thy face Jehovah. Thou hast given joy in my heart, more than of the time when their corn and their new wine were multiplied. 'In peace together will I lie down and sleep, for thou Jehovah alone wilt seat me in confidence. give or put joy: so giving is used for putting, oftentimes, Ps. viii. 2; xl. 4; xxxiii. 7; Ixix. 12; lxxxix. 20; xxxix. 6; cxix. 110. MORE THAN OF THE TIME,] Or from of the time. An Heb. phrase, where the sign of comparison is wanting; as Gen. xxxviii. 26; Ps. xix. 11; cxxx. 6. The like is also in the Gr. tongue; as Luke xv. 7; xviii. 4. And of joy in harvest, when corn is increased: see Is. ix. 3; Joel i. 11, 12. VER. 9.-TOGETHER,] That is, I will lie down and sleep both together, not being disquieted with fear or care: see Ps. iii. 6, or together, I and others with me:' or, 'I myself wholly and alone.' See the note on Ps. xxxiii. 15. ALONE,] The Heb. phrase is, in lonedome, or in solitariness, and may be referred (by the distinction) to the Lord, who alone seateth his in safety: as Deut. xxxii. 12, or to that which followeth, 'Thou wilt seat me alone in safety.' Herein looking to Moses' blessing, Deut. xxxiii. 28, where Israel dwelleth safely alone:' and so in Num. xxiii. 9; Jer. xlix. 41. Thus it is a blessing to be alone from enemies; otherwise to be alone from friends, is a note of affliction; as Ps. cii. 8; Lam. i. 1. WILT SEAT ME,] That is, cause me to sit, dwell, or remain. IN CONFIDENCE,] Or trustfulness, with hope: that is, confidently or trustfully; which by consequence meaneth, securely, safely. And this was a blessing promised in the law, Lev. xxvi. 5; Deut. xii. 10. PSALM V. 2. David prayeth and professeth his study in prayer. 5. God favoureth not the wicked. 8. David professeth his faith, prayeth God to guide him: 11. To destroy his enemies, and to preserve the godly. 1 To the master of the music on Nechiloth; a psalm of David. 'HEAR thou my words, Jehovah, understand my meditation. "Attend to the voice of my cry, my king and my God, for unto thee will I pray. Jehovah, at morning thou shalt hear my voice, at morning will I orderly address unto thee, and will look out. 5 For thou art not a God delighting wickedness, the evil shall not so 4 VER. 1.-NECHILOTH,] These (by the name) seem to be wind instruments, as flutes, trumpets, cornets, &c. as Neginoth' are stringed instruments, Ps. iv. 1. For Chalil is a pipe, Is. v. 12. VER. 2.-MY MEDITATION,] In Gr., my ery. VER. 3.-ATTEND,] Or, Incline, namely, thine ear, as is expressed, Ps. x. 17; Prov. ii. 2; but often the word ear is omitted, as here, so Ps. lxi. 2; lxvi. 19; lxxxvi. 6; cxlii, 7, &c. WILL I PRAY,] Or I do pray; meaning still and usually. VER. 4. AT MORNING,] Or, in the morning: which hath the name in the original tongue, of inquiring, looking and seekVOL. II. 3 G ing early,' and is therefore used for every fit opportunity or fit time, both to pray for, and to receive blessings, Ps. lxxxviii. 14; xcii. 3; xc. 14; xcliii. 8. Here also the word at or in is to be supplied; as Beith, 'a house,' 2 Chron. xxvi. 21, for Bebeth, in a house,' 2 Kings xv. 5, and many the like. ORDERLY ADDRESS,] Prepare, or settle in order; meaning either his person, as Job xxxiii. 5, or his speeches,' as Job xxxii. 14. LOOK OUT,] Or espy; as he that keeps watch and ward, expecting what God will answer,' as is explained in Hab. ii. 1. This noteth diligence, hope, and patience:' So Mic. vii. 7. VER. 5.-A Gon,] Or, a mighty one: in journ with thee. Vain glorious fools shall not set themselves before thine eyes, thou hatest all that work painful iniquity. Thou wilt bring to perdition them that speak a lie, the man of bloods, and of deceit, Jehovah doth abhor. But I, in the multitude of thy mercy will come into thy house, will do worship toward the Heb. Eel, the name of God, denoting his 'might or puissance:' which therefore the Gr. sometimes translateth Ischuros, 'mighty,' Ps. vii. 12, sometimes 'mighty God,' Is. ix. 6, but most commonly God: which the Holy Spirit alloweth, Matt. xxvii. 46; i. 23. DELIGHTING WICKEDNESS,] Or, that takest pleasure in wickedness. By wickedness and evil, may here be meant also (by figure of speech) wicked and evil persons.' See Ps. xxxvi. 12. SOJOURN,] Or, be a guest with thee, meaning that 'an evil man should have no entertainment to be harboured as a guest, much less to have any abiding or settled habitation with God.' Here the word with, is to be supplied; as in the like Heb. phrase, Ps. xciv. 20; Gen. xxx. 20. So in Exod, ix. 16, that I might show thee;' for, 'show in thee;' as the apostle citeth it, Rom. ix. 17; the like is in Ps. xlii. 5. VER. 6. VAIN-GLORIOUS FOOLS,] Or mad boasting fools: called Holelim of halal, to extol, praise, glorify: which when it is of one's self, and immoderate, is 'dotage, folly, and madness.' Hence is the word used for mad, or raving with folly, Eccl. ii. 2, 12; vii. 9; x. 13; Is. xliv. 25. So after in Ps. lxxv. 5; cii. 9; lxxiii. 3. The Chald. calleth them "mockers." THAT WORK,] So the Holy Spirit translateth it, Acts xiii. 41, from Hab. i. v, the Heb. word signifying a willing working out, perfecting and practising: as Ps. vii. 14. PAINFUL INIQUITY,] Or, sorrowful sin, vain unlawfulness. The origi nal word Aven, which hath the signification of pain or sorrow, is of large use, denoting all sinful and unjust affections, actions, or endeavours, which cause pain or sorrow, or be painfully done, and is applied in special to idolatry joined with teraphim or images, 1 Sam. xv. 22. And Bethel, that is, God's house, is called of the prophets, Beth-aven, au idol's house, or place of iniquity, Hos. iv. 15; x. 5; because Jeroboam had there set up false worship, 1 Kings xii. 29. And in Is. Ixvi. 3, he that blesseth Aven, or an idol, is turned in Gr., "a blasphemer." Thus Poghnalei-aven be such as work, practise, or commit idolatry, superstition, or other sin and iniquity, whereof comes sorrow, grief, misery, and at last confusion, however such evil workers do polish and trim their evil actions; for they shall be rejected that work 8 unlawfulness (hoi ergazomenoi ten anomian,) Matt. vii. 23, or are workers of iniquity,' (hoi ergatai tes adikias,') Luke xiii. 27, as this Heb. phrase is by the evangelists interpreted. The phrase is taken from Job, chap. xxxi. 3; xxxiv. 8, 22. The Chald. translateth, "them that do falsehood." VER. 7.-THOU WILT BRING TO PERDITION,] Or wilt do quite away, wilt fordo, or make perish. MAN OF BLOODS,] That is, bloody man, or murderer, as the Chald, expoundeth it, "the man that sheddeth innocent blood." When blood is used in the plural number, it usually noteth murder or manslaughter, and the guilt following it: as Gen. iv. 11, the voice of thy brother's blood crieth;' 1 Chron. xxii. 8, thou hast shed many bloods:' so after in Ps. ix. 13; cvi. 38; li. 16. Sometimes it signifieth natural uncleanness, as, we are born in sin, or sin deserving death, Ezek. xvi. 6, 9. ‘I saw thee polluted in thine own blood,' &c. Hereto we may compare the apostle's speech, John i. 13, which are born not of bloods," &c. A man of bloods,' is one that is defiled therewith, or given thereto, 2 Sam. xvi. 7; Ps. xxvi. 9; lv. 24; lix. 3; cxxxix. 19. See the like phrase opened, Ps. cxl. 12. AND OF DECEIT,] That is, man of deceit, (as is expressed, Ps. xliii. 1,) meaning the deceitful man, faytor, or impostor: so noting hereby the secret sinner, as by the former speech the open and violent. Deceit, dole, or guile, called in Heb. Mirmah, is named of Ramah,' to heave, or cast, or shoot with bow. And as warpen bows' do cast and shoot awry, and deceive the archer, Ps. Ixxviii. 57, so impostors or men of guile, do first as it were lift up a man with vain hope, that being disappointed he may have the more heavy overthrow. See 1 Chron. xii. 17; Gen. xxix. 25. So in another phrase, to lift up the soul,' signifieth, to 'deceive with vain hope' Jer. xxxvii. 9. VER. 8.-MERCY,] Or kindness, benignity: in Chald., " goodness." See the note on Ps. cxxxvi. 1. THY HOUSE,] Or edifice. named in the Heb. of building, beith in Gr., of dwelling, oikos: in Eng., of tuition and custody, a house: of the Almein huis, which is of hu, to defend. By house here is meant God's tabernacle, called his house, 1 Chron. ix. 23; Mark ii. 26, for the temple was not built in David's days. palace of thy holiness, in the fear of thee. me. Jehovah lead me in thy justice, because of my enviers, make straight thy way before 10 For in his mouth is no certainty; their inward part is woful evils their throat is an open grave, their tongue they make smooth. Condemn thou them as guilty, O God, let them fall, from their consultations: with the multitude of their trespasses, drive thou them away, for they are turned rebellious against thee. And rejoice shall all that hope for safety in thee, for ever shall they shout, and thou shalt cover them: and they that love thy 12 WILL DO WORSHIP,] Or bow down myself, in sign of honour. TOWARDS THE PALACE,] For the worshippers entered not into the sanctuary itself, but into the court-yard, and at the door offered their gifts, Ps. exvi. 19; Lev. i. 3; Heb. ix. 6. A palace (Heical) is the name of king's houses,' Ps. xlv. 9, 16; Prov. xxx. 23, attributed to the places where God's majesty was said to dwell as the 'tabernacle,' 1 Sam. i. 9; iii. 3; the temple,' I Kings vi. 17, and heaven' itself, Ps. xi. 4; Mic. i. 2. VER. 9-IN THY JUSTICE,] That is, in the religion and conversation set forth in thy law, called the paths of justice, Ps. xxiii. 3, or, for thy justice sake.' ENVIERS,] Or spials, observers that pry for evil. So Ps. xxvii. 11 VER. 10-NO CERTAINTY,] No certain stable thing, no firm truth, which one may trust unto: or no true word. HIS MOUTH,] That is, the mouth of any of them; which the Chald. explaineth thus; "the mouth of the wicked men." INWARD PART,] Properly, that which is nearest unto them: this the Gr. translateth "heart." And these in parts, are put for the thoughts, affections, purposes in them: as Ps. xlix. 12. WOFUL EVILS,] Havvoth the original signifieth woes, sorrows, heavy annoyances, mischiefs, and woful events: so named of hoi or hovah, which signifieth woe, Ezek. vii. 26. THEY MAKE SMOOTH,] Or make flattering, and consequently deceitful, as the Gr. translateth, which the apostle followeth, Rom. iii. 13. VER. 11.-CONDEMN THEM AS GUILTY,] Asham, is a guilt, sin or trespass, Lev. v. 19, whereof the word here used, is to make guilty,' or 'damn of trespass:' and so the Gr. here hath it, "Judge or damn," and the Chald., "make guilty (or condemn.") And because destruction and desolation abideth such as are damned for crime, therefore is this word used also for desolating, abolishing, destroying, Ezek. vi. 6; Joel i. 18. And so may it be here meant, punish or make them desolate, O God.' So Ps. xxxiv. 22, 23; Ixix. 6. WITH THE MULTITUDE,] Or for the multitude, the many. TRESPASSES,] Or seditious iniquities, defections, done purposely and disloyally, and are therefore heinous and criminal. The Gr. often translateth it "unlawfulness, or transgression of law," which the apostle following, Rom. iv. 7, from Ps. xxxii. 1. It is more than sin, as may be gathered by Gen. xxxi. 36; Exod. xxxiv. 7; Job xxxiv. 37, he addeth trespass to his sin.' DRIVE THEM AWAY,] Or drive him, that is, each of them. A like phrase as was before, Ps. ii. 3. So after in ver. 12, upon them and him.' TURNED REBELLIOUS,] Or turned bitter, and so are very distasteful unto thee, by reason of their disobedience and stubbornness, and consequently do provoke to bitterness and wrath, do exasperate.' The Heb. word Marah hath properly the signification of changing and of bitterness applied to apostasy, rebellion and disobedience, Deut. i. 26; xxi. 7, 20; Josh. i. 18. AGAINST THEE,] Which the Chald. expoundeth, "against thy word." VER. 12. FOR EVER,] Or to eternity. SHOUT,] Or shrill out, sing joyfully, for so commonly the Heb. Ranan signifieth; and is therefore by the Holy Spirit interpreted, 'to be merry or joyful,' Rom. xv. 10, from Deut. xxxii. 43, and Gal. iv. 27, from Is. liv. 1, yet sometimes this word is to shout shrill, or cry aloud for sorrow;' as Ps. cxlii. 7. A loud shrill noise or shouting' was used in thanksgivings and prayers, Lev. ix. 24; 1 Kings viii. 28; Ps. xvii. 1; exviii. 15; cxxvi. 2; xxxiii. 1. AND THOU SHALT COVER,] Or, for thou wilt cover, protect, or cast a covering over them: and this is answerable to their hope or seeking covert in God before mentioned, and signifieth a safe protection from all hurt or evil; as Exod. xxxiii. 22; Ps. cxl. 8. BE GLAD,] Or leap for joy, exult. The word signifieth outward gladness in gesture and countenance. also doth the Gr. answerable hereto: that where one evangelist writeth, Rejoice and be glad,' Matt. v. 12, another saith, ReThe Chald. joice and leap, Luke vi. 23. So name, shall be glad in thee. "For thou, Jehovah, wilt bless the just one: as with a buckler, with favourable acceptation thou wilt crown him about. here again translateth, "they shall be glad in thy word." VER. 13.-BUCKLER,] A picked shield called tsinnah, of the sharp pickedness: as another kind of scutcheon is called magen, Ps. iii. 4, of fencing or protecting. FAVOURABLE ACCEPTATION,] Or good will, gracious liking or acceptance. So the Heb. ratson meaneth, derived of a word which by the apostle signifieth to accept, Heb. xii. 6, from Prov. iii. 12, and to be well pleased or delighted, Mat. xii. 18, from Is. xlii. 1. So the year of acceptation is the acceptable year, Luke iv. 19, from Is. lxi. 2, and the time of acceptance is the acceptable time, 2 Cor. vi. 2, from Is. xlix. 8. It is also interpreted will or pleasure, Heb x. 7, from Ps. xi. 9. PSALM VI. David's complaint in his sickness, with prayer for release. 9. By faith he triumpheth over his enemies. To the master of the music on Neginoth, upon the eight; a Psalm of David. 5 2 JEHOVAH, rebuke me not in thine anger, neither chastise me in thy wrathful heat. Be gracious unto me, Jehovah, for I am weak; heal me, Jehovah, for my bones are troubled. And my soul is troubled vehemently: and thou, Jehovah, how long? Return, Jehovah, release my soul: save me for thy mercy's sake. • For in the death is no memory of thee: in hell who shall confess to thee? I faint with my sighing, I make my bed to swim in 6 VER. 1.-UPON THE EIGHT,] Or, after the eight meaning the eighth tune, which was grave, as that which we call the bass. So David fetching home God's ark, appointed some Levites with harps upon the eighth, for the honour and service of God, 1 Chron. xv. 21. And so the Chald. here translateth, "To sing with playing upon the harp of eight strings." VER. 2.- WRATHFUL HEAT,] Or, choler. This word noteth the inward affection, as the former doth the outward appearance. David prayeth not simply against correction, (for, 'as many as God loveth, he doth rebuke and chastise,' Rev. iii. 19,) but would have his nurture with moderation, lest it broke him in pieces; as Jeremiah likewise prayeth, Jer. x. 24. So after in Ps. xxxviii. 2. VER. 3.-HEAL ME,] recure me. Though this may have reference here to bodily sickness, Ps. cvii. 18, 20, yet is it also applied to soul sickness, and curing of it; as Ps. xli. 5, heal thou my soul, for I have sinned against thee." VER. 4.-HOW LONG ?] Or, till when? An imperfect speech, through trouble of mind, which may thus be supplied: How long wilt thou cease, or defer to help, or how long wilt thou afflict me ?' So Ps. xc. 13. The Chald. supplieth the want thus, "Let me have a refreshing." VER. 5.-RELEASE,] loosen, or deliver my soul or me, meaning from death, as is expressed, Ps. cxvi. 8. VER. 6. FOR IN THE DEATH,] This doctrine king Hezekiah explaineth thus, For hell shall not confess thee, death shall not praise thee; they that go down to the pit shall not hope for thy truth: the living, the living, he shall confess thee as I do this day: the father to the children shall make known thy truth,' Is. xxxviii. 18, 19. So after in Ps. the exv. 17, 18. HELL,] Or, the grave, place or state of the dead. See the note on Ps. xvi. 10. CONFESS,] Or, give thanks, celebrate with praise and commendation. This same word is also used for confessing of sins, Ps. xxxii. 5. VER. 7.—I FAINT,] Or, I am overawed with my sighing. The like speech Baruch 9 every night, I water my bedstead with my tears. s Mine eye is gnawn with indignation: it is waxen old because of my distressers. Away from me all ye that work painful iniquity, for Jehovah hath heard the voice of my weeping. 10 Jehovah hath heard my supplication for grace, Jehovah hath accepted my prayer. 11 All my enemies let be abasht and troubled vehemently; let them return, be abasht in a moment. useth, Jer. xlv. 3. The original word jagaghn signifieth awing, toil, turmoil, and sore labour of body or mind, and consequently fainting through weariness, and is opposed to rest or quietness, Lam. V. 5. EVERY NIGHT,] Or, the whole night. The Chald. expoundeth it, "I speak in my sorrow all the night (or every night) upon my bed." I WATER,] That is, bathe or dissolve into water; or, I melt in my bedstead.' These are excessive figurative speeches, to express the greatness of his sorrow. In the Heb. they are also in the future time, as "I shall melt, I shall make swim," that is, I usually melt and bathe, noting the continuance of his affliction. VER. 8.-MINE EYE, ] This may be taken for the whole face or visage, as in Num. xi. 7, the eye is used for the colour or appearance. GNAWN,] In Gr. troubled. The Heb. ghnashash, is to gnaw and fret, and so to make deformed and ugly, and to consume. Hereof ghnash, is a moth-worm, Ps. xxxix, 12, that fretteth garments. A like speech Job useth, mine eye is dimmed with indignation, Job xvii. 7, but gnawn here, is a word more vehement. So after in Ps. xxxi. 10, 11. WITH INDIGNATION,] for grief, that I take, being provoked by the enemies. VER. 11.-LET BE ABASHT,] Or, shall be abasht. The Heb. bosh signifieth to be abasht, wax pale and wan, as when the colour fadeth and withereth; and noteth both disappointment of one's expectation,' Job vi. 20, and 'confusion or destruction,' Jer. xlviii. 1, 20, opposed unto joy, Is. lxv. 13. LET THEM RETURN,] Or, recoil; a sign also of discomfiture and shame: so Ps. lvi. 10. IN A MOMENT,] Or, in a minute, that is, a short space, or suddenly PSALM VII. David prayeth against the malice of his enemies, professing his innocence. 11. By faith he seeth his defence, and the destruction of his enemies 'Shigajon of David, which he sang to Jehovah, upon the words of Cush, son of Jemini. 2 JEHOVAH my God, in thee I hope for safety: save thou me from VER. 1.-SHIGAJON,] An artificial song of David, or David's delight. The word properly signifieth aberration, or ignoration; and is here in Hab. iii. 1. only used in the title of songs, which seem to be made of sundry variable and wandering verses, which being composed by art cause the more delight. The Heb. word (shagab) whereof this is derived, is used for delight or wandering in pleasure, Prov. v. 19, 20. According to which we may name this song, David's delight or solace. Or, in the other signification, David's error, as setting forth the sum of his cares, which made him almost to go astray. The Chald. expoundeth it, "David's interpretation of the law." UPON THE WORDS,] Or, concerning the words, or matters, aflairs. Word, is both in Heb. and Gr. often used for a thing or matter, Exod. xviii. 16; Deut. xvii. 1; 1 Kings xiv. 13; Luke i. 65. OF CUSH,] This may be meant of king Saul himself who was of Kish, and of Jemini, 1 Sam. ix. 1, called closely Cush, that is, an Ethiopian, or blackamoor, for his black and ill conditions, his heart not being changed, as 'the blackmoor changeth not his skin,' Jer. xiii. 22. Or else it might be one of Saul's retinue whose name indeed was Cush, but we find no mention of him elsewhere. The Chald. saith plainly thus, " upon the destruction of Saul the son of Kish, which was of the tribe of Benjamin." |