THE Psalmist celebrates delivering grace, already experienced by himself and others, ver. 2–6 (1–5). He declares his resolution to attest his gratitude, by deed as well as word, ver. 7–14 (6–13). He prays that God will grant him new occasion of thanksgiving, by delivering him from present troubles, ver. 15–18 (14–17). This psalm, like the sixteenth, twenty-second, and some others, seems to be so constructed that it may be applied generically to the whole class of pious sufferers, but specifically to its head and representative, the Messiah.
The reappearance of the last part of this psalm in the seventieth will be considered in the exposition of the latter.
1. For the Chief Musician. By David. A Psalm. This title, with a slight transposition, is the same with that of Ps. 13, 19, 20, 21, 31. It shews that the psalm was not, as might have been supposed from its contents, a mere expression of personal feeling, but designed for permanent and public use.
2 (1). I waited, waited for Jehovah, and he bowed (or inclined) unto me, and heard my cry. The psalm opens with the narrative of what the writer, or ideal speaker, had himself experienced. The emphatic repetition of the verb implies patient perseverance, and is perhaps exclusive of all other means. “I simply waited; I did nothing but wait.” Bowed himself, or the heavens, as in Ps. 18:10 (9), or his ear, as in Ps. 17:6, 31:3 (2), most probably the last. The image then presented is that of one leaning forward to catch a faint or distant sound. My cry for help. See above, on Ps. 5:3 (2), 18:7 (6), 39:13 (12).
3 (2). And brought me up from a pit of noise, and from the miry clay, and made my feet stand on a rock; he fixed my steps. The first verb in Hebrew is a causative, he caused me to ascend. The noise referred to seems to be that of water in a deep place. Miry clay, literally clay of mire, in which there can be no firm foothold, as there is upon the rock, with which it is contrasted. Fixed, established, rendered firm.
4 (3). And put in my mouth a new song, praise to our God; many shall see and shall fear, and shall trust in Jehovah. In this, as in ver. 3 (2), the construction is continued from the foregoing sentence. Put, literally gave, gave (to me) in my mouth. See above, on Ps. 4:8 (7). A new song, implying a new subject or occasion. See above, on Ps. 33:3. By the new song, we are not to understand this psalm exclusively, but fresh praise, of which this psalm is an instance or particular expression. Our God, the God of Israel, a further proof that this is not an expression of mere personal feeling, but a permanent formula of public praise. The effect of it, anticipated in the last clause, is the same as in Ps. 22:26–32 (25–31). The original exhibits a paronomasia, which is lost in the translation, arising from the close resemblance of the verbs see and fear (יִרְאוּ and יִירָאוּ). The fear meant is that religious awe or reverence, which always accompanies true faith or trust in God.
5 (4). Happy the man who has made Jehovah his trust, and has not looked to proud (men) and (those) swerving to falsehood. From his own experience he draws a general conclusion, as to the safety and prosperity of those who trust in God. The first phrase is properly an exclamation, Oh the happinesses of the man, as in Ps. 1:1, 2:12, 32:1, 2, 33:12. The next words in Hebrew have properly a local sense. Who has set Jehovah (as) his place of security, the form of the noun being one which has commonly a local meaning. See above, on Ps. 27:1. The verb translated looked means strictly turned round towards an object for the purpose of looking at it. It may here imply confidence or trust, as cognate verbs do in Isaiah 17:7, 8. Or it may convey the additional idea of taking sides, espousing the cause, joining the party, of those swerving, turning aside, apostatizing, from the way of truth and duty, or from God himself. See above, on Ps. 14:3, 18:22 (21).
6 (5). Many (things) hast thou done, Jehovah, my God; thy wonders and thy thoughts to us it is not (possible) to state unto thee; I would declare and speak (them; but) they are too many to be numbered. This is not the only instance of the kind, but one of a great multitude. Many things, i.e. many such things. My God, as well as our God, i.e. in personal covenant with me, as well as in national covenant with Israel. See above, on ver. 3 (2). The combination of the two divine names suggests that Jehovah was not the God of Israel only, but the Supreme God. The word translated wonders is properly a passive participle, meaning (things) made wonderful or wonderfully done, and therefore constantly used absolutely as a noun in the sense of wondrous deeds or wonderful works. See above, Ps. 9:2 (1), 26:7. Thoughts, purposes, and in this connection, purposes of mercy. To us, towards us, respecting us, and for our benefit. The next words may also mean, there is no resemblance (or comparison) to thee, i.e. none to be compared with thee. See below, Ps. 89:7 (6), and compare Isa. 40:18, Job 28:17, 19. This use of the Hebrew word is founded on its primary sense of arranging, putting in order, with particular reference to the arrangement of the offerings and other sacred objects under the Mosaic law. Then it was used to signify the act of putting things together, side by side, and so comparing them. See above, on Ps. 5:4 (3), where it is figuratively applied to the presentation of a prayer, and compare its similar use in Isa. 44:7, Job 37:19, 32:14, in the last of which places we have the phrase to order or present words. As this is a more frequent sense than that of resembling or comparing, and in this case agrees better with the words immediately before and after, it is safer to retain it. I would declare, literally I will declare, the form of the verb being that of the paragogic future, which expresses in the first person strong resolution. This is more expressive than the hypothetical proposition, “I would declare them, if I did not know it to be impossible.” The idea conveyed by the original expression is that of an actual attempt and failure. As if he had said: “Yes, I will declare and tell thy wondrous works; but no, they are too many to be numbered or recounted.” For the meaning of the last verb, see above, on Ps. 2:7, 9:2, 15 (1, 14), 19:2 (1), 22:18, 23 (17, 22), 26:7.
7 (6). Sacrifice and offering thou hast not desired; my ears thou hast pierced. Burnt-offering and sin-offering thou hast not asked. Here begins his account of the way in which his gratitude should be expressed. This is first negatively stated—not by mere oblations or other ceremonial rites. To express this idea he combines four technical expressions of the Law. The first two are the usual descriptions of animal and vegetable offerings. The first means anything slaughtered for a sacrificial purpose. The second means originally any gift, but is appropriated, in the Law, to those secondary offerings of corn, oil, wine, and incense, which accompanied the animal oblations. In the English version of the Pentateuch it is rendered meat-offering, a version which no longer conveys the correct meaning to the common reader, since these were precisely the offerings from which meat, in the modern sense of flesh, was entirely excluded. In this case, however, the Hebrew word is joined with that before it to describe the two great kinds of offering, animal and vegetable. The parallel terms in the last clause are those denoting the general expiatory sacrifice statedly offered, and the special sacrifice in reference to particular offences. The last words of the first clause are exceedingly obscure. The Hebrew verb elsewhere means to dig, and is so used in Ps. 7:16 (15) above. It may be naturally used, however, to denote the act of piercing, perforating. Some suppose it to mean opening the ear or causing one to hear, and understand the whole phrase as meaning, “thou hast told me so, or hast revealed it to me.” This is favored by the use of cognate phrases to express the same idea, such as opening, uncovering, awakening, the ear, &c. See Isa. 50:4, 5; 1 Sam. 9:15, 20:2, 12; 22:8. It is more probable, however, that the strong expression here used was intended to suggest the additional idea of obeying or rendering obedient, which is often expressed even by the simple verb to hear. The peculiar figurative form in which the thought is clothed may be accounted for, by supposing an allusion to the ceremony of boring a slave’s ear with an awl, as a symbol of perpetual obedience. See Exod. 21:6. The whole verse may then be paraphrased as follows:—“Thou hast not required ceremonial services, but obedience, and hast pierced my ear, as a sign that I will hear thee and obey thee for ever.” The Septuagint version of this clause (a body hast thou prepared me) is retained in the New Testament as an unimportant variation, i.e. in reference to the writer’s purpose in making the quotation, and perhaps as suggesting that the incarnation of the Son was a prerequisite to his obedience. The contrast intended is between ceremonial rites in themselves considered, and the obedience, of which they only formed a part, and from which they could not be severed without rendering them worthless. There is obvious allusion to 1 Sam. 15:22, not only here but in the parallel passages, Ps. 51:18, 19 (16, 17), Hos. 6:6, Isa. 1:12, Jer. 7:22–24.
8 (7). Then I said, Lo, I come, in the volume of the book it is written of me. The first word refers not so much to time as to other circumstances. Then, in these circumstances, this being the case. Seeing and knowing that mere ceremonial services are worthless, I come, I bring myself, all that I have and am, as a rational or spiritual service. (Rom. 12:1.) The volume of the book, or the roll of scripture. The second noun is the one used in Hebrew to denote the written revelation of God’s will, and the first to describe the form of an ancient oriental book, not unlike that of a modern map, and still retained in the manuscripts used in the synagogue worship. The reference is here to the Law of Moses. Written of me is by some referred to prophecy, by others to the requisitions of the law. The literal meaning of the Hebrew words is written upon me, i.e. prescribed to me, the upon suggesting the idea of an incumbent obligation. “Enjoined upon me by a written precept.” This is clearly the meaning of the same phrase in 2 Kings 22:13. Thus understood, the clause before us may be paraphrased as follows:—“Since the ceremonies of the Law are worthless, when divorced from habitual obedience, instead of offering mere sacrifice I offer myself, to do whatever is prescribed to me in the written revelation of thy will.” This is the spirit of every true believer, and is therefore perfectly appropriate to the whole class to whom this psalm relates, and for whom it was intended. It is peculiarly significant, however, when applied to Christ: first, because he alone possessed this spirit in perfection; secondly, because he sustained a peculiar relation to the rites, and more especially the sacrifices, of the Law. David, or any other individual believer under the old economy, was bound to bring himself as an oblation, in completion or in lieu of his external gifts; but such self-devotion was peculiarly important upon Christ’s part, as the real sacrifice, of which those rites were only figures. The failure of any individual to render this essential offering insured his own destruction. But if Christ had failed to do the same, all his followers must have perished. It is not, therefore, an accommodation of the passage to a subject altogether different, but an exposition of it in its highest application, that is given in Heb. 10:5–10. The limitation of the words to Christ, as an exclusive Messianic prophecy, has the twofold inconvenience of forbidding its use by the large class of godly sufferers, for whom it seems so admirably suited, and of requiring us to understand even the confession of sins as uttered in his person. See below, on ver. 13 (12).
9 (8). To do thy will, my God, I have delighted (or desired) and thy law (is) in the midst of my bowels. The self-devotion, just professed, is now described as a cordial and spontaneous act, because the law requiring it is not regarded as a mere external rule, but as existing in the heart and coinciding with the will. This, which is true, in measure, of all genuine obedience, is pre-eminently true of that obedience unto death, by which Christ magnified the law and honored it, proved his own zeal for God and deference to his will, and wrought out that salvation which alone can render similar obedience upon man’s part possible. With the last clause compare Ps. 37:31, Deut. 20:14, Prov. 3:3, 7:3, Isa. 51:7. This verse, together with the one before it, on which it is a kind of comment, holds up to view the sincere obedience of the true believer, including the observance of commanded rites, in contrast with the formal hypocritical observance of the rites alone, and at the same time the perfect obedience and self-sacrifice of Christ in contrast with the types by which they were prefigured.
10 (9). I have proclaimed righteousness in a great assembly. Lo, my lips I will not restrain; Jehovah, thou knowest (or hast known). The first verb is the nearest Hebrew equivalent to the Greek εὐαγγελίζομαι, to announce good news, to proclaim glad tidings. The righteousness meant is that of God. The great congregation or assembly is his church or people. Restrain, i.e. from still proclaiming it. The past tense, in the first clause, shews this to be, not a mere engagement or a promise, but a statement of what has been already done. The future following completes the statement, by providing also for the time to come. The return to the preterite in the last clause appeals to God’s omniscience for the truth of what was first alleged, as well as of the promise just recorded. “Thou hast already been a witness of my zeal in the annunciation of thy righteousness, and art a witness, at this moment, of the sincerity with which I vow that it shall be continued.”
11 (10). Thy righteousness I have not hid in the midst of my heart; thy faithfulness and thy salvation I have uttered; I have not concealed thy mercy and thy truth from the great congregation (or assembly). The same idea is again expressed, but with a pointed allusion to the last clause of ver. 9 (8), as if to guard against a misconstruction of its language. In opposition to a mere external formal service, he had there said that the Law of God was in his heart. But now he hastens, as it were, to add that it was not confined there. He was not contented with his own impressions of God’s righteousness, derived both from his word and from his providence. He considered himself bound to make it known to the whole body of God’s people, for the twofold purpose of comforting and edifying them, and of promoting the divine glory. The expression of the same thing, both in negative and positive form, is a natural method of enforcing what is said, which is common to all languages, although particularly frequent in the Hebrew.
12 (11). Thou, Jehovah, wilt not withhold thy compassions from me; thy mercy and thy truth will always preserve me. This is not a prayer, as it seems to be in the common version, but an expression of strong confidence, like that in Ps. 23:6. As if he had said, “I am sure that thou wilt not withhold,” &c. Here, again, there is an obvious allusion to a previous expression. As he had said in ver. 10 (9), my lips I will not restrain, so now he says, and thou, O Lord (on thy part), wilt not restrain thy mercies from me. The phrase supplied, on thy part, is really included in the pronoun thou, which, being unnecessary to the sense, must be emphatic. See above, on Ps. 2:6. Thy compassions, tender mercies, warm affections. See above, on Ps. 25:6, and compare Ps. 18:2 (1). Truth means the veracity of God’s engagements, as in the preceding verse, where it is joined with faithfulness, fidelity. Preserve me from distresses, dangers, enemies. See above, Ps. 12:8 (7), 31:24 (23), 32:7.
13 (12.) For upon me have gathered evils till there is no number; my sins have overtaken me, and I am not able to see; they are more than the hairs of my head, and my heart has failed me. The original expression in the first clause, to surround upon, is a strong one, to denote an accumulation of evils from all quarters. This is intended to account for the necessity of protection and deliverance, implied in the last clause of the verse preceding. It introduces the prayer for relief from present troubles, founded on previous experience of God’s mercy, and forming the conclusion of the psalm. Sins, not punishments, although the experience here described is that of their effects. Overtaken, reached after long delay and hope of escape. See Deut. 28:15. The common version, cannot look up, gives a meaning which the Hebrew phrase never has elsewhere. It always denotes dimness or failure of sight, arising from distress, weakness, or old age. See 1 Sam. 3:2, 4:15, 1 Kings 14:4, and compare Ps. 6:8 (7), 13:4 (3), 31:10 (9), 38:11 (10). More than the hairs of my head. See below, Ps. 69:5 (4). My heart has failed me, literally left me. See above, on Ps. 38:11 (10), where the same thing is said of his strength. This picture of complicated sufferings, produced by his own sins, is inapplicable to the Saviour, who neither in prophecy nor history ever calls the sins for which he suffered my sins.
14 (13). Be pleased, (O) Jehovah, to deliver me; (O) Jehovah, to my help make haste! The first clause contains an implied acknowledgment of dependence on God’s mercy. In the second, the form of expression is the same as in Ps. 22:20 (19).
15 (14). Ashamed and confounded together shall be (those) seeking my soul to destroy it; turned back and disgraced shall be (those) desiring (or delighting in) my hurt. Strictly speaking, this is not so much the expression of a wish as of a confident expectation. See above, on ver. 12 (11). But its intimate connection with the foregoing prayer seems to give it the force of an optative. The wish implied is precisely the same as in Ps. 35:4, 26.
16 (15). They shall be desolate on account of their shame—those saying to me, Aha, aha! The common version, for a reward of their shame, seems to make their shame the crime for which they were to be punished. The Hebrew word (עֵקֶב) sometimes means wages or reward, as the consequence of labour. See Ps. 19:12 (11), Prov. 22:4. But the general meaning of the phrase, in consequence, is admissible, and quite sufficient here. For the meaning of the last clause, see above, on Ps. 35:21, 25.
17 (16). They shall rejoice and be glad in thee—all (those) seeking thee. They shall say always, Great be Jehovah—(those) loving thy salvation. The structure of the clauses is alike, each beginning with the action, and ending with a description of the agent. The joy and praise are represented as the fruit of the deliverance here prayed for. In thee, in communion with thee, in the enjoyment of thy favour. Seeking thee, seeking that communion and that favour. Great is Jehovah, or the Lord be magnified, i.e. recognised as great and glorious. Loving thy salvation, not merely desiring it for themselves, but rejoicing in it as bestowed on others. See above, Ps. 35:27, and compare 22:24 (23), 69:33 (32).
18 (17) And I (am) afflicted and poor, and the Lord will think of me (or for me). My help and my deliverer (art) thou. O my God, do not delay. The connection is the same as in Ps. 2:6, above. “And (yet) I am a sufferer, and poor; and (yet) the Lord will think,” &c. The Hebrew phrase (יחשב לי) may either mean, will think respecting (or concerning) me, i.e. remember me, attend to me—or will think for me, i.e. plan, provide, for me. My help art thou, and therefore canst not fail to help me; my deliverer, and therefore must deliver me. See above, on Ps. 3:4 (3). The same thing is implied in the address, my God. See above, on ver. 4, 6 (3, 5). Do not tarry, linger, or delay to grant this prayer.
Alexander, J. A. (1864). The Psalms Translated and Explained (pp. 177–183). Andrew Elliot; James Thin. (Public Domain)
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