The Psalmist, in deep PSALMS. 2. "The Lord knoweth the days (good or bad) of the upright." He loves them, and they are his care; and "their inheritance shall be for ever," firm and stable. 3. "They shall not be ashamed in the evil time," nor destitute, nor forsaken of necessaries; for "in the days of famine they shall be satisfied." But with rich wicked men it is not so. Though they abound in wealth, yet they shall insensibly consume and perish, as the fat of lambs," burnt upon the altar, "vanisheth into smoke and passeth away." 4. And yet there is another blessing on the good man's little he has often over and above, and something to spare to give, whereas the wicked is a borrower, with this bad quality, that he payeth not again. "But the righteous sheweth mercy, and giveth." Of which he gives this reason: for "such as God blesseth shall possess the earth;" and "they that be cursed of him shall be cut off." They may have, but not enjoy, the goods of this life. And thus much the Psalmist proved by his own experience: "I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging their bread." His liberality was the cause of it: "He is ever merciful, and lendeth; and his seed is blessed." A third reason of God's protection is, that God upholds him: "The steps of a good man are ordered of the Lord;" and should he by infirmity fall into error, or get into trouble or affliction, "he shall not be utterly cast down, for the Lord upholdeth him with his hand." He shall have his judgment corrected by God's teaching, and no disease shall be able to remove him till God's work be done in him, and by him. In the rest of the psalm he makes a repetition of all that went before: he repeats his chief rule, his promises, his comforts, and his threatenings. He begins with this rule, ver. 3: "Depart from evil, and do good, and dwell for evermore." In which he exhorts to obedience, and in both parts brings instances of repentance, mortification, and vivification, which he fortifies with a double reason, as before. 1. A promise to the godly: "For the Lord loveth distress, prays for pardon. righteousness; he forsaketh not his saints; they are preserved for ever." 2. A threatening to the wicked: "But the seed of the wicked shall be cut off." These two reasons he resumes, amplifies, and illustrates. First, That of the righteous: "The righteous shall inherit the land," &c.; and that you may know whom he means by the righteous, he sets down his character. 1. He is one whose mouth speaks wisdom. He speaks reverently of God's justice and providence. 2. One whose mouth talks of judgment; i. e., of that only which is just and right. 3. "The law of God is in his heart;" not in his tongue alone, or in his brain. 4. "None of his steps shall slide." He keeps on his right way, and will not be seduced. Yet this righteous man has his enemies, ver. 13—15: “For the wicked watcheth the righteous, and seeketh to slay him." But although he has his enemies, yet has he also his protector: "The Lord will not leave him in his hand," &c.; therefore "wait on the Lord, and keep his way, and he shall exalt thee. When the wicked are cut off, thou shalt see it." Secondly, For they shall be cut off, as was said before, ver. 28; and this he knew from his own experience: "I have seen the wicked in great power, and flourishing like a green bay tree; yet I passed by, and lo, he was gone; I sought him, but he could not be found." And what he observed, others, if attentive and diligent, may observe also, both in respect of the righteous and the wicked. 1. For "mark the perfect man, and behold the upright; for the end of that man is peace." 2. "But the transgressors shall be destroyed together; the end of the wicked shall be cut off." Should the cause be inquired why God does these things, it is added, and this sums up all the doctrine of the psalm: 1. "The salvation of the righteous is of the Lord; he will save them because they trust in him.” 2. On the contrary, "the wicked shall be cut off and perish, because they trust not in him." PSALM XXXVIII. David prays God to have mercy upon him, and gives a most affecting account of his miserable state, 1-10; complains of his being forsaken by his friends, and cruelly persecuted by his enemies, 11–16; confesses his sin; and earnestly implores help, 17–22. 6 I am troubled; I am bowed down greatly; as for the light of mine eyes, it also 'is gone 'I go mourning all the day long. Heb. peace or health. Matt. xi, 28. b Ezra ix. 6. Ps. xl. 12. f Job d Heb. wried. e Ps. xxxv. 14. h Ver. 3. 11. 28. Ps. xlii. 9. xliii. 2. - Job vii. 5. Job . 24. Ps. xxii. 1. Isai. lix. 11. k Ps. vi. 7. The VULGATE, SEPTUAGINT, and ETHIOPIC: "A Psalm of David, for a commemoration concerning the sabbath." The ARABIC: "A Psalm in which mention is made of the sabbath; besides, it is a thanksgiving and a prophecy." Never was a title more misplaced or less expressive of the contents. There is no mention of the sabbath in it; there is no thanksgiving in it, for it is deeply penitential; and I do not see that it contains any prophecy. The SYRIAC: "A Psalm of David, when they said to the Philistine king, Achish, This is David, who killed Goliath; we will not have him to go with us against Saul. Besides, it is a form of confession for us." It does not appear that, out of all the titles, we can gather the true intent of the Psalm. Several conjectures have been made relative to the occasion on which this psalm was composed; and the most likely is, that it was in reference to some severe affiction which David had after his illicit commerce from me. this in connexion with the rest of this psalm, I do not see that we can understand the word in any figurative or metaphorical way. I believe they refer to some disease with which he was at this time afflicted; but whether the leprosy, the small-pox, or some other disorder that had attacked the whole system, and showed its virulence on different parts of the outer surface, cannot be absolutely determined. Because of my foolishness.] This may either signify sin as the cause of his present affliction, or it may import an affliction which was the consequence of that foolish levity which prefers the momentary gratification of an irregular passion to health of body and Verse 7. For my loins are filled with a loathsome disease] Or rather, a burning; pɔ nikleh, from with Bath-sheba; but of what nature we are left top kalah, to fry, scorch, &c., hence п nikleh, a conjecture from the third, fifth, and seventh verses. burning, or strongly feverish disease. Whatever it was, he deeply repents for it, asks pardon, and earnestly entreats support from God. Verse 1. O Lord, rebuke me not] He was sensible that he was suffering under the displeasure of God; and he prays that the chastisement may be in mercy, and not in judgment. Verse 2. Thine arrows stick fast in me] This, no abt, refers to the acute pains which he endured; tach appearing to his feeling as if an arrow were shot to his body. Verse 3. No soundness in my flesh] This seems to der to some disorder which so affected the muscles to produce sores and ulcers; and so affected his mes as to leave him no peace nor rest. In short, he was completely and thoroughly diseased; and all this he attributes to his sin, either as being its natural consequence, or as being inflicted by the Lord as a punishment on its account. Verse 4. Mine iniquities are gone over mine head] He represents himself as one sinking in deep waters, or as one oppressed by a burden to which his strength was unequal. There is no soundness in my flesh.] All without and all within bears evidence that the whole of my solids and fluids are corrupt. Verse 8. I am feeble and sore broken] I am so exhausted with my disease that I feel as if on the brink of the grave, and unfit to appear before God; therefore "have I roared for the disquietness of my heart." That David describes a natural disease here cannot reasonably be doubted; but what that disease was, who shall attempt to say? However, this is evident, that whatever it was, he most deeply deplored the cause of it; and as he worthily lamented it, so he It would be easy found mercy at the hand of God. to show a disease of which what he here enumerates are the very general symptoms; but I forbear, because in this I might attribute to one what, perhaps, in Judea would be more especially descriptive of another. Verse 9. Lord, all my desire is before thee] I long for nothing so much as thy favour; and for this my Verse 5. My wounds stink and are corrupt] Taking heart is continually going out after thee. Instead of 15 Forf in thee, O LORD, & do I hope: thou that good is. wilt hear, O LORD my God. k 16 For I said, Hear me, 'lest otherwise they should rejoice over me: when my foot slippeth, they magnify themselves against me. a 2 Sam. xvii. 1, 2, 3.b 2 Sam. xvi. 7,8.- C Ps. xxxv. 20. See 2 Sam. xvi. 10. Ps. xxxix. 2, 9. Or, thee do I wait for. $2 Sam. xvi. 12. Ps. xxxix. 7. hOr. answer. Ps. xiii, 4. k Deut. xxv. 35.- Ps. Xxxv. 26. Ps. xxxv. 15. n Ps. m Heb. for halting. 21 Forsake me not, O LORD: O my God, be not far from me. 22 Make haste "to help me, O LORD 'my salvation. Adonai, Lord, several of Dr. Kennicott's MSS. Kennicott's and De Rossi's MSS. read л have Yehovah. ,secharchar סחרחר Verse 10. My heart panteth] flutters, palpitates, through fear and alarm. My strength faileth] Not being able to take nourishment. The light of mine eyes-is gone] I can scarcely discern any thing through the general decay of my health and vigour, particularly affecting my sight. Verse 11. My lovers] Those who professed much affection for me; my friends, y reai, my companions, who never before left my company, stand aloof. My kinsmen]p kerobai, my neighbours, stand afar off. I am deserted by all, and they stand off because of nigi, my plague. They considered me as suffering under a divine judgment; and, thinking me an accursed being, they avoided me lest they should be infected by my disease. Verse 12. They also that seek after my life] They act towards me as huntsmen after their prey; they lay snares to take away my life. Perhaps this means only that they wished for his death, and would have been glad to have had it in their power to end his days. Others spoke all manner of evil of him, and told falsities against him all the day long. Verse 13. But I, as a deaf man] I was conscious of my guilt, I could not vindicate myself; and I was obliged in silence to bear their insults. Isai. xii. 2. Yehovah. As this word is never pronounced by the Jews, and they consider it dreadfully sacred, in reading, wherever it occurs, they pronounce Adonai; and we may well suppose that Jewish scribes, in writing out copies of the sacred Scriptures, would as naturally write Adonai for Yehovah, as they would in reading supply the former for the latter. Verse 16. When my foot slippeth] They watched for my halting; and when my foot slipped, they rejoiced that I had fallen into sin! Verse 17. For I am ready to halt] Literally, I am prepared to halt. So completely infirm is my soul, that it is impossible for me to take one right step in the way of righteousness, unless strengthened by thee. Verse 18. I will declare mine iniquity] I will confess it with the deepest humiliation and self-abase ment. Verse 19. But mine enemies are lively] Instead of chaiyim, lively, I would read □ chinam, without cause; a change made by the half of one letter, a nun for a yod. See the parallel places, Ps. xxxv. 19, lxxix. 5. See also the Preliminary Dissertation to Dr. Lowth's Isaiah, "But without cause my 40: p. enemies have strengthened themselves; and they who wrongfully hate me are multiplied.” Here the one member of the verse answers to the other. Verse 20. Because I follow the thing that good is.] 21 tachath rodpi tob, because I follow goodness. There is a remarkable addition to this verse in the Arabic: "They have rejected me, the Verse 14. No reproofs.] non tochachoth, argu- The translation is as bad as the sentence is awkward. ments or vindications; a forensic term. I was as a man accused in open court, and I could make no defence. Verse 15. In thee, O Lord, do I hope] I have no beloved one, as an abominable dead carcase; they helper but thee. Thou wilt hear, O Lord my God.] Thou art eternal in thy compassions, and wilt hear the prayer of a penitent soul. In the printed copies of the Hebrew text we have 8 “8 Adonai Elohai, Lord my God; but, instead of Adonai, one hundred and two of have pierced my body with nails." I suppose the Arabic translator meant to refer this to Christ. None of the other Versions have any thing like this addition; only the Ethiopic adds, "They rejected their brethren as an unclean carcase." St. Ambrose says this reading was found in some Greek and Latin copies in his time; and Theodoret has nearly the same reading with the Arabic: Kaι areρραψαν με τον αγαπητον, ὡς νεκρον εβδελυγμενον· “And they cast me, the beloved, out, as an abominable dead carcase." Whence this reading came I cannot conjecture. Verse 21. Forsake me not, O Lord] Though all have forsaken me, do not thou. Be not far from me] Though my friends keep aloof, be thou near to help me. Verse 22. Make haste to help me] I am dying; save, Lord, or I perish. Whoever carefully reads over this psalm will see what a grievous and bitter thing it is to sin against the Lord, and especially to sin after having known his mercy, and after having escaped from the corruption that is in the world. Reader, be on thy guard; a life of righteousness may be lost by giving way to a moment's temptation, and a fair character sullied for ever! Let him that most assuredly standeth take heed lest he fall. 'Tis but a grain of sweet that one can sow, ANALYSIS OF THE THIRTY-EIGHTH PSALM. II. A grievous complaint of sin, disease, misery, God's anger, the ingratitude of his friends, coldness of his acquaintances, and cruelty of his enemies; all which he uses as arguments to induce God to help him; continued from ver. 2 to ver. 20. I. In the first part he deprecates God's anger, and entreats a mitigation of it; though rebuked, let it not be in wrath; if corrected, let it not be in rigour: “O Lord, rebuke me not in thy wrath," &c. II. His complaint, on which he falls instantly, and amplifies in a variety of ways. preceding psalm. he directs his speech to him, and says: "Lord, all my desire is before thee, and my groaning is not hidden from thee.” 8. He had a ralpitation or trembling of heart: "My heart pants." 9. His strength decayed: "My strength fails." 10. A defect of sight: "The sight of my eyes is gone from me." All these calamities David suffered from within. He was tormented in body and mind; but had he any comfort from without? Not any. 1. None from his friends: " My lovers and my friends stand aloof." 2. As for his enemies, they even then added to his affliction: " They also that seek after my life lay snares for me." In purpose, word, and deed, they sought to undo him. He next shows his behaviour in these sufferings; he murmured not, but was silent and patient. "I was as a deaf man ;-I was as a dumb man." He made no defence. This he uses as an argument to induce the Lord to mitigate his sufferings; and of his patience he gives the following reasons:— 1. His reliance on God for audience and redress: "For in thee, O Lord, do I hope; thou wilt hear me." 2. For this he petitions; for to God he was not silent, though deaf and dumb to man. For I said, Hear me! and the assurance that he should be heard made him patient; for if not heard, his enemies would triumph: "Hear me, lest otherwise they should rejoice over me." 3. He was thus patient when his grief was extreme: "For I am ready to halt, and my sorrow is continually before me." I am under a bitter cross; and I know that if I be thy servant, I must bear my cross; therefore, I take it up, and suffer patiently. 4. This cross I have deserved to bear; it comes on account of mine iniquity, and I will not conceal it: 1. From the prime cause, GoD: "Thine arrows "I will declare mine iniquity; I will be sorry for my stick fast in me," &c. sin." I suffer justly, and therefore have reason to be 2. From the impulsive cause: “His sin, his ini- patient. quities," ver. 4; "His foolishness,” ver. 5. 3. From the weight of his afflictions, which were, in general," the arrows of God which stuck in him; the hand of God, by which he was pressed;" which were so grievous "that there was no soundness in Lis flesh-no rest in his bones." He complains again of his enemies. Though he suffered justly, yet this was no excuse for their cruelty; he complains of their strength, their number, and their hatred. My enemies are living, while I am at death's door; they are multiplied while I am minished; they render me evil for the good I have 4. By an induction of particulars, where he de- done them. cares many effects of the disease :— Then he concludes with a petition to God, in which 1. Putrefaction of his flesh: "My wounds stink, he begs three things:and are corrupt." 2. The uncomfortable posture of his body : rubled, I am bowed down greatly." "I am 3. Torment in his bowels, &c.: "My loins are filled with a loathsome disease." 4. Diseases through the whole system: "There is Lo soundness in my flesh.” 5. Debility and grievous plague: "I am feeble," &c. 6. Anguish that forced him to cry out: "I have roared," &c. 7. His heart was disquieted: "The disquietness of my heart." But that it might appear that he had not lost his hold of his hope and his confidence in God, 1. God's presence: "Forsake me not, O Lord; my God, be rct far from me." 2. He begs for help: "Help me, O Lord." 3. And prays that this help may come speedily: "Make haste to help me." And these three petitions are directed to the Most High, as the God of his salvation: "O Lord my salvation;" my deliverer from sin, guilt, pain, death, and hell. In this psalm, deeply descriptive of the anguish of a penitent soul, most persons, who feel distress on account of sin, may meet with something suitable to their case. The Psalmist's resolution a tr The Psalmist's care and watchfulness over his thoughts, tongue, and actions, 1-3. He considers the brevity and uncertainty of human life, 4-7; prays for deliverance from in, 8-11; and that he may be protected and spared till he is fitted for another world, 12, 13. e chief Musician, even to a Jeduthun, A Psalm of David. I may know how frail I the i. cir. 2970. cir. 1034. vidis, Regis raelitarum, . annum 22. I SAID, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the ked is before me. с d My heart was hot within me, while I was ing the fire burned: then spake I with tongue. LORD, make me to know mine end, and measure of my days, what it is; that NOTES ON PSALM XXXIX. e title says, To the chief Musician, Jeduthun elf, A Psalm of David. It is supposed that this 'thun is the same with Ethan, 1 Chron. vi. 44, pared with 1 Chron. xvi. 41; and is there num1 among the sons of Merari. And he is sup1 to have been one of the four masters of music, ders of bands, belonging to the temple. And it ought that David, having composed this psalm, it to Jeduthun and his company to sing. But l have supposed that Jeduthun himself was the It is very likely that this psalm was written same occasion with the preceding. It relates rievous malady by which David was afflicted is transgression with Bath-sheba. See what n said on the foregoing psalm. 1. I said, I will take heed to my ways] I cautious because of my enemies; I must be because of my afflictions; I must be watchful tongue, lest I offend my GoD, or give my ies any cause to speak evil of me. 2. I held my peace, even from good] "I om the words of the law," says the Chaldee. nothing, either good or bad. I did not even yself. 'rrow was stirred.] My afflictions increased, d an exacerbation of pain. It is a hard thing ied the benefit of complaint in sufferings, as endency to relieve the mind, and indeed, in t, to call off the attention from the place of iffering and yet undue and extravagant ing enervates the mind, so that it becomes a rey to its sufferings. On both sides there mes: David seems to have steered clear of the right hand and on the left. 3 : 5 Behold, thou hast made my days as an handbreadth; and mine age is as nothing before thee: verily every man nat his best state is altogether vanity. Selah. m 6 Surely every man walketh in a vain shew; surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them. г 7 And now, LORD, what wait I for? my hope is in thee. 8 Deliver me from all my transgressions: make me not the reproach of the foolish. S n Heb. IPs. xc. 4.m Ver. 11. Ps. Ixii. 9. cxliv. 4.settled. - Heb. an image.- P1 Cor. vii. 31. James iv. 14.- -9 Job xxvii. 17. Eccles. ii. 18, 21, 26. v. 14. Luke xii. 20, 21.- r Ps. xxxviii. 15. - Ps. xliv. 13. lxxix. 4. Verse 3. My heart was hot within me] A natural feeling of repressed grief. While I was musing] What was at first a simple sensation of heat produced a flame; the fire broke out that had long been smothered. It is a metaphor taken from vegetables, which, being heaped together, begin to heat and ferment, if not scattered and exposed to the air; and will soon produce a flame, and consume themselves and every thing within their reach. Verse 4. Lord, make me to know mine end] I am weary of life; I wish to know the measure of my days, that I may see how long I have to suffer, and how frail I am. I wish to know what is wanting to make up the number of the days I have to live. Verse 5. My days as an handbreadth] My life is but a span; oñıdaμn τov Biov. And mine age is as nothing] rx keein, as if it were not before thee. All time is swallowed up in thy eternity. Verse 6. Walketh in a vain shew] in a shadow. He is but the semblance of being: he appears for a while, and then vanisheth away. Some of the Fathers read, "Although every man walketh in the image of God, yet they are disquieted in vain.” He heapeth up riches, and knoweth not who shall gather them.] He raketh together. This is a metaphor taken from agriculture: the husbandman rakes the corn, &c., together in the field, and yet, so uncertain |