11 1 I will be exalted among the heathen, I will be exalted in the earth. PSALM XLVII. To the chief Musician, A Psalm for [or, of] the sons of Korah. 1 12 OH clap your hands, all ye people;- shout unto God with the voice of triumph. 1 12; kä 2 For the LORD most high is terrible: 2' he is a great King over all the earth. 3 He shall subdue the people under us,—and the nations under our feet. 4 He shall choose our inheritance for us, The excellency of Jacobs whom he loved. Selah. a 5 God is gone up with a shout,—the LORD with the sound of a trumpet. 8 God reigneth over the heathen :-God sitteth upon the throne of his holiness. 9 The princes of the people are gathered together, 1 Even the people of the God of Abraham: For the shields of the earth belong unto God:-he is greatly exalted. PSALM XLVIII. A Song and Psalm for [or, of] the sons of Korah. 9 GREAT is the LORD, and greatly to be praised In the city of our God, in the mountain of his holiness. 10 2 Beautiful for situation, 11 the joy of the whole earth, is mount Zion, "On 12 the sides of the north, the city of the great King. For, lo, the kings were assembled,-they passed by together. 5 They saw it, and so they marvelled; they were troubled, and hasted away. 6 Fear took hold upon them there, and pain, as of a woman in travail. 7 Thou breakest the ships of Tarshish 13 8 As we have heard, so have we seen 14 with an east wind. In the city of the LORD of hosts, in the city of our God: 9 We have thought of thy lovingkindness, O God, in the midst of thy temple. 10 According to thy name, 15 O God, so is thy praise unto the ends of the earth: Thy right hand is full of righteousness. 1 Some think that Psalm xlvii. was composed after the destruction of Sennacherib, which must have been a relief to other nations (see ver. 1) beside the Jews: others refer it to the events related in 2 Chron. xx. 1-30; when, by a most remarkable Divine interposition, Judah obtained a victory without a battle. In any case, the psalmist regards the present triumph as an earnest of the future glories of the people of God. 2 Rather, 'to be feared; or, 'venerated.' 3 These words probably mean the sacred territory, called in prophecy the glory of all lands' (Ezek. xx. 15). Every victory re-established the people in their land. 4 Some refer this to the return of the ark to its mountain sanctuary, after it had been with the army. Others regard it as poetically describing God's return to heaven, after having come down to deliver his people. 5 Rather, 'sing a Maschil,' or psalm. 6 Rather, And the people of the God of Abraham;' i. e. the heathen princes hasten to join the Lord's people: see Psa. lxxxvii. 4; Zech. ix. 7. The designation "God of Abraham' probably refers to the promise made to that patriarch that he should be a blessing to all people. 7 So the princes or rulers are called, as the protectors of their people: see Hos. iv. 18, margin. 8 When all the principalities and powers of the earth acknowledge their subjection to Jehovah, then will He be duly exalted. 9 Psalm xlviii. celebrates Jerusalem as the residence of Jehovah (vers. 1-3), and particularly as having been recently saved by him (4-8), for which he is worthy of 12 This may perhaps be a description of the whốe city; Mount Zion [on the south, with] the norther quarters,' forming together 'the city of the great King' But it more probably refers to its appearance as seen by an army coming from Edom on the south. Jerusalem was near the northern frontier of the kingdom of Judah. 13 On 'ships of Tarshish,' see note on 1 Kings 1. 22. This verse may perhaps be joined with the preceding thus: i [And as] thou breakest,' etc. How naturally a writer in Jehoshaphat's time would use this figure to express sudden terror and destruction will appear from 1 Kings xxii. 48, 49; 2 Chron. xx. 35-37. 14 That is, What we have heard of as occurring in other times and places we have now experienced our selves.' See Job xlii. 5. 15 This may mean either, 'Wherever thy perfections (expressed in thy name) are known, there thou wilt be praised; or, Thou shalt be praised in all the earth for thy recent salvation, in which thou hast repeated the previous manifestations of thy name,' i. e. of thyself. See 2 Chron. xx. 29. Let the daughters of Judah be glad,- because of thy judgments. 12 Walk about Zion, and go round about her :- tell the towers thereof. 13 Mark ye well her bulwarks, consider her palaces; That ye may tell it to the generation following. 14 For this God is our God for ever and ever: He will be our guide even unto death.1 PSALM XLIX. To the chief Musician, A Psalm for [or, of] the sons of Korah. 2 1 HEAR this, all ye people;-give ear, all ye inhabitants of the world: 2 Both low and high,-rich and poor, together. 3 My mouth shall speak of wisdom; And the meditation of my heart shall be of understanding. 4 'I will incline mine ear to a parable: 5 I will open my "dark saying upon the harp.3 Wherefore should I fear in the days of evil, When" the iniquity of my heels shall compass me about? 6 They that trust in their wealth, And boast themselves in the multitude of their riches; 7 None of them can by any means redeem his brother, Nor give to God a ransom for him: 8 (For the redemption of their soul is precious," and it ceaseth for ever) 9 That he should still live for ever,-and 'not see corruption : 10 For he seeth that wise men die, Likewise the fool and the brutish person perish, "And leave their wealth to others. 11 Their inward thought is, that their houses shall continue for ever, And their dwelling places to all generations; They call their lands after their own names. 12 Nevertheless man being in honour abideth not: He is like the beasts that perish. 13 This their way is their folly:-yet their posterity approve their sayings. Selah. 14 Like sheep they are laid in the grave;-death shall feed on them; 8 c And the upright shall have dominion over them in the morning; 9 And their beauty shall consume in the grave from their dwelling. 10 15 But God will redeem my soul from the power of the grave: For he shall receive me. Selah. 16 Be not thou afraid when one is made rich, When the glory of his house is increased; 17 For when he dieth he shall carry nothing away: His glory shall not descend after him. 18 Though while he lived 'he blessed his soul: And men will praise thee, when thou doest well to thyself. 11 19 He shall go to the generation of his fathers;-they shall never see light. 1 PSALM L. A Psalm of [or, for] Asaph. 13 THE mighty God, even the LORD, hath spoken, And called the earth from the rising of the sun unto the going down thereof. 1 The Septuagint and Vulgate rendering, for ever,' which does not require the change of a single letter in the Hebrew, agrees better with the first clause. 2 The writer of Psalm xlix., after calling attention to his important subject (vers. 1-4), shows how little reason the righteous has to envy the delusive prosperity of the wicked (5-12); especially when viewed in contrast with his own better portion and hopes (13-20). Of the occasion on which it was composed there is no trace. It should be compared with Psa. xxxvii., xxxix., lxxiii. That is, in a song. What the writer hears from God he will open or expound to man. 4 Rather, my supplanters;' 'my insidious adversaries.' 5 That is, costly. The meaning is, "The ransom price of their life is costly; beyond all power of being attained, so as for a man to escape death and live for ever. 6 Or, 'For he shall see [corruption]: wise men shall / Ps. 58. 10: Zeph. 3. A Pa. 73. 24; Is. 58. 11. i Ps. 62. 9. Ps. 78. 2: Num. 23. 7: M. 13. 35. "Pro. 1. & "P. 38. 4: 56. 6, 7; Hos. 7. 2 • P. 52 7: 62. 10: Job 31. 24, 25; Mk. 10. 24; 1 Tim. 6. 17. P Jer. 9. 23. 9 Mt. 16. 26. r Job. 36. 18, 19. Ps. 89, 48; Eee. 8. 8. Ecc. 2. 16; Heb. 9. 27. "ver. 17: see refs. Ps. 39. 6; Pro. 11. 4. Ge. 4. 17; 2 Sam. 18. 18 y ver. 20: Ps. 39. 5; 82.7:1 Pet. 1. 24. Eec. 3. 18-21; 9. 12. a Lk. 12. 20. b see refs. Ps. 44. 11. d Ps. 47. 3; Dan. 7. & Ps. 73. 24. A Ps. 37. L. i see refs. Job 1. 21: 27. 19. * Is. 10. 3. Deu. 29. 19; Lk. 12. 19. m1 Sam. 25. 6: Rev. 13. 3. 4. "Ge. 15. 15. PA. 56. 13; Job 33. 30. see 1 Chr. 15. 17; 25. 2; 2 Chr. 29. 30. see rifs. Ne. 9. 32; Is. 9. 6; Jer. 32. 18. Ps. 113.3; Mal. 1.11. die, together shall the fool and the brutish perish,' etc. 8 That is, blindly, in confusion, and without choice or foresight of their own. 9 Or, shortly.' This word is rendered 'early' in Psa. xlvi. 5; xc. 14. 10 Or, 'So that they shall have no [longer any] dwelling,' i. e. in this world. 11 That is, 'takest care of thyself." 12 This verse is, with a slight but significant variation, a repetition of the sentiment expressed in ver. 12, where the pleasures and possessions of the worldling are spoken of as uncertain; whilst here they are stigmatized as irrational. 13 Asaph was one of the chief musicians whom David 'set over the service of song in the house of the Lord;' Or thy burnt offerings, to have been continually before me. 9 "I will take no bullock out of thy house,-nor he-goats out of thy folds. 10 For every beast of the forest is mine,—and the cattle upon a thousand hills. 5 11 I know all the fowls of the mountains:--and the wild beasts of the field are mine. 12 If I were hungry, I would not tell thee: For the world is mine, and the fulness thereof. 13 Will I eat the flesh of bulls,-or drink the blood of goats? 14 Offer unto God thanksgiving;-and pay thy vows unto the Most High: 15 And call upon me in the day of trouble: 'I will deliver thee, and thou shalt "glorify me. 16 But unto the wicked God saith, What hast thou to do to declare my statutes,7 Or that thou shouldest take my covenant in thy mouth? 17 Seeing thou hatest instruction, and castest my words behind thee. 18 When thou sawest a thief, then thou consentedst with him, And hast been ' partaker with adulterers.8 19 Thou givest thy mouth to evil,-and thy tongue frameth deceit. 20 Thou sittest and speakest against thy brother; Thou slanderest thine own mother's son. 21 These things hast thou done, and I kept silence; 22 23 Thou thoughtest that I was altogether such an one as thyself: Now consider this, ye that "forget God, Lest I tear you in pieces, and there be none to deliver. Whoso offereth praise glorifieth me: And to him that ordereth his conversation 11 aright he was also an inspired psalmist: see 1 Chron. vi. 31, 39; xv. 17, 19; 2 Chron. xxix. 30. There are twelve psalms which bear his name. In this sublime psalm, the Divine Lawgiver, appearing on Zion, in glory similar to that of Sinai (vers. 2, 3), summons the whole world to witness his judgment of his people (vers. 1-6). With regard to the first table of the Decalogue, he charges them with losing sight of the purpose of their outward rites, and the spirituality of his worship (7-15). With respect to the second, he severely rebukes the hypocrites who professed to serve him whilst they violated all his moral commands (16-21); and then concludes with a warning and a promise (22, 23). This psalm would serve to prepare the minds of pious Israelites for the abolition of their peculiar ritual by the introduction of a more perfect economy; whilst it fitly describes and solemnly threatens the formalists and hypocrites of every age. 1 Compare with this the sublime descriptions of God's appearance on Sinai in Exod. xix. and Deut. xxxiii. 2, which were evidently before the mind of the writer, and have supplied some of the very phrases employed. 2 For similar summonses of heaven and earth to be present at the Divine proceedings, see Deut. iv. 26; xxxii. 1; Isa. i. 2; Mic. vi. 1, 2. They increase the solemnity of the proceeding, and show its universal importance. 3 Those who profess to be such: the primary reference 506 being to the Jewish nation, whom God set apart for himself. 4 That is, on account of their absence or omission. 5 Literally, hills of a thousand;' which may mem 'hills where the cattle rove by thousands.' God cann be supposed either to need or to desire such supplies, and, even if he did, he need not come to man for them, since the whole animal creation is his property, and at his disposal. These ritualists had forgotten both Gods ¦ self-sufficiency and his spirituality. 6 Rather, sacrifice;' . e. Let the sacrifices you offer be regarded neither as needed by God, nor as meritorious actions of yours; but as thanksgivings for God's mercy towards you.' 7 By professing to regard and obey them. The apostle Paul pointedly apostrophizes the same class of Jewish formalists in Rom. ii. 21-23. 8 Vers. 18-20 refer to the seventh, eighth, and ninth commands of the Decalogue. See note on title. 9 God is described as 'keeping silence' when he does not openly show his displeasure by reproof or punishment 10 So that none shall be omitted or overlooked. God will lay hereafter before the wicked an exact catalogue, so to speak, of their misdeeds, which they shall be com pelled to read and own, whether they will or not. 11 See note on Psa. xxxvii. 14. The former clause refers to the worship (see vers. 14, 15), the latter to the course of life which God approves. 1 PSALM LI. To the chief Musician, A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bath-sheba. HAVE mercy upon me, O God,-P according to thy lovingkindness: According unto the multitude of thy tender mercies-blot out my transgressions. 2 Wash me throughly from mine iniquity,—and cleanse me from my sin. 3 For I acknowledge my transgressions :—and "my sin is ever before me. I 4 * Against thee, thee only, have I sinned,--and done this evil in thy sight: That thou mightest be justified when thou speakest, 4 And be clear when thou judgest. a 5. Behold, I was shapen in iniquity; and in sin did my mother conceive me.5 6 Behold, thou desirest truth in the inward parts: 7 Purge me with hyssop, and I shall be clean: Wash me, and I shall be whiter than snow. 8 Make me to hear joy and gladness; h That the bones which thou hast broken9 may rejoice. 9 Hide thy face from my sins, and blot out all mine iniquities. 10 'Create in me a clean heart, O God;--and renew a right 10 spirit within me. 13 Then will I teach transgressors thy ways; 12 And sinners shall be "converted unto thee. 14 Deliver me from bloodguiltiness, O God, thou God of my salvation: And my tongue shall sing aloud of thy righteousness. 15 O LORD, "open thou my lips;-and my mouth shall show forth thy praise. 16 For thou desirest not sacrifice; else would I give it: Thou delightest not in burnt offering. 17 The sacrifices 13 of God are a broken spirit: A broken and a contrite heart, O God, thou wilt not despise. Do good in thy good pleasure unto Zion :--build 14 thou the walls of Jerusalem. 1 The character and contents of Psalm li. agree well with the historical occasion indicated by the title. Though written as the utterance of a single penitent, it is evidently designed for public use; and is intended to make David's repentance as well known as his guilt had been. The first part of the psalm contains confessions of sin, mingled with prayers for pardon, sanctification, and renewed peace (vers. 1-12); the second part expresses his desires to testify his gratitude for Divine mercy (13-19). It should be read in connection with Psa. xxxii. 2 Those to whom God gives grace to confess their sins may expect his mercy in forgiving them. 3 The psalmist's mind is at first fully occupied with the offence and dishonour to God which his sin had occasioned; though ver. 14 clearly shows that he was quite alive to the other aspects and mischievous consequences of his crime. 4 This may mean either, 'So that thou art just in passing sentence upon me, and clear in condemning me;' or, 'I acknowledge my transgressions,' etc. (ver. 3), 'in order that it may appear that thou art just,' etc. 5 David adverts to this fact, not to extenuate his own transgression, but to humble himself the more deeply by acknowledging that his present sins were only the bitter waters flowing from a corrupt source within. We are never properly humbled for sin, until we see its power in the heart, as well as its fruits in the life. 6 In my inmost soul. 7 Literally, 'Thou wilt purge,' etc.; 'thou wilt wash,' etc. Thou wilt make,' etc. (ver. 8). So in ver. 15, Thou wilt open,' etc. The desire for holiness and peace is sustained by confidence in God's merciful intentions. Comp. 1 Thess. iv. 3; v. 23. 8 See note on 1 Kings iv. 33. Hyssop was much used 2 Sam. 12. 1; 11. 2.4. Psee refs. Ps. 25. 6, 7. 9 Ps. 5. 7. rver. 9. T. 43 25; 44. 22: Col 2. 14. #ver. 7: Eze. 36. 25; Zec. 13. 1: Heb. 9. 11: 10. 22. 1 John 1 7,9; Rev. 1. 5. I see refs. P's. 32. 5. Ps. 40. 12: 1x. 59. 12. see refs. Ge. 39. 9; Le. 5. 19. 1.k. 15. 21. #Ps. 5 6: Ro. 3. 4. a P.. 38. 3; see refs. Job 14. 4. b Job 14. 4. Job 38. 36; Jer. 31. 33: Ro 7. 22. d1 Pet. 3. 4. Le. 14. 4, 6, 19: Num. 19. 18; Heb. 9. 19. f 1 1. 18. P. 6,3; 28. 3. A Job 5. 17, 18; Is. 57. 15, 16; Hos. 6. 1; Mt. 5. 4. i Jer. 16 17. k ver. 1. Eze 36. 25-27: Ar. 15.9; 2 Cor. 5. 17; Eph. 2. 10. Ro. 12. 2; Eph. 4. 23, 24. "Ge. 4. 14; 2 Ki. 13. 23. Is. 6% 10. P Lk. 11. 13: Ro. 8. 9; P. 85. 6-8; Job 29. Ps. 119. 116, 117: Is. 41. 13; Jer. 10. 23. Ro. & 15; 2 Cor. 3. 17; Gal. 4. 6, 7. Ps 32. 6: Mk. 5. 19; 1.k. 22 32. Ps. 19. 7: Jer. 31. 18; M. 18. 3; Jam. 5. 19, 20. 2 Sam. 11. 14-17; 12. 9. see refs. Ps. 35. 28. Ne. 9. 33. @ Ex. 4. 11: Eze. 3. 27. P. 40. 6: 50. 8; 11; Jer. 7. 22; Hos. d Ps. 34. 18; Is. 57. 15; 66 2 Ps 22. 24; 102. 17. / P. 4. 5; Mal. 3. 3. in the purifications under the Mosaic law: see Exod. xii. 22; Lev. xiv. 4, 6; Numb. xix. 18; Heb. ix. 19. To 'purge with hyssop,' therefore, suggests the idea of a purification from guilt, founded on atonement. 9 A forcible figure to express the anguish produced by the consciousness of aggravated and unforgiven guilt. See Psa. xxxii. 3. 10 Or, 'firm;' i. e. constant, steadfast in thy service. This passage, and others in the Old Testament, so clearly teach the need of regeneration by Divine power, even though a man might be an Israelite after the flesh, that our Lord expressed surprise at the ignorance discovered by 'a master in Israel' on this important subject. See John iii. 3-10. 11 Or, and [with] a free spirit sustain me;' i. e. a willing, generous spirit, prompting the cheerful obedience of love; the spirit of adoption, as opposed to the 'spirit of bondage:' see Rom. viii. 15. 12 This may mean either, God's method of dealing with men (see Psa. xviii. 26, and note), or the ways in which he requires us to walk. See Psa. cxix. 37. In both these senses the psalmist might desire to teach others the Divine ways. Of this resolution, a partial fulfilment is to be found in Psa. xxxii. 8-11. 13 A really contrite spirit is worth all, and more than all, the numerous sacrifices of the ritual. 14 That is, continue to build them. David had begun the work some years ago (see 2 Sam. v. 9), but it was not completed till the reign of Solomon (see 1 Kings iii. 1). Whether from the use of this psalm or for other similar reasons, building became a symbol of prosperity, as dismantling was of injury. See Psa. lxxxix. 40. A true penitent desires not only his own, but others' good. 15 These are mentioned as the finest and choicest victims. PSALM LII. 1 A Eze. 22 2 To the chief Musician, Maschil, A Psalm of David, 9 when Doeg the Edomite came and told 1 Sam. 22 9. Saul, and said unto him, David is come to the house of Ahimelech, 1 WHY boastest thou thyself in mischief, O mighty man? *The goodness of God endureth continually.2 2 Thy tongue deviseth mischiefs ;- like a sharp razor, "working deceitfully. 3 Thou lovest evil more than good; And Plying rather than to speak righteousness. Selah. 4 Thou lovest all devouring words,-0 thou deceitful tongue. 5 God shall likewise destroy thee for ever, He shall take thee away, and pluck thee out of thy dwelling place, And root thee out of " the land of the living. Selah. 6 The righteous also shall see, and fear, and shall laugh at him: 7 Lo, this is the man that made not God his strength; But trusted in the abundance of his riches, 8 And strengthened himself in his wickedness. а But I am a like a green olive tree in the house of God: I trust in the mercy of God for ever and ever. 9 I will praise thee for ever, because thou hast done it: And I will wait on thy name;-" for it is good before thy saints. PSALM LIII. To the chief Musician upon Mahalath, 4 Maschil, A Psalm of David. 1 THE fool hath said in his heart, There is no God. Corrupt are they, and have done abominable iniquity: f There is none that doeth good. 2 God looked down from heaven upon the children of men, To see if there were any that did understand, that did seek God. 3 Every one of them is gone back :—they are altogether become filthy; There is none that doeth good, no, not one. 4 Have the workers of iniquity no knowledge? Who eat up my people as they eat bread :-they have not called upon God. 5 There were they in great fear, where no fear was: 6 1 For God hath scattered the bones of him that encampeth against thee: "Oh that the salvation of Israel were come out of Zion! When God bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad. PSALM LIV. To the chief Musician on Neginoth, Maschil, A Psalm of David, when the Ziphims came and said to Saul, Doth not David hide himself with us? 5 SAVE me, O God, by thy name, and judge me by thy strength. 2 Hear my prayer, O God;-give ear to the words of my mouth. 3 For strangers are risen up against me,—and 'oppressors seek after 'They have not set God before them. Selah. 4 Behold, "God is mine helper: the LORD is with them that uphold my soul. 5 He shall reward evil unto mine enemies :-cut them off in thy truth.7 6 I will freely sacrifice unto thee:-I will praise thy name, O LORD; for it is good. 7 For he hath delivered me out of all trouble: And mine eye hath seen his desire upon mine enemies. 1 The contents of Psalm lii. seem fully to bear out this inscription: see 1 Sam. xxii. David states his subject (ver. 1), and contrasts the malignant intentions of his foes (2-4) with the punishment and disgrace which God will inflict on them (5-7), and the protection and deliverance which he will grant to his servant (8, 9). The psalm is well adapted to cheer the people of God in any season of persecution. 2 As if he had said, 'Mighty and malicious as thou art, the might and mercy of Jehovah are far greater.' 3 Not merely sharp, but sharpened; whetted for the occasion, so as to move smoothly when cutting keenly. 508 a 4 The word 'Mahalath' may be the name of a sort of flute or lute, or of a tune, so named from the first word of some popular poem. Psalm liii. is another edition Psa. xiv.: on which see notes. The chief variation in ver. 5, which represents those who are described in Psa. xiv. as treating the pious with contumely, as having themselves become objects of contempt. 5 The Ziphites gave this information twice: see 1 Sam. xxiii. 19; xxvi. I. Psalm liv. contains a prayer (rers 1-3), and a confident expectation of an answer (4——7). 6 Though of the same tribe, they treat me as an alien. 7 That is, 'agreeably to the tenor of thy promises." |