EXPLANATORY NOTES AND QUAINT SAYINGS.

Title. From the inscription, learn, 1. Particular straits and particular deliveries should be particularly remarked as David here remembereth the danger he was in by the treachery of the Ziphims. 2. Mighty men will find readily more friends in an evil cause, than the godly do find in a good cause as Saul has the Ziphims to offer their service to his cruelty, when David was in straits. 3. The wicked are very hearty to do an ill turn, and glad to find occasion of it. "Doth not David," say they, "hide himself with us?" as if this had been good and blessed news.-David Dickson (1583--1662), in "A Brief Explication upon the Psalms."

Whole Psalm.-The church has taken a clear view in appointing this as one of the Psalms in commemoration of the passion of Jesus. It is seen with greatest effect as a simple prophecy of Christ. Read thus, it is very plain and intelligible; requiring little more than the first idea to exhibit a perfect correspondence with the life and feelings of the Messiah.- William Hill Tucker, in The Psalms. . . . with Notes," 1840.

Whole Psalm.-In the first three verses, David being sought for by his enemies, prays against them. That was his course, he always began his corflict with God, contending and wrestling with him for a blessing and assistance. He durst not lift up his hands even against the enemies of God (yet what durst not David do?) till he had first lifted them up in humble supplication to the Lord his strength, Who taught his hands to war, and his fingers to fight." Psalm cxliv. 1. This being done, his courage breaks out like lightning, he doubts not of slaying his thousands and ten thousands. So in the fourth and fifth verses, he becomes his own prophet, promising himself victory. For who can resist him who hath Omnipotence for his second? Or how can any enemy maintain a fight against that captain who hath beforehand defeated and broken their forces by his prayers? assured his conquest before he put on his arinour? Then in the last verses, David concludes where he began, thankfully acknowledgeth God's goodness in his deliverance, and the dissipation of his enemies, obliging himself to a return of dutiful affectionate service, in consideration of so great mercies received.-J. Dolben, in a Thanksgiving Sermon, 1665.

Whole Psalm.--Blessed Redeemer! give me grace to eye thee, and to call to my recollection thine exercises amidst the false friends and open foes, which in the days of thy flesh surrounded thee. Lord help me so to consider thee, who didst endure such a contradiction of sinners against thyself, that I may not be weary and faint in mind. And while the Ziphims of the present hour harass and distress me, and would deliver my soul up into the hand of the enemy: oh! for grace to be looking unto thee, and deriving strength from thee, that I may discover thy gracious hand delivering me out of all my troubles, and making me more than conqueror in thy strength, and in the power of thy might.-Robert Hawker, D.D., 1753-1827.

Verse 1.-"Save me, O God!" As David was at this time placed beyond the reach of human assistance, he must be understood as praying to be saved by the name and the power of God, in an emphatical sense, or by these in contradistinction to the usual means of deliverance. Though all help must ultimately come from God, there are ordinary methods by which he generally extends it. When these fail, and every earthly stay is removed, he must then take the work into his own hands. It was in such a situation that David here fled to the saints' last asylum, and sought to be saved by a miracle of divine power.-John Calvin.

Verse 1.-"Judge me by thy strength," or power, i.e., determine, decide my cause by thy mighty power. Saul, in the cause between him and David, was resolved to end it by force only, and to arbitrate in no other way than by a javelin, a sword, or his forces. The psalmist well knew that Saul, in this respect, would be too hard for him; and therefore applies for protection and justice to one whose power he knew was infinitely superior to his adversaries, and who, he was assured, could and would defend him.-Samuel Chandler (1693—1766), in "A Critical History of the Life of David."

Verse 2 (second clause).-Let "the words of my mouth" with which I have defended my cause, be pleasing and acceptable to thee. For in this way can prayers and words of the mouth be correctly distinguished, unless any one should wish simply to understand by them prayers uttered by the mouth; but, as I have said, the phrase is more emphatic.-Hermann Venema, 1697-1787.

Verse 3.-"Strangers:" aliens to his truth, men who from unbelief have estranged themselves from all lot and portion in his covenant-oppress and persecute.-William Hill Tucker.

Verse 3 (first clause).--The Chaldee interpreter reads, proud men, instead of "strangers," a reading which also is found in eight of Kennicott's Codices. So also Psalm 1xxxvi. 14.- William Walford, in "The Book of Psalms. A New Translation," etc., 1837.

Verse 3 (first clause).-There is a great mistake made by rendering the word (zarim) "strangers. The Ziphites surely were Israelites, and not strangers. The fact is this, that word is taken from (zarah) the primary meaning of which is "to scatter," to "disperse," also "to sift," as grain. Hence it signifies, likewise figuratively, to sift a matter, to investigate, to search out, to trace out. So here David complains of the new and dangerous enemies he had got in the Ziphites, who became Saul's spies. When he pleads, therefore, for deliverance, saying, "Save me, O God," etc., he describes the danger he was in: "For spies have risen against me."--Benjamin Weiss, in "New Translation, Exposition, and Chronological Arrangement of the Psalms," 1858. Verse 3.-"Oppressors seek after my soul," i.e., my life at least my soul also they would destroy, if it lay in their power, as the Papists delivered up John Huss to the devil.—John Trapp, 1611–1662.

Verse 3.-"Selah."

See "

and Vol. II., pp. 249-252.

Treachery of David," Vol. I., pp. 25, 29, 346, 382;

Verse 4.-"Behold," says he, I produce a certain fact, well-known, demonstrated by a new proof, and worthy of all attention; for the particle behold, contains this breadth of meaning.-Hermann Venema.

Verse 4.-Christ sees with the utmost clearness, that God will be his own "helper," and of them-the disciples and believers" that uphold his soul.” In the same moment, does he foresee the destruction of his enemies. He views, in thought, the armies of Titus, the fall of the Jewish nation, and the dispersion of the remnant. He beholds the avenging hand of God, stretched in fury over the destroyers.- William Hill Tucker.

Verse 4 (second clause).-Such as take part with the persecuted saints, God will take part with them! "The Lord is with them that uphold my soul."David Dickson.

Verses 4, 5.-He is assured of help to himself and to his friends, and of vengeance to his enemies. Whence learn, 1. Fervent prayer hath readily a swift answer, and sometimes wonderfully swift, even before a man have ended speech, as here David findeth in experience. "Behold," saith he, “God is my helper." 2. The sight of faith is very clear and piercing through all clouds when God holds forth the light of his Spirit unto it, it can demonstrate God present in an instant; ready to help in greatest straits: "Behold, God is my helper." 3. There is more joy in God's felt presence than grief in felt trouble; for,

"Behold, God is mine helper," was more comfortable to David than his friends' unkindness, and strangers' malice was grievous.-David Dickson.

Verse 5.-Cut them off." He desires that God would destroy them with a death-dealing blow, which is the force the word contains; its primitive sense is to be silent, to keep silence, whence it is transferred to a stroke penetrating deeply and striking fatally, such as is called a silent blow, opposed to a sounding one, which is wont to rebound and not pierce deeply.-Hermann Venema.

Verse 6.-"I will freely sacrifice unto thee." He would sacrifice freely: by which he does not allude to the circumstance, that sacrifices of thanksgiving were at the option of worshippers, but to the alacrity and cheerfulness with which he would pay his vow when he had escaped his present dangers.— John Calvin.

Verse 7.-"Mine eye hath seen his desire upon mine enemies." Or, mine eye hath looked upon mine enemies; that is, he was able to meet them without terror.-Samuel Davidson, D.D., 1852.

Verse 7.-The reader will note that the words his desire are supplied by our translators, and are not in the original text.-C. H. S.

HINTS TO THE VILLAGE PREACHER.

Verse 1.-In the deliverance of the saints the honour and power of God are concerned. I. Their failure would dishonour both. II. Their salvation glorifies both. III. Both are immutable, therefore we have a sure plea at all times.

Verse 2.-Our main concern in prayer. I. What is meant by God's hearing prayer. II. How we may know that he has done so. III. What is to be done. when this is doubtful. IV. What is due to him when the hearing is given.

Verse 3.-Strange trials. I. They are not altogether strange. 1. Not so to God. 2. Not so in the history of the church. 3. Not so to the provisions of grace wherein they are anticipated. II. Wherein they are strange. 1. They' reveal God anew. 2. Endear forgotten promises. 3. Train unused graces. 4. Bring new praises, etc.

Verse 3 (last clause).-The root of sin if they remembered his authority they dared not, if they tasted his love they would not, if they were conformed to his nature they could not.

Verse 4.A theme for wonder. 1. At his unmerited grace, that he should side with me. 2. At his gracious power, for who can resist him? 3. At his practical help, for he has upheld my soul.

Verse 6. We should sacrifice voluntarily, liberally, joyfully, continuously, with pure motive.

Verse 6.-The goodness of praising the good name.

Verse (first clause).-The exclamation of the newly-pardoned penitent, the cry of the delivered saint, the song of the ripe Christian, the 'shout of the glorified believer.

WORK UPON THE FIFTY-FOURTH PSALM.

In CHANDLER'S "Life of David," pp. 152-4, there is an Exposition of this Psalm.

PSALM LV.

TITLE. To the Chief Musician on Neginoth.-Another song to be accompanied by stringed instruments. The strain is at one time mournful, and at another softly sweet. It needed the chief musician's best care to see that the music was expressive of the sentiment. Maschil. It is not a mere personal hymn, there is teaching in it for us all, and where our Lord shines through David, his personal type, there is a great deep of meaning. Of David. The man of many conditions, much tried and much favoured, persecuted but delivered and exalted, was from experience enabled to write such precious verses in which he sets forth not only the sorrows of common pilgrims, but of the Lord of the way himself.

SUBJECT. It would be idle to fix a time, and find an occasion for this Psalm with any dogmatism. It reads like a song of the time of Absalom and Ahithophel. It was after David had enjoyed peaceful worship (verse 14), when he was or had just been a dweller in a city (verses 9, 10, 11), and when he remembered his former roamings in the wilderness. Altogether it seems to us to relate to that mournful era when the King was betrayed by his trusted counsellor. The spiritual eye ever and anon sees the Son of David and Judas, and the chief priests appearing and disappearing upon the glowing canvas of the Psalm.

DIVISION.-From verses 1 to 8, the suppliant spreads his case in general before his God; in verses 9, 10, 11, he portrays his enemies; in verses 12-14, he mentions one special traitor, and cries for vengeance, or foretells it in verse 15. From verses 16 to 19 he consoles himself by prayer and faith; in verses 20 and 21 he again mentions the deceitful convenant breaker, and closes with a cheering exhortation to the saints (verse 22), and a denunciation of destruction upon the wicked and deceitful (verse 23).

EXPOSITION.

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IVE ear to my prayer, O God; and hide not thyself from my supplication.

2 Attend unto me, and hear me: I mourn in my complaint, and make a noise;

3 Because of the voice of the enemy, because of the oppression of the wicked for they cast iniquity upon me, and in wrath they hate me.

4 My heart is sore pained with me and the terrors of death are fallen upon me.

5 Fearfulness and trembling are come upon me, and horror

hath overwhelmed me.

6 And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest.

7 Lo, then would I wander far off, and remain in the wilderness. Selah.

8 I would hasten my escape from the windy storm and tempest.

1. "Give ear to my prayer, O God." The fact is so commonly before us, otherwise we should be surprised to observe how universally and constantly the saints resort to prayer in seasons of distress. From the Great Elder Brother down to the very least of the divine family, all of them delight in prayer. They

run as naturally to the mercy-seat in time of trouble as the little chickens to the hen in the hour of danger. But note well that it is never the bare act of prayer which satisfies the godly, they crave an audience with heaven, and an answer from the throne, and nothing less will content them. "Hide not thyself from my supplication." Do not stop thine ear, or restrain thy hand. When a man saw his neighbour in distress, and deliberately passed him by, he was said to hide himself from him; and the psalmist begs that the Lord would not so treat him. In that dread hour when Jesus bore our sins upon the tree, his Father did hide himself, and this was the most dreadful part of all the Son of David's agony. Well may each of us deprecate such a calamity as that God should refuse to hear our cries.

2. "Attend unto me, and hear me.” This is the third time he prays the same prayer. He is in earnest, in deep and bitter earnest. If his God do not hear, he feels that all is over with him. He begs for his God to be a listener and an answerer. "I mourn in my complaint, and make a noise." He gives a loose to his sorrows, permits his mind to rehearse her griefs, and to pour them out in such language as suggests itself at the time, whether it be coherent or not. What a comfort that we may be thus familiar with our God! We may not complain of him, but we may complain to him. Our rambling thoughts when we are distracted with grief we may bring before him, and that too in utterances rather to be called 66 a noise" than language. He will attend so carefully that he will understand us, and he will often fulfil desires which we ourselves could not have expressed in intelligible words. Groanings that cannot be uttered," are often prayers which cannot be refused. Our Lord himself used strong cryings and tears, and was heard in that he feared.

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3. Because of the voice of the enemy." The enemy was vocal and voluble enough, and found a voice where his godly victim had nothing better than a "noise. Slander is seldom short of expression, it prates and prattles evermore. Neither David, nor our Lord, nor any of the saints were allowed to escape the attacks of venomous tongues, and this evil was in every case the cause of acute anguish. "Because of the oppression of the wicked:" the unjust pressed and oppressed the righteous; like an intolerable burden they crushed them down, and brought them to their knees before the Lord. This is a thricetold story, and to the end of time it will be true; he that is born after the flesh will persecute him that is born after the Spirit. The great seed of the woman suffered from a bruised heel. "For they cast iniquity upon me," they black me with their sootbags, throw the dust of their lying over me, cast the vitriol of their calumny over me. They endeavour to trip me up, and if I do not fall they say I do. "And in wrath they hate me." With a hearty ill will they detested the holy man. It was no sleeping animosity, but a moral rancour which reigned in their bosoms. The reader needs not that we show how applicable this is to our Lord.

4. "My heart is sore pained within me." His spirit writhed in agony, like a poor worm; he was mentally as much in pain as a woman in travail physically. His inmost soul was touched; and a wounded spirit who can bear? If this were written when David was attacked by his own favourite son, and ignominiously driven from his capital, he had reason enough for using these expressions. "And the terrors of death are fallen upon me." Mortal fears seized him, he felt like one suddenly surrounded with the glooms of the shadow of death, upon whom the eternal night suddenly descends. Within and without he was afflicted, and his chief terror seemed to come from above, for he uses the expression, "Fallen upon me." He gave himself up for lost. He felt that he was as good as dead. The inmost centre of his nature was moved with dismay. Think of our Lord in the garden, with his "soul exceeding sorrowful even unto death," and you have a parallel to the griefs of the psalmist. Perchance, dear reader, if as yet thou hast not trodden this gloomy way, thou wilt do soon; then be sure to mark the footprints of thy Lord in this miry part of the road.