THIS remarkable psalm consists of three distinguishable parts, besides the title, ver. 1. The first contains a strong description of human depravity, ver. 2–5 (1–4). The second contrasts with this the divine excellence, ver. 6–10 (5–9). In the third, the Psalmist prays to be delivered from the first, and made a partaker of the second, with a strong assurance that his desire will be fulfilled, ver. 11–13 (10–12).
The first part differs from the rest, in form as well as substance, being much more obscure and difficult.
1. To the Chief Musician. By a Servant of Jehovah. By David. This peculiar collocation of the words, which occurs only here and in the title of the eighteenth psalm, seems to imply something more than would have been conveyed by the description, David, a servant of Jehovah. The difference intended may be this, that servant of Jehovah is not added to the name as a descriptive epithet, but is itself the salient point of the inscription, the name being added merely to identify the person. This would seem to shew that, for some reason founded in the psalm itself, it is important that it be regarded as the work of a servant of Jehovah, one inspired by him, perhaps in opposition to the inspiration of depravity referred to in the next verse.
2 (1). Thus saith depravity to the wicked (one) in the midst of my heart, there is no fear of God before his eyes. This is one of the most difficult and doubtful verses in the whole book of Psalms. The first word in Hebrew (נְאֻם) is a passive participle used as a noun, like the Latin dictum, and employed as a standing formula in prophecy to indicate the person speaking. The usual combination is (נְאֻם יְהֹוָה) a dictum of Jehovah, commonly translated in our Bible, saith (or thus saith) the Lord. Instead of the divine name, that of David is substituted in 2 Sam. 23:1 (נְאֻם דָּוִד) and the man there and also in Prov. 30:1 (נְאֻם הגֶּבֶר), both which appear to be copied from the words of Balaam in Num. 24:15. The constant use of this formula to introduce prophetic dicta seems to require an analogous interpretation of it here, as meaning something more than the mere act of speaking, and suggesting the idea of an authoritative dictum or oracular response, proceeding not from God nor from his prophets, but from sin (פָּשַׁע), which here supplies their place. A dictum of depravity, or, copying the paraphrastic but familiar version of נְאֻם יְהֹוָה in the English Bible, thus saith transgression or corruption.—The meaning of the next phrase (לָרָשָׁצ) is determined by the analogy of Ps. 110:1, where the same preposition, after נְאֻם יְהֹוָה, can only indicate the object of address, the saying of Jehovah (or thus saith Jehovah) to my Lord. So here, the true construction is not, the transgression of the wicked, which indeed is ungrammatical, but thus saith transgression to the wicked. The only possible modification of this syntax, at all justified by usage, is to make לָרָשָׁע denote the subject, not the object of the dictum—thus saith depravity (as) to the wicked—this is the testimony which it bears against him. This explanation, although not supported by Ps. 110:1, is consistent with the frequent use of ל to denote the subject, and affords a good sense, namely, that depravity itself bore witness against the wicked, in the Psalmist’s mind, that there was no fear of God before his eyes. If, on the other hand, לָרָשָׁע indicates the object of address, the first clause may be the words of the wicked man himself, and the last clause the comment of the Psalmist on them. “Thus saith depravity to (me) the wicked man, in the midst of my heart.” There is no fear of God before his eyes. That is to say, the wicked man makes sin his god, and its suggestions his prophetic oracles, and thereby shews that there is no fear of God before his eyes. By a different interpunction, this sense may be put upon the sentence. Thus saith depravity to the wicked man: “In the midst of my heart there is no fear of God before his eyes,” or even in his presence. But as this interpretation would make sin speak of its own heart in addressing the sinner, and as the reference of his eyes to God is somewhat forced, the choice seems to lie between the other two constructions before stated, one of which yields the same sense that appears to be intended in the common version, the transgression of the wicked saith within my heart that there is no fear of God before his eyes, and that of the Prayer Book, my heart sheweth me the wickedness of the ungodly that there is, &c. Amidst these various and doubtful explanations, one thing is certain, that the wicked man is here described as one who fears not God, just as the fear of God is elsewhere put for godliness or piety.
3 (2). For he has flattered himself in his own eyes, as to (God’s) finding his iniquity (and) hating (it). The obscurity of the original may be shewn by a bald translation. For he has made smooth to him in his eyes, to find his iniquity to hate. To make smooth, here and in Prov. 29:5, is an elliptical expression for making smooth the words or the actions, i.e. speaking or acting in a flattering manner. See above, on Ps. 5:10 (9). As there is no reflexive pronoun in Hebrew, the personal pronouns are occasionally so used, him for himself, his for his own, &c. In this case, however, it is possible to give them their strict meaning by referring them to God. He (the wicked man) has made (his words or actions) smooth to him (i.e. to God), in his eyes (the eyes of God). In other words he has endeavoured to deceive him by a specious appearance. But this construction is less natural, because it makes the phrase in his eyes still more redundant; because it represents the sinner as a hypocrite, rather than a bold, self-confident transgressor; and because it makes the last clause more obscure and difficult. To find iniquity, i.e. to detect and punish it, is an expression borrowed from Gen. 44:16. The unfavourable meaning of the phrase is determined by the addition of the words to hate. The reference of this clause to the sinner’s own feelings is at variance with usage. With the whole verse compare Deut. 29:18 (19), and see above, on Ps. 10:6.
4 (3). The words of his mouth (are) falsehood and fraud, he has ceased to act wisely, to act well. The use of the abstract for the concrete, falsehood and deceit for false and deceitful, adds to the strength of the expression. What he says is not merely false, but falsity itself. For the precise meaning of the Hebrew words, see above, on Ps. 5:6, 7 (5, 6). The verbs of the last clause are in the causative form, which always has an active meaning. To be wise is therefore an inadequate translation, and to do good an ambiguous one, as this English phrase is specially applied to acts of beneficence or practical utility. The true sense of the last verb is to do well or right, in opposition to doing wrong. See below, on Ps. 37:3. Instead of ceasing from his sins, the sinner has abandoned even the appearance of well-doing. The form of expression is like that in Isa. 1:16.
5 (4). Falsehood he will meditate upon his bed; he will take his stand upon a way not good; evil he will not abjure. The first word (אָוֶן), both in this and the preceding verse, does not mean mere false speaking, but a false character, one not according to the truth, of which the divine will is the standard. It is therefore nearly equivalent to wickedness. The futures express present habit and a settled purpose of continuance. While he continues what he is, he will continue thus to act. On his bed, by night, the natural season of reflection. Or the idea may be, that instead of sleeping he spends the hours of rest in meditating evil, or contriving mischief.—The verb to set himself, or take his stand, is the same that occurred before in Ps. 2:2, and implies both a settled purpose and the commencement of its execution.—A way not good is an example of the figure called meiosis, in which more is meant than is expressed, although suggested by the context. The idea really conveyed to every reader is that of an extremely bad way, or the worst way possible.—The last verb means to reject or renounce with contempt and abhorrence. See above, on Ps. 15:4.
6 (5). O Jehovah, in the heavens (is) thy mercy, and thy faithfulness unto the clouds. From the odious image of the sinner just presented he now turns away to contemplate the divine perfections. The parallelism of the clauses seems to shew that in the heavens means in heaven as well as on earth, i.e. reaching from the one to the other, which idea is then literally expressed, as far as, even to, or up to, the clouds, which last is simply an equivalent to heavens.—Mercy and faithfulness are also parallels, the latter meaning God’s fidelity or truth in the fulfilment of his promises, even to the undeserving. See below, on Ps. 37:3.
7 (6). Thy righteousness (is) like the hills of the Almighty; thy judgments (are) a great deep; man and beast thou wilt save, (O) Jehovah! Righteousness here means rectitude in its widest sense, including the veracity and faithfulness mentioned in the foregoing verse. Judgments is an idiomatic synonyme, the plural being either used to give it an abstract meaning, as in (הַיִּים) life, or to denote particular acts of righteousness. This attribute is here described as infinite, by a comparison with natural emblems of immensity. The first mentioned are the mountains of God, or of the mighty (God), the divine name here used being that which properly denotes omnipotence. See above, on Ps. 5:5 (4). By explaining this word as an abstract, we obtain the sense, mountains of strength, i.e. strong mountains; but the constant usage of the term as a divine name seems decisive in favour of the sense, hills produced by the almighty power of God and therefore proving it.—The great deep, the ocean, as in Gen. 7:11. (Compare Gen. 1:2). The idea conveyed is not so much that of depth and mystery as that of vastness and immensity. The comprehensiveness of God’s protecting care is further indicated by the combination man and beast (or brute). To save includes the acts of helping, protecting and providing.
8 (7). How precious (is) thy mercy, (O) God, and the sons of man in the shadow of thy wings may trust (or take refuge). The richness of God’s mercy is apparent from the very fact that it affords protection to mankind, meaning of course only those to whom it has been promised. The figure of overspreading wings is carried out more fully in Deut. 32:11, and Mat. 23:37.—For the meaning of the verb used in this verse, see above, on Ps. 2:12.
9 (8). They shall be drenched with the abundance of thy house; (with) the stream of thy pleasures thou wilt water them (or give them drink). They, i.e. such of the children of men as are permitted to take refuge under God’s protection.—Shall drink abundantly, or to satiety, be soaked or drenched. The derivative noun occurs above, in Ps. 23:5.—Abundance, literally fat or fatness, put for the richest food. Thy house, thy household, with or without allusion to the tabernacle, not as a place of worship merely, but as the earthly residence of God. See above, on Ps. 23:6, 27:4. In the second clause there is a beautiful allusion to the river which watered the garden of Eden (Gen. 2:10). This allusion, although lost in a translation, is marked in the original by the use of the word eden in the plural number to mean pleasures or delights. The verb to water or make drink is also the one used in Gen. 2:10, which shews that it is not a mere fortuitous coincidence.
10 (9). For with thee is a fountain of life; in thy light shall we see light. They shall derive all this from thee, because in thee alone is the exhaustless source of all these blessings.—With thee, in thy presence, in union and communion with thee.—The well-spring, fountain-head, or source of life, a summary expression for all enjoyments and advantages. The same idea is then clothed in another figurative dress. In thy light we shall see light. It is only by the light of God’s countenance that man can see any good. It is only in God’s favour that he can be happy. The only bliss attainable or desirable is that which is bestowed by God and resides in him. See above, on Ps. 4:7 (6).
11 (10). Continue thy mercy to those knowing thee, and thy righteousness to the upright in heart. To his glowing description of the blessedness resident in God and flowing from his favour, he now adds a prayer that it may be extended to the class, of which he claims to be a member. The first verb literally means to draw out or protract, and is the same that is used in different applications in Ps. 10:9, 28:3, above.—Those knowing thee, and as a necessary consequence loving thee, since genuine knowledge of the true God is inseparable from right affections towards him.—Thy righteousness, thy true and faithful dealings with those trusting in thy mercy, here and often elsewhere represented as the upright or straightforward in heart as well as in behaviour.
12 (11). Suffer not to come (upon) me foot of pride, and let not hand of wicked ones expel me. What he had just asked for the upright in general, he now asks for himself in particular, plainly implying that the view which he had taken of human depravity in ver. 2–5 (1–4), was suggested by his own sufferings, or fear of suffering, at the hand of wicked enemies.—The verb in the first clause does not merely mean to come against, invade or threaten, but to come upon, implying actual and violent assault. See above, Ps. 35:8. The mention of the foot suggests the ideas of spurning trampling, and crushing; that of the hand the more general idea of exerted strength or violence. The last verb is a causative, and strictly means to put to flight, cause to wander, or send into exile. Compare its use in 2 Kings 21:8. The general idea of the verse is, do not give me up to the power of my enemies.
13 (12). There are the doers of iniquity fallen; they are struck down and cannot rise (or stand). The prayer is followed by a sudden assurance of its being answered, in the strength of which the Psalmist speaks of his desire as already accomplished. See above, on Ps. 20:7 (6).—There has very much the same sense as in common parlance, when uttered as a sudden exclamation. There! they have fallen (already). Strictly explained, it means on the very spot and in the very midst of their anticipated triumph. See above, on Ps. 14:5, where the same use of the particle occurs, and compare Ps. 132:17, and Judges 5:11, in all which places it is better to retain the local sense of there than to exchange it for the supposititious one of then, which never occurs elsewhere.—Iniquity, vanity or falsehood, in the sense explained above, on ver. 5 (4).—Struck, or smitten down, a stronger phrase than cast down. See above, Ps. 35:5.—The last words may either mean, they cannot stand their ground, save themselves from falling, or they cannot rise again when fallen. See above, Ps. 1:5, 18:39 (38), and compare Prov. 24:16.
Alexander, J. A. (1864). The Psalms Translated and Explained (pp. 155–159). Andrew Elliot; James Thin. (Public Domain)
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