PSALM XIV.

1 David describeth the corruption of a natural man. 4 He convinceth the wicked by the light of their

3 They are all gone aside, they are all together become "filthy: there is none that doeth good, no, not one.

conscience. 7 He glorieth in the salvation of God. knowledge? who eat up my people as they 4 Have all the workers of iniquity no

To the chief Musician, A Psalm of David. THE 'fool hath said in his heart, There is no God. They are corrupt, they have done abominable works, there is none that doeth good.

2 The LORD looked down from heaven upon the children of men, to see if there were any that did understand, and seek God.

eat bread, and call not upon the LORD.

5 There were they in great fear: for God is in the generation of the righteous.

6 Ye have shamed the counsel of the poor, because the LORD is his refuge.

7 'Oh that the salvation of Israel were come out of Zion! when the LORD bringeth back the captivity of his people, Jacob shall rejoice, and Israel shall be glad.

Heb. they feared a fear. 5 Heb. Who will give, &c.

PSALM XIV." This Psalm is usually supposed to have been composed by David, on the revolt of Absalom. Theo doret thinks it refers to the invasion of Judea by Sennacherib, with the blasphemy and menaces of Rabshekah. Calmet, Mudge, and others, think it belongs to the captivity in Babylon; and the latter infers, from verses 4 and 5, that it arose from a particular incident, when the heathen, in the midst of impious carousals, were thrown into some great terror. This might refer to the impious feast of Belshazzar when the sacred utensils were profaned, probably in studied insult to the God of Israel; and where the appearance of the handwriting on the wall filled them with alarm and consternation. There is however, altogether, something very uncertain in these conjectural appropriations of particular Psalms.

Verse 4. "Eat up my people as they eat bread?"—"That vile king eats the people as he does his rice," is adduced, by Mr. Roberts, as a parallel expression, in use among the Hindoos.

PSALM XV.

David describeth a citizen of Zion.
A Psalm of David.

LORD, 'who shall abide in thy tabernacle?
who shall dwell in thy holy hill?

2 "He that walketh uprightly, and worketh righteousness, and speaketh the truth in his heart.

3 He that backbiteth not with his tongue,

nor doeth evil to his neighbour, nor 'taketh up a reproach against his neighbour.

4 In whose eyes a vile person is contemned; but he honoureth them that fear the LORD. He that sweareth to his own hurt, and changeth not.

5 He that putteth not out his money to usury, nor taketh reward against the innocent. He that doeth these things shall never be moved.

Isa. 33. 15.
4 Or, receiveth, or, endureth.
Deut. 23, 19. Ezek. 18. 8, and 22. 12.

PSALM XV.-Most commentators conceive that this Psalm was composed by David when the ark was brought to Mount Zion. The conclusion, however, "He that doeth these things shall never be moved "-that is, probably, never removed or expelled from his native land-would rather suggest that it was composed after the ten tribes had been carried away by Shalmaneser, if not during the Babylonian Captivity. Calmet is of this opinion; but he attributes a far greater number of the Psalms to the Captivity than perhaps most readers would be willing to admit.

1 Or, a golden psalm of David. 2 Job 22. 2, and 35. 7. Psal. 50. 9. 5 Heb. of my part.

8 I have set the LORD always before me:
3 Or, give gifts to another. 4 Deut. 32. 9. Lam. 3. 24.
6 Acts 2. 25.

because he is at my right hand, I shall not | hell; neither wilt thou suffer thine Holy be moved. One to see corruption.

9 Therefore my heart is glad, and my glory rejoiceth: my flesh also shall 'rest in hope.

10 For thou wilt not leave my soul in

7 Heb. dwell confidently.

11 Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for ever

more.

8 Acts 2. 31, and 13. 35.

TITLE, " Michtam."-Besides the present Psalm, this title is prefixed to five others; namely, lvi.-lx. The word () is rendered ornλoygacía, “inscription upon a column," by the Septuagint; probably understanding such a pillar as conquerors were wont to erect; or to indicate that it deserved to be inscribed in characters more than usually durable. The Targum also renders, "a right engraving." The word michtam seems to be equivalent to mithchab () by the commutation of and at the end; and hence to mean "a writing," or, by way of eminence, " song." Many, however, derive the word from (chetem), “gold;" and hence understand the Psalms distinguished by this title to be called "golden psalms," by way of eminence. But this, though better than some other conjectures that have been proposed, seems rather forced; for, as Gesenius observes, " is barely a poetical name for gold, and there appears no special reason in these psalms for this designation." It is however hazardous to determine the meaning of the titles from the internal evidence of the Psalms; for, as Dodd properly states, "it is very certain that many of the titles were either wrongly placed at first or have suffered a confusion since: which observation will apply to the authors and subjects, as they stand at present, prefixed to each psalm."

Aben Ezra applies here also his general observation, which we have already mentioned, that this and other strange words are the names of old melodies. There is no Jewish commentator whose opinions in such matters are entitled to greater respect than those of Aben Ezra; and the more we investigate the subject, the more we incline to his opinion, although we have not attained such entire conviction as to make this exclude all other explanations. Rosenmüller, in a passage which we find translated in Burder's 'Oriental Customs,' states the opinions of two German writers, Forkel and I. C. Faber, from which it appears that they both took the same view with the Jewish Rabbi. Forkel considers it more than probable that the Hebrews had not a particular tune for each poem. We find this want of sufficient melodies in all ancient nations, among whom music had attained only a moderate degree of cultivation. The case was the same through the middle ages; when not only spiritual but worldly songs were sung after a few generally known melodies. This custom is still found in countries where there is no other music than that of the national songs; for example, in New Zealand (see Forster's 'Voyage'), Siberia, Tartary, and in all the East. Everywhere the national melodies were fixed once for all, and unchangeable, and all national new songs must be contrived to suit them. And indeed, in our own collections of psalms and hymns, for how large a proportion of them are not a few well-known tunes made to serve? "In general," says Forkel," popular manners and customs are of so durable and unchangeable a nature, are propagated from nation to nation with so little of change for thousands of years, or arise with as inconsiderable differences among every nation, on similar occasions and in a similar manner, that I am very much inclined to believe that not only the Hebrew custom of the superscriptions to the hymns and songs, but also many other peculiarities belonging to them, existed through the greater part of the middle ages, and even subsist in modern times." He refers to the instance of the master-singers of the middle ages, who used similar superscriptions, referring to some particular melodies to which poems were to be sung—as “In the quick plough tune," "In the high cheerful praise tune," &c. The melodies thus referred to as examples are unknown, while the superscriptions themselves remain intelligible. The analogy would explain why the Hebrew superscriptions, if we suppose them correctly explained, have often no assignable connection with the sense of the psalm which follows, as well or better than the conjecture that the snperscriptions have in some instances been removed from the psalms to which they were originally prefixed. The view which we have thus stated, chiefly after Forkel, had also been taken in part by Faber, particularly as to the illustration to be derived from the practice of the master-singers, and that some of the titles were in like manner indicative of melodies at that time well known. One of the master-singer superscriptions, "The golden tune," answers remarkably to one of the interpretations which, as we have seen, has been assigned to that of the present psalm.

PSALM XVII.

1 David, in confidence of his integrity, craveth defence of God against his enemies. 10 He sheweth their pride, craft, and eagerness. 13 He prayeth against them in confidence of his hope.

A Prayer of David.

HEAR 'the right, O LORD, attend unto my cry, give ear unto my prayer, that goeth 'not out of feigned lips.

2 Let my sentence come forth from thy presence; let thine eyes behold the things that are equal.

3 Thou hast proved mine heart; thou hast visited me in the night; thou hast tried me, and shalt find nothing; I am purposed that my mouth shall not transgress.

4 Concerning the works of men, by the

1 Heb. justice.

word of thy lips I have kept me from the paths of the destroyer.

5 Hold up my goings in thy paths, that my footsteps 'slip not.

6 I have called upon thee, for thou wilt hear me, O God: incline thine ear unto me, and hear my speech.

7 Shew thy marvellous lovingkindness, O thou 'that savest by thy right hand them which put their trust in thee from those that rise up against them.

8 Keep me as the apple of the eye, hide me under the shadow of thy wings,

9 From the wicked 'that oppress me, from my deadly enemies, who compass me about. 10 They are inclosed in their own fat: with their mouth they speak proudly.

2 Heb. without lips of deceit. Or, that savest them which trust in thee from those that rise up against thy right hand. VOL. II. 4 A

7 Heb. the likeness of him (that is, of every one of them) is as a lion that desireth to ravin.
10 Or, by the sword. 11 Or, from men by thine hand. 12 Or, their children are full.

."-No one fails to observe the Verse 8." Keep me as the apple of the eye, hide me under the shadow of thy wings." beauty of these simple images. The first evidently refers to the solicitude with which one guards that most precious and delicate organ, the eye, in time of danger; but it is not agreed whether the other refers to the outspread wings of the cherubim over the mercy-seat, or to the tender assiduities of the parent hen in covering her brood with her wings. We know the latter circumstance supplied a touching image to our Saviour (Matt. xxiii. 37).

10. "In their own fat."-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. In China the ideas of dignity and fatness are so closely associated, that no man who is lean can well hope to attain a place of authority or distinction.

13, 14. "Thy sword... thy hand," &c.-Dr. Hammond renders these clauses more intelligibly, "Deliver my soul from the wicked by thy sword, and by thy hand from the men of this age." Houbigant, Bishops Lowth and Hare, and Boothroyd, take the same view.

-"Thy hid treasure.”—Better, "choice things," or "dainties."

10 And he rode upon a cherub, and did David praiseth God for his manifold and marvel-fly: yea, he did fly upon the wings of the

12 Sam. 22. * Heb. my rock. Psal. 116. 3. 4 Heb. Belial

and have not wickedly departed from my God.

22 For all his judgments were before me, and I did not put away his statutes from

me.

23 I was also upright before him, and I kept myself from mine iniquity.

24 Therefore hath the LORD recompensed me according to my righteousness, according to the cleanness of my hands 'in his eyesight.

25 With the merciful thou wilt shew thyself merciful; with an upright man thou wilt shew thyself upright;

26 With the pure thou wilt shew thyself pure; and with the froward thou wilt 10shew thyself froward.

27 For thou wilt save the afflicted people; but wilt bring down high looks.

28 For thou wilt light my "candle: the LORD my God will enlighten my dark

ness.

29 For by thee I have run through a troop; and by my God have I leaped over a wall.

30 As for God, his way is perfect: the word of the LORD is "tried: he is a buckler to all those that trust in him.

31 For who is God save the LORD? or who is a rock save our God?

32 It is God that girdeth me with strength, and maketh my way perfect.

33 He maketh my feet like hinds' feet, and setteth me upon my high places. 34 He teacheth my hands to war, so that a bow of steel is broken by mine arms.

35 Thou hast also given me the shield of thy salvation: and thy right hand hath holden me up, and thy gentleness hath made me great.

36 Thou hast enlarged my steps under me, that "my feet did not slip.

17 Heb. mine ankles.

10 Or, wrestle.

37 I have pursued mine enemies, and overtaken them: neither did I turn again till they were consumed.

38 I have wounded them that they were not able to rise: they are fallen under feet.

my

39 For thou hast girded me with strength unto the battle: thou hast subdued under me those that rose up against me.

40 Thou hast also given me the necks of mine enemies; that I might destroy them that hate me.

41 They cried, but there was none to save them: even unto the LORD, but he answered them not.

42 Then did I beat them small as the dust before the wind: I did cast them out as the dirt in the streets.

43 Thou hast delivered me from the strivings of the people; and thou hast made me the head of the heathen: a people whom I have not known shall serve me.

19

44 As soon as they hear of me, they shall obey me: the strangers shall sub21 22 1 22 mit themselves unto me.

45 The strangers shall fade away, and be afraid out of their close places.

46 The LORD liveth; and blessed be my rock; and let the God of my salvation be exalted.

47 It is God that avengeth me, and **subdueth the people unto me.

48 He delivereth me from mine enemies: yea, thou liftest me up above those that rise up against me: thou hast delivered me from the 25violent man.

49 25Therefore will I give thanks unto thee, O LORD, among the heathen, and sing praises unto thy name.

50 Great deliverance giveth he to his king; and sheweth mercy to his anointed, to David, and to his seed for evermore.

Prov. 30.5.

8 Heb. with. 9 Heb. before his eyes. 11 Or, lamp. 12 Or, broken. 13 Psal. 12. 6, and 119. 140. 14 Or, refined. 15 Deut. 32. 39. 1 Sam. 2. 2. Psal. 86. 8. Isa. 45. 5. 16 Or, with thy meekness thou hast multiplied me. 18 Heb. caused to bow. 19 Heb. at the hearing of the ear. 20 Heb. the sons of the stranger. 21 Or, yield feigned obedience. 22 Heb. lie. 23 Heb. giveth avengements for me. 24Or, destroyeth. 25 Heb. a man of violence. 26 Rom. 15.9. 27 Or, confess.

PSALM XVIII. This sublime ode is the same, with some alterations, as that which has been already given in 2 Sam. xxii., where the occasion that gave rise to it is particularly stated. Dr. Kennicott justly describes this magnificent psalm, as containing the noblest imagery that ever was expressed in words; particularly in that portion which describes the coming of the Lord in anger, to avenge and deliver his afflicted servant.

Verse 8. "There went up a smoke out of his nostrils.”—Chandler (in his "History of David") observes, that this expresses the Lord's anger and indignation by a comparison derived from the circumstances which indicate such emotions in man. The ancients made the nose or nostrils the seat of angry emotions, on account of the heated, vehement breath which came from them under such conditions. On the same grounds, the physiognomists regarded wide, open nostrils as a sign of angry and fiery dispositions.

10. "The wings of the wind."-To ascribe wings to the wind is a striking but sufficiently obvious metaphor. It occurs in the heathen poets. They are also represented as winged on ancient monuments. On the Tower of Winds, at Athens, the eight principal winds are exhibited like young men with wings. Virgil ascribes wings to the lightning also ( Æneid,' v. 319).

29. “Leaped over a wall.”—This probably refers to his having taken some remarkable town by scaling the ramparts. 4A 2 547

33. "My feet like hinds' feet, and sellelh me upon my high places."-This is repeated by Habakkuk nearly in the same words (Hab. iii. 19). It offers a double allusion, not only to the proverbial swiftness of the animal, but to the ease and safety with which it stands and leaps in high and dangerous places-upon the mountains and among the rocks. Bochart conjectures that there may also, in the first clause, be an allusion to the uncommon solidity and hardness of the hoofs, which Virgil compares to brass, and by which the animal is the better enabled to tread the rocks with ease. 34. "A bow of steel is broken by mine arms."-Instead of "steel," we should read "brass." We do not see any diff culty in understanding this text as our version gives it. As it was a test of great strength to bend certain large and very strong bows, how much more so to bring the string home with such force and compression as to break the bow. Then also there may be an emphasis in "by my arms," which would seem to denote that he could do this with the strength of his arms only, without requiring the assistance of the foot, which was so usually employed that the phrase usually rendered "to bend the bow," is literally "to tread the bow." We think this brings out a better view than that which modern interpreters have usually chosen, after some of the ancient versions, "maketh my arms like a bow of brass."

1 The creatures shew God's glory. 7 The word his grace. 12 David prayeth for grace.

To the chief Musician, A Psalm of David. THE 'heavens declare the glory of God; and the firmament sheweth his handywork. 2 Day unto day uttereth speech, night unto night sheweth knowledge. 3 There is no speech nor language, "where their voice is not heard.

and

4 Their line is gone out through all the earth, and their words to the end of the world. In them hath he set a tabernacle for the sun,

5 Which is as a bridegroom coming out

Gen. 1.6. Or, without these their voice is heard.
Or, doctrine.

of his chamber, and rejoiceth as a strong

man to run a race.

6 His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof.

7 The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple.

8 The statutes of the LORD are right, rejoicing the heart: the commandment of the LORD is pure, enlightening the eyes.

9 The fear of the LORD is clean, enduring for ever: the judgments of the LORD are true and righteous altogether.

10 More to be desired are they than gold,

Heb. without their voice heard. 4 Rom, 10, 18. Or, their rule, or, direction.
7 Or, restoring.
8 Heb. truth.