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 the children of men, "to see if there upon

a fear.

The Hope of the Exiles.

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

(7) 3 Oh that the salvation of Israel were come out of Zion! when the LORD

Jacob shall rejoice, and Israel shall be

2

therefore speculative atheism, but practical-a denial of the moral government of God-so that fool and wicked become almost synonymous.

They have done abominable works.-Literally, they have made to be abhorred their works. The LXX. and Vulg. have caught the sense, "They have become abominable in their practices." Instead of works, Ps. liii. has "iniquity."

(2) Looked down.-Literally, bent forward to look as from a window. (Comp. Cant. vi. 10.)

Did understand.-Better, any man of understanding, in contrast with "fool," in verse 1, and certainly meaning one who regulates his conduct on the conviction of the existence of a holy and just God. (3) Filthy.-Better, corrupt or putrid. Comp. the Roman satirist's description of his age :

"Nothing is left, nothing for future times
To add to the full catalogue of crimes.
The baffled sons must feel the same desires
And act the same mad follies as their sires.
Vice has attained its zenith."-JUVENAL: Sat. i.

Between verses 3 and 4 the Alexandrian MS. of the LXX., followed by the Vulg. and the English Prayerbook version, and the Arabic, insert from Rom. iii. 13 -18, the passage beginning, "Their throat is an open sepulchre." The fact of these verses, which are really a cento from various psalms and Isaiah, following immediately on the quotation of verses 2 and 3, led the copyist to this insertion. (See Note in New Testament Commentary to Rom. iii. 13.)

(4) Have all the workers of iniquity no knowledge?-i.e., are they so senseless as not to perceive the consequences of their wrong-doing? or if we point the verb as the LXX. and Vulg., "shall they not know?" i.e.. they are sure to find out to what their wickedness is leading them.

Who eat up.-Literally, eating my people, they have eaten bread; on Jehovah they have not called, which is usually explained, as in Authorised Version, "to devour God's people has been as usual and as regular as the daily meal." Another rendering is "whilst eating my people they have eaten bread, regardless of Jehovah,” i.e., they have gone on in their security eating and drinking, with no thought of the vengeance preparing for them by the God of the oppressed race. Some, however, prefer to divide the two clauses, "Ah, they shall see—all the workers of iniquity who eat my people-they eat bread (i.e., live) regardless of Jehovah.' This makes a better parallelism. A comparison with Micah iii. 3, 4, suggests that this verse

glad.

PSALM XV.

A Psalm of David.

(1) LORD, who shall abide in thy tabernacle? who shall dwell in thy holy hill ?

of the psalm was a proverbial saying. (For the image, comp. Jer. x. 25; and Homer's "people-devouring kings.")

(5) There were they.-Literally, there they feared a fear, i.e., terror overtook them. Ps. liii. adds, "which was no fear." The local "there" brings the scene before us as in a picture. We see them there before us, these wicked men; there in the midst of their intrigues, or their exactions, or their pleasures, the hand of God seizes them, and lo! they are struck with fear. We evidently have not here any indication by which to fasten on a particular event. Whether the addition in Ps. liii. gives any is discussed there.

For God is. For the singular variation in Ps. liii. consult Note on verse 5 of that psalm. The uneasy sense that, after all, the good have God on their sidethis general truth is implied in the phrase "generations of the righteous," even if first employed of faithful Israel-is always a cause of fear to the wicked.

(6) Counsel.-This confidence, this piety, this appeal addressed to the supreme Protector, is in this verse called the "counsel," the "plan" of the sufferer, and the poet asks, "Would ye then make the sufferer blush for such a thought?" "No, for Jehovah is his refuge.' The Authorised Version has here missed the sense by rendering in the past tense.

(7) Oh that.-The thoughts of the exiles turn to the Holy City as the one source of deliverance, as if Jehovah's power would only manifest itself from His hallowed abode. So Daniel looked towards Jerusalem in his prayer. (Comp. the same feeling in Isa. xl. 9, 10.) For the expression "turn the captivity," or, to keep the Heb. idiom," turn the turning," comp. Pss. lxxxv. 1, cxxvi. 1; Hosea vi. 2; Joel iii. 1. It appears, however, besides its literal reference to the exile, to have been applied proverbially to the removal of any misfortune (Job xlii. 10).

XV.

This is the portrait of a perfect character after the ideal of Israel. We naturally compare with it, on the one hand, the heathen types of perfection as we see them in the ethical philosophy of Greece and Rome, and, on the other, the Christian standard as we see it in the New Testament and in modern literature, and the result is to leave us in wonder and admiration before this figure of stainless honour drawn by an ancient Jewish poet. "Christian chivalry," it has been said,

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has not drawn a brighter." In heart and tongue, in deed and word, as a member of society and as an individual, the character of Ps. xv. is without reproach.

the Perfect Man. b

hurt, and changeth not. (5) He that putteth not out his money to usury,

biteth not with his tongue, nor doeth evil to his neighbour, nor 1 taketh up 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

The psalm makes no pretence to art either in form or style.

(1) Abide . . . dwell.-Properly, as in margin, sojourn like a passing guest, and dwell like a resident. But here the two terms are apparently used as synonyms. It was the natural form in which to put the question at Jerusalem, where God had His abode in the Temple, and we may paraphrase it thus: "What constitutes a true and genuine citizen of the kingdom of God?" The form of Wordsworth's poem, "Who is the happy warrior? who is he," &c., was possibly suggested by the Psalm, and it may be read with advantage by the side of it.

(2) Uprightly.-Literally, he whose walking is perfect rectitude. In Prov. xxviii. 18 the same phrase occurs. Comp. Isa. xxxiii. 15.

Speaketh the truth in his heart-i.e., both thinks and speaks the truth.

"This above all: to thine own self be true,
And it must follow as the night the day,
Thou canst not then be false to any man."
SHAKSPEARE: Hamlet.

(3) He that backbiteth not.-Literally, he has not footed it on his tongue. Very expressive of those who go about from house to house carrying tittletattle. (Comp. 1 Tim. v. 13.)

Reproach. The Hebrew word has a striking derivation. Properly, the stripping of the trees of autumn fruit; so, stripping honour and reputation from a person. Two different words are in the Hebrew for "neighbour." Translate, Who does no ill to his friend, nor carries a reproach against his neighbour." The marginal receiveth, or endureth, is quite against

the context.

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(4) In whose eyes.-The first clause is obscure. The subject and predicate are not clearly marked; but the Authorised Version gives the right sense. It is quite out of keeping with the context to make both verbs predicates, and to translate, "He is despised and rejected in his own eyes," i.e., thinks humbly of himself. The meaning is, "Those deserving contempt are contemned; but the good who fear Jehovah are honoured."

To his own hurt.-Literally, to do evil, i.e., to himself (see Lev. v. 4). The LXX., by transposing the letters, read, "to his neighbour;" and the English Prayer Book version has apparently combined the two thoughts: "Who sweareth to his neighbour, and disappointeth him not, even though it were to his own hindrance."

"His words are bonds, his oaths are oracles,
His love sincere, his thoughts immaculate;
His tears pure messengers sent from his heart,
His heart is far from fraud as heaven from earth."
SHAKSPEARE: Two Gentlemen of Verona.

(5) Usury was not forbidden in the legitimate commercial dealings with foreigners (Deut. xxiii. 20); and the laws against it seem to have had exclusive reference

He that doeth these things shall never be moved.

PSALM XVI.

2 Michtam of David.

(1) Preserve me, O God: for in thee

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to dealings among Israelites themselves, and were evidently enacted more with a view to the protection of the poor than because the idea of usury in itself was considered wrong (Exod. xxii. 25; Lev. xxv. 36). So here the context plainly seems to limit the sin of usury to unjust application of the principle, being connected with bribery. Against "biting" usury (the Hebrew word primarily means bite") all governments find it necessary to legislate, as we see in the case of the money-lenders of our own time; but with the employment of capital put out on interest for legitimate purposes of trade, neither Hebrew feeling generally, as the whole career of the race shows, nor the higher minds among them, as we see by our Lord's parable of the talents, were averse. The best illustrations of invectives of prophets and psalmists against extortionate usurers are supplied by Shakspeare's play, The Merchant of Venice.

XVI.

Ewald's arguments for grouping this psalm with Psalms xvii. and xlix., as those of one time, and even one author, are almost irresistible; and this not merely from the general similarity of language and sentiment, but especially from the feelings expressed about death. The vision of immortality wanting to the early Jews, to Moses, even to David, has at length, however faintly and dimly, dawned. It will be long before it becomes a world-belief, or even a definite individual hope. But the germ of a truth so great must grow, as we see it growing in the Book of Job, till the time is ripe for apostles to quote the words of the ancient poets, as if they had not only felt for themselves the necessity of an immortal existence, but had seen prophetically how in Christ it would be assured to men.

Psalm xvi. is decidedly individual in its experience, and the inscription to David as author receives a certain amount of probability from a comparison of verse 5 with 1 Sam. xxvi. 19. But such slight indications give way before the reference to the bloody sacrifices in verse 4, which brings the date down to a time subsequent at least to Solomon.

The parallelism in this psalm is scarcely traceable.

Title.-Michtam (Mikhtam) occurs in five other psalms (lvi.-lx.)-all, like Psalm xvi., ascribed to David. The greatest uncertainty attaches to the word. The marginal explanation rests on the derivation from kethem (gold, Job xxviii. 16-19), and may be illustrated by the "golden sayings" of Pythagoras (comp. Golden Legend), an obvious expression for something rare and precious. Others compare the Moallakat of Mecca, poems written in "golden" letters. The LXX., "a pillar inscription" (Vulg., tituli inscriptio), follows another possible derivation, but does not suit the contents of those psalms so inscribed. Some take Mikhtam as a variety of Mikhtab (a writing). Most probably

Ps. 50. 9.

The Lord is the Psalmist's Defence.

some musical direction, the key to which is lost, is conveyed by the word.

(1) For in thee.-Better, for I have found refuge in thee (as in Pss. vii. 1, xi. 1). The verb is in the preterite.

(2) Thou hast said.-The text of this passage is exceedingly corrupt. This appears (1) from the actual existence of various readings, (2) by the variations in the ancient versions, both from the Hebrew and each other. It will be best to take verses 2 and 3 together first. The consensus of the ancient versions in favour of the first person, "I said," instead of "thou hast said" (the italicised words O my soul, are a mere gloss from the Chaldee), gives for verse 2 the plain and intelligible rendering

I said to Jehovah, Thou art my Lord,
I have no good besides thee.

Verse 3 also requires emendation, being quite unintelligible as it stands. The simplest device is to omit the conjunction and recognise one of those changes of person so agreeable to Hebrew, when the verse will run

"And of the saints who are in the earth,

They are the excellent in whom is all my delight." The Authorised Version, in inserting "extendeth," introduces the fine thought that

"Merit lives from man to man,

And not from man, O God, to Thee;"

but it could not have been the thought of the original, since "my good," as verses 5 and 6 show, equals "happiness," not "conduct."

(4) Their sorrows.-This verse offers also great variation in the ancient versions. The literal text runs Their sorrows [or, idols] (fem.) are multiplied (masc.); another they hasten [or, change]. I will not pour out their libations from blood, and will not take their names upon my lips, which, with one or two slight changes in the punctuation, becomes

They shall multiply their sorrows
Who change to another god:

I will not pour out their bloody libations,
Nor take their names on my lips.

At the same time, from the evident allusion to the curse on Eve in Gen. iii. 16, and the fact that the verb rendered hasten" (comp. margin) means to buy a wife, it seems that the psalmist had the common prophetical figure for idolatry, viz., adultery, in his mind; but as he is not speaking of the Church as a whole, he does not work it out as the prophets do, by representing the idolaters as adulteresses.

The "libations of blood" seem to refer to the ghastly rites of Moloch and Chemosh. For the last

tainest my lot. (6) The lines are fallen unto me in pleasant places; yea, I have a goodly heritage. I will bless the LORD, who hath given me counsel: my reins also instruct me in the night

clause comp. Exod. xxiii. 13. To the Hebrews the very name of a god included a predication of his power. Hence the avoidance of even mentioning baal, but substituting bosheth, i.e., shameful thing, for it, even in proper names.

(5) The portion.-There is allusion here to the Levitical portion (Num. xviii. 20): "I am thy portion and thine inheritance." The poet, whom we must imagine exiled from his actual inheritance in Canaan, consoles, and more than consoles himself, with the sublime thought that this "better part" could not be taken away from him. Perowne quotes Savonarola's fine saying, "What must not he possess who possesses the possessor of all!" and St. Paul's, All things are yours; for ye are Christ's, and Christ is God's; which rather recalls Deut. xxxii. 9, where the correlative truth to Num. xviii. 20 occurs.

For the figure of the cup, see Ps. xi. 6. It had already become a synonym for "condition in life."

Thou maintainest.-The Hebrew word is peculiar, and causes grammatical difficulties; but the sense is clear. God does not only dispose (cast) the lot of the man in covenant relation to Him-He does that even for unbelievers-but holds it fast in His hand. (See this use of the verb, Amos i. 5, 8; Prov. v. 5.) At the same time Hitzig's conjecture (tûmîd for tômikh), is very plausible, "Thou art ever my lot."

(6) The lines are fallen unto me.-The allusion is to the "measuring cords" by which allotments of land were measured, and they are said to "fall" possibly because after the measurement the portions were distributed by "lot" (Josh. xvii. 5; Micah ii. 5). (7) Given me counsel .-i.e., led me to a right and happy choice of the way of life.

My reins-i.e., my heart.

Instruct me.- Better, warn me. Conscience echoes the voice of God. The Hebrew word, from a root meaning bind, includes the sense of obligation. Once heard, the Divine monition becomes a law to the good man, and his own heart warns him of the slightest danger of deviation from it.

(8) At my right hand.-Comp. Pss. cix. 31, ex. 5, exxi. 5. The image seems to be a military one: the shield of the right-hand comrade is a protection to the man beside him.

(9) Glory.-Heb., khabôd; but probably the poet wrote khabed, i.e., liver, or (comp. "reins" above, and the common use of the word "bowels") heart. The LXX. paraphrase tongue. The passage was so quoted in Acts ii. 25. (Comp. Pss. lvii. 8, cviii. 1.) With the best member that I have" (Prayer Book).

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Shall rest in hope.-This follows the Vulg. The LXX. also have "shall tabernacle in hope." The true rendering, however, is shall rest in security. In heart, soul, flesh," the poet comprises the whole

The Life Everlasting.

David's Confidence in his Integrity.

thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. (11) Thou wilt shew me the path of life: in thy presence is fulness of joy; at thy right hand there are pleasures for evermore.

PSALM XVII.

A Prayer of David.

(1) Hear the right, O LORD, attend

fidently.

of deceit.

living man. (Comp. 1 Thess. v. 23.) The psalmist feels that the body must share with the soul the immunity from evil which is insured by fellowship with God. Carried out to its full issue, the logical conclusion of this is the doctrine of immortality; but we must not see a conscious reference to it here.

(10) Leave.-Rather, commit, or give up. In hell.- Better, to the unseen world (Sheôl), as in Ps. vi. 5, where see Note.

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Holy One.-Better, thy chosen, or favoured, or beloved One. Heb., chasid, which, starting from the idea of one standing in a state of covenant favour with Jehovah, gathers naturally, to this passive sense, an active one of living conformably to such a state; "gracious" as well as "graced," "blessing" as well as "blessed;" and so generally as in Authorised Version, "saint,' holy" (see Pss. iv. 3, cxlv. 17, and especially Ps. 1. 5, "My saints, those who have made a covenant with me by sacrifice.") The received Heb. text has the word in the plural, but with the marginal note that the sign of the plural is superfluous. The weight of MS. authority of all the ancient versions, and of the quotations Acts ii. 27, xiii. 35, is for the singular.

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Corruption.-Heb., shachath, a pit (from root, meaning to sink in), as in Ps. vii. 15, where LXX. rightly abyss," though here and generally "destruction (not "corruption "), as if from shakhath, "to destroy." Even in Job xvii. 14 "the pit" would give as good a parallelism to worm as corruption." The meaning of the passage is clearly that Jehovah will not abandon His beloved to death. "To be left to Sheôl" and "to see the pit" are synonyms for "to die," just as "to see life (Eccles. ix. 9, Authorised Version, "live joyfully") is "to be alive; or, as in next clause, "to make to see the path of life." At the same time we discern here the first faint scintillation of that light of immortality which we see struggling to break through the darkness in all the later literature of Israel; the veil over the future of the individual, if not lifted, is stirred by the morning breath of a larger faith, and so the use is justified which is made of this passage in the New Testament (Acts ii. 25). (See New Testament Commentary.)

(11) There are. The italics in the Authorised Version spoil the triplet:

"Thou wilt show me the path of life,
In thy presence fulness and joy,

At thy right hand pleasures for evermore."

It is another image for the same thought which dominates the psalm-the thought of the happiness of being with God. The fair heritage, the serene happiness, the enduring pleasure always to be found at God's right hand, are all different modes of expressing the same sense of complete satisfaction and peace given by

a deep religious trust touched, ever so faintly, by a ray of a larger hope beginning to triumph over death itself. XVII.

For the general scope of this psalm, compare Introduction to Ps. xvi.; for particular points of resemblance, compare Ps. xvii. 8 with Ps. xvi. 1; Ps. xvii. 3 with Ps. xvi. 7; Ps. xvii. 7, 14 with Ps. xvi. 8, &c.; and many linguistic analogies only seen in the Hebrew. It would be satisfactory if we could actually identify the author-doubtless the same man-of the two; but if we lose sight of him in thinking of the righteous part of Israel generally, suffering under the attacks of the ungodly or the heathen, and with only its faith to sustain it, the question of authorship loses its importance.

The psalm is entirely without rhythmic art.

Title.-A prayer. From Ps. lxxii. 20, "the prayers of David the son of Jesse are ended," we naturally regard tephillah, i.e., prayer, as a name applicable to all the pieces of the collection, though it only actually occurs as an inscription five times, and only one-the present belongs to the first two books.

ness.

(1) Hear the right.-Or (see_margin), justice. Some ancient versions read, "Hear, Lord of righteousOthers make it concrete: "Hear me, the righteous; " but the Authorised Version has the true sense. (2) Let my sentence-i.e., let my cause be tried before Thy tribunal, where it is sure of success, since I am innocent and Thou art just. The second clause is better in the present, "Thine eyes behold," &c.

The things that are equal.-Heb., meysharîm, which may be either abstract, rectitude, or concrete, the just (Cant. i. 4, Note), or adverbial, justly.

(3) In the night (as Ps. xvi. 7).-The time of calm reflection and self-examination. Some, however, taking this verse in connection with verse 15, think the poem was composed at night.

I am purposed. - The Hebrew word presents a difficulty. It is better to take it as a noun-counsels, and here, as generally, evil counsels-and join it to the preceding, not (as in the Authorised Version) the fol lowing words.

"Thou hast proved my heart,

Thou hast visited me in the night,
Thou hast found no malice in me,
My mouth doth not transgress, or
It (malice) doth not pass my mouth."

"I offend"-that is, "neither in thought nor word." The LXX., Vulg., Syr., Chald., and Arab. versions support this arrangement.

(4) Concerning the works of men-i.e., as regards the actions of men, or in ordinary human actions;