V. 4. "Respecteth not," or, "turneth not unto." See Prayer Book Version.

V. 5. "More than can be numbered." God's marvellous deeds cannot be reckoned up in order, on account of their number, when we wish to return thanks to Him. They are, like our sins, 66 more in number than the hairs of mine head" (v. 12). They are more also than we are "able to express," Prayer Book.

66

V. 6. Sacrifice and offering." i.e. the bloody and unbloody Sacrifice the slaughter of a victim, and the "mincha," or oblation of flour and oil, &c. In the Sacrifice of the Eucharist we offer and present our souls and bodies to be a reasonable holy and living sacrifice" unto God, with "alms and oblations," which is "our bounden duty and service."

pre

"Thou didst not desire." The Sacrifice which God loves best is obedience arising from a humble and contrite heart (see marginal references). Without it, all outward rites and ceremonies are of no value. Mine ears hast Thou opened." i.e. To hear and understand God's law. In Hebrews x. 5, where this passage is expressly referred to Christ, the writer has changed these words to "a body hast Thou pared Me," quoting from the Septuagint. The variation, though perplexing, can be easily reconciled by reflecting that if the ear be really opened to God, all the members of the body (i.e. the whole body) will do God service. Dean Alford says "I would leave this difficulty an unsolved As Christian believers our course is plain. How the word Body came into the Septuagint we cannot say, but being there, it is now sanctioned for us by the citation here (Heb. x. 5); not as the, or even a proper rendering of the Hebrew, but as a prophetic utterance, equivalent to and representing the other."

one.

"Burnt offering and sin offering." The "burnt offering" was especially the daily sacrifice, &c. (Exodus xxix. 38-42; Lev. vi. 9-13). The "sin offering' was the especial sacrifice for the whole people, offered on the new moons, great Feasts and Day of Atonement (see Numbers xxviii.; xxix; Lev. xvi).

V. 7. "Lo, I come." Here is expressed the voluntary obedience of Christ to His Father's will. All true obedience must be hearty. Such was Christ's. He was obedient unto death, even the death of the Cross, of true free will. Thus He delighted to do God's will; He honoured God's Law, and opened a way for the acceptance of the hearty and willing service of all, who will come to God through Him.

"Volume of the book," or, "roll of the book" (of the Law). The writings of the Jews were on sheets of parchment rolled up. The Book of the Law is the Pentateuch, the only Scriptures existing in David's time.

"It is written by me." i.e. It is declared in the Book of the Law that I shall come to be the Sacrifice for sin and thus do my Father's will (Gen. iii. 15; xii. 3, &c), Cf. S. Luke xxiv. 44.

V. 9. "The great congregation." (See note on Ps. xxii. 22).

The Septuagint is the Greek translation of the Old Testament, made at Alexandria (the great centre of learning at one time), in the third century before Christ. It gains its name from a tradition (for it is worth no more) that it was the work of 72 interpreters, sent from Jerusalem to Alexandria. The Apostles quote from it almost exclusively in their writings, which bear traces of its effect in their thoughts and expressions.

"Refrained." Lit. "reined in," so "checked."

V. 10. Messiah.

"Faithfulness." i.e. In fulfilling the promise of sending the

V. 11. "Withold not." Lit. "Refrain not." Cf. v 9. "Tender mercies." Cf. bowels of compassion "bowels of mercies" (Col. iii. 12).

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(I. John iii. 17);

Very

V. 12. 'Mine iniquities, &c," or, "my punishment." true of David, and equally true of the Saviour as bearing upon Himself the iniquity of us all.

"To look up," or, "to see (see Ps. xxxviii. 10).

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V. 15. 'Aha, aha.' Ps. xxxv. 21, 25. The cry of exultation of the enemy. The Prayer Book version is "Fie upon thee, fie upon thee."

V. 17. "Poor and needy." David might use these words, especially when in trouble, but how much more true were they of our Lord, Who had not where to lay His head, and to Whose necessities women were permitted to minister of their substance.

"Deliverer." Prayer Book, "Redeemeer."

a Ps. 86. 14.

3

Heb. those that observe me. Ps. 5. 8.

c Ps. 89. 49.

.e Ps. 59. 10.

& 92. 11.

6 I will freely sacrifice unto thee: I will praise thy a Ps. 52 9. name, O LORD, d for it is good.

7 For he hath delivered me out of all trouble: e and mine eye hath seen his desire upon mine enemies.

TITLE. For the Precentor. On Neginoth (stringed instruments). + A Maschil (song of instruction) of David, when the Ziphims, or Ziphites came and said to Saul, "Doth not David hide himself with us?" (1. Sam. xxiii. 19; and xxvi. 1.)

There seems no reason to doubt the occasion upon which, as described in the title, this Psalm was composed. It was evidently a time of great danger, such as would be caused by

† See note to Psalm xxxii., p. 36.

the treachery of the Ziphites, which (as the references shew) occurred twice. David had also just escaped similar false friendship and baseness at the hands of the men of Keilah, and probably many of his followers had been dispersed (See I Sam. xxiii. 13). Met thus by ingratitude and treachery, he cries to God, and thoroughly trusting in Him as his Helper, offers a sacrifice of thanksgiving as if already delivered.

David amongst false friends and countrymen was a type of our Blessed LORD at the time of His Cross and Passion. As Saul bargained with the men of Ziph for David's destruction, so did the Chief Priests covenant with Judas to betray JESUS to be delivered unto them. A careful consideration of the several verses of this short Psalm will reveal obvious reasons for its choice for use on Good Friday.

Psalm liv. contains

(i.) A Prayer for help (vv. 1-3).

(ii.) A sure expectation of the triumph of faith (vv. 4—7).

V. 1. "By Thy Name." (Ps. xx. 1; lii. 9; Isai. l., 10; &c.) God's Name includes the manifestations of His Power, Goodness and other attributes. Prayer Book, "For Thy Name's sake."

"Judge me, etc." Prayer Book, "Avenge me in Thy strength."

V. 3. "Strangers," or, "Aliens." Ziph was in the land of Judah and its inhabitants were of David's own tribe. They were not therefore aliens in blood but in conduct. Mark the similarity in the Saviour's treatment.

Saul probably had in the army with which he pursued David strangers like Doeg the Edomite (I. Sam. xxii., 9.) It is possible that David alludes to such, as well as to the Ziphims.

Prayer Book, "Tyrants."

the branch of

"Oppressors." Lit: Terrible ones." Cf. "Thou shalt bring down the noise of strangers: the terrible ones shall be brought low" (Isai. xxv. 5). "Selah." Marks the division of the Psalm. V. 4. "With them."="one of them." i.e. The One Who upholds my soul. Exactly the same idiom occurs in Judges xi. 35. "Alas! my thou art one of them that trouble me."

daughter

V. 5. "Mine enemies." Lit: "Those who watch me." (Cf. Jer. xx. 10.)

V. 6. "I will freely sacrifice unto Thee." Prayer Book, “An offering of a free heart will I give Thee." i.e. A free will offering from a thankful heart (Cf. Deut. xvi. 10). In the present instance the offering was a "sacrifice of praise and thanksgiving," such as Christians still offer in the Holy Eucharist.

"Good." Prayer Book, "So comfortable."

V. 7. 66

Hath delivered," Deliverance is here seen by the eye of faith as if actually already accomplished.

"Hath seen his desire." Lit. "Hath looked with satisfaction upon." i.e. Hath feasted itself in regarding the triumph over.

a Ver. 2, 14, 15, SAVE me, O God; for a the waters are come in unto

Jonah 2. 5.

soul.

2 I sink in 2 deep mire, where there is no standing: I am come into 3 deep waters, where the floods overflow me.

3 I am weary of my crying: my throat is dried: d mine eyes fail while I wait for my God.

4 They that e hate me without a cause are more than the hairs of mine head: they that would destroy me, being mine enemies wrongfully, are mighty: then I restored that which I took not away.

5 O God, thou knowest my foolishness; and my 4 sins are not hid from thee.

6 Let not them that wait on thee, O Lord God of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel.

7 Because for thy sake I have borne reproach; shame hath covered my face.

8 I am become a stranger unto my brethren, and an alien unto my mother's children.

99 For the zeal of thine house hath eaten me up; hand the reproaches of them that reproached thee are fallen upon me.

* Ps. 45, title.

10 When I wept, and chastened my soul with fast- Ps. 35. 13, 14. ing, that was to my reproach.

11 I made sackcloth also my garment; and I became a proverb to them.

12 They that sit in the gate speak against me; and I was the song of the 5 drunkards.

13 But as for me, my prayer is unto thee, O LORD, m in an acceptable time: O God, in the multitude of thy mercy hear me, in the truth of thy salvation.

14 Deliver me out of the mire, and let me not sink: n let me be delivered from them that hate me, and out of the deep waters.

15 Let not the waterflood overflow me, neither let the deep swallow me up, and let not the pit ? shut her mouth upon me.

16 Hear me, O LORD; 9 for thy loving-kindness is good: turn unto me according to the multitude of thy tender mercies.

17 And hide not thy face from thy servant; for I am in trouble: 6 hear me speedily.

18 Draw nigh unto my soul, and redeem it; deliver me because of mine enemies.

19 Thou hast known my reproach, and my shame, and my dishonour: mine adversaries are all before thee. 20 Reproach hath broken my heart; and I am full of heaviness: and I looked for some 7 to take pity, but there was none; and for comforters, but I found

Job 30. 9. Ps. 35. 15, 16. 5 Heb. drinkers of strong drink.

n Ps. 144. 7.
o ver. 1, 2, 15.

q Ps. 63. 3. Ps. 25. 16. & 86. 16.

u Ps. 142. 4.

Isai. 63. 5.

7

Heb. to la

ment with me.

Job. 16. 2.

20

2

Rom. 11. 9, 10.

23 a Let their eyes be darkened, that they see not; and make their loins continually to shake.

24 Pour out thine indignation upon them, and let thy wrathful anger take hold of them.

25 Let 8 their habitation be desolate and 9 let none dwell in their tents.

26 For they persecute ehim whom thou hast smitten; and they talk to the grief of 2 those whom thou hast wounded.

27 Add iniquity unto their iniquity: and let them not come into thy righteousness.

28 Let them be blotted out of the book of the living, and not be written with the righteous.

29 But I am poor and sorrowful; let thy salvation, O God, set me up on high.

30 I will praise the name of God with a song, and will magnify him with thanksgiving.

31 This also shall please the LORD better than an ox or bullock that hath horns and hoofs.

32 m The 2 humble shall see this, and be glad: and nyour heart shall live that seek God.

33 For the LORD heareth the poor, and despiseth not his prisoners.

34 PLet the heaven and earth praise him, the seas, q and every thing that 3 moveth therein.

35 For God will save Zion, and will build the cities of Judah: that they may dwell there, and have it in possession.

36 The seed also of his servants shall inherit it: and they that love his name shall dwell therein.

TITLE. For the Precentor, upon & Shoshannim (the Lilies).

A Psalm of David.

Though ascribed to David there is no direct proof that he was the author of this Psalm. It certainly bears a resemblance to others which are generally attributed to him, such as the xxxv., xl. and li; and if he were the *author, we must fix the time of its composition during Absalom's rebellion and David's exile from Jerusalem. But the expressions contained in the Psalm are so similar to the writings of Jeremiah, and the circumstances fit in so well with that Prophet's history that many of the best critics are disposed to believe that he wrote it. This is a Messianic Psalm, and the references to it in the New Testament are only less numerous than to Psalm xxii. Both David and Jeremiah were types of Christ, in Whom the references here found received their true and complete fulfilment; and if we can devoutly see Him in all the afflictior, danger, insult and wrong which are described, it matters little who wrote the Psalm as we shall have attained its true meaning.

§ See note on the Title of Psalm xlv. p. 14.

* S. Paul distinctly calls David the author (Romans xi. 9, 10.)

Jeremiah's counsel was to submit to Chaldea rather than to seek an alliance with Egypt, The Princes of Judah besought King Zedekiah to put him to death, and Zedekiah delivered him into their hands, whereupon they cast him into the dungeon of Malchiah, where he sunk in the mire (Jer. xxxviii. 1—6).