piece of parchment is distended. It is beat with the fingers; and is the true tympanum of the ancients, as appears from its figure in several relievos representing the orgies of Bacchus, and the rites of Cybele. It is worth observing, that, according to Juvenal, the Romans had this instrument from Syria.’ Niebuhr also has given us a similar description, and a print of an instrument which, (according to his German spelling,) he says, they call doff: He informs us that they ‘hold it by the bottom, in the air, with one hand, while they play on it with the other.’ The Oriental diff appears to be very like what is known to the French and English by the name of tambourine.” — Mant.

ftc48 “A metaphor denoting the posterity of Israel, springing, as it were, from a common source or fountain.” — Mant. Bishop Hare’s conjectural emendation gives a good sense; but it seems unnecessary. Instead of rwqmm, mimmekor, he proposes to read rwqm, mekor; and then the passage would run thus: —

“The fount whence blessings spring to Israel’s race.”

Horsley reads, “The Lord of the stock of Israel;” and explains it of the Messiah, who was of the stock of Israel according to the flesh. Fry conceives that the reading more strictly may be, “from the quarry of Israel; dug, as it were, from this pit, hewn from this rock. See Isaiah 51:1.”

“They blessed Elohim in the congregations, The Lord from the stock of Israel, (or from the quarry of Israel.)”

ftc49 Zebulun and Naphtali were in Galilee, divided from the country of the half-tribe of Manasseh; the former by the Jordan, the latter by the Lake of Gennesareth.

ftc50 Why these tribes in particular? May it be, Judah (having, instead of Reuben, succeeded to the blessing which conveyed the privilege of having the Chief Ruler and Messiah of his line) and Benjamin (ry[x)

the youngest? or Judah and Benjamin, as two of the tribes most southern and nearest to Jerusalem; and Zebulun and Naphtali, as two of the most northern and most remote? as another way of expressing ‘from Dan to Beersheba,’ to include them all.” — Dr Lowth.

ftc51 Of other conjectures the following are a specimen: “As for Zebulun and Naphtali, why their names are here added rather than any of the other tribes, the reason may, perhaps, best be taken from what we find prophesied of those two (Genesis 49 and Deuteronomy 33 and Judges 5.) by Jacob and Moses and Deborah, that learning and knowledge should be most eminent in those two tribes. Of Naphtali it is said, (Genesis 49:21,) ‘Naphtali is a hind let loose; he giveth goodly words;’ and of Zebulun, (Judges 5:14,) ‘They shall handle the pen of the writer.’” — Hammond. “It then specifies the tribes of Judah, Zebulun, and Naphtali, not as if they were the only tribes present, but as occupying, perhaps, the foremost ranks of the procession, and followed by all the other tribes.” — Walford.

ftc52 “Car David appelant yci ceux qui devoyent faire le plus grand devoir et estre les premiers a annoncer les louanges de Dieu, n’eust pas fait mention de ceste acte qui estoit ignominieux, et tendoit grandement a leur deshonneur.” — Fr.

ftc53 The Septuagint has, “There is Benjamin the younger.” He was the son of Jacob’s old age; and to this there is an allusion in the name, which is compounded of ˆb, ben, a son, and ˆyµy, yamin, of days, (according to the Chaldee plural termination,ˆy, yin,) intimating that he was the son of his father’s old age, (Genesis 44:20,) and not, as is commonly said, the son of my right hand. — Bythner.

ftc54 “Caput tamen unum efficere.” — Lat. “Font toutesfois un chef comme les autres lignees.” — Fr.

ftc55 The word µtmgr, rigmatham, here translated congregation or assembly, signifies, according to Parkhurst, a heap of stones for defence, a bulwark of stones; and he considers it to be here applied metaphorically to the princes of Judah, who, so to speak, were the bulwark of Israel. Horsley adopts the same reading: “The princes of Judah their bulwark.” Hammond, after stating that the word signifies a stone, observes, that it “is here used in a metaphorical sense for a ruler or governor, as a foundation-stone which supports the whole building may fitly be applied to a commonwealth, and then signify the prince thereof.” In this sense the LXX., no doubt, understood µtmgr, rigmatham, who render it ἡγεμόνες aujtwn, “their governors.” “It may mean,” says Pike, in his Hebrew Lexicon, “their supreme authority, signified by stoning, a capital punishment among the Israelites, in the same manner as it was represented among the Romans by the Fasces and Securis, the instruments of punishment carried before the Consuls.” Jerome, however, has taken it for another word nearly similar to it in its letters, signifying purple, — “in purpura sua;” — but this comes to the same thing as the Septuagint translation. Dathe has “agmen,” “a troop;” and according to Gesenius, it signifies “a multitude, crowd, band.”

ftc56 Instead of the company of spearmen, the greater number of modern critics consider the wild beast of the reeds as the most correct translation; and this is understood by many to represent the Egyptian people and government under the emblem of the hippopotamus or river-horse, the behemoth of Scripture. This animal — which is a quadruped of enormous size, of prodigious strength, fierce and cruel in its disposition, and whose skin is so impenetrable that no arrows can pierce it — shelters and reposes itself among the tall reeds which skirt in abundance the banks of the Nile, (Job 40:21.) It is a very appropriate emblem of the Egyptian power, in the height of its greatness so formidable, and the inveterate enemy of Israel. And that the Psalmist here refers to it has been thought the more probable, from his mentioning, in the clause immediately following, the bulls and calves of the people, these animals having been honored and worshipped as deities by that degenerate and superstitious nation. Or, the wild beast of the reeds may, as is supposed by others, denote the same power under the representation of the crocodile, to which the characteristics of the hippopotamus, now specified, are equally applicable. By this ferocious and truculent animal Pharaoh king of Egypt is represented in Ezekiel 29:3, 5, and 32:2; and in Psalm 74:14. This, it would appear, was anciently employed as an emblem of Egypt. On a medal which the Emperor Augustine caused to be struck after he had completely reduced this powerful kingdom, Egypt is represented by the figure of a crocodile bound with a chain to a palm-tree, with the inscription, Nemo antea relegavit. Dathe, however, rejects the opinion, that the crocodile, and under it the King of Egypt, is pointed at; and observes, that David cultivated peace with the King of Egypt, and that, in verse 31st, the Egyptians are commemorated as worshippers of the true God. He supposes that the wild beast of the reeds may be an epithet applied to the lion, who is accustomed to haunt places where reeds grow, and that under this image the King of Syria may be referred to, with whom David carried on lengthened and bloody wars, as is abundantly evident from sacred history. Dr Lowth also supposes that the lion is meant, (see his Lectures on Sacred Poetry, volume 1, p. 135;) and the same view is adopted by Schnurrer, Rosenmuller, and others.

ftc57 The original term is hnq, kane; hence the English word cane.

ftc58 While by the multitude of bulls some understand powerful leaders, by the calves of the people they understand the mass of the people, undistinguished for rank or power, and particularly the young men. But others, as Bishop Horne, suppose, that by the calves of the people is meant the idol-calves of the Egyptians, their Apis, Osiris, etc., whom they made the objects of their religious worship. Horsley reads, “The assembly of those who place their strength in the calves;” that is, as he explains it, “The people of Egypt, who worshipped calves, and trusted in them as their gods.”

ftc59In Bagster’s interlinear version, the rendering is, “shall be each submitting itself with pieces of silver.” Wheatland and Silvester translate,

“Till each submiss, from hostile acts shall cease, And with the tribute-silver sue for peace.”

ftc60 Various other explanations have been given of the words, ãskAAyxrb sprtm, mithrappes beratsey-kaseph, rendered by Calvin, treading with their feet upon pieces of silver, and by which critics have been much perplexed. “Berlin translates the words ‘calcantem frusta argenti,’ which he explains by ‘pavimentum argento tessellatum.’ De Rossi explains the words thus, ‘Who advance with laminae of silver under their horses’ hoofs.’ Immanuel Ben Solomon, whose Scholia on select passages of the Psalms were published by De Rossi, gives the following explanation. ‘Dicit [vates scil.] quod Deus disperdit nationes, quae volunt malum inferre Israeli, et coetum taurorum, seu reges illustriores, ut reges Assyriae et Babylonis, quorum quisque conculcat frusta argentea; i.e., incedunt cum lamina aurea sub pedibus suis ob multitudinem divitiarum suarum.’” — Rogers’ Book of Psalms, volume 2, p. 223. Dr Geddes’ version is:

“The assemblage of the potent lords of nations, Who tread on tiles of silver;”

and he supposes that the poet alludes to the floors in the palaces of the Oriental kings, which were paved with silver. Dr Jubb renders the phrase, “who excite themselves with fragments of silver;” and considers the allusion to be to the dancing of the Egyptians before their idol-calves, with the tinkling instruments called Sistra. That they were accustomed to dance before these idols is evident from Exodus 32:6, where we are taught that the people of Israel, in imitation of the Egyptian idolatry, rose up to shout and dance before the golden calf; for such is the meaning of the words, “they rose up to play,” as appears from verses 17, 18, and 19. And that they used the sistrum in religious feasts, Herodotus informs us in the second book of his History. The words, pieces of silver, according to Jubb, signify the little loose pieces of metal with which the sistrum was hung round, which produced the jingling noise when the instrument was played upon. This description fits the Egyptians; and that it really belongs to them may be inferred, with some degree of probability, from the following verse, where it is said, “Princes shall come out of Egypt,” as if the subjugation of this nation, imprecated in the preceding verse, were here supposed complete. Tucker has here a very good remark. “David,” says he, “invokes the Messiah to bring down the power of Egypt; but in his abhorrence of their idolatry, deigns not to designate them except in the most contemptuous terms. He says not, Rebuke the assembly of those who worship bulls and calves, and dance round altars to the sound of instruments of silver, but he classes the people on a par with the idols which they worshipped, — ‘the assembly of bulls and calves, who dance to bits (or pieces) of silver.’”

“The sistrum was of an oval figure, or a dilated semicircle, in the shape of a shoulder-belt, with brass wires across, which played in holes wherein they were stopped by their flat heads. The performer played on it by shaking the sistrum in cadence, and thereby the brass wires made a shrill and loud noise.” — Mant.

ftc61 “The Hebrew is very emphatic: — ‘Cush will cause her hands to run out to God.’ She will with great alacrity and delight surrender her power and influence unto God.” — Dr Adam Clarke.

ftc62 “This refers to the phenomena of thunder and lightning; for all nations have observed that the electric fluid is an irresistible agent — destroying life, tearing towers and castles to pieces, rending the strongest oaks, and cleaving the most solid rocks; and the most enlightened nations have justly considered it as an especial manifestation of the power and Sovereignty of God.” — Greenfield.

PSALM 69

ftc63 The particular enemies of whom he speaks are uncertain; some referring the occasion of the composition of the psalm to his persecution by Saul, and others to the rebellion of Absalom. But to whatever part of David’s eventful life the psalm primarily refers, it may be concluded, from the frequency with which it is quoted and applied to Christ in the New Testament, that it was prophetic of him, of whom David, rejected and persecuted, was an eminent type. It is quoted in the New Testament at least seven times; the 4th verse in John 15:25; the 9th verse in John 2:17, and Romans 15:3; the 21st verse in Matthew 27:34, 48, and John 19:28, 29; the 22d and 23d verses in Romans 11:9, 10; and the 25th verse in Acts 1:16, 20.

ftc64 They rest this opinion upon the meaning which they attach to the word µynçç, Shoshannim, in the title of the psalm, which they translate lilies.

ftc65 “Ou, la force et le fil.” — Fr. marg. “Or, the force and course.”

ftc66 “Ou, fortifiez.” — Fr. marg. “Or, strengthened.”

ftc67 The Hebrew word za, for then, appears to be emphatic. “za; in ipso articulo, (Schultens in Proverbs 7:22;) immediately, without any contention, or delay.” Lowth, quoted in Merrick’s Annotations.

ftc68 “The waters are come in unto my soul; i.e., a flood of overwhelming calamities threaten my life: comp. verse 16.” — Cresswell. Williams thinks the allusion is to a leaky vessel, or to an inundation.

ftc69 “Comme nous en voyons plusieurs qui donnans du pied au fond, de roideur trouvent facon d’eschapper le peril de l’eau: mais depuis qu’on se trouve une fois enfonce en quelque bourbier ou riviere limonneuse, c’est fait, il n’y a nul moyen de se sauver.” — Fr.

ftc70 “‘My sight faileth me,’ etc. This is said metaphorically, the metaphor being taken from the pain occasioned to the eyes when they are long and intently fixed upon the same point.” — Cresswell ftc71 “There is an apparent impropriety in the language of this verse, though the sense is perfectly clear. It is a proverbial expression, to mark the injustice and extortion of the enemies that are referred to, who compelled the speaker, without any right, to yield up his goods to persons to whom he was not indebted.” — Walford. Horsley observes, that this last clause is a proverbial expression, the meaning of which is, “I have been accountable for the crimes of others.” Dr Adam Clarke also remarks, that this is a sort of proverbial expression like these: “Those who suffered the wrong pay the costs” — “Kings sin and the people are punished.” This pre-eminently applies to Christ, who was perfectly holy, but who, by bearing the punishment due to the guilt of man, made satisfaction to Divine justice for sins which he never committed, and restored those blessings which he never took away.

ftc72 According to Augustine, the Messiah, when he says “my foolishness” and “my iniquities,” speaks of the sins of men which were imputed to him, and for which he suffered and died under the curse of the law, which treated him as if he had been a sinner, in consequence of the sins thus imputed to him. A similar interpretation is given by Bishops Horsley and Horne, as well as many others. “The Messiah,” says the first of these critics, “here, as in many places, may speak of the follies and crimes of men, for which he had made himself answerable as his own.” Admitting, as we are disposed to do, although Calvin takes an opposite view, that the passage is applicable to Christ, it may be doubted whether this is the correct interpretation. The sins of those for whom Christ died, by being imputed to him, no doubt became his in the eye of the law, in such a sense as to make him answerable for them. But the Scriptures, be it observed, while they speak of him as “wounded for our transgressions, and bruised for our iniquities,” and as “bearing our sins in his own body on the tree,” as if afraid to use any forms of expression which would even seem to derogate from his immaculate purity, never speak of the sins of those for whom he died as his own sins. What Horsley adds, as an additional explanation, is very unguarded. “Perhaps,” says he, “He who, although he was without sin, was yet tempted in all points like up to us, might, in his humility, speak of the incitement of the passions in his own mind as weakness and fault, making confession of it before the Father.” Nothing, doubtless, was farther from the mind of the prelate than to teach any thing inconsistent with the perfect holiness of the Son of God; and he expressly warns that “he was without sin;” but the language which he employs is scarcely consistent with this position, and it can convey no idea on the subject except an erroneous one. “The prince of this world cometh,” said Jesus to his disciples, “and hath nothing in me” — hath nothing in me, that is, to use the words of Dr Doddridge, “no guilt of mine to give him power over me; nor any inward corruption, to take part with his temptations.” The explanation of the text, which appears to be the most natural and consistent, is that which considers the Savior as solemnly appealing to the Father in vindication of his innocence. His enemies falsely charged him with crimes, and made these charges the ground of their cruel and malignant proceedings against him. The Divine Sufferer, therefore, with confidence appeals to God, saying, Thou, who art the omniscient and all-righteous Judge, knowest that I am innocent of the crimes laid to my charge, and I invoke thee to plead my cause. This interpretation, which is adopted by many eminent critics, as Dr Boothroyd, Dr Morrison, Walford, and others, is strongly supported by the context. The preceding verse contains strong assertions of his innocence; and it was very natural to accompany these with an appeal from the falsehood and calumny of men, to the all-seeing and righteous Judge of the universe.

ftc73 In the East, where polygamy prevails, those who are children of the same father, but by different mothers, scarcely look upon each other as brothers and sisters at all, but as strangers or enemies; while those who are children of the same mother regard each other with peculiarly strong affection. Hence said Gibeon to Zebah and Zalmunna, who had put to death his brethren, “They were my brethren, even the sons of my mother; as the Lord liveth, if ye had saved them alive, I would not slay you,” (Judges 8:19.) It therefore greatly aggravated the affliction of David that he had “become an alien to the children of his mother,” from whom he might have expected affection and sympathy, however much he might have been disregarded by his brethren, who were the children of his father’s other wives. See volume 2, p. 277, note 3.

ftc74 That is, the confidence arising from the reflection that we are, in the first place, suffering unjustly; and, secondly, that we are suffering in the cause of God.

ftc75 “Qui convertissent en diffame et blasme le desir que les fideles ont de sa gloire.” — Fr.

ftc76 The verb means not only ‘to eat up, to devour,’ but ‘to corrode or consume,’ by separating the parts from each other, as fire, (see Parkhurst on lka 2;) and the radical import of the Hebrew word for ‘zeal,’ seems to be ‘to eat into, corrode, as fire.’ The word (says Parkhurst) is, in the Hebrew Bible, generally applied to the fervent or ardent affections of the human frame, the effects of which are well known to be even like those of fire, corroding and consuming; and, accordingly, the poets, both ancient and modern, abound with descriptions of these ardent and consuming affections, taken from fire and its effects. (See on anq.)” — Mant.

ftc77 “That was turned to my reproach; i.e., it was made a subject of reproach to me.” — Cresswell.

ftc78 “They that sit in the gate — vain and idle persons who spent their time there, in which there used to be a confluence of people.” — Rosenmuller. “They that sit in the gate; i.e., the elders. The expression may, however, be put for the crowd assembled there to hear the decisions of the magistrates: compare 2 Kings 7:1-18.” — Cresswell.

ftc79 Judges sat there in the exercise of their judicial functions; the gates of cities being anciently the places where courts of judicature were held for trying all causes, and deciding all affairs. See Job 29:7, compared with verses 12, 16, and 17; Deuteronomy 25:7; Ruth 4:1, 2; 1 Kings 22:10; Esther 2:19.

ftc80 “Bibentes siceram.” — Lat. Cresswell has the following note on this clause of the verse: “More literally, I am the subject of the songs of them that drink sicera. Sicera was, according to Chrysostom, an intoxicating liquor, made from the juice of the palm-tree; the fruit of that tree being bruised and fermented, was probably the beverage of the lower orders, like the bouza of Æthiopia.”

ftc81 Dr Wells explains, the truth of thy salvation, as meaning, “according to the promises thou hast made of saving me.”

ftc82 “The Chaldee interpreter understands by the pit, Gehenna.” — Cresswell.

ftc83 The original word dsj, chesed, here translated mercy, signifies, as Dr Adam Clarke observes, “exuberance of kindness.”

ftc84 ˚ymjr, rachamecha, for compassions, signifies, according to the same author, such affection as mothers bear to their young, and in God there is br, rob, a multitude of these.

ftc85 The word çar, rosh, here denominated gall, is thought by Celsius, Michaelis, Boothroyd, and others, to be hemlock. According to Dr Adam Clarke and Williams, it refers to bitters in general, and particularly those of a deleterious nature. Bochart, from a comparison of this passage with John 19:29, thinks that çar, rosh, is the same herb as the Evangelist calls uJsswpov, “hyssop;” a species of which growing in Judea, he proves from Isaac Ben Orman, an Arabian writer, to be so bitter, as not to be eatable. Theophylact expressly tells us that the hyssop was added as being deleterious or poisonous; and ‘Nonnus’ paraphrase is, “one gave the deadly acid mixed with hyssop.” See Parkhurst on çar. The word occurs in Deuteronomy 29:18; 32:33; and is, in the latter place, rendered poison. In Hosea 10:4, it is rendered hemlock; and in Amos 6:12, it is put in apposition with a word there translated hemlock, although the same word is also rendered wormwood.

Vinegar, we conceive, here means sour wine, such as was given to slaves or prisoners in the East. Persons in better circumstances used lemons or pomegranates to give their drink a grateful acidity. It was therefore a great insult offered to a royal personage to give him in his thirst the refreshment of a slave or of a wretched prisoner; and David employs this figure to express the insults which were offered to him by his enemies. See Harmer’s Observations, volume 2, pp. 158, 159.

ftc86 This and the following verses, which are here expressed in the form of imprecations, are translated by many in the future tense, as predictions: “Their table before them shall be for a snare,” etc.

ftc87 The LXX. have rendered the word here translated prosperity by a word which signifies recompense: “Let their table before them be for a snare, kai είς ἀνταπόδοσιν, and for a recompense, and for a stumbling-block.” Paul, in quoting this and the verse immediately following, as descriptive of the judgments which befell the Jews after their rejection of the Messiah, quotes with some slight difference the words of the LXX. He has, Eijv ἀνταπόομα αὐτοῖς, “for a retribution upon them.” The Psalmist’s enemies had given him gall for his meat, and in his thirst vinegar to drink, and he denounces on them evils similar in kind: as if he had said, Would that their own table may be made bitter by misery and misfortune, and the food provided for the nourishment and strengthening of their bodies turned, in the righteous retribution of God, into the means of their injury and destruction. “Michaelis,” says Walford, “shows how exactly these comminations were fulfilled in the history of the final siege of Jerusalem by the Romans. Many thousands of the Jews had assembled in the city to eat the Paschal lamb, when Titus unexpectedly made an assault upon them. In this siege the greater part of the inhabitants of Jerusalem miserably perished.”

ftc89 “Mais estant conduit par le Sainct Esprit, il n’a point passe outre les limites.” — Fr.

ftc90 The loins are the seat of strength in every animal; and hence the prayer, “Make their loins continually to tremble,” is just a prayer that their strength might be impaired, or entirely taken away.

ftc91 This is the translation given by the LXX., who read, προσέθηκαν, “they added to;” and similar is that of the Syriac, Vulgate, Arabic, and Æthiopic versions, and of the learned Castellio, who reads, “Sauciorum tuorum numerum adaugentes,” “increasing the number of thy wounded.” “rps,” says Hammond, “signifies to number, and of that we know addition is one sort.”

ftc92 This is the idea attached to it by Horsley, who translates the verse thus: “Give them punishment upon punishment, and admit them not to thy justification.” Cresswell explains it thus: “Let them not be restored to thy favor, nor experience thy clemency.”

ftc93 “Qu’ils sont alienez et bannis de la presence de Dieu.” — Fr. “That they are alienated and banished from the presence of God.”

ftc94 This is the explanation given by Hammond. The Hebrew word ˆtn, nathan, here rendered add, he translates give or permit, which he supports in the following note. “That µtn, to give, signifies also to permit, appears by Esther 9:13, ˆtny, ‘let it be given to the Jews,’ i.e., permitted them. So Exodus 12:23, ‘And shall not suffer (the Hebrew hath ˆty, give) the destroyer to come in; the Chaldee reads qbçy, ‘permit,’ and the LXX. ἀθήσει, to the same sense. So Psalm 16:10, ‘Thou shalt not suffer (µty, again, give) thy Holy One to see corruption.’ And so ˆw[ hnt, give wickedness, is no more than permit: for so it is ordinary with God, as a punishment of some former great sin or sins, though not to infuse any malignity, yet by withdrawing his grace, and delivering them up to themselves, to permit more sins to follow, one on the heels of the other, and so to be so far from reforming and amending as daily to grow worse and worse, to be more obdurate, and so finally never to enter into God’s righteousness; i.e., into that way of obedience required by him, and which will be accepted by him, or (as qdx, in the notion of mercy, may signify being applied to God) into his mercy, so as to be made partakers of it.” A fuller statement and illustration of Calvin’s views on this point is given in his Institutes, Book I. chapter 18.

ftc95 In the French version, the two last verbs of the sentence are put in the future tense, by which the idea conveyed is somewhat modified: “En sorte qu’ils ne retourneront jamais, a bon sens, et celuy qui est ord, deviendra encore plus ord.” — “So that they shall never return to a sound understanding, and he who is filthy will become still more filthy.”

ftc96 “This phrase,” observes Bishop Mant, “which is not unusual in Scripture, alludes to the custom of well ordered cities, which kept registers, containing all the names of the citizens. Out of these registers the names of apostates, fugitives, and criminals, were erased, as also those of the deceased: whence the expression ‘blotting,’ or ‘erasing names from the book of life.’”

ftc97 “Et se retrancher du tout.” — Fr.

ftc98 Boothroyd reads, “humbled and afflicted!”

ftc99 Venema and others conjecture, that what follows, from this verse to the end of the psalm, was added during the captivity of the Jews in Babylon; while others, from the expressions occurring in these verses, refer the whole psalm to that period; and observe, that the Hebrew letter l, lamed, prefixed to David’s name in the title, does not always signify of; but sometimes, as in Genesis 1:11, means according to, and so may be intended to describe this psalm as being after the manner of David. But Paul, in Romans 11:9, ascribes it to David.

ftc100 “Tous ceux qui seront oppressez a tort.” — Fr. “All who shall be wrongfully oppressed.”

PSALM 71

ftc101”Although this psalm has no title, it is by general consent ascribed to David, and supposed to have been composed during Absalom’s revolt, as he mentions his old age, and his danger of perishing. It is almost a copy of Psalm 31; and, as the passages in the present psalm, which refer to his advanced age, are wanted in the other, it seems as if the 31st psalm (written probably during the persecution of Saul) was taken and adapted, by a little alteration and addition, to his latter afflictions.” — Illustrated Commentary upon the Bible.

ftc102 In the Hebrew it is, “Be thou to me for a rock of habitation.” But instead of ˆw[m, maon, “habitation,” many of Dr Kennicott’s and De Rossi’s MSS. have zw[m, maoz, “munition,” or “defense.” “Be thou my rock of defence.”

ftc103 At the same time, it may be observed, that if this psalm was written during the rebellion of Absalom, this cruel son or Achitophel may be the person whom David has here in his eye, and describes in the singular number. If he refers to his own son, how deep must have been his agony of soul to be under the necessity of appealing to God in his present distressing circumstances, against an unnatural and wicked child, around whom all the affections of his heart were intwined! What Calvin renders, in the last clause of the verse, “the violent man,” is literally “leavened man.” Leaven seems to be an image for deep and inveterate depravity of any kind. “Beware of the leaven of the Pharisees and of the Sadducees,” said our Lord. — (Matthew 16:6; see also 1 Corinthians 5:8.)

ftc104 “Des le ventre de ma mere.” — Fr. “From the womb of my mother.”

ftc105 “Ou, a plusieurs.” — Fr. marg. “Or, to many.”

ftc106 “Et toutesfois.” — Fr.

ftc107 In the Latin version it is, “Ab affectu ipso;” which is probably a mistake for “Ab effecto ipso.” In the French version it is, “Par l’effet mesme.”

ftc108 Green reads, “I am become a gazing-stock to the multitude.” Horsley, “‘I am become a prodigious sight to the many.’ A prodigious sight, ‘a sign which shall be spoken against,’ Luke 2:34.” “‘I am become, as it were, a portentous sign unto many.’ Many are willing to persuade themselves that my trials proceed directly from God’s wrath, and are intended to warn them against pursuing a like course of conduct.” — French and Skinner. “A monster, i.e., the supposed object of God’s signal displeasure. Comp. Isaiah 20:3; Ezekiel 12:6; 24:24, 27.” — Cresswell. But others suppose that tpwmk, hemopheth, as a prodigy, implies that the great and many dangers to which he had been exposed, and the extraordinary deliverances from them which he had experienced, marked him out as an object of wonder, so that men looked upon him as if he were exempted from the common lot of mankind, as if he possessed a charmed life, and were invulnerable to all assaults; and the second member of the verse has been viewed as the reason why he was so regarded: “for thou art my strong refuge.”

ftc109 Others read, “Those who are enemies to my life shall be confounded,” etc., understanding the words to be prophetic denunciations.

ftc110 “Atqui proterva haec eorum insultatio.” — Lat. “Mais cest enrage desdain et outrage.” — Fr.

ftc111 “Parquoy c’a este une vertu a David plus qu’humaine.” — Fr. “It was therefore fortitude more than human for David.”

ftc112 Horsley reads, “‘I shall be added,’ or ‘made an addition;’ literally, ‘be-made-to-be-added to the sum of thy praise.’” “The sense is,” says he, “that the mercies to the Psalmist would furnish the servants of God with a new topic of praise and thanksgiving.”

ftc113 The present reading of the Septuagint is, Oujk έγνων πραγματείας, “I know not the affairs of men;” but Nobilius, in his Notes on the Septuagint, observes, that in some Greek copies it is, γραμματείας, “learning,” of which reading Augustine makes mention; and as the Vulgate reads, “literaturam,” “learning,” this makes it more probable that the ancient reading of the LXX. was not πραγματείας, but γραμματειάς. Horsley has followed the LXX. He considers this clause as the commencement of a new sentence, and connects it with the 16th verse thus: —

“Although I am no proficient in learning; I will enter upon [the subject οφ the Lord Jehovah’s great might; I will commemorate thy righteousness.”

In a foot-note he refers to John 7:15, “How knoweth this man letters, having never learned?” and to Matthew 13:54, 56; and in an additional note he says, “It is strange that Houbigant should treat an interpretation with contempt, which is supported by the versions of the LXX., Jerome, and the Vulgate; which the Hebrew words will

naturally bear, and which gives great spirit to the sentiment.” Street reads: —

“Though I am ignorant of books, I will proceed with strength,” etc.;

and observes, that “The word rpsm signifies number, but rps, signifies an epistle, a book.”

ftc114 “Expertes.” — Lat. “Gros asniers. — Fr.

ftc115 That is, which represents this work as performed, partly by God, and partly by a power which man has in himself underived from God.

ftc116 “Usque in excelsum.” — Lat. “Est eslevee jusques en haut.” — Fr. “µwrm da, ad marom — is up to the exalted place, — reaches up to heaven. The mercy of God fills all space and place. It crowns in the heavens what it governed upon earth.” — Dr Adam Clarke.

ftc117 “Et to retournant, estant appaise.” — Fr. “And returning, being appeased.”

ftc118 “The depths of the earth, expressive of the lowest state of misery and suffering.” — Hewlett.

ftc119 “The original word µnr expresses a brisk, vibratory motion, like that of the lips in singing a lively air, or of the feet in dancing. Hence, figuratively, it signifies to rejoice or exult. In this passage, it may be understood literally of the lips, and figuratively of the soul. And the English language having no corresponding verb which may be taken literally in reference to one subject, and figuratively in reference to another, it might be better to express its sense in connection with each, by two different verbs, thus: —

“My lips shall move briskly, when I sing unto thee, And my soul shall rejoice, which thou, etc.” — Horsley.

PSALM 72

ftc120 “Ou, pour Solomon.” — Fr. marg. “Or, for Solomon.” The prefix l, lamed, may be rendered either of or for.

ftc121 To this it may be added, as Dathe observes, that “Solomon could not, without the imputation of vanity, have predicted in such strains the glory of his reign, the admiration with which he would be regarded by other nations, and the happiness of his subjects, arising from his prudence and virtue.” The same writer adds, “But while David, or the inspired author, whoever he was, predicted the prosperity of Solomon’s reign, the promise given (2 Samuel 7) of that greatest and best of kings, who was afterwards to arise in the family of David, seems to have been brought before his mind. This is the reason that the description given is, in various respects, more suited to the reign of the Messiah than to the reign of Solomon.”

ftc122 In the Septuagint, in righteousness is connected with the following verse — In righteousness he shall judge the poor of the people,” Dr Adam Clarke considers this to be the true division.

ftc123 “Te craindra,” “shall fear thee,” is a supplement in the French version. There is no supplement in the Latin version.

ftc124 “Comme les pluyes drues et longues.” — Fr. “As the plenteous and prolonged showers.”

ftc125 “In other places, those events which God himself brings to pass in defending the righteous, and in punishing the wicked, are called his judgments, as in Psalm 36:7; but the statutes promulgated by God for the regulation of human conduct are also styled his judgments. In this sense, the judgments and laws of God may be considered as synonymous terms, Psalm 119. 20, 30, 39, 52, 75. The clause is justly explained by Jarchi: ‘Knowledge of the judgments — to wit, of the particular rules of right — which thou hast commanded in the law.’ The explication given by Kimchi is suitable also: ‘That he may not err in giving forth sentences, give him knowledge and understanding, that he may judge with judgment and justice.’” — Rosenmüller on the Messianic Psalms, Biblical Cabinet, volume 32, pp. 232, 233.

ftc126 As the earth brings forth fruits, so shall the mountains bring forth peace. The same figure is used in Psalm 85:12, where it is said, “Truth shall spring out of the earth.”

ftc127 Dathe and Boothroyd take another view. According to them, the allusion is to the custom which, in ancient times, prevailed in the East, of announcing good or bad news from the tops of mountains, or other eminences; by means of which, acts of justice were speedily communicated to the remotest part of the country. The same image is used in Isaiah 40:9.

ftc128 That is, we are to read thus: “The mountains shall bring forth peace to the people in righteousness; and the hills shall bring forth peace to the people in righteousness.”

ftc129 “Peace by righteousness.” Calvin considers the Psalmist as representing peace to be the native fruit or effect of righteousness. Such also is the interpretation of Rosenmüller: “‘And the hills shall bring forth peace with justice, or because of justice.’ Justice and peace are joined together, as cause and effect. When iniquity or injustice prevails, general misery is the consequence; and, on the contrary, the prevalence of justice is followed by general felicity. The sense of the clause is, — happiness shall reign throughout the land, for the people shall be governed with equity.”

ftc130 Rosenmüller, in like manner, objects to this reading. “Some expositors,” says he, “consider the prefix b, beth, as redundant, or as denoting that the noun is in the accusative case; and that the clause may be rendered, And the hills shall bring forth justice. Noldius, in his Concordance, adduces several passages as examples of a similar construction; but they appear, all of them, to be constructed on a different principle.”

ftc131 Many examples of this Hebraism might be quoted. In Ecclesiastes 10:17, “a son of nobles” is put for “a noble person;” in Psalm 18:45, children of the stranger, for strangers; and, in many passages, children, or sons of men, for men, simply considered.

ftc132 “The poet in this clause addresses God; not the king, of whom he speaks always in the third person. The sense is, This king shall establish and preserve among his subjects the true religion, — the uncorrupted worship of God. Michaelis, on this passage, justly remarks that this could not, without extreme flattery, be predicated of Solomon.” — Dathe.

ftc133 “With the sun,” and “in the presence of the moon,” are Hebrew idioms, designating the eternity of the Messiah’s kingdom. “‘They shall venerate thee with the sun, and in presence of the moon;’ that is, as long as the sun shines, and is succeeded by the moon, or while the sun and moon continue to give light, — in a word, for ever. Compare verse seventh, where the same idea is expressed, only in a slightly different manner, — until there be no moon. Psalm 89:37 — ‘His throne shall be as the sun before me, as the moon it shall be established for ever.’ The word ynpl, [translated in presence of,] in this passage, is to be understood in the same sense as in Genesis 11:28, Mortuus est Haran, ynpAl[, coram facie

Terah; ‘And Haran died before the face of Terah,’ that is, while Terah still survived. Hence, in <19A202>Psalm 102:29, where ˚ynpl, coram te, ‘before thee,’ is used in reference to God, — the Alexandrine version gives eijv αἰῶνας ‘for ever.’ Here the sense is given in the words immediately following, µyrwd rwd, generatio generationum, ‘a generation of generations’ shall venerate thee; — in other words, throughout all generations, or during a continual series of years, men shall celebrate thy happy and glorious reign.” — Rosenmüller. Calvin also reads µyrwd rwd, “generation of generations,” in the nominative case. The translators of our English Bible supply the preposition l, lamed, thus making it, “throughout all generations.” But in either case the meaning is the same.

ftc134 Literally, “till there be no moon;” till the end of the world — for ever.

ftc135 Or the Mediterranean.

ftc136 µyyx, tsiim, is from hyx, tsiyah, a dry and parched country, a desert. Rosenmüller translates it, the rude nations. “The word µyyx,” says he, “seems to signify rude, barbarous tribes; the inhabitants of desert places, — of vast and unknown regions. This sense appears to be most suitable, both here and in Psalm 74:14. Hence it is used Isaiah 13:21; 34:14; Jeremiah 50:39, for the animals, — the wild beasts that inhabit jungles and deserts.” The LXX. translate it Aiqiopev, “the Æthiopians;” and in like manner the Vulgate, Æthiopic, and Arabic versions. Boothroyd is of opinion that the wild Arabs may be intended.

ftc137 The kings of Persia never admitted any into their presence without exacting this act of adoration, and it was the Persian custom which Alexander wished to introduce among the Macedonians. — Rollin’s Ancient History, volume 4, p. 288. This custom is still extant among the Turks. As soon as an ambassador sees the Sultan, he falls on his knees and kisses the ground.

ftc138 hjnm, minchah, properly signifies a friendly offering; and rkça, eshcar, a compensative present made on account of benefits received, — a gift which a person presents as a token of gratitude. — See Appendix.

ftc139 Supposed to be in Arabia Felix. “The Septuagint reads, ‘The kings of the Arabs, and Sabaeans, shall bring gifts.’ So that anciently, perhaps, Sheba was the general name of Arabia; and Seba, or Sabaea, was that particular province of it called Arabia Felix, lying to the South, between the Persian Gulf and the Red Sea.” — Hewlett.

ftc140 “Si d’un grand coeur il ne se presentoit pour les punir et en faire la vengence, et s’opposoit pour defendre ceux qu’on oppresse.” — Fr.

ftc141 “C’est a dire, sans determiner quelque certaine personne.” — Fr. In the Hebrew, the three last verbs of the verse are in the singular number, in the future of kal active, and there is no nominative with which they agree. Calvin translates them literally: “Et dabit ei de auro Seba: et orabit pro eo semper, quotidie benedicit eum;” “And shall give to him of the gold of Sheba, and shall pray for him continually, daily shall bless him.” But, on the margin of the French version, he thus explains the construction: “C’est, on luy donnera, etc., on priera, etc., on benira.” “That is, the gold of Sheba shall be given to him, prayer shall be made for him continually, and daily shall he be blessed.”

ftc142 “Ou, le Leban.” — Fr. marg. “Or, Lebanon.”

ftc143 In the French version, the word semee, i.e., sown, is supplied.

ftc144 The noun hsp, phissah, here translated handful, is found only in this passage. In explaining 1 Kings 18:44, the Chaldee interpreter, for the Hebrew words rendered “as a man’s hand,” has dy tspk, ke- phissath yad, which strictly signify, “as if a part of the hand.” On this authority several expositors, along with Calvin, have understood hsp, phissah, as signifying “a small quantity of corn,” as much as may lie on a man’s hand, or as he may hold within it. And some at the beginning of the verse supply the conditional particle µa, im, if. But Rosenmüller thinks that “others with more propriety consider the noun hsp as having the same signification as ˆwysp, diffusio, uberitas, ‘spreading abroad, plenty,’ and as derived from the verb asp, which, both in the Chaldee and in the Arabic, means expandit, diffudit se, ‘he spread abroad, he enlarged himself.’ The Syriac interpreter had, no doubt, this sense in view, when he rendered the words multitudinem frumenti, ‘an abundance of corn.’”

ftc145 The word ≈yx, tsits, which Calvin renders shall go out, signifies to spring from, to spring up. It is used, says Rosenmüller, with respect to plants or herbs when, sprouting from the seed, they make their appearance above ground in beauty and gracefulness, (Numbers 17:8, 23.) It is used to denote also the reproduction of mankind in prosperous circumstances, (Isaiah 27:6.) From the noun ry[m, [from the city,] we are at no loss to supply the proper nominative to the preceding verb; q. d., ex civitatibus singulis cives efflorescent, ‘from the cities severally, the citizens shall spring forth.’ The expression is somewhat similar to that in Psalm 68:27, where the descendants of Israel are said to be from the fountain of Israel.” The extraordinary fertility and great increase of population here predicted took place in Palestine under the reign of Solomon, as is evident from 1 Kings 4:20, where it is said, that in the time of Solomon “Judah and Israel were many as the sand which is by the sea in multitude, eating and drinking, and making merry.” But this prophecy is destined to receive its fullest accomplishment under the reign of the Messiah.

ftc146 “Filiabitur nomen ejus.” — Henry. In the margin of our English Bibles it is, “He shall be as a son to continue his father’s name.” Bishop Patrick, therefore, paraphrases it, “His memory and fame shall never die, but be propagated from father to son, so long as the sun shall shine.” Rosenmüller reads, “Sobolescet nomen ejus, ‘his name shall increase,’ that is, shall be continued as long as the sun endureth; the government shall continue to his posterity in perpetual succession.” “The verb ˆwn, nun,” he adds, “which occurs only in this passage, is explained from the noun ˆyn, nin, Genesis 21:23; Job 18:19; Isaiah 14:22. In these passages the word has obviously the meaning of offspring, and by the Chaldee interpreters, it is constantly rendered by the word rb, bar, falius, ‘a son.’ It may, therefore, be assumed with certainty, that the verb ˆwn, nun, signifies sobolem procreare, ‘to procreate descendants.’ It may, however, be added, that the Alexandrine has here διαμενεῖ, a rendering in which both the Vulgate and Jerome concur: ‘perseverabit nomen ejus,’ ‘his name shall endure.” Dathe takes this last mentioned view. He supposes, that instead of ˆwny, yinnon, we should read ˆwky, yikon, stabilietur, — permanebit; “shall be established, — shall continue.” “The verb ˆwn, nun,” says he, “is not met with either in the Hebrew or in the cognate tongues, and is explained, — merely by conjecture, — augescere — sobolescere, — ‘to increase or multiply,’ because, as a noun in some of the dialects, it signifies a fish. In the Septuagint the word is rendered διαμενεῖ ; in the Vulgate and by Jerome, perseverabit; in the Chaldee, praeparatum est; in the Syriac, existet nomen ejus. All these, without doubt, read ˆwky, yikon, ‘prepared, — established, — fixed,’ — the word which we find in the parallel passage, Psalm 89:38. The letters k, caph, and n, nun, it is evident, may very easily be interchanged from their similarity in form.”

ftc147 (“Car c’est un verbe en la langue Hebraique qui vient du nom de Fils,) c’est a dire, sera perpetue de pere en fils.” — Fr.

ftc148 This psalm concludes the second book of the Psalms, and this and the following verse are a doxology similar to that with which the first book and the other three are concluded. See volume 2, p. 126, note.

PSALM 73

ftc149 “Pourveu que nous laissions la providence de Dieu tenir sa procedure par les degrez, qu’il a determinez en son conseil secret.” — Fr.

ftc150 “Il semble qu’ils ont bon marche de se mocquer de luy, et qu’il n’en sera autre chose.” — Fr.

ftc151 “Que le monde tourne a l’aventure, et (comme on dit) est gouverne par fortune?” — Fr.

ftc152 “Ce poinct de doctrine, lequel ils avoyent fait mine de tenir bien resoluement.” — Fr. “This doctrine, which they had made a show of holding very resolutely.”

ftc153 This particle here expresses the state of mind of a person meditating a difficult question in which he is much interested, and is hardly come to a conclusion; — a state, in the Psalmist’s case, between hope and despair, though strongly inclining to the former.” — Horsley.

ftc154 “Ceux qui estans descendus d’Abraham n’ensuyvoyent point sa sainctete.” — Fr. “Those who being descended from Abraham did not follow his holiness.”

ftc155 The original word for the foolish signifies “men of no principle, wild, giddy, vain boasters.” Boothroyd renders it “the madly profane,” and Fry, “the vain-glorious.”

ftc156 “On scait assez par les histoires le brocard duquel usa anciennement un tyran de Sicile nomme Denis le jeune, quand apres avoir pille le temple de Syracuses, il se mit sur la mer, et veit qu’il avoit fort bon vent pour naviger.” Fr.

ftc157 “Et suyvre a leur train.” — Fr.

ftc158 “Laquelle est le fondement et le comble de sagesse.” — Fr. “Which is the foundation and the cope-stone of wisdom.

ftc159 Literally, “Their strength is fat.” Jerome renders as if, for µlwa, his MSS. had µhymlwa, ‘et firma sunt vestibula eorum;’ ‘their stately mansions are firm.’ The stability of a dwelling is a significant image of general prosperity. — Horsley.

ftc160 “Oppression. Dr Boothroyd joins this word to the latter clause, thus: Concerning oppression they talk loftily. This we think preferable.” — Williams.

ftc161 “The powerful effects of the tongue are expressed by a like figure in a Greek proverb preserved by Suidas. Τλῶσσα ποῖ πορεύν; πόλιν ἀνορθώσουσα καὶ πόλιν καταστρέψουσα. ‘Tongue, whither goest thou? To build up a city, and to destroy a city.’ Garrulity is called ‘the walk of the tongue’ in a line quoted by Stobaeus (Serm. 36) from Astydamas —

Τλώσσης περίπατός ejstin ἀδολεσχία.””

Merrick’Annotations.

ftc162 “Comme souvent il en prendra aux fideles.” — Fr.

ftc163 “They are not dragged to death,” says Poole, “either by the hand or sentence of the magistrate, which yet they deserve, nor by any lingering or grievous torments of mind or body, which is the case with many good men; but they enjoy a sweet and quiet death, dropping into the grave like ripe fruit from the tree, without any violence used to them, (compare Job 5:26 and 31:13.”) The word translated bands occurs in only one other place of Scripture, Isaiah 58:6, where in all the ancient versions it is rendered bands. But bands will bear various significations. In the Hebrew style it often signifies the pangs of child-birth; and therefore the meaning here may be, they have no pangs in their death; i.e., they die an easy death, being suffered to live on to extreme old age, when the flame of life gradually and quietly becomes extinct. It was also used by the Hebrews to express diseases of any kind, and this is the sense, in which Calvin understands it. Thus Jesus says of the “woman who had a spirit of infirmity,” a sore disease inflicted upon her by an evil spirit, “eighteen years,” “Thou art loosed from thine infirmity,” (and loosing, we know, applies to bands:) he again describes her as “this daughter of Abraham, whom Satan hath bound, lo, these eighteen years;” and farther says, “Ought she not to be loosed from this bond?” that is, cured of this sickness? Luke 13:11, 12, 16. According to this view, the meaning will be, they have no violent diseases in their death. Horsley reads, “There is no fatality in their death.” After observing that the word twbxrj, translated bands, occurs but in one other place in the whole Bible, Isaiah 58:6; where the LXX. have rendered it sundesmon, and the Vulgate colligationes, he says, “From its sense there, and from its seeming affinity with the roots ≈rj and hbx, I should guess that in a secondary and figurative sense, the word may denote the strongest of all bands or knots, physical necessity, or fate; and in that sense it may be taken here. The complaint is, that the ordinary constitution of the world is supposed to contain no certain provision for the extermination of the impious; that there is no necessary and immediate connection between moral evil and physical, wickedness and death.” The Septuagint reads, o[ti οὺκ έστιν ἀνάνευσις ἐν τῶ Θανάτω αὐτῶν: “For there is no sign of reluctance in their death.” The Vulgate, “Quia non est respectus morti eorum;” “For they do not think of dying,” or, “For they take no notice of their death.” The Chaldee, “They are not terrified or troubled on account of the day of their death.”

ftc164 “En un lieu de plaisance, et comme pour avoir leur nid a part.” — Fr.

ftc165 There is here a metaphorical allusion to the rich collars or chains worn about the necks of great personages for ornament. Compare Proverbs 1:9, and Cant. 4, 9. Pride compassed these prosperous wicked men about as a chain; they wore it for an ornament as gold chains or collars were worn about the neck; discovering it by their stately carriage. See Isaiah 3:16. Or there may be an allusion to the office which some of them bore; for chains of gold were among the ensigns of magistracy and civil power.

ftc166 Accordingly, the Chaldee, instead of “compasseth them as a chain.” has “crowneth them as a crown or diadem does the head.”

ftc167 “Violence covereth them as a garment. Wicked men that are prosperous and proud, are generally oppressive to others; and are very often open in their acts of violence, which are as openly done, and to be seen of all men, as the clothes they wear upon their backs; and frequently the clothes they wear are got by rapine and oppression, so that they may properly be called garments of violence. See Isaiah 59:6.” — Dr Gill.

ftc168 “Their eyes are starting out for fatness.” — Horsley. “Their eyes swell with fatness — this is a proverbial expression, used to designate the opulent, who are very commonly given to sensuality: comp. Job 15:27: Psalm 17:10.” — Cresswell.

ftc169 “The fantasies of their minds run into excess; i.e., they suffer their imaginations to sway them.” — Cresswell.

ftc170 “Et pesche pour eux.” Fr.

ftc171 “Exposans que les meschans amolissent, c’est a dire, rendent lasches les autres, c’est a dire, les espouantent et intimident.” — Fr. wqymy, yamicu, is rendered by Vatablus, Cocceius, Gejer, and Michaelis, “They cause to consume or melt away.” “They melt or dissolve others,” says Dr Gill, “they consume them, and waste their estates by their oppression and violence; they make their hearts to melt with their threatening and terrifying words; or they make them dissolute in their lives by keeping them company.” Mudge reads, “They behave corruptly;” and Horsley, “They are in the last stage of degeneracy.”

ftc172 The original word, µwrmm, memmarom, for from on high, is translated by our English version loftily. But Musculus, Junius, Tremellius, Piscator, Mudge, Horsley, and others read with Calvin, from on high. They speak from on high, “as if they were in heaven and above all creatures, and even God himself; and as if what they said were oracles, and to be received as such without any scruple and hesitation. Thus Pharaoh, Sennacherib, and Nebuchadnezzar spake, Exodus 5:2; Isaiah 36:20; Daniel 3:15.” — Dr

Gill.

ftc173 “Car comme les Latins et aussi les Grecs, quand ils descrivent la contenance des gens enyvrez d’orgueil, ont des verbes qui signifient Regarder en bas, d’autant que telles gens ne daignent pas regarder droit les personnes.” — Fr. “As the Romans, and also the Greeks, when they describe the countenance of persons intoxicated with pride, have words which mean to look down, because such persons deign not to look directly at other people.”

ftc174 “Pource qu’il ne leur semble point avis qu’ils ayent rien de commun avec les autres hommes, mais pensent estre quelque chose a part, et comme des petis dieux.” — Fr.

ftc175 “Et lave mes mains en nettete.” — Fr. “And washed my hands in innocency.” The Psalmist may allude to the rite of ablution which was in use among the Jews. See Deuteronomy 21:6, and Psalm 26:6. Or he may be understood as signifying by the metaphor of washing the hands in general, the pains which he took to be blameless in the whole of his outward conduct. “Opposite to the phrase, to wash in innocence,” says Merrick, “is the scelere imbuere of

Cicero, (Philipp. v.) ‘Cum autem semel gladium scelere imbuisset,’” etc. See Job 9:30.

ftc176 The Septuagint, Vulgate, Syriac, Arabic, and Æthiopic versions read, “my people.”

ftc177 “Abu Walid,” says Hammond, “hath a peculiar way of rendering

µlh, as if it were µlh, the infinitive, with breaking of spirit.” A similar interpretation is adopted by Horsley. “For µlh,” says he, “many MSS. read µwlh, which I take as the participle Pual of the verb µlh, ‘Contusus miseria,’ scilicet.” He reads,

“Therefore his [God’σ people sit woebegone.”

To make out this translation, he adopts another of the various readings of MSS. “For byçy,” says he, “many MSS. have bwçy: I would transpose the vau, and read bçwy. The third person future, Hophal, signifies is made to sit, is settled, attended with grief and consternation at the unpunished audacity of the profane.”

ftc178 “Et pourtant il nous y faut aviser de plus pres.” — Fr.

ftc179 “Stulta aemulatione decepti.” — Lat. “Se abusans par leur folie a porter envie aux meschans, et les vouloir ensuyvre.” — Fr ftc180 While Calvin admits that the words, his people, may refer to true believers, he conceives that carnal and hypocritical Israelites are rather intended. One great objection to the opinion, that true believers are at all intended is, that stumbled though they often are at the unequal distributions of the present state, and chargeable though they may be with entertaining murmuring thoughts in reference to this matter, we can scarcely suppose that they would so far depart from every principle of truth and propriety, as to break forth into such language as is ascribed in verse 11th to the persons here spoken of, “How doth God know? and is there knowledge in the Most High?” Neither David nor Jeremiah, though much perplexed in reconciling the prosperity of the wicked and the afflicted state of God’s people, with the righteousness and goodness of Divine Providence, ever gave utterance to any such language. See Psalm 38 and Jeremiah 12. Walford thinks that “it is far more agreeable to the design of the entire passage, to interpret the words, his people, of the friends and connections of the wicked, who imitate their actions.” In support of this it may be observed, that the description of the condition, conduct, and words, of these prosperous ungodly men, commences at the 4th verse, and seems to be continued to the 13th verse, where the Psalmist’s reflections upon the subject begin, and are continued to the close of the psalm.

ftc181 This has also been understood as denoting the prosperity, the abundance of all outward good things bestowed upon the persons referred to.

ftc182 “Et les discours qui regnent communeement en leur cerveaux.” — Fr.

ftc183 “Que tout vient a l’aventure.” — Fr.

ftc184 “En la presence de Dieu.” — Fr. “In the presence of God.”

ftc185 “Plustost il signifie yci un siecle,” – Fr.

ftc186 “Ou, J’ay transgresse contre la generation de tes enfans.” — Fr. marg. “Or, I have transgressed against the generation of thy children”

ftc187 “Aye considere.” — Fr. “Considered.”

ftc188 The word in the Hebrew text is rps, saphar. Horsley translates it “to argue” —

“If I resolve to argue thus, I should be a traitor to the generation of thy children.”

“The verb rps,” says he, “which literally signifies to count or reckon, may easily signify ‘to reason within one’s self, to syllogise,’ as is indeed the case with the corresponding words of many languages; as logizesqai, ratiocinari, putare, reckon, count.”

ftc189 “D’autant que toute la vraye sagesse qui doit estre ainsi nommee es hommes, consiste en un seul poinct.” — Fr.

ftc190 Green translates the Hebrew word for this, “hard;” Horsley, “perplexing;” and Boothroyd, “difficult.”

ftc191 “C’est a dire, la declaration de la volonte de Dieu.” — Fr.

ftc192 “It is remarkable,” observes Horsley, “that the original word for ‘sanctuary,’ in this place, is plural, which is unexampled when the sanctuary is literally meant.” He considers the expression, “Until I went into the sanctuary of God,” as meaning, “Till I entered into the secret grounds of God’s dealings with mankind.” Cresswell explains it

— “Until I entered into the grounds of God’s dealings with men, as explained by the sacred writings, which are laid up in the place dedicated to his worship.”

ftc193 “Gardons-nous de penser qu’ils soyent eschappez, ou que Dieu leur favorise.” — Fr.

ftc194 Martin thinks that there is here an allusion to the time at which judicial sentences were pronounced, which was in the morning, when men awoke from the sleep of night.

ftc195 “Comme junchez en lieux glissans.” — Fr.

ftc196 “Qu’ils prenent plaisir a contempler leur puissance et grandeur, et sy mirent, comme qui voudroit se pourmener a loisir sur la glace.” — Fr.

ftc197 “De nostre tardivete et nonchalance a profiter en la doctrine.” — Fr.

ftc198 “They are utterly consumed with terrors; their destruction is not only sudden, but entire; it is like the breaking in pieces of a potter’s vessel, a sherd of which cannot be gathered up and used; or like the casting of a millstone into the sea, which will never rise more: and this is done with terrors, — either by terrible judgments inflicted on them from without, or with terrors inwardly seizing upon their minds and consciences, as at the time of temporal calamities, or at death, and certainly at the judgment, when the awful sentence will be pronounced upon them. See Job 27:20.” — Dr. Gill.

ftc199 With this agree Bishop Horsley and Dr Adam Clarke. The former translates: —

“Like the dream of a man beginning to wake publicly, O Lord! thou renderest their vain show contemptible.”

The latter: —

“Like to a dream after one awaketh, So wilt thou, O Jehovah! when thou risest up, Destroy their shadowy grandeur.”

The original word, µlx tselem, for image, means likeness, corporeal or incorporeal; and it agrees with lx, tsel, a shade, because an image is, as if the shade or shadow of the body. See Bythner on Psalm 39:6. “It seems to be taken here,” says Hammond, “for that which hath a fantastical only in opposition to a real substantial being.” “The Hebrew term,” says Walford, “means an unsubstantial appearance, splendid while it continues, but which in an instant disappears.” The prosperity which wicked men for a time enjoy, their greatness, riches, honor, and happiness, however dazzling and imposing, is thus nothing more than an image or shadow of prosperity, an empty phantom; and within a short period it ceases to be even so much as a shadow, it absolutely vanishes and comes to nothing, convincing the good but afflicted man, to whom it seemed to involve in doubt the rectitude of the Divine government, what is its real character, and that it should never occasion any perplexity to the student of Divine Providence.

ftc200 The LXX. read, ἐν th πόλει sou, “in thy city,” deriving the original word from ry[ ir, a city. Such, also, is the reading of the Vulgate, Arabic, and Æthiopic versions. But the word comes from rw[, ur, to awahe, and is in the infinitive hiph. b, beth, excluding h, he, characteristic of the conjugation.

ftc201 “As a dream of one who awaketh. The thought here is, as a pleasing dream vanishes instantly on awaking, so the pleasures of these men will vanish, and show their unsubstantial nature, when God shall effect his righteous judgement.” — Walford. Then the prosperity of the wicked is seen to be fantastic, and to consist only of “such stuff as dreams are made of.”

ftc202 “The Chaldee in their paraphrase refer it to the day of judgment, when wicked men shall rise out of their graves, and God proceed in wrath against them, (ˆwhtwmd zgrb rsbt, ‘in fury shalt thou scorn or despise them,’) according to that expression of Daniel 12:2, ‘Many of them that sleep in the dust of the earth shall awake, some to shame and everlasting contempt.’” — Hammond.

ftc203 Plautus’ words are, “Mea uxor tota in fermento jacet;” “My wife lies all in a ferment.” In like manner he says, “Ecquid habet acetum in pectore?” “Has he any vinegar in his breast?”

ftc204 This is Kimchi’s and Houbigant’s opinion.

ftc205 “The Hebrew verb [for pierced] indicates the acute pain felt from a sharp weapon. (See Parkhurst, on ˆnç, iv.) Common experience shows that the workings of the mind, particularly the passions of joy, grief,

and fear, have a very remarkable effect on the reins or kidneys.” — Mant.

ftc206 “Notwithstanding these foolish thoughts, I am under the care of thy good providence.” — Patrick.

ftc207 Calvin here gives the literal rendering of the original Hebrew. The question appears elliptical; and accordingly, in the French version he has introduced the supplement, “si non toy?” “but thee?” — “Who is there to me in heaven but thee?”

ftc208 “C’est, outre toy.” — Fr. marg. “That is, beyond or besides thee.”

ftc209 “Ascavoir, en te delaissant.” — Fr. marg. “Namely, in forsaking thee.”

ftc210 The Septuagint here adds, eju ταῖς πύλαις thv θυγατρὸς Σιών; “in the gates of the daughter of Zion.” The Vulgate, Arabic, and Æthiopic versions have the same addition. This seems to make a better conclusion; but these words are not in our present copies of the Hebrew Bible, nor are they supported by any of the MSS. yet collated.

ftc211 “Go a whoring, etc.; i.e., forsake God for false gods, which is spiritual adultery.” — Sutcliffe. When God is said to have destroyed such as do this, some think there is an allusion to that part of the Mosaic law which doomed idolaters to be punished with death, as guilty of high treason against Jehovah the King of Israel.

PSALM 74

ftc212 This is the opinion of Calmet, Poole, Wells, Mant, Walford, and others. “A melancholy occasion,” says Mant, “commemorated by an elegy of corresponding tenderness and plaintiveness. It would be difficult to name a finer specimen of elegiac poetry than this pathetic psalm of Asaph.” If it was composed during the Babylonish captivity, and if Asaph, whose name is in the title, was the author of it, he must have been a different person from David’s contemporary, previously noticed, (volume 2, page 257, note,) — probably a descendant of the same name and family. Dr Gill thinks that he was the Asaph of the time of David, and supposes that under the influence of the spirit of prophecy, he might speak of the sufferings of the Church in after ages, just as David and others testified before-hand of the sufferings of Christ and the glory that should follow.

ftc213 Rosenmüller is of opinion that this is the period referred to. “For my part,” says Dr Geddes, “I think it must have been composed during the persecution of Antiochus Epiphanes; and the best commentary on it is the first chapter of the first book of Maccabees. The author may have been Mattathias.”

ftc214 “Ont rugi comme lions.” — Fr. “Have roared like lions.”

ftc215 Archbishop Secker thinks that this verse may be read thus: “Remember thy congregation, which thou hast purchased, hast redeemed of old; the tribe of thine inheritance; this mount Zion,” etc.

ftc216 “That µym[p means feet or steps is evident from Psalms 17:5

57:6; and 58:10. Lift up thy feet, advance not slowly or by stealth, but with large and stately steps, full in the view of all; come to thy sanctuary, so long suffered to lie waste; examine what has been done there, and let thy grace and aid, hitherto so much withheld, be extended to us.” — Gejer. To lift up the feet is a Hebraism for “to put one’s self in motion;” “to set out on a journey,” as may be learned from Genesis 29:1, where of Jacob it is said, “He lifted up his feet, and went into the east country.” Lifting up the feet is used for going, in the same way as opening the mouth is for speaking.

ftc217 “There is another notion of µ[p, for a mallet or hammer, Isaiah 41:7 and Kimchi would have that to be the meaning here,µ[p µrwh, ‘lift up thy mallet,’ in opposition to the ‘axes and hammers,’ verse 6; and thus also Abu Walid, ‘lift up thy dashing instruments.’ And the LXX., who read, έπαρον τάς χεῖρας, ‘lift up thy hands,’ come near this.” — Hammond.

ftc218 This is the sense put upon the words by some Jewish interpreters. Thus Abu Walid reads, “Lift up thy dashing instruments, because of the utter destructions which the enemy hath made, and because of all the evil that he hath done in or on the sanctuary.” Aben Ezra has, “because of the perpetual desolations,” that is, because of thy inheritance which is laid waste. Piscator takes the same view: “Betake thyself to Jerusalem, that thou mayest see these perpetual desolations

which the Babylonians have wrought.” In like manner, Gejer, who observes that this sense is preferable to that which considers the words as a prayer, that God would lift up his feet for the perpetual ruin of the enemy, because the Psalmist has been hitherto occupied with a mere description of misery, and has used nothing of the language of imprecation. But the Chaldee has, “Lift up thy goings or footsteps, to make desolate the nations for ever;” that is, Come and spread desolation among those enemies who have invaded and so cruelly reduced thy sanctuary to ruins.

ftc219 Instead of songs of praise and other acts of devotion, nothing was now heard in the Jewish places of worship but profane vociferation, and the tumultuous noise of a heathen army. This is with great beauty and effect compared to the roaring of a lion.

ftc220 Hammond reads, “They set up their ensigns for trophies.” The original word both for ensigns and trophies is twa, oth. But he observes that it requires here to be differently translated. twa, oth, signifies a sign, and thence a military standard or ensign. The setting up of this in any place which has been taken by arms, is a token or sign of the victory achieved; and, accordingly, an ensign or standard thus set up becomes a trophy. To convey, therefore, the distinctive meaning, he contends that it is necessary in this passage to give different renderings to the same word.

ftc221 That is, they understand signs to mean such signs as diviners or soothsayers were wont to give, by which to foretell things to come. Jarchi, who adopts this interpretation, gives this sense: That the enemies of God’s people having completed their conquest according to the auspices or signs of soothsayers, were fully convinced that these signs were real signs; in other words, that the art of divination was true.

ftc222 “Qu’il y avoit un service divine special et different de ce qui se faisoit ailleurs.” — Fr.

ftc223 “Their own symbols they have set for signs. Profane representations, no doubt, agreeable to their own worship. See 1 Maccabees 1:47.” — Dr Geddes.

ftc224 In the English Common Prayer-Book the 5th and 6th verses are translated thus: — “He that hewed timber afore out of the thick trees was known to bring it to an excellent work. But now they break down all the carved work thereof with axes and hammers.” Dr Nicholls’ paraphrase of this is as follows: “It is well known from the sacred records of our nation to what admirable beauty the skillful hand of the artificers brought the rough cedar trees, which were cut down by the hatchets of Hiram’s woodmen in the thick Tyrian forests. But now they tear down all the curious carvings, that cost so much time and exquisite labor, with axes and hammers, and other rude instruments of iron.” “This is a clear and consistent sense of the passages” says Mant, “and affords a striking and well imagined contrast.”

ftc225 The order of the words is this, ˚çdqm çab wjlç shilchu baesh mikdashecha, literally, “They have sent into fire thy sanctuary.”

ftc226 It has been objected, that if this psalm was composed at the time of the captivity of the Jews by Nebuchadnezzar, and the desolation of the Holy Land by the Chaldeans, yd[wm, moadey, cannot signify synagogues, because the Jews had no synagogues for public worship or public instruction till after the Babylonish captivity. Accordingly, Dr Prideaux thinks that the Proseuchae are meant. These were courts resembling those in which the people prayed at the tabernacle, and afterwards at the temple, built by those who lived at a distance from Jerusalem, and who were unable at all times to resort thither. They were erected as places in which the Jews might offer up their daily prayers. “They differed,” says Prideaux, “from synagogues in several particulars. For, first, In synagogues the prayers were offered up in public forms in common for the whole congregation; but in the Proseuchae they prayed as in the temple, every one apart for himself. Secondly, The synagogues were covered houses; but the Proseuchae were open courts, built in the manner of forums, which were open enclosures. Thirdly, Synagogues were all built within the cities to which they did belong; but the Proseuchae without.” — Connection of the History, etc., Part 1, Book 6, pages 139-141. Synagogues were afterwards used for the same purpose as the Proseuchae, and hence both come to be designated by the same name. The same author supposes that those places in the cities of the Levites, and the schools of the prophets, whither the people resorted for instruction, having been called, as well as the Proseuchae, laAyd[wm, moadey-el, are also here intended. “The word yd[wm, moadey,” says Dr Adam Clarke, “which we translate synagogues, may be taken in a more general sense, and mean any places where religious assemblies were held; and that such places and assemblies did exist long before the Babylonish captivity is pretty evident from different parts of Scripture.” See 2 Kings 4:23; Ezekiel 33:31; Acts 15:21. All such places were consumed to ashes by the hostile invaders whose ravages are bewailed, it having been their purpose to extinguish for ever the Jewish religion, and, as the most likely means of effecting their object, to destroy every memorial of it.

ftc227 The verb, which is ,hlk, kalleh, in Pihel conjugation, is from hlk, kalah, consumptus est. In Psalm 59:13, it is twice used, hlk hmjb hlk, kalleh bechemah kalleh, “consume them in wrath, consume them.” Consume, therefore, appears to be a preferable translation to pluck, which is that of our English version.

ftc228 “We see not any token of thy Divine presence with us.” — Tremellius.

ftc229 “The Jewish Arab reads, ‘Turn not from them thy hand, even thy right hand, but consume them out of the midst of thy house,’ giving a note, that the house of God is called qyj.” — Hammond.

ftc230 There is here a change of person, and a transition from the narrative form of speech to the apostrophe, which give animation to the composition, and enhances its poetical beauty.

ftc231 The word µynynt, thanninim, for dragons, is used by the sacred writers somewhat indeterminately, and translators render it variously, as by whales, serpents, dragons, crocodiles, and other sea-monsters. (See Genesis 1:21; Exodus 7:12; Deuteronomy 32:33; and <19E807>Psalm 148:7.) We cannot now ascertain what particular animal is in each case denoted, and it may very probably be merely a general term equivalent to our word “monster,” for any strange and prodigious creature. µynynt, thanninim, is here explained by Williams as denoting “sea-monsters or large serpents.” “What animal is meant by this name,” says Mant, “is not well ascertained. But it seems to have been some aquatic or amphibious creature commonly known in the neighborhood of Egypt, but not the crocodile, as that is noticed under a different name in the following verse.” By the dragons the Egyptian people may be intended.

ftc232 In the Hebrew it is “the heads.”

ftc233 “C’est, le plus grand monstre marin qui soit.” — Fr. marg. “That is, the greatest sea-monster which exists.”

ftc234 “Ou, establi.” — Fr. marg. “Or, established.”

ftc235 rwam, maor, here rendered the light, from rwa, or, to shine, signifies in general any luminary or receptacle of light; the sun or the moon indiscriminately. See Genesis 1:16. But being here joined with and opposed to the sun, as the night is to the day in the preceding clause, it has been supposed to signify the moon, the luminary of the night, as the sun is that of the day. The Chaldee, the LXX., the Syriac, and Arabic, render it the moon. The Vulgate has “auroram,” “the morning.”

ftc236 Calvin supposes that the whale is the animal here referred to, and this was the opinion for a long time universally held. But from a comparison of the description given by Job of the Leviathan (Job 41) with what is known of the natural history of the crocodile, there can be little doubt that the crocodile is the Leviathan of Scripture. This is now very generally agreed upon. “Almost all the oldest commentators,” says Dr Good, “I may say unconditionally all of them concurred in regarding the whale as the animal” intended by the Leviathan. “Beza and Diodati were among the first to interpret it ‘the crocodile.’ And Bochart has since supported this last rendering with a train of argument, which has nearly overwhelmed all opposition, and has brought almost every commentator over to his opinion.” — Dr Good’s New Translation of Job. “With respect to the Leviathan,” says Fry, “all are now pretty well agreed that it can apply only to the crocodile, and probably it was nothing but a defective knowledge of the language of the book of Job, or of the natural history of this stupendous animal, which led former commentators to imagine the description applicable to any other.” — Fry’s New Translation and Exposition of the Book of

Job. This Egyptian animal, the crocodile of the Nile, as we have formerly observed, (p. 38, note,) was anciently employed as a symbol of the Egyptian power, or of their king. Parkhurst remarks that in Scheuchzer’s Physica Sacra may be seen a medal with Julius Caesar’s head on one side, and on the reverse a crocodile with this inscription, — ÆGYPTE CAPTA, EGYPT TAKEN. This strengthens the conclusion that the crocodile is the animal intended by the name Leviathan. Both the etymology of the name Leviathan, and to what language it belongs, according to Simonis, are unknown. But according to Gesenius it signifies “properly the twisted animal.” It is affirmed by the Arabic lexicographers quoted by Bochart, (Phaleg. Lib. 1, cap. 15,) that Pharaoh in the Egyptian language signified a crocodile; and if so, there may be some such allusion to his name in this passage, and in Ezekiel 29:3, and 32:2, where the king of Egypt is represented by the same animal, as was made to the name of Draco, when Herodicus (in a sarcasm recorded by Aristotle, Rhet. Lib. 2, cap. 23) said that his laws, — which were very severe, — were the laws oujk ἀνθρώπου ἀλλὰ δράκοντος, non hominis sed draconis. — Merrick’s Annotations. “The heads of Leviathan” may denote the princes of Egypt, or the leaders of the Egyptian armies.

ftc237 “Regnoit en grand triomphe, comme la balene se pourmene a sou aise au milieu de ce grande amas d’eaux.” — Fr.

ftc238 Calvin reads, “thy people in the wilderness.” But thy has nothing to represent it in the original, which literally is, “to a people, to those of the wilderness.” Those who adopt this rendering are not agreed as to what is to be understood by the expression. Some think it means the birds and beasts of prey, who devoured the dead bodies of Pharaoh and the Egyptian army, when cast upon the coast of the Red Sea by the tides. See Exodus 14:30. If such is the meaning, these birds and beasts of prey are called “the people of wilderness,” as being its principal inhabitants. That µ[, am, people, is sometimes to be thus interpreted in Scripture is evident from Proverbs 30:25, 26, where both the ants and the conies are styled a people. But as the desert on the coast of which the Egyptians were thrown up was inhabited by tribes of people who lived on fishes — even on those of the largest kind, which they found cast upon the shore by the tides — and were from thence called Ιχθυοφάγοι, or fish-eaters; some interpreters suppose that these are “the people of the wilderness” here mentioned; and that as Pharaoh and his host are represented under the figure of the Leviathan and other monsters of the deep, so these people, in allusion to their common way of living, are figuratively said to have preyed on their dead bodies, by which is understood their enriching themselves with their spoils.

ftc239 “Quand Dieu feit que de la roche saillit un cours d’eau pour la necessite du peuple.” — Fr.

ftc240 It is rivers in the plural, from which it would appear that the Jordan was not the only river which was dried up, to give an easy passage to the Israelites. The Chaldee specifies the Arnon, the Jabbok, and the Jordan, as the rivers here referred to. With respect to the Jordan, see Joshua 3:16. As to the miraculous drying up either of the

Arnon or the Jabbok, we have no distinct account in Scripture. But in Numbers 21, after it is mentioned, verse 13, that the Israelites “pitched on the other side of Arnon,” it follows, verses 14, 15, “Wherefore, it is said in the book of the wars of the Lord, What he did in the Red Sea, and in the brooks of Arnon, and at the stream of the brooks that goeth down to the dwelling of Ar, and lieth upon the border of Moab.” From this it would appear that God wrought at “the brooks of Arnon, and at the stream of the brooks that goeth down to the dwelling of Ar,” miracles similar to that which was wrought at the Red Sea, when it was divided to open up a passage for the chosen tribes.

ftc241 “Comme le principal instrument d’icelle, et par maniere de dire, le chariot auquel elle est apportee, quand elle se vient monstrer aux hommes.” — Fr.

ftc242 The original word implies “to settle, to place steadily in a certain situation or place.” See Parkhurst’s Lexicon on bxy.

ftc243 “Entant que leur cupidite et ambition insatiable ne pent estre retenue par quelque separation qu’il y ait, mais tasche tousjours d’enjamber par dessus.” — Fr.

ftc244 As none of the ancient versions have “turtle dove,” and as the reading of the LXX. is , ἐξομολογουμένην soi , confessing thee, it has been thought by some in a high degree probable that the word ˚rwt, torecha, thy turtle dove in our present Hebrew copies, should be ˚dwt, todecha, confessing thee; an error which transcribers might easily have committed, by writing r, resh, instead of d, daleth. Houbigant, who approves of this opinion, boldly pronounces the other, which represents the people of God under the figure of a turtle dove, to be “putidum et aliunde conquisitum.” But, says Archbishop Secker, “Turtle dove, which Houbigant calls putidum, should not be called so, considering that ,ytnwy, Cant. 2, 14, is the same thing.” The passage, as it now stands, agrees with other texts of Scripture which represent the people of God under the image of a bird, Numbers 24:21; Jeremiah 22:23; 48:28. The turtle dove is a defenceless, solitary, timid, and mournful creature, equally destitute of skill and courage to defend itself from the rapacious birds of prey which thirst for its blood. And this gives a very apt and affecting representation of the state of the Church when this psalm was written. She was in a weak, helpless, and sorrowful condition, in danger of being speedily devoured by the inveterate and implacable enemies, who, like birds of prey, were besetting her on all sides, eagerly intent upon her destruction. “With the most plaintive earnestness she pleads her cause with the Almighty, through this and the following verses; continually growing more importunate in her petitions as the danger increases. While speaking, she seems in the last verse to hear the tumultuous clamours of the approaching enemy growing every minute louder as they advance; and we leave the ‘turtle dove’ without the Divine assistance, ready to sink under the talons of the rapacious eagle.” — Mant.

“The Psalmist’s expression, thy turtle dove, may perhaps be farther illustrated from the custom, ancient and modern, of keeping doves as favourite birds, (see Theocritus, 5. 96; and Virgil, Eclog. 3, 5, 68, 69,) and from the care taken to secure them from such animals as are dangerous to them.” — Merrick’s Annotations.

ftc245 “The caves, dens, woods, etc., of the land, are full of robbers, cutthroats, and murderers, who are continually destroying thy people; so that the holy seed seems as if it would be entirely cut off, and the covenant promise thus rendered void.” — Dr Adam Clarke. “For the dark places of the earth, i.e., the caverns of Judea, are full of the habitations of violence, i.e., of men who live by rapine. Some, however, by the dark places of the earth, understand the seat of the captivity of the Jews.” — Cresswell.

PSALM 75

ftc246 “C’est, car.” — Fr. marg. “That is, for.”

ftc247 “Par ainsi on racontera.” — Fr. “Therefore they will recount.”

ftc248 “Quand j’auray prins assignation.” — Fr. “When I shall have received the appointment.” “Ou, assemble la congregation.” — Fr. marg “Or, assembled the congregation.”

ftc249 “C’est, je remettray les choses en leur estat.” — Fr. marg. “That is, I will restore things to order.”

ftc250 “Mais j’affermiray.” — Fr. “But I will support or sustain.”

ftc251 “C’est, du Midi.” — Fr. marg. “That is, from the South.”

ftc252 “C’est, gouverne le monde.” — Fr. marg. “That is, governs the world.”

ftc253 This is the reading adopted by Hammond; but instead of making it out by supplying the pronoun rça, asher, as is done by some, he renders, wrps, sipperu, as a participle plural in the sense of the dative case. “Thy name is near, wrps, sipperu, to them that declare thy wondrous works.” He supports this view from the Chaldee, and from the translation of the learned Castellio.

ftc254 “C’est a dire, sans determiner personne.” — Fr.

ftc255 The reading adopted by the most eminent critics is, “When I shall have gotten an appointed or fit time or season, I will judge uprightly.” This is supported by all the ancient versions.

ftc256 “Or, Be not mad.” The verb is wlwht, tahollu, from llh, halal, he was mad, boasting. — Bythner.

ftc257 Lift not up your horn on high, that is, bear not yourselves insolently, from a false notion of your power, (comp. Amos 6:13.) It has been supposed that the metaphor is taken from the manner in which horned animals carry themselves when they are in an excited state. A practice among the Abyssinians, described by Mr Bruce, has been also adduced as throwing light upon this verse. He observes, that the governors of the provinces in Abyssinia wear a broad fillet round their heads, which is tied behind the head. In the middle of this fillet is a horn, or a conical piece of silver, gilded with gold; and shaped like our candle-extinguishers. This is called kirn or horn; and is only used in reviews or processions after victory. The way in which they throw back the head when wearing this ornament (lest it should fall forward) gives a stiffness to the position of the head; and this seems to explain the language of the Psalmist, when he mentions speaking with a stiff neck. Instead of with a stiff neck, Parkhurst translates with a retorted neck; observing, that “this is a well-known gesture of pride, contempt, or disdain.”

ftc258 “Praefracte.” — Lat. “Rigoureusement et outrageusement.” — Fr.

ftc259 “For promotion, etc. The meaning is, the fortunes of men are not governed by planetary influences, but by God’s overruling Providence. The Eastern nations of the world always were, and are at this day, much addicted to judicial astrology.” — Warner.

ftc260 “Si tost que nous oyons le vent de quelque esmotion.” — Fr.

ftc261 “Ou, rouge.” — Fr. marg. “Or, red.”

ftc262 “Here there seems to be an allusion to the cup of malediction, as the Jews called that ‘mixed cup of wine’ and frankincense, which used to be given to condemned criminals before their execution, in order to take away their senses. So the Chaldee Targum paraphrases the passage; ‘Because a cup of malediction is in the hand of the Lord, and strong wine full of a mixture of bitterness, to take away the understanding of the wicked.’” — Parkhurst quoted by Mant.

ftc263 Mixed wine, naturally suggests to us the idea of wine weaker than in its pure state. Accordingly, Green, instead of “full of mixture,” translates “unmixed,” by which he means wine unmixed with water. He perceived, what is evident at first sight, that wine of the strongest quality is intended, and having apparently no idea of any other mixture than that of water, which would weaken the wine, he took the liberty of rendering the words, ˚sm alm, male mesech, by “unmixed.” The Greeks and Latins, in like manner by “mixed wine,” understood wine diluted and weakened with water. But the phrase among the Hebrews generally denotes wine made stronger, by the addition of higher and more powerful ingredients. In the East, wines are much mixed with drugs of a stimulating and intoxicating kind; so that commonly when drawn from the vessels in which they are preserved, they are strained for use. What remains is the thick sediment of the strong and stimulating ingredients with which they had been mixed. This the wicked are doomed to drink. “The introduction of this circumstance,” says Mant, “forms a fine climax, and carries the idea of God’s indignation to the highest point.” Some interpreters have explained the passage as meaning that God would pour out the pure and clear wine for his friends, while he would compel his enemies to drink the dregs. But the reference is entirely to his enemies, who were wholly to exhaust this cup of his fury. This, with the prophets, is a very common image of divine wrath. See volume 2, page 399, note.

ftc264 “By the horns of the wicked is signified pride; by the horns of the righteous, on the other hand, is meant their power. Basil has remarked, that the horn is more exalted and more solid than any other part of the body to which it belongs; and that, at the same time, it supplies ornament to the head, and is also a weapon of defense. Hence it is put metaphorically both for strength and power, and also for pride.” — Cresswell. Here it is threatened that the power and honor of the wicked, which had been employed as the instruments of cruel wrong and oppression, would be destroyed, and their pride effectually humbled; while the righteous would be exalted to power and dignity.

PSALM 76

ftc265 “Et bien equippez de toutes choses requises a la guerre.” — Fr.

ftc266 The inscription prefixed to the psalm in the Septuagint expressly mentions this as the occasion of its composition, Ωδὴ πρὸς τὸν Ασσύριον; “An ode against the Assyrian.” If in this the version of the LXX. is correct, and if Asaph, to whom the psalm is ascribed, was the person of that name who lived in the time of David, one of his compositions must have been adopted as suitably descriptive of this remarkable deliverance. He may, however, have been a different person of the same name, and was probably one of his descendants, as has been before observed, (page 159,) who lived in the time of Hezekiah. Bishop Patrick and Calmet are of this last opinion. Those who adopt the former suppose that the original reference of the psalm was to the victory obtained by David over the Philistines in the valley of Rephaim.

ftc267 “N’ont peu trouver leurs mains.” — Fr. “Have not been able to find their hands.”

ftc268 From har, raäh, he saw, or beheld.

ftc269 “This seems to allude to the miraculous destruction of the Assyrian army, as recorded in Isaiah 27:36.” — Warner.

ftc270 “The Hebrew ãçr, [here rendered arrows,] signifies fire, Job 5:7, where ‘sparks that fly upward’ are poetically expressed by ãçr ynb, ‘the sons of the fire.’ . .By metaphor it is applies to an ‘arrow’ or ‘dart’ shot out of a bow, and, by the swiftness of the motion, supposed to be inflamed. See Cant. 8, 6, where of love it is said, (not the coals, but) ‘the arrows thereof are arrows of fire,’ it shoots, and wounds, and burns a man’s heart, inflames it vehemently by wounding it. The poetical expression will best be preserved by retaining some trace of the primary sense in the rendering of it — ‘fires or lightnings of the bow,’ i.e., those hostile weapons which are most furious and formidable, as fire shot out from a bow.” — Hammond. Parkhurst renders “glittering flashing arrows,” or rather, “fiery, or fire-bearing arrows;” such as, it is certain, were used in after times in sieges and in battles; the belh pepurwmena of the Greeks, to which Paul alludes in Ephesians 6:16, and the phalarica of the Romans, which

Servius (on Virgil, Æn. lib. 9, 5, 705) describes as a dart or javelin with a spherical leaden head, to which combustible matter was attached, which being set on fire, the weapon was darted against the enemy; and when thrown by a powerful hand, it killed those whom it hit, and set fire to buildings. Walford has, “fiery arrows.” “The arrows,” says he, “are described as fiery, to denote either the rapidity of their motion, or that they were tinged with some poisonous drugs to render them more deadly.”

ftc271 The verb is in the praet. hithpahel; and it has a, aleph, instead of h, he, according to the Chaldaic language, which changes h, the Hebrew characteristic of hiphil and hithpahel into a.

ftc272 As the verb signifies, has plundered, spoiled; and as it is here in the praet. hithpahel, which generally denotes reciprocal action, that is, acting on one’s self, it has been here rendered by some, despoiled themselves of mind, were mad, furious. Hammond reads, “The stouthearted have despoiled or disarmed themselves.” The Chaldee paraphrase is, “They have cast away their weapons.”

ftc273 “waxm al µhydy, may be rendered have not found their hands, i.e., have not been able to use them for resistance, for the offending others, or even for their own defense.” — Hammond. The Chaldee paraphrase is, “They could not take their weapons in their hands,” i.e., they could not use their hands to manage their weapons. In the Septuagint, the reading is, eu[ron οὐδὲν ταῖς cersin αὐτῶν; “they found nothing with their hands,” i.e., they were able to do nothing with them: the vast army of Assyrians, the most warlike and victorious then in the world, achieved nothing, but “returned with shame to face to their own land,” (2 Chronicles 32:21.)

ftc274 “They slept their sleep.” “They slept, but never waked again.” — Hammond. There may be here a direct allusion to the catastrophe which befell the Assyrian army during the night, when, as they were fast asleep in their tents, a hundred and eighty-five thousand of them were at once slain, Isaiah 37:36.

ftc275 The chariot and horse may be put poetically for charioteers and horsemen. Chariots formed a most important part of the array in the battles of the ancients. See Judges 4:3. Instead of “both the chariot and the horse,” Horsley reads, “both the rider and the horse.” “It is not improbable,” says he, “that the pestilence in Sennacherib’s army might seize the horses as well as the men, although the death of the beasts is not mentioned by the sacred historian.”

ftc276 “Dont la terre a eu frayeur.” — Fr. “With which the earth was afraid.”

ftc277 “Pour faire jugement.” — Fr. “To execute judgment.”

ftc278 “Tous les humbles.” — Fr. “All the humble.”

ftc279 “Rendez vos voeus.” — Fr. “Pay your vows.”

ftc280 “Ou, a cause de la frayeur.” — Fr. marg. “Or, on account of fear.”

ftc281 When an angel of the Lord descended to perform some mighty work with which he had been commissioned, thunders and earthquakes frequently accompanied the execution of his commission; and it is highly probable that both these phenomena accompanied such a stupendous display of power, as that which was afforded by the slaughter of one hundred and eighty-five thousand men in the army of Sennacherib. By God’s judgment being heard, may accordingly be understood the thunder which was heard; and what follows, “The earth was afraid,” may signify the earthquake which then took place.

ftc282 Hammond’s statement of these two interpretations is clear and full. It is as follows: — “What rwgjt [which Calvin renders, thou wilt restrain] signifies here, is not agreed among the interpreters, the word signifying 1. to gird, and, 2. to restrain. In the notion of restraining, it will have a very commodious sense, applied to Sennacherib, to whom this psalm belongs. For, as by the slaughter of the one hundred and eighty-five thousand in his army he was forced to depart, and dwell at Nineveh, 2 Kings 19:36; so, after his return thither, there are some remainders of his wrath on the Jews that dwelt there. We may see it, Tobit 1:18, ‘If the king Sennacherib had slain any, when he was come and fled from Judea, I buried them privily, (for in his wrath he killed many,’) etc. This was the gleanings of his wrath, and this was ‘restrained’ by God; for he soon falls by the hands of his sons, Adrammelech and Sharezer, ‘as he was worshipping in the house of Nisroch his god,’ 2 Kings 19:37. And to this sense Kimchi interprets it, ‘Thou shalt so repress the malice of our enemies, that the other nations shall not dare to fight against us;’ so likewise Aben Ezra. And thus it must be, if ‘the remainder of wrath’ be ‘man’s wrath,’ as the former part of the verse inclines it, ‘Surely the wrath of man,’ etc. But rgj, in the primary notion, signifies girding or putting on, arraying oneself. Girding, we know, signifies putting on, and is applied to garments, ornaments, arms: rwgj, ‘Gird thy sword upon thy thigh,’ Psalm 45:3, and frequently elsewhere; and so ‘girding with gladness,’ is putting on festival ornaments. And in like manner here, in a poetical phrase, ‘Thou shalt gird on the remainder of wrath,’ parallel to ‘putting on the garments of vengeance for clothing,’ Isaiah 59:17, will signify God’s adorning and setting out himself by the exercise of his vengeance, vulgarly expressed by his wrath, and the word tmj, wrath, most fitly used with reference on tmj, the wrath of man, in the beginning of the verse. Man’s wrath is the violence, and rage, and blasphemy of the oppressor, upon the meek or poor man foregoing. This begins, goes foremost, in provoking God; and then tyraç, the remnant, or second part of wrath, is still behind for God; and with that he girds himself, i.e., sets himself out illustriously and dreadfully, as with an ornament, and as with an hostile preparation in the eyes of men. And so in this sense also it is agreeable to the context… In either sense, the parts of this verse are perfectly answerable the one to the other. To this latter rendering of rwgjt, the Chaldee inclines us, paraphrasing it by, ‘Thou hast girded on, or prepared, or made ready, the remainder of fury, (meaning by God’s fury,) for the destroying of the nations.’”

ftc283 This is Kimchi’s interpretation: He understands by “those round about God,” the nations near the land of Israel, and so near God.

ftc284 In this sense it is employed in Genesis 31:53, “And Jacob sware by the Fear of his father Isaac.”

ftc285 If it is thus applied, the reading will be, “Let all those who are round about him bring presents on account of fear.”

ftc286 The word employed by Calvin is “Vindemiabit,” which expresses the precise idea of the original verb, rwxby, yebtstor. It is from rxb, he cut off, brake off, referring properly to grapes and other fruits. The reading of the LXX. is, “takes away.”

PSALM 77

ftc287 This is the rendering in our English Bible, which Dr Adam Clarke pronounces to be “a most unaccountable translation.” The reading of the margin, however, “my hand,” favours the sense given by our Author.

ftc288 This is the translation adopted by many critics, and it appears to be the true signification of the passage. Thus Symmachus’ version is, ἡ ceir mou nuktovejktetato dihnekwv, “my hand was stretched out by night continually;” and, in like manner, Jerome, “Manus mea nocte extenditur, et non quiescit.” Parkhurst renders the verse thus: “In the day of my trouble I sought the Lord; my hand was stretched out by night and ceased not,” or, “without interruption.” With this agree the versions of Horsley, Mant, Fry, Adam Clarke, Walford, and others. The stretching out of the hand was an usual gesture in prayer. Instead of ydy, the Chaldee reads yny[, “mine eye trickled down,” which Archbishop Secker and Green think likely to be the true reading.

ftc289 Some of the Jewish commentators interpret this clause thus: “Thou holdest the brows of my eyes.” The eyebrows which protect the eyes were held, so that he could not shut them and obtain sleep. Sleep to a person in trouble has the effect of interrupting his sorrow for a time, and of weakening it by refreshing the body. It is, therefore, in such circumstances, a great blessing, and is earnestly desired. But to have this denied, and for the sufferer to have sleepless and wearisome nights appointed to him, is a great aggravation of his distress.

ftc290 “The times were indeed greatly altered; formerly his sleep had been prevented by the joyfulness of his feelings, which prompted the voice of thanksgiving during even the shades of night; now his sleep is taken away by the severity of his disease, and the anguish of his soul, which was augmented by the contrast with his past happiness.” — Walford.

ftc291 “The verb çpj, chaphas, signifies such an investigation as a man makes who is obliged to strip himself in order to do it. Or, to lift up coverings, to search fold by fbld; or, in our phrase, to leave no stone unturned. The Vulgate translates, et scopebam spiritum meum. As scopebam is no pure Latin word, it may probably be taken from the Greek, skopew, scopeo, ‘to look about, to consider attentively.’ It is, however, used by no author but St Jerome, and by him only here, and in Isaiah 14:23, ‘And I will sweep it with the besom of destruction;’ ‘scopabo eam in scopa terens.’ Hence we see that he has formed a verb from the noun scopae; a sweeping brush or besom.” — Dr Adam Clarke.

ftc292 “La stupidite brutale.” — Fr. “The brutish stupidity.”

ftc293 “Ou, sera-il eslongne.” — Fr. marg. “Or, will he be at a distance.”

ftc294 “C’est, ma maladie.” — Fr. marg. “That is, my disease or sickness.”

ftc295 “Ou, changemens.” — Fr. marg. “Or, changes.”

ftc296 “Qu’a cause de l’infirmite du temps, (ascavoir avant la manifestation de Christ.”) — Fr.

ftc297 Walford translates, “Then I said, My disease is this. “Such,” he observes, “is the exact rendering of the text. Some painful disease had befallen him, which was heightened by the depression of his spirits, which deprived him of mental vigor and energy, and clothed every object in the blackest colours. . . . . ‘I said, This is my disease.’ My mind is oppressed by the mortified feelings of my corporeal frame, and on this account, the changes by which the hand of God has affected me appear in the darkest colours, and I am ready to give up every hope that he will ever display his goodness to me as he formerly did.”

ftc298 According to this view, he refers to what he had said in the 7th, 8th, and 9th verses, in which he seemed to arrive at the conclusion, that there would never be an end to his present afflictions, as if the decree had gone forth, and God had pronounced a final and irreversible sentence. But here he checks and corrects himself for having given utterance to such language, and recalls his thoughts to more just and encouraging sentiments respecting God. He acknowledges his sin in questioning or yielding to a feeling of suspicion in reference to the divine love, and the truth of the divine promises; and confesses that this flowed from the corruption of his nature, and the weakness of his faith; that he had spoken rashly and in haste; and that taking shame and confusion of face to himself, he would now desist and proceed no farther.

ftc299Walford translates the verse thus: —

“Then I said, My disease is this, The change of the right hand of the High God.”

“There is no authority,” he observes, “for the version, ‘I will remember the years;’ his meaning is, the power of God has changed and altered my condition; from a state of health and peace, he has brought me into disease, and pain, and sorrow. This, he says, he will remember, so as to inspire some hope that the power which had brought low would again raise him up.”

ftc300 Our Author seems to refer to those interpreters who, as in our English version, make the supplement, But I will remember, before the words, “the years of the right hand of the Most High.”

ftc301 “Thy way, O God! is in the sanctuary; the temple, the Church of God, where he takes his walks and manifests himself, and where the reasons of his providence and dealings with his people are opened and made known unto them.” — Dr Gill.

ftc302 “Neantmoins il faut imputer cela a la malice de ceux qui ayans veu la chose eux-mesmes de leurs yeux, ont mieux aime s’esblouir la veue et desguiser le faict, que d’en entretenir la pure cognoissance.” — Fr.

ftc303 “The reason of Joseph’s being coupled with Jacob is, that as the Israelites derived their birth from Jacob, so they were sustained by Joseph in Egypt, who became to them a second parent.” — Walford.

ftc304 “‘The waters of the Red Sea,’ says Bishop Horne, ‘are here beautifully represented as endued with sensibility; as seeing, feeling, and being confounded, even to the lowest depths, at the presence and power of their great Creator, when he commanded them to open a way, and to form a wall on each side of it, until his people were passed over.’ This, in fact, is true poetry; and in this attributing of life, spirit, feeling, action, and suffering, to inanimate objects, there are no poets who can vie with those of the Hebrew nation.” — Mant.

ftc305 As in the three preceding verses the deliverance of the chosen people from Egypt, and the drying up of the Red Sea, to make a way for them to pass through, are the subjects celebrated, it is very natural to suppose that the 17th and 18th verses refer to the tempestuous rain, the thunder, lightning, and earthquake, by which God testified his wrath against the Egyptians, and by which that ruthless host were filled with dismay, when they went into the midst of the Red Sea after the Israelites. Of these particular circumstances, we have indeed no distinct information in the narrative of Moses; but from a comparison of what is here stated, with what is said in Exodus 14:24, “And it came to pass, that in the morning watch the Lord looked unto the host of the Egyptians through the pillar of fire and of the cloud, and troubled the host of the Egyptians,” it seems highly probable that they took place on that occasion. With this corresponds the representation given by Josephus of this part of Jewish History. “As soon as ever the whole Egyptian army was within it, the sea flowed to its own place, and came down with a torrent raised by storms of wind, and encompassed the Egyptians. Showers of rain also came down from the sky, and dreadful thunders and lightning, with flashes of fire. Thunderbolts also were darted upon them; nor was there any thing which used to be sent by God upon men, as indications of his wrath, which did not happen at that time; for a dark and dismal night oppressed them.” — Antiquities of the Jews, Book II. chapter 16, section 3.

ftc306 “Thy footsteps are not known; not by the Egyptians, who essayed to follow after the people of Israel, with the Lord at the head of them, nor by any since; for the waters returned and covered the place on which the Israelites went as on dry ground; so that no footsteps or traces were to be seen at all ever since; and such are the ways of God, many of them in providence as well as in grace, Romans 11:33.” — Dr Gill.

ftc307 “After the sublime and awful imagery of the four preceding verses, in which thunders and lightnings, storms and tempests, rain, hail, and earthquakes, the ministers of the Almighty’s displeasure, are brought together and exhibited in the most impressive colours; nothing can be, more exquisite than the calmness and tranquillity of this concluding verse, on which the mind reposes with sensations of refreshment and delight.” — Mant.

PSALM 78

ftc308 “Ou, ma doctrine.” — Fr. marg. “Or, my doctrine, or instruction.”

ftc309 Calmet refers the composition of this psalm to the days of Asa, who, aided by the Syrians, obtained a signal victory over the Israelites, and brought back to the pure worship of God many out of the tribes of Ephraim, Manasseh, and Simeon. See 2 Chronicles 15 and 16. Schnurrer supposes, that the special purpose for which it was composed was, to celebrate a decisive victory which had been gained over the kingdom of Ephraim or Israel by Abijah, the king of Judah during the reign of Jeroboam. Walford thinks this opinion highly probable. “There is,” say’s he, “an eulogy passed upon David at the conclusion of the psalm, which makes it likely that the author of it wished to conciliate the favor of the whole people towards David’s successors, from whom Jeroboam had revolted: and in verse 9th, there is a reference to Ephraim which affords some degree of evidence in support of Schnurrer’s hypothesis. Whatever may be thought of this hypothesis, we cannot hesitate to admit that the psalm itself is clear, pungent, and persuasive, and must have been felt to be so by the persons for whose use it was written.”

ftc310 We have seen that Calvin, on the margin of the French version, reads instruction, and this reading is adopted by Street, Fry, Morison, and Walford.

ftc311 See volume 2, page 238, note 2.

ftc312 Walford translates twdyj, chidoth, “all impressive record.” His version of the first and second verses is,

“Hear, O my people! my instruction: Incline your ears to the words of my mouth. I will open my mouth with an instructive speech, I will utter an impressive record of ancient times.”

“The words law, parable, and dark sayings,” he observes, “which are found in the English translation of verses 1st and 2d, are not appropriate to the recitals which are contained in the psalm. They are here altered for others, which are in agreement with the subjects which follow, and may be supported by the usage of the original words which are employed.” Similar is Street’s note on this place. He translates twdyj, chidoth, “pointed truths,” and objects to its being translated dark sayings. “There is nothing obscure in the psalm,” says he, “it contains instructive historical truth, but no enigma. Therefore, the rendering of the English Bible, dark sayings, does not seem to be right. The Septuagint renders the word dihghma, Ezekiel 17:2, and that rendering would suit this place better than proqlhmata I have endeavored to express the relation of the word to ddj, acutum est.” See volume 2 of this work, page 238, note 3. But as Dimock observes, “The several transactions of the Mosaical covenant hereafter recited, might be well called parables and dark speeches, or, as Arabic, mysteries, considered as types or figures of the Christian; and viewed in this light, afford ample matter of contemplation, serving not only as a schoolmaster to bring us unto Christ, but to keep us stedfast in faith and obedience to David our king.”

ftc313 Horsley considers this verse as a parenthesis.

ftc314 Dr Adam Clarke, by a testimony understands the various ordinances, rites, and ceremonies prescribed by the laws and by the word law, the moral law.

ftc315 “µlsk, kislam, their hope, or their constancy. lsk, folly, by antiphrasis, constancy.” — Bythner.

ftc316 “The Syriac version reads, ‘And confided not in the God of its spirit,’ translating hnman, [the word which Calvin renders ‘was faithful,’] by a masculine verb; and this indeed the sense will very well bear, and the change of genders is not unusual, and God is frequently known by that title, ‘the God of the spirits of all flesh.’ See Numbers 16:22.” — Hammond.

ftc317 “Premierement il faut que nous ostions toute obstination, avant que nous puissions avoir les cols propres pour recevoir son joug.” — Fr. In the first place, we must lay aside all obstinacy before we can bend our necks to receive his yoke.

ftc318 Of the Ephraimites shooting with the bow, or being archers, we have an intimation in Genesis 49:24, where, in Jacob’s blessing on Joseph, the father of Ephraim, it is said, “His bow abode in strength.”

ftc319 Dr Morison supposes, that the history here referred to, is that of the Israelites going up contrary to the divine command to take possession of the promised land, when, for their temerity, they were smitten and humbled before their enemies. (Deuteronomy 1:42.) “The tribe of Ephraim,” he observes, “is doubtless specially singled out, because they were the most warlike of all the chosen tribes, and because, perhaps, they led on the other tribes to the fatal act of rebellion against the expressed will of the God of Israel.” This, perhaps, may be considered as receiving some support from comparing the number of the tribe of Ephraim (Numbers 2:19) when they came out of Egypt, with their number when taken in the plains of Moab, at the termination of their wanderings in the wilderness, (Numbers 26:37.) At the former period, they amounted to 40,500, at the latter, to 32,500, eight thousand less; whereas, during those forty years the other tribes had considerably increased.

ftc320 “Sans en monstrer les fruicts en leur vie.” — Fr.

ftc321 “De la verite et fidelite des promesses, et de la foy qu’on y doit adjouster.” — Fr.

ftc322 “A la verite une telle stupidite estoit plusque brutale, ou plustost comme une chose monstrueuse.” — Fr.

ftc323 Zoan was the ancient capital of Egypt where the Pharaohs resided. Its great antiquity appears from the expression used respecting Hebron, in Numbers 13:22, where, to set forth the antiquity of that city, in which Abraham the tenth from Noah dwelt, it is said, that it “was built seven years before Zoan in Egypt.” Zoan is twice specified in this psalm, here and in verse 43d, (though not mentioned in the history of the plagues in the book of Exodus,) as the scene of the wonderful works wrought on Pharaoh and the land of Egypt by Moses. This may mean, that these miracles were performed there in the sight of Pharaoh. Or the field or country of Zoan, may be put poetically for Egypt in general. Thus, in other poetical parts of Scripture, Zoan is sometimes used instead of Egypt, as in Isaiah 19:11, 13, where “the princes of Zoan” just mean the counsellors of Pharaoh; and in Isaiah 30:4, where, when God’s ancient people are represented as sending to Egypt for relief, it is said, that their “princes were at Zoan.” Zoan is rendered by the Chaldee µynaf, by the LXX. Taniv , by the Vulgate Tanis, and by the Coptic Tane, from the Coptic ten, plain, flat, level; being situated on the low ground of the Delta, on one of the Eastern branches of the Nile, bearing its own name, near a large lake, now called the Lake of Menzala, 44 miles west of Pelusium, 169 miles east of Alexandria, and three miles from the Mediterranean. There are ruins still remaining to mark the site of Zoan or Tanis, called San by the Arabs, comprising broken obelisks, capitals of the Corinthian order, a granite monument, etc. These ruins, however, are not thought to be of the highest antiquity.

ftc324 “Ou, a leur cupidite.” — Fr. marg. “Or, for their lust.”

ftc325 “The term ascended is figurative, derived from the ascending of the breath, in vehement gusts of agitation and anger.” — Walford.

ftc326 “Qu’ils n’ont point reprime leur insolence et appetit desordonne.” — Fr.

ftc327 The word çpn, nephesh, for soul, has great latitude of signification. It sometimes signifies the sensitive or animal appetites, as in this passage. The people had their wants abundantly supplied, and yet they remained unsatisfied and querulous. It is therefore said, that they demanded meat µçpnl, for their souls; i.e., not for their real wants, which they might rationally and lawfully desire to have supplied, but to gratify their sensitive and carnal appetites. Our English Bible, and Calvin on the margin of the French version, give a very happy translation, They tempted God, by asking meat for their lust.

ftc328 “‘They tempted God with their heart,’ that is, heartily, or with all their soul.” — Walford.

ftc329 The manna received its name, either from hnm, manah, he prepared, appointed, distributed, to intimate that this food was prepared by God for the Israelites, and was their appointed portion which was daily distributed to them by measure; or, it is from the words ˆm hwh, huh man, What is this? Exodus 15:16, ˆ being used for h in euphony. This was the question which they asked when they first saw this species of food, not knowing what it was.

ftc330 Abu Walid and Kimchi read, “the bread of heaven.”

ftc331 The Chaldee paraphrase of the expression, the bread of the mighty, is, “the food that descends from the dwelling of angels;” so that, according to this view, it signifies no more than , “corn of heaven,” by which the manna is described in the preceding verse. Dr Geddes and Williams observe, that the Hebrew word µyryba, abbirim, never signifies angels, but persons of the higher classes, the rich, the great, the noble; and that the meaning of the Psalmist is, that the Israelites found in the manna a dainty, delicate food, such as might suit the palates of the great; that it was bread fit for princes; the best, the choicest of bread. This agrees with Simonis’ rendering of the phrase, “cibus nobilium, scilicet principum; hoc est, cibus exquisitus, delicatus, eximius.” Such also is the view taken by Fry, Walford, and others. If by µyryba, abbirim, the mighty, angels should be understood, as it is rendered in all the ancient versions, the meaning will be substantially the same; for the manna, by an obvious poetical figure, may be called the bread of angels, to denote food of the most exquisite kind; just as Paul speaks of the tongues of angels, (1 Corinthians 13:1,) to indicate eloquence of the highest order.

ftc332 “Les autres ont traduit les verbes par un temps passe, Il a commande aux nuees, Il a ouvert les portes du ciel, Il a fait pluvoir la Manne,” etc. — Fr.

ftc333 “Heb. ‘fowl of wing;’ i.e., flying fowls, in distinction from domestic poultry.” — Williams.

ftc334 “Heb. Of his camp; either Israel’s camp or God’s camp; for seeing Israel was God’s people, and he dwelt among them, their camp was his camp.” — Poole.

ftc335 The Israelites were miraculously supplied with quails in the wilderness on two different occasions. The first occasion was upon the fifteenth day of the second month after their departure from Egypt, and before they came to mount Sinai, Exodus 16:1, 12, 13. The second, which is the one here referred to, was at Kibroth-hattaavah, a place three days’ journey beyond the desert of Sinai, in the beginning of the second year after their departure from Egypt, Numbers 10:11; and 11:31-35. In both instances, the quails were sent in consequence of the murmuring of the Israelites. But in the first instance, they came up and covered the camp of Israel only one evening, while in the second, they came up from the sea for a whole month. No token of the divine displeasure accompanied the first miracle, God having, in his compassion, forgiven their murmuring; but the second miracle was wrought in wrath, and attended with the infliction of the divine vengeance on that rebellious people, (Numbers 11:33.)

ftc336 “While their meat was yet in their mouth; the meat of the quails, while it was between their teeth, ere it was chewed, and before it was swallowed down, while they were rolling this sweet morsel under their tongues, and were gorging themselves with it, destruction came upon them; just as Belshazzar, while he was feasting with his nobles, in the midst of his mirth and jollity, was slain by the Persians, Daniel 5:1, 30.” — Dr Gill.

ftc337 Mr Mudge observes, that this clause should be translated, “Slew them amidst their fatnesses or indulgences.” This is approved of by Lowth. Cocceius and Michaelis give a similar version.

ftc338 “This alludes to their appointed wanderings for forty years in the wilderness, as the punishment of their disobedience and rebellion; that all those who had left Egypt, and were grown to man’s estate, were dead, with the exceptions of Caleb and Joshua.” — Warner.

ftc339 “Que leur vie a este emportee comme quand en tumulte on ravit quelque chose.” — Fr.

ftc340 In the Hebrew Bible, a masoretic note is inserted after the 35th verse,

rpsh yxj, chatsi ha-sepher, the middle of the book, that is, with respect to verses.

ftc341 “rpky, yecapher, made an atonement for their iniquity.” — Dr Adam Clarke.

ftc342 “C’est a dire, souffle.” — Fr. marg. “That is to say, a breath.” Dr Adam Clarke translates, “the spirit goeth away, and it doth not return.” “The present life,” he observes, “is the state of probation; when, therefore, the flesh, the body, fails, the spirit goeth away into the eternal world, and returneth not hither again.” He considers the translation in our English Bible, “a wind that passeth away, and cometh not again,” to be a bad one, and that it may be productive of error; as if when a man dies, his being were ended, and death were an eternal sleep.

ftc343 “They provoked God at least ten times, (Numbers 14:22,) during the first two years of their journey through the wilderness. 1. at the Red Sea, (Exodus 14:11, 12;) 2. at the waters of Marah, (Exodus 15:24;) 3. in the wilderness of Sin, (Exodus 15:2;) 4. when they kept the manna until the following day, (Exodus 16:10;) 5, when the manna was collected on the Sabbath, (Exodus 16:27;) 6. in Rephidim, where there was no water, (Numbers 20:2, 13;) 7. at Horeb, when a molten calf was made, (Exodus 32:1, etc.;) 8. at Taberah, (Numbers 11:1, 2, 3;) 9. when they lusted for flesh, (Numbers 11:4;) 10. when they murmured at the news brought by the men, who had been sent to search the land, (Numbers 14:1, etc.”) — Cresswell.

ftc344 That is, Pharaoh, as the next verse shows. See <19A702>Psalm 107:2.

ftc345 This is the literal rendering of the original word br[, arob, which is derived from the verb br[, arab, he mingled. It is not agreed among interpreters what is meant by this name given here, and in Exodus 8:21, and in <19A531>Psalm 105:31, to one of the plagues which fell upon the Egyptians. The Chaldee has “a mixture of living creatures of the wood.” “A mixture; a mixed collection of beasts,” says Bythner. In our English Bible, it is “divers sorts of flies.” Others read, “swarms of flies.” Bishop Mant reads, “the ravening fly;” Fry, simply “the fly;” and Walford, “the horse-fly.” “The Seventy,” says Mant, “have rendered the original word translated ‘fly,’ when spoken of the Egyptian plague, constantly by κυνομυία , ‘the dog-fly;’ whence it is plain those translators thought it meant some particular species of fly, in opposition to those who are of opinion that it meant ‘all sorts of flies.’ (See Parkhurst on br[.) What particular species was intended has been much doubted. Bruce, however, seems to have decided the question, and fixed the insect to be the Ethiopian fly, called Zimb, of which he has given a particular description. Some of its effects are thus represented by him. ‘As soon as this plague appears, and their buzzing is heard, all the cattle forsake their food, and run wildly about the plain, till they die, worn out with fatigue, fright, and hunger. No remedy remains but to leave the black earth, and hasten down to the sands of Atbara; and there they remain, while the rains last, this cruel enemy not daring to pursue them further. Though his size be immense, as is his strength, and his body covered with a thick skin, defended with strong hair, yet even the camel is not capable of sustaining the violent punctures the fly makes with his pointed proboscis. When once attacked by this fly, his body, head, and legs, break out into large bosses, which swell, break, and putrefy, to the certain destruction of the creature. Even the elephant and rhinoceros, which, by reason of their enormous bulk, and the vast quantity of food and water they daily need, cannot shift to desert and dry places, as the season may require, are obliged to roll themselves in mud and mire; which, when dry, coats them over like armor, and enables them to stand their ground against this winged assassin.’” — Mant.

ftc346 lysj, chasil, which is derived from lsj, chasal, to consume, eat up, denotes a species of insect, so called from its devouring the fruits of the earth. But we are so little acquainted with the various kinds of destructive insects that ravage the Eastern countries, that it is somewhat difficult to determine the particular species meant by this term. It is distinguished from the locust in Solomon’s prayer at the dedication of the temple, 2 Chronicles 6:28, and in Joel 1:4, where it is mentioned as eating up what the locusts had left. Harmer is of opinion that it is the species of insects now called sim in Persia, referred to in the following extract from Sir John Chardin’s Travels: — “Persia is subject to have its harvests spoiled by hail, by drought, or by insects, either locusts or small insects which they call sim, which are small white lice, which fix themselves on the foot of the stalk of corn, gnaw it, and make it die. It is rare for a year to be exempt from one or other of these scourges, which affect the ploughed lands and the gardens,” etc. On this Harmer observes, “The enumeration by Solomon and that of this modern writer, though not exactly alike, yet so nearly resemble each other, that one would be inclined to believe these small insects are what Solomon meant by the word [lysj, chasil] translated ‘caterpillars’ in our English version.” — Harmer’s Observations, volume 3, page 316. lysj, chasil, is rendered broucov by the LXX., in 2 Chronicles 6:28, and by Aquila here, and also by the Vulgate in Chronicles and in Isaiah 33:4, and it is rendered by Jerome here, bruchus, “the chaffer,” which every one knows to be a great devourer of the leaves of trees. The Syriac in Joel 1:4, 2:25, renders it ,arwxrx, tzartzooro, which

Michaelis, (Supplem. ad Lex. Heb., page 865,) from the Arabic rxrx, tsartzar, a cricket, interprets the mole-cricket, which, in its grub state, is also very destructive to corn, grass, and other vegetables, by cankering the roots on which it feeds. — See Parkhurst’s Lexicon on laj.

ftc347 The Hebrew word here translated “grasshopper” is ,hbra, arbeh, which properly means “locust.” The locust receives no fewer than ten different names in Scripture, each of which indicates something characteristic. It is called hbra, arbeh, from its extraordinary fecundity. No animal is more prolific; nor has Providence ever employed an agency more effective in destroying the fruits of the earth. Dr Russell, in his Natural History of Aleppo, observes that locusts “sometimes arrive in such incredible multitudes as it would appear fabulous to relate, destroying the whole of the verdure wherever they pass.” A Traveller in Syria says, “That country, together with Egypt, Persia, and almost all the whole middle part of Asia, partakes in another scourge besides volcanoes and earthquakes, and that no less terrible; I mean those clouds of locusts of which travelers have spoken: the quantity of these insects is incredible to any man who has not seen it: the earth is covered by them for several leagues round. One may hear at a distance the noise they make in brousing the plants and trees, like an army plundering in secret. It would be better to be concerned with Tartars than these little destructive animals: one might say that fire follows their tract.” — See Parkhurst’s Lexicon on hbr,4.

ftc348 The original word µtwmqç, shikmotham, does not properly signify the fig-tree, but the sycamore, a tree which grows in Palestine, Arabia, and Egypt. It is different from the English sycamore, which is a species of maple. It bears fruit resembling the fig, whilst its leaves are like those of the mulberry-tree; whence its name, sukov , (sycos,) a fig-tree, and , mwrov, (moros,) a mulberry-tree. The sycamore was highly valued by the ancient Egyptians. It furnished them with wood for various purposes; it afforded a grateful shade by its wide-spreading branches; and the figs which it produced, it is not improbable, formed a principal part of the food of the common people. “Norden tells us the people for the greater part live upon these figs; thinking themselves well regaled when they have a piece of bread, a couple of sycamorefigs, and a pitcher filled with water from the Nile.” — Harmer’s Observations, volume 4, pages 4, 5. From this it is easy to conceive how severe and distressing the loss must have been which the Egyptians sustained “when their vines were destroyed with hail, and their sycamore-trees with frost or hailstones.”

ftc349 “lmnjb, ba-chana-mal, in frost. A noun of four letters prefixed with

b; lmnj is read here only in Scripture. And what it may be is unknown. Severe frost, according to some; a kind of hail, according to others.” — Bythner.

ftc350The original word µtyj, chayatham, here rendered their cattle, is translated in our English Bible their life. But in all the ancient versions it is their cattle. The reference is to the plague which destroyed all the first-born in the land of Egypt. The first-born both of cattle, and of the Egyptians themselves, were involved in one common destruction. Exodus 12:29.

ftc351 “Ar. reads ,µhynb, ‘the first-fruits of their children.’ See Exodus 12:29.” — Dimock.

ftc352 Aben Ezra supposes µy[r ykalm, malachey raim, to be Moses and Aaron, as messengers of evil to Pharaoh, who are so called because they previously warned him, and denounced the judgments of God against him, just as the Prophet Abijah makes use of a similar expression when the wife of Jeroboam came to him to inquire concerning her son: “I am a messenger to thee of hard things,” 1 Kings 14:6. Fry also reads “messengers of evil,” and has the following note: “Such is the literal meaning and exact rendering of µy[r ykalm, and not evil angels, which would be regularly µy[r µykalm. By these messengers of evil, I make no doubt, no more is meant than Moses and Aaron, who were charged with denunciations of wrath to Pharaoh, previously to the infliction of all the several plagues.” Archbishop Secker, however, observes, that although µy[r µykalm would be the proper expression for evil angels, yet the plural of kal is sometimes written defectively ykalm. The LXX. has, ἀποστολῆν dij ajggelwn πονηρῶν, “a message by evil angels.”

ftc353 “He levelled a path to his anger. slp [the word for levelled] signifies to direct by a line or level; and when applied to a way, is understood to denote that the way is made straight and smooth, so as to leave no impediment to the passenger. See Poole’s Synopsis and Le Clerc. The sense will be much the same whether we thus interpret the phrase, or suppose the anger of God to have taken its direction, παρὰ στάθμην, in a straight line, and by a level; that is, in the shortest way, without delay or deviation.” — Merrick’s Annotations.

ftc354 “This mountain, i.e., Zion; which the Psalmist might point to with his finger.” — Dimock.

ftc355 “Ou, possedee.” — Fr. marg. “Or, possessed.”

ftc356 “Perhaps for hljn, we should read µljn, ‘and he made them fall in the lot of their inheritance.’ For it has been by some learned men conjectured, that the land of Canaan was originally the allotment of Heber and his descendants, and that the Canaanites had obtained it by force and violence; for which reason amongst others, they were expelled from it, and the Hebrews reinstated. See Genesis 11:15; 13:15; 1 Chronicles 1:24-27; and Bryant’s Obs. But see <19A511>Psalm 105:11, 12, 44, and <19B107>Psalm 111:7.” — Dimock.

ftc357 “hymr tçqk, like a deceitful bow. This comparison does not seem to convey a suitable idea either here or Hosea 7:16. Might we then venture to read in both places tçak ‘like a deceitful woman?’ backsliding Israel being often represented under the character of an adulteress. See Ezekiel 16:32. And the last line of the next verse strongly countenances this reading: ‘and they made him jealous with their images.’ See Exodus 20:5.” — Dimock. There is, however, no necessity for this conjectural emendation. The image employed is natural enough. “The Eastern bow,” says Dr Adam Clarke, “which, when at rest, is in the form of a bow, must be recurred, or turned the contrary way, in order to be what is called bent and strung. If a person who is unskilful or weak attempt to recurve and string one of these bows, if he take not great heed, it will spring back and regain its quiescent position, and perhaps break his arm. And sometimes I have known it, when bent, to start aside — regain its quiescent position — to my no small danger; and, in one or two cases, to my injury. This image is frequently used in the Sacred Writings; but no person has understood it, not being acquainted with the Eastern recurved bow, which must be bent the contrary way, in order to be proper for use These Israelites, when brought out of their natural bent, soon recoiled, and relapsed into their former state.”

ftc358 “Ou, Convenances.” — Fr.

ftc359 Shiloh was a city in the tribe of Ephraim, (the son of Joseph,) where the tabernacle and the ark had for a long time their fixed abode; (see Joshua 18:1,) but from whence the ark was taken by the

Philistines, in the time of Eli the priest.

ftc360 “C’est, l’elite et la fleur du peuple.” — Fr. marg. “That is, the choice and flower of the people.”

ftc361 Fry renders this verse: —

“A fire consumed their young men, And their virgins had no nuptial song.”

“wllwh, (pro wllh,) laudatae, celebratoe sunt, scil. epithalamiis.” — Simonis. “Were not praised, i.e., remained unmarried; as marriage songs were sung at nuptials.” — Bythner.

ftc362 “Que c’en a este fait en un moment, ainsi que le feu a incontinent consume de la paille ou des fueilles d’arbres bieu seiches.” — Fr.

ftc363 That is, the order of enumerating first the judgments inflicted by God upon his own people, and then those inflicted upon their enemies.

ftc364 “S’il eust eu un entendement rassis et bien dispose a escouter.” — Fr. “Had they been possessed of a clear understanding, and disposed to listen.”

ftc365 “Les gens stupides prenent cela comme s’il s’arrestoit ainsi qu’un homme estonne, qui ne scait par ou commencer.” — Fr.

ftc366 “The epocha to which the Psalmist brings down the Israelitish history was the exaltation of David, and the establishment of the royal and ecclesiastical pre-eminence of Judah and Jerusalem. Previous to that period, Ephraim was in some sort the leading tribe; and the first erection of the tabernacle in Shiloh, whither the tribes went up, gave to the sons of Joseph a kind of metropolitan dignity in Israel. Hence, this period is considered as the time of their precedency in the nation. But the children of Ephraim, or Israel, under their precedency, had been faithless to their trust, and in the day of trial, had not answered to their promise and professions. And to this was owing the low estate, in which the administrations of Samuel and David found the Church and people of Israel.” — Fry.

ftc367 Shiloh, as formerly observed, was a city in the tribe of Ephraim, and it was rejected as the resting-place of the ark.

ftc368 “La grace de Dieu plus grande qu’on n’eust ose esperer.” — Fr.

ftc369 In our English Bible it is, “And he built his sanctuary like high palaces.” On which Archbishop Secker has the following note: —

“That God built his tabernacle like high palaces, is not a strong expression. On high, which Hare adopts, is better. And perhaps changing k, into b, would suffice for this sense. But the old versions have k, and yet in the latter part of the verse they have b, for k. It is a remarkable anticipation to mention the temple, which Solomon built, before the mention of David.”

ftc370 “Like the earth; the simile is intended to point out the fixedness of the temple, in opposition to the frequent different stations in which the tabernacle had been placed.” — Warner.