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INTRODUCTION TO PSALMS W AND LXII.
- PSALMS OF DAVID.
Psalm v is evidently a morning hymn, as appears from the third verse. It fitly applies to the circumstances of David during Absalom's rebellion, and we may place it the second morning after his flight from Jerusalem, and the first after his arrival at Mahanaim. (2 Samuel xvii, 24.) The circumstances of David at this time are sufficiently detailed in the Introductions to the preceding Psalms. The internal evidences of the Psalm are strongly marked as applying to David at this time. The same remark applies to Psalm lxii.
“Psalm v,” says Hengstenberg, “probably owes its place here [in the common arrangement] to the circumstance of its being designed for a morning prayer, (verse 3.) On this account, it appears very appropriate to come after Psalms iii and iv, which are evening prayers.” But this requires Psalm iii, 5, to be construed in the present tense, in order to make it an evening song. We prefer Dr. Alexander's rendering, which, like the common English version, makes it “a morning rather than an evening song.”
David prayeth with meditation, 1–3; God favoureth not the wicked, 4–6; David, professing his faith, prayeth unto God to guide him, 7-9; to destroy his enemies, 10; and to preserve the godly, 11, 12.
TTo the chief Musician upon Nehiloth [i. e. upon, or after pipes, or flutes.] A Psalm of David. * Give ear to my words, O Lord! Consider my meditation. * Hearken unto the voice of my cry, my King, and my God; For unto thee will I pray.
* My "voice shalt thou hear in the morning, O Lord; In the morning will I direct my prayer unto thee, and will look up. * For thou art not a God that hath pleasure in wickedness; Neither shall evil dwell with thee. * The "foolish shall not stand 'in thy sight: Thou hatest all workers of iniquity. * Thou “shalt destroy them that speak leasing: The "LoRD will abhor ‘the bloody and deceitful II1811. 7 But as for me, I will come into thy house in the multitude of thy mercy; And in thy fear will I worship toward 'thy holy temple. * Lead me, O Lord, in thy righteousness, because of “mine enemies; Make thy way straight before my face. 9 For there is no ‘faithfulness "in their mouth; Their inward part is 'very wickedness; Their “throat is an open sepulchre; They flatter with their tongue. 10 "Destroy thou them, O God! Let them fall "by their own counsels; Cast them out in the multitude of their transgressions; For they have rebelled against thee. 11 But let all those that put their trust in thee Let them ever shout for joy, because "thou defendest them: Let them also that love thy name be joyful in thee. 12 For thou, LoRD, wilt bless the righteous; With favour wilt thou "compass him as with a shield.
frejoice: a Psa. 80. 5. * Heb, the temple of thy * Heb. in his mouth, that is, in b Hab. 1. 18. holiness. 1 Kings the mouth of any of them. 1 Heb. before thine eyes. 8. 29, 30, 85, 88. 7 Heb, wickednesses. c Rev. 21.8. Psa. 28.2. e Luke 11. 44. Rom. 8, 18. d Psa, 55.28. * Heb. those which observe * Or, make them guilty. * Heb. the man of blood me. Psa. 27. 11. * Or, from their counsels.
and deeeit. Or, steadfast. flsa. 65. 18.
1° Heb. thou coverest over, or, protectest them. 11 Heb. crown him. See Gen. 15. 1.
David confiding in God, predicts the overthrow of his enemies, 1–3; the falsehood and deceit of his enemies,4; in the same confidence he encourageth the godly, 5–8; no trust is to be put in worldly men, 9; nor in riches or power, 10; power and mercy belong to God, 11, 12.
T To the chief Musician, to Jeduthun. A Psalm of David.
1 "Truly my soul ‘waiteth upon God: From him cometh my salvation. * He only is my rock and my salvation; He is my 'defence—I shall not be greatly moved. *How long will ye imagine mischief against a man? Ye shall be slain all of you: As “a bowing wall shall ye be, and as a tottering fence. * They only consult to cast him down from his excellency; They delight in lies; They bless with their mouth—but they curse ‘inwardly. Selah! * My soul, wait thou only upon God; For my expectation is from him. * He only is my rock and my salvation: He is my defence—I shall not be moved.
1 Or. Only. * Heb. high place. Psa. a Isa. 30. 18. * Heb. is silent. Psa. 65. 1. 59. 9, 17. * Heb. in their inward parte.
7 In "God is my salvation and my glory: The rock of my strength, and my refuge, is in God. 8 Trust in him at all times, ye people, Pour “out your heart before him: God is a refuge for us. Selah! * Surely "men of low degree are vanity, And men of high degree are a lie: To be laid in the balance, they are "altogether lighter than vanity. 10 Trust not in oppression, and become not vain in robbery: If "riches increase, set not your heart upon them. * God hath spoken once—twice have I heard this; That “power belongeth unto God. * Also unto thee, O LoBD, belongeth ‘mercy; For & thou renderest to every man according to his
work. b Jer, 8.23. * Or, alike. g Job 84. 11. Prov. 24. 12. c 1 Sam. 1. 15. Psa. 42. 4. e Job 31. 25. Psa. 52.7. Luke Jer. 82. 19. Ezek. 7. 27. Lam. 2. 19. 12. 15. 1 Tim. 6. 17. Mat. 16, 27. Rom. 2. 6. d Psa. 89, 5, 11. Isa. 40. 15, 17. “Or, strength. Rev. 19. 1. 1 Cor. 8, 8, 2 Cor. 5, 10. Rom. 8, 4. f Psa. 86. 15. Dan. 9. 9. Eph. 6, 8. Col. 8, 25,
1 Peter 1. 17. Rev. 22. 12.
INTRODUCTION TO PSALMS LXXXVI AND LXIX.
PSALMS OF DAVID.
“The situation of the life of David at the time of writing Psalm lxxxvi,” says Hengstenberg, “may, with certainty, be ascertained from the intimations given therein. The Psalmist finds himself in misery, deprived of all human help, (verse 1;) his life is endangered by a band of proud, violent, ungodly men, (verses 2–14;) after God, at an earlier period of his life, had shown toward him great mercy, and had delivered his soul out of the deep hell, (verse 13.) As the last passage manifestly refers
to his deliverance from the hand of Saul, we are here limited to those dangers to which he was exposed in the time of Absalom.” The same author supposes the choristers of the Korahites composed and sung this to their afflicted king, in the spirit or person of David, to console him in his exile. This, however, it is not necessary to suppose. The reader is referred to the preceding Introductions for information of the particular circumstances of David at this time, who was still at Mahanaim. Psalm lxix is placed here on the authorities quoted in the table of Psalms at the end of the volume, and on the internal evidence afforded by the Psalm itself. It could not have been written during the persecutions of Saul, for Zion is mentioned, (verse 35,) and in a way to imply that it and the cities of Judah were in danger from some public, warlike commotions. Although the Psalmist is alive to the recollection of his transgressions, which have brought his present calamity upon him, (verse 5,) yet at the present time he is in favour with God, (verses 7–9,) and speaks not as one oppressed with an inward sense of guilt, but as one suffering from the extreme pressure of outward calamities. His enemies are outward, (verses 18, 19.) and his reproach, which was a chief ingredient in his cup, (verses 19, 20,) proceeded both from the princes and magistrates who administered law and justice, and also from the dregs of the people, (verse 12.) The title ascribes this Psalm to David, and there is no sufficient reason to set aside its authority. Verses 33–36 have been supposed by some to refer to the captivity, and such have consequently assigned it to that period; but Psalm li, 18, contains a similar allusion, and that was indisputably written by David. Verse 9 also has been supposed to refer to the temple; but the tabernacle is often called the “house” of God, and the word, therefore, of itself, proves nothing. Neither can we adopt the opinion of Hengstenberg, Calvin, and Dr. Alexander, that the Psalmist represents an ideal sufferer. Such a supposition is wholly unnecessary, and entirely at variance both with the nature and the analogy of the historic occasions of the Psalms. To suppose David quietly sitting in his palace, and, from reminiscences of his own sufferings by Saul and Absalom, drawing an ideal picture of extreme personal distress and persecution, for the benefit of the persecuted Church and of the suffering godly in all ages, is