Matthew 1:18-23
Matthew 2
Matthew 3
Matthew 26
Sunday, February 18, 2007
Saturday, February 17, 2007
Matthew 1:18-25
Mat
Espoused - Betrothed, or engaged to be married. There was commonly an interval of ten or twelve months, among the Jews, between the contract of marriage and the celebration of the nuptials, yet such was the nature of this engagement, that unfaithfulness to each other was deemed adultery. Nor could a contract of this kind, though there was no cohabitation, be broken but by a regular divorce.
She was found with child - Her situation was the most distressing and humiliating that can be conceived. Nothing but the fullest consciousness of her own integrity, and the strongest confidence in God, could have supported her in such trying circumstances, where her reputation, her honor, and her life were at stake. God had sent his angel to bear the most unequivocal testimony to the virgin’s innocence. Joseph’s conduct, on this occasion, was exceedingly benevolent and humane. He might at once have taken the advantage of the law, Deu_22:23, Deu_22:24, and had her stoned to death.
Mat
Her husband - The word in the original does not imply that they were married. It means here the man to whom she was espoused.
A just man - The meaning is that he was kind, tender, merciful; that he was so attached to Mary that he was not willing that she should be exposed to public shame. He sought, therefore, secretly to dissolve the connection, and to restore her to her friends without the punishment commonly inflicted on adultery.
To make her a public example - Though Joseph was a righteous man, and knew that the law required that such persons as he supposed his wife to be should be put to death, yet, as righteousness is ever directed by mercy, he determined to put her away or divorce her privately, i.e. without assigning any cause, that her life might be saved; and, as the offense was against himself, he had a right to pass it by if he chose. In a way, a foreshadowing of the mercy of the Lord towards sinners.
was minded to put her away privily--that is, privately by giving her the required writing of divorcement (Deu_24:1), in presence of only two or three witnesses, and without cause assigned, instead of having her before a magistrate. Joseph could give her a bill of divorcement (apolusai), the gēt laid down in the Mishna, without a public trial. He had to give her the writ (gēt) and pay the fine (Deu_24:1). So he proposed to do this privately.
Mat 1:20 And as he thought upon these things, behold, the angel of the Lord appeared to him in a dream, saying, Joseph, son of David, do not fear to take to you Mary as your wife. For that in her is fathered of the Holy Spirit.
He thought on these things - He did not act hastily. And when we have looked patiently at a perplexed subject, and know not what to do, then God, as in the case of Joseph, will interpose to lead us and direct our way. God will guide the thoughtful and the anxious. Psa_25:9.
In a dream - This was a common way of making known the will of God to the ancient prophets and people of God, Gen_20:3; Gen_30:1, Gen_30:11, Gen_30:24; Gen_37:5; Gen_41:1; 1Ki_3:5; Dan_7:1; Job_4:13-15.
behold the Angel of the Lord appeared to him in a dream; possibly the same angel which appeared to Zacharias, and who also appeared to Mary. Whose name was Gabriel, Luk_1:11. According to Jewish tradition, this angel must be Gabriel, since he is the angel who they say "is appointed over dreams".
Mat
His name Jesus - The name Jesus is the same as Savior. It is derived from the verb signifying to save, In Hebrew it is the same as Joshua. In two places in the New Testament it is used where it means Joshua, the leader of the Jews into Canaan, and in our translation the name Joshua should have been retained, Act_7:45; Heb_4:8. The same as Joshua, Yehoshua, from yasha, he saved, delivered, put in a state of safety.
He shall save - This expresses the same as the name, and on this account the name was given to him.
His people - Those whom the Father has given to him. The Jews were called the people of God because he had chosen them to himself, and regarded them as His special and beloved people, separate from all the nations of the earth. Christians are called the people of Christ because it was the purpose of the Father to give them to him Isaiah 53:11 He shall see the fruit of the travail of His soul. He shall be fully satisfied. By His knowledge shall My righteous Servant justify for many; and He shall bear their iniquities, John 6:37 All that the Father gives Me shall come to Me, and the one who comes to Me I will in no way cast out, and because in due time he came to redeem them to himself, Titus 2:14 who gave Himself for us that He might redeem us from all iniquity and purify to Himself a special people, zealous of good works.
for he shall save his people from their sins. The salvation here for which he is every way fit, being God as well as man, and which he is the sole author of, is to be understood, not of a temporal, but of a spiritual and everlasting salvation; such as was prophesied of, Isaiah 45:17 But Israel shall be saved in Jehovah with an everlasting salvation. You shall not be ashamed nor blush to the forevers of eternity. and which old Jacob had in his view, when he said, Genesis 49:18 I have waited for Your salvation, O Jehovah.
for he shall save--The "He" is here emphatic--He it is that shall save; He personally, and by personal acts. αὐτός autós; Self; him, her, it; the same (with the Self, used as an intens. for emphasis. It sets the individual apart from everything else. With proper names: Luk_24:15 "Jesus himself" in distinction from His disciples. It is Jesus who saves, no one else.
Shalt call Thus committing the office of a father to Joseph. The naming of the unborn Messiah would accord with popular notions.
From their sins . Both sins of omission and of commission. The substantive (hamartia) is from the verb (hamartanein) and means missing the mark as with an arrow. To miss a mark; as a warrior who throws his spear and fails to strike his adversary, or as a traveller who misses his way. In this word, sin is conceived as a failing and missing the true end and scope of our lives, which is God.
Mat
Now all this was done - The prophecy here quoted is recorded in Isaiah
Now all this was done,- These are not the words of the Angel, but of the writer.
Mat
Behold, a virgin shall be with child - Matthew clearly understands this as applying literally to a virgin. It thus implies that the conception of Christ was miraculous, or that the body of the Messiah was created directly by the power of God Luke 1:34 Then Mary said to the angel, How shall this be, since I do not know a man? agreeably to the declaration in Hebrews 10:5 Therefore when He comes into the world, He says, "Sacrifice and offering You did not desire, but You have prepared a body for Me.
And they shall call his name Emmanuel - The word “Immanuel” is a Hebrew word, ‛immânû'êl; and literally means “God with us.” Matthew doubtless understands it as denoting that the Messiah was really “God with us,” or that the divine nature was united with the human.
Behold, a virgin shall be with child - taken from Isa_7:14; consider the circumstances of the original promise more particularly. At the time referred to, the
and they shall call his name Emmanuel. the meaning is, not that he should be commonly known and called by such a name, any more than by any of those mentioned in Isaiah 9:6 For to us a Child is born, to us a Son is given; and the government shall be on His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace, but only that he should be so.
being interpreted is God with us: To be called, only means, according to the Hebrew manner of speaking, that the person spoken of shall really and effectually be what he is called, and actually fulfill that title. This is Matthew’s explanation of the meaning of Immanuel, a descriptive appellation of Jesus Christ and more than a mere motto designation. God’s help, Jesus=the Help of God, is thus seen. One day Jesus will say to Philip: John 14:9 Jesus said to him, Have I been with you such a long time and yet you have not known Me, Philip? He who has seen Me has seen the Father. And how do you say, Show us the Father? For it is a compound word of "God" and "with us", and well agrees with Jesus, who is God in our nature, the word that was made flesh and dwelt among us. Joh_1:14. So the Septuagint interpret the word in Isaiah 8:8 and he shall take away from Juda [every] man who shall be able to lift up his head, [and every one] able to accomplish anything; and his camp shall fill the breadth of thy land, [O] God with us.(Septuagint) Isaiah 8:8 And he shall pass through Judah. He shall overflow and go over; he shall reach to the neck. And the stretching out of his wings shall fill the breadth of your land, O Immanuel. (MKJV)
Mat
took unto him his wife, that is, he publicly married her, whom he had before espoused, took her to his house, or continued her there, lived with her as his wife, and owned her to be such, and henceforwards had no more thoughts of putting her away.
Mat
Knew her not - The doctrine of the virginity of Mary before the birth of Jesus is a doctrine of the Scriptures, and is very important to be believed. But the Bible does not affirm that she had no children afterward. Indeed, all the accounts in the New Testament lead us to suppose that she did have them. The language here evidently implies that she lived as the wife of Joseph after the birth of Jesus.
Her first-born son - Her oldest son, or the one who had the privilege of birthright by the law.
His name Jesus - This was given by divine appointment, Mat_1:21. It was conferred upon him on the eighth day, at the time of his circumcision, Luk_2:21.
And knew her not - Or "but he knew her not", that is, had carnal knowledge of her, though his wife. The words are an euphemism, or a modest way of expressing the conjugal act, and is a very ancient one, Genesis 4:1 And Adam knew Eve his wife. And she conceived and bore Cain, and said, I have gotten a man from the LORD.
Friday, February 16, 2007
Psalms 6
Psalm 6
The psalm purports to have been written by David. It has been a very prevailing tradition that this psalm was written as David’s complaint in his sickness. Some commentators regard it as a psalm composed in view of sickness, and suppose it was written in consequence of sickness brought upon David in consequence of the rebellion of Absalom. Indeed, there has been a pretty general concurrence among expositors in the sentiment that, as the two previous psalms were composed in view of that rebellion, so this was also. The occasion of it was either some bodily disease the psalmist labored under, or some distress of soul, on account of sin. The psalm begins with the same words as Psalms 38:1 A Psalm of David, to bring to remembrance. O Jehovah, do not rebuke me in Your wrath; neither chasten me in Your fury in which the psalmist so much bewails his iniquity.
Literary construct
1. A plea of the author for mercy and compassion in trouble, under the apprehension that God was rebuking and punishing him for his sins, Psa_6:1-2.
2. A description of his sufferings, Psa_6:2-7.
3. The assurance that God had heard his prayer, and that he would triumph over all his enemies, and that all his troubles would pass away, Psa_6:8-10.
Or seen this way:
1) The psalmist deprecates God's wrath, and begs for the return of his favor. Psa_6:1-7
2) He assures himself of an answer of peace. Psa_6:8-10
David was a weeping prophet as well as Jeremiah, and this psalm is one of his lamentations: either it was penned in a time, or at least calculated for a time, of great trouble, both outward and inward.
Three things the psalmist is here complaining of
1. Sickness of body.
2. Trouble of mind, arising from the sense of sin, the meritorious cause of pain and sickness.
3. The insults of his enemies upon occasion of both.
Psa 6:1 To the chief Musician on Neginoth upon Sheminith, A Psalm of David. O LORD, rebuke me not in thine anger, neither chasten me in thy hot displeasure.
To the chief Musician on Neginoth upon Sheminith. The phrase “upon Sheminith” occurs here for the first time, and modifies the meaning of the title. The word Sheminith - shemîynîyth - means properly “the eighth,” and corresponds exactly to our word “octave,” the eighth. It seems to be one particular sort of the "neginoth", or stringed instrument, which this man had the care of. This receives confirmation from 1Chronicles
O Lord, rebuke me not in thine anger - He had been apparently contemplating his afflictions, and inquiring into their cause, and he was led to the conclusion that it might be for his sins, and that his trials were to be interpreted as proof that God was angry with him. He speaks, therefore, of God as visiting him in his “anger,” and in his “hot displeasure,” and pleads with him that he would “not” thus rebuke and chasten him. The word “rebuke” here, like the word rendered “chasten,” properly refers to the reproof of an offender “by words,” but may also be used to denote the reproof which God administers by his providential dealings when he brings judgment upon anyone for his sins.
Neither chasten me - A word denoting substantially the same thing; used here in the sense of “punishing.”
Note the similarity to the first verse of Psalms 38:1 A Psalm of David, to bring to remembrance. O Jehovah, do not rebuke me in Your wrath; neither chasten me in Your fury.
In thy hot displeasure - literally, “in thy heat.” We speak of anger or wrath as “burning,” or “consuming.” Compare Numbers 11:33 And while the flesh was yet between their teeth, before it was chewed, the wrath of the LORD was kindled against the people, and the LORD struck the people with a very great plague.
Psa 6:2 Have mercy upon me, O LORD; for I am weak: O LORD, heal me; for my bones are vexed.
Have mercy upon me, O Lord - That is, be gracious to me; or, show me compassion. This language may be used either in view of sin, of suffering, or of danger.
For I am weak - The original word here, 'ûmlal, means properly to languish or droop, as plants do that are blighted or as fields do in a drought, and is here applied to a sick person whose strength is withered and gone.
For my bones are vexed - Vexed is used here in reference to torment or to anguish. The bones are the strength and framework of the body, and the psalmist means here to say that the very source of his strength was gone; that that which supported him was prostrated; that his disease and sorrow had penetrated the most firm parts of his body.
Psa 6:3 My soul is also sore vexed: but thou, O LORD, how long?
How long? - That is, how long wilt thou leave me thus to suffer?
Psa 6:4 Return, O LORD, deliver my soul: oh save me for thy mercies' sake.
Return, O Lord, deliver my soul - The word “soul” in this place is used, as it often is, in the sense of “life,” for in the next verse he speaks of the grave to which he evidently felt he was rapidly descending.
Psa 6:5 For in death there is no remembrance of thee: in the grave who shall give thee thanks?
There is no remembrance of thee - The “ground” of this appeal is, that it was regarded by the psalmist as a “desirable” thing to remember God and to praise him, and that this could not be done by one who was dead. He prayed, therefore, that God would spare his life, and restore him to health, that he might praise him in the land of the living. A sentiment similar to this occurs in Psalms 30:9 What profit is in my blood, in going down to the pit? Shall the dust praise You? Shall it tell of Your truth? So also Psalms 88:11 Shall Your loving-kindness be declared in the grave? Or Your faithfulness in ruin? So also in Isaiah 38:18 For the grave cannot praise You, death can not rejoice in You; they who go down into the pit cannot hope for Your truth.
In the grave - Hebrew, bishe'ôl, “in Sheol.” Its meaning here does not differ materially from the word “grave.”
Psa 6:6 I am weary with my groaning; all the night make I my bed to swim; I water my couch with my tears.
All the night make I my bed to swim - The word here rendered “water” means to melt, to flow down; then, in the Hiphil, to cause to flow, to dissolve. The sense here is, that he caused his couch to “flow” or “overflow” with his tears. We would say, he “flooded” his bed with tears. That is, he wept so much that his bed seemed to be immersed in tears. This is, of course, hyperbolical language, expressing in a strong and emphatic manner the depth of his sorrows.
Psa 6:7 Mine eye is consumed because of grief; it waxeth old because of all mine enemies.
Mine eye is consumed - The word here rendered “consumed” - ‛âshêsh - means properly to fall in, to fall away, and is applied here to the “eye” as pining or wasting away from care, anxiety, and sorrow. Tears were poured forth from the eye, and it seemed to be exhausting itself in this manner. The meaning is, that it had grown “dim,” or that its sight began to fail, like that of an old man, on account of his troubles.
Because of all mine enemies - From the trouble which they have brought upon me.
Psa 6:8 Depart from me, all ye workers of iniquity; for the LORD hath heard the voice of my weeping.
Depart from me, all ye workers of iniquity - Referring, by the “workers of iniquity,” to his enemies, as if they now surrounded him, and calling on them “now” to leave him, since God had heard his prayer, and they could not be successful in their purposes. This is an indirect but most emphatic way of saying that God had heard his prayer. This is, therefore, a remarkable and striking proof that prayer may be heard, even while we are speaking to God. See Isaiah 65:24 And it will be, before they call I will answer; and while they are still speaking, I will hear. that the assurance may be conveyed suddenly to the mind that God will hear and answer the prayer which is addressed to him.
Depart from me, all ye workers of iniquity - Our Lord Jesus seems to borrow these words from the mouth of his father David, when, having all judgment committed to him, Luke 13:2 7 But He shall say, I tell you, I do not know you; from where you are. Depart from Me, all workers of unrighteousness! Matthew
Psa 6:9 The LORD hath heard my supplication; the LORD will receive my prayer.
The Lord hath heard my supplication - Repeating the sentiment in the previous verse, to express his assurance and his joy. The word used properly signifies petitions for grace and mercy.
the Lord will receive my prayer; The imagery is of an offering, as sweet incense, as what is grateful and delightful.
Psa
And sore vexed - The same Hebrew word is used here which occurs in Psa_6:2-3, and rendered “vexed.” Sore vexed; or "troubled" as his bones had been vexed, and his soul had been sore vexed by them, now the image is that they should howl for vexation of spirit.
And be ashamed suddenly - Hebrew, “In a moment;” instantaneously. He desired that there might be no delay, but that their defeat might be accomplished at once.
This line is similar to verses in Psalm 35.
Psalms
Psalms 35:4 Let them be humbled and put to shame, those who seek after my soul; let them be turned back and be brought to blushing, those who plot evil to me.
Psalms 35:26 Let them be clothed with shame and dishonor together, those who magnify themselves over me.
Thursday, February 15, 2007
Psalms 5
Psalm 5
This psalm also purports to be a psalm of David, and there is no reason to doubt this. It is ascribed to him in all the versions, and by all the ancient Hebrew writers, and the contents are such as we might expect from him.
The occasion on which the psalm was composed is not specified, and there is nothing in the psalm itself that can enable us to determine it with certainty. There is evidence in the psalm itself that the author at the time of its composition was beset by enemies, and that he was in the midst of peril from the designs of violent men, Psa_5:6, Psa_5:8-10. Who those enemies were, however, he does not specify,
Some have supposed that the psalm was composed in the time of Saul, and in reference to the persecutions which David experienced then; but most interpreters have referred it to the time of Absalom’s rebellion. It is possible that the psalm was composed with reference to the same circumstances as the two preceding - that important event in the life of David when his own son rose up in rebellion against him, and drove him from his throne. The psalm has a sufficient resemblance to the two preceding to accord with this supposition, and it can be read with profit with those scenes in view.
Literary construction
The psalm is a prayer, a solemn address to God, at a time when the psalmist was brought into distress by the malice of his enemies.
The psalm has 4 parts to it.
1. An earnest prayer of the author to God Psa_5:1-3.
2. An expression of unwavering confidence in God as the protector and the friend of the righteous, and the enemy of all wickedness, Psa_5:4-7.
3. Prayer to God, in view of all this, for his guidance and protection in his perplexities, Psa_5:8-10.
4. An exhortation, founded on these views, for all to put their trust in God, Psa_5:11-12.
Psa 5:1 To the chief Musician upon Nehiloth, A Psalm of David. Give ear to my words, O LORD, consider my meditation.
Nehiloth - As neginoth may signify all kinds of instruments struck with a plectrum, stringed instruments, those like the drum, cymbals, etc.; so nechiloth, from chal, to be hollow, to bore through, may signify any kind of wind instruments, such as the horn, trumpet, flute, etc.
Nehiloth - Psalms 5:1 For the end, a Psalm of David, concerning her that inherits. Hearken to my words, O Lord, attend to my cry (Septuagint version) The word nechiloth derived from nachal, to inherit. Referring to the Israelites who obtained the inheritance of the promised land. It can also be seen to refer to the
Give ear to my words, O Lord - We naturally incline the ear toward anyone when we wish to hear distinctly what he says, and we turn away the ear when we do not. The meaning here is, David prayed that God would be attentive to or would regard his prayer.
Consider my meditation - Understand; perceive, for so the word rendered “consider” properly means. He desired that he would regard the real import of what is here called his “meditation;” that is, he wished him not merely to attend to his “words,” but to the secret and unexpressed desires of the soul. The idea seems to be that while his words would be sincere and truthful, yet they could not express “all” his meaning. There were desires of the soul which no language could convey - deep, unuttered “groanings” Romans 8:26-27 Likewise the Spirit also helps our infirmities. For we do not know what we should pray for as we ought, but the Spirit Himself makes intercession for us with groanings which cannot be uttered. And He searching the hearts knows what is the mind of the Spirit, because He makes intercession for the saints according to the will of God. The word also signifies inward mourning, and groans; the root from whence this is derived to mourn.
Through a lot of words and roots that I couldn’t follow, one commentator says the morning prayer (this psalm) is compared to this morning sacrifice of a lamb (Lev 6:5, 12). This is in its way also a sacrifice. As the priests, with the early morning, lay the wood and pieces of the sacrifices of the Tamîd upon the altar, so he brings his prayer before God as a spiritual sacrifice and looks out for an answer.
Psa 5:2 Hearken unto the voice of my cry, my King, and my God: for unto thee will I pray.
My King, and my God - Though he was himself a king, yet he acknowledged his subjection to God as his supreme Ruler, and looked up to Him to protect him in his dangers, and to restore him to his rights. He was, at the same time, his God - his covenant God - to whom he was permitted to come in the hour of trouble, and whose blessing he was permitted to invoke.
Psa 5:3 My voice shalt thou hear in the morning, O LORD; in the morning will I direct my prayer unto thee, and will look up.
My voice shalt thou hear in the morning, O Lord - The voice of prayer. Regularly; each morning Psalms 55:17 Evening and morning, and at
Will I direct my prayer unto thee - The word used here - ‛ârak - means properly to place in a row, to put in order, to arrange, e. g., to place wood upon the altar Gen_22:9; Lev_1:7; to arrange the showbread on the table Exo_40:23; Lev_24:6, Lev_24:8. There is an allusion to these customs in the use of the word here; and the meaning may be, that his prayer would be a regularly arranged service before God. It would be a kind of morning sacrifice, and it would be arranged and performed with a suitable regard to the nature of the service - the fact that it was rendered to the great God. Psalms 141:2 Let my prayer be set forth before You as incense, and the lifting up of my hands as the evening sacrifice. Romans 12:1 I beseech you therefore, brothers, by the mercies of God to present your bodies a living sacrifice, holy, pleasing to God, which is your reasonable service.
And will look up - The word used here - tsâphâh - means, properly, to look about, to view from a distance. In Isa_21:5, it refers to a tower which has a wide prospect. The idea here is properly that he would watch, narrowly and carefully (as one does who is stationed on a tower), for some token of divine favor - for some answer to his prayer. This is, perhaps, equivalent to the Savior’s repeated command to “watch and pray.” The notion of looking “up” is not necessarily in the word used here, but it indicates the state of mind where there is deep and careful solicitude as to the answer to prayer.
Psa 5:4 For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee.
For thou art not a God that hath pleasure in wickedness - The psalmist here refers to a well-known and well-understood characteristic of the Divine Being, that he was holy and pure, and that he could not have any pleasure in furthering the designs of wicked men. Sin, ungodliness; it is contrary to his nature.
Neither shall evil dwell with thee - The same idea is here expressed in another form.
Psa 5:5 The foolish shall not stand in thy sight: thou hatest all workers of iniquity.
The foolish - Referring still to his enemies, as having this character, and urging the fact that they “had” such a character as a reason why God should hear him, and deliver him. The word “foolish” here, hôleliym, is used to denote the wicked, under the common idea in the Scriptures that sin is folly. Psalms 14:1 To the Chief Musician. A Psalm of David. The fool has said in his heart, There is no God! They acted corruptly; they have done abominable works, there is none who does good. The common idea is referring to the wicked under the idea that they were “fools,” as all sin is supreme folly.
Thou hatest all workers of iniquity - Nothing is more constantly affirmed in the Scriptures than that God hates all forms of evil.
The foolish shall not stand in thy sight,.... By the "foolish" are meant not such who are so in a natural, but in a moral sense, wicked and ungodly men. The word used comes from a root which signifies to "praise"; and may design such as are praisers of themselves, proud boasters; who are elated with their own excellencies, with their wisdom, strength, honours, riches, and righteousness, and treat all others with contempt; "the proud"; "mockers".
Psa 5:6 Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man.
The bloody and deceitful man - The man of blood and fraud; the man who sheds blood, and is guilty of treachery and fraud. The “man of bloods,” - “the plural form being commonly used where there is reference to blood-guiltiness or murder.”
Psa 5:7 But as for me, I will come into thy house in the multitude of thy mercy: and in thy fear will I worship toward thy holy temple.
Will I worship toward thy holy temple - The worshippers were not permitted to enter the temple, but worshipped “toward” it; that is, looking toward it, or prostrating themselves toward it as the special dwelling-place of God. It has been objected, from the use of the word “temple” here, that this psalm could not have been written by David, as the temple was not built until the time of Solomon. But in reply to this it may be observed that the word here used - hêykâl - is a word of large signification, and might be applied to any place of worship. It means, properly, a large and magnificent building, a palace, and the place where the Lord was supposed to reside, or the place of his worship; and might be applied to the tabernacle as well as to the temple. In fact, it is “often” applied to the tabernacle that was in use before the building of the temple, 1Sa_1:9; 1Sa_3:3; 2Sa_22:7.
Psa 5:8 Lead me, O LORD, in thy righteousness because of mine enemies; make thy way straight before my face.
Psa 5:9 For there is no faithfulness in their mouth; their inward part is very wickedness; their throat is an open sepulchre; they flatter with their tongue.
For there is no faithfulness in their mouth - There is nothing in them which can be confided in; nothing in their promises and declarations. They are false and treacherous, and I can, therefore, only appeal to thee. It is easy to see the propriety of this statement, and of those which follow, on the supposition that this refers to the rebellion of Absalom. Absalom had gone to
Their inward part - Not only their external conduct, but their hearts, their principles, their motives. Compare to Matthew 15:11 Not that which goes into the mouth defiles a man; but that which comes out of the mouth, this defiles a man. Where the reference is to what comes out of his mouth as from the heart that defiles a man. Compare to Matthew 4:4 But He answered and said, It is written, "Man shall not live by bread alone, but by every word that proceeds out of the mouth of God." Where what comes out of the mouth of God is His word, bread for us to live by.
Their throat is an open sepulchre - That is, as the grave is open to receive its victim, so is their throat open to devour or swallow up the peace and happiness of others. The main idea is that they are false, treacherous, not to be confided in, slanderous. This passage is employed by the apostle Paul to demonstrate the universal depravity of man. Romans
their throat is an open sepulchre; The throat as an instrument of swallowing meat and drink, and where the pleasure of appetite is; and so may be expressive of the eager desire of the wicked after sin, who drink up iniquity like water; and of their delight in it, and their fulness of it, and yet still greedy, insatiable, and not to be satisfied: and their throat may be compared to an open grave for the nauseous stench it emits; corrupt communication, filthiness, and foolish talking, proceeding out of it; and horrible oaths, curses, imprecations, and blasphemies, being belched out through it; and for the danger which is by it, since into it men may fall unawares; and so the evil communications of wicked men corrupt good manners, and do great mischief to those who fall into company with them;
They flatter with their tongue - He had referred to the “inward part,” or the “heart,” and to the “throat” as being depraved and evil; he now refers to another member of the body as being equally depraved - the “tongue.” They make professions of friendship; but all is hollow and deceitful.
Psa 5:10 Destroy thou them, O God; let them fall by their own counsels; cast them out in the multitude of their transgressions; for they have rebelled against thee.
Destroy thou them, O God - condemn - condemn them; literally, make them guilty; that is, recognize and treat them as such. The Hebrew word 'âsham, means to fail in duty, to transgress, to be guilty; in the Hiphil, the form used here to punish; and hence, to destroy. The idea in the mind of the psalmist seems to have been that he desired, since they were undoubtedly guilty, that God would regard and treat them “as such.”
Let them fall by their own counsels - The psalmist did not wish to imbrue his hands in their blood, or to be made the agent in their destruction; but he desired that God would himself interpose, so that their own plans might be made the means of quelling the rebellion.
let them fall by their own counsels; into the pit they have dug for others; as Haman fell by his counsels, and was hanged on the gallows he prepared for Mordecai. And so sometimes a man's own counsel casts him down, and is the cause of his ruin, Job 18:7. The steps of his strength shall be hampered, and his own plans shall throw him down. Or, "because of their own counsels" which they have taken against the Lord and his Anointed, against his cause and interest, and against his righteous ones, particularly David; meaning their wicked counsels, in which they walked; Hosea 11:6 And the sword shall remain on his cities, and shall destroy his branches, and devour them, because of their own counsels.
for they have rebelled against thee: all sin is a rebellion against God; hence sinners are called rebellious ones. The rebellion of David's subjects against him was a rebellion against God; because it was an attempt to dethrone him, whom God had made king of
Psa 5:11 But let all those that put their trust in thee rejoice: let them ever shout for joy, because thou defendest them: let them also that love thy name be joyful in thee.
Let them also that love thy name - That love thee - the name being often put for the person. This is but another form of designating the righteous, for it is one of their characteristics that they love the name of God.
Be joyful in thee - Philippians 4:4 Rejoice in the Lord always. Again I say, Rejoice! It is one of the characteristics of the truly pious that they do find their happiness in God.
Psa 5:12 For thou, LORD, wilt bless the righteous; with favour wilt thou compass him as with a shield.
With favor wilt thou compass him as with a shield - That is, as a shield is thrown round or before one in the day of battle to protect him, so wilt thou throw thy protection around the righteous. Genesis 15:1 After these things the Word of Jehovah came to Abram in a vision, saying, Fear not, Abram, I am your shield and your exceeding great reward. Deuteronomy 33:29 Blessed are you, O Israel! Who is like you, O people saved by Jehovah, the shield of your help, and who is the sword of your excellency! And your enemies shall be found liars to you, and you shall tread on their high places. 2Samuel 22:3 The God who is my Rock, in Him will I trust. He is my Shield, and the Horn of my salvation, my
Psalms 4
Psalms 4
This psalm, like the preceding, purports to be a psalm of David, and there is no reason to doubt the correctness of this opinion. Psalm 3 appears to be a “morning” psalm Psalms 3:5 I laid down and slept. I awoke, for Jehovah kept me so this seems to be its counterpart, and to be designed to be an “evening” psalm, Psalms 4:4 Tremble, and sin not; speak within your own heart on your bed and be still. Selah. Psalms 4:8 I will lie down, both in peace and in sleep. For You alone, Jehovah, make me dwell in safety. The general resemblance in the structure, and the reference in the one to the morning, and in the other to the evening, show that the two were designed, possibly, to be a kind of “double” psalm, to be used on the same day, the one in the morning, and the other in the evening. There is nothing in the psalm, or in the title, to determine what occasion it was written for. The Jewish interpreters generally, and most Christian expositors, suppose that it was composed on the same occasion as the preceding, in relation to the rebellion of Absalom. But there is nothing in the psalm itself which will certainly determine this.
The general subject of the psalm is the fact that confidence in God will make the mind calm in the midst of troubles, and that reliance on his protecting care will enable us to give ourselves at night to undisturbed repose.
The following points occur in the psalm on this general subject.
a) The writer calls on God to hear him, and makes it the ground of his petition that he had formerly heard him - that he had enlarged him when he was in distress, Psa_4:1.
b) He addresses directly his enemies, and gives them counsel as to what they ought to do, Psa_4:2-5.
c) He contrasts the sources of his own joy and theirs, Psa_4:6-7.
d) As the result of all, and in view of all these mercies and comforts, he says that he will lie calmly down and sleep. Though he had enemies, his mind is composed and calm. Psa_4:8.
Psa 4:1 To the chief Musician on Neginoth, A Psalm of David. Hear me when I call, O God of my righteousness: thou hast enlarged me when I was in distress; have mercy upon me, and hear my prayer.
To the chief Musician - occurs at the beginning of 53 psalms, and at the close of the hymn in Hab_3:19. It is uniformly rendered “to the chief Musician,” and means that the psalm was intended for him, or was to be given to him, probably to regulate the manner of performing it. The title does not imply that he was the author. The word rendered “Chief Musician, menâtsēcha, is derived from nâtsach, properly meaning “to shine.”
The meaning of the form used here, and in the other places where it occurs as a title to a psalm, is “Chief Musician.” The idea is, that the psalm is to be performed under his direction; or that the music is to be directed and adapted by him.
Neginoth – Or stringed instrument as it is in the MKJV. In the case before us there is a particular designation of the “instrument” that was to be employed in the music; which occurs also in Psa_6:1-10; Psa_54:1-7; Ps. 55; Psa_61:1-8; Psa_67:1-7; Psa_76:1-12. In Psa_8:1-9; Ps. 81; Psa_84:1-12, another instrument is mentioned; and in Ps. 45; Psa_60:1-12; Ps. 80, another instrument still. It would seem that the author of the psalm frequently adapted his poem to a particular kind of instrument, but left the further arrangement of the music to the precentor himself. The word “Neginoth,” plural of “Neginah” - negîynâh - means properly “stringed instruments.” It occurs in the title of the following psalms, Psa_4:1-8; Psa_6:1-10; Psa_54:1-7; Ps. 55; Psa_67:1-7; Psa_76:1-12.
Hear me when I call - The word “hear” in such cases is always used in the sense of “listen to,” “hear favorably,” or “attend to;” hence, in the literal sense it is always true that God “hears” all that is said. The meaning is “hear and answer me” or grant me what I ask. A reminder that we can boldly come before the Lord and ask Him, call on Him, plead our requests before Him.
O God of my righteousness - That is, O my righteous God. This is a common mode of expression in Hebrew. Thus, in Psa_2:6, “hill of my holiness,” meaning “my holy hill;” Psa_3:4. The appeal to God as a righteous God implies a conviction in the mind of the psalmist of the justice of his cause; and he asks God merely to do “right” in the case.
Thou hast enlarged me when I was in distress - That is, on some former occasion. When he was “pressed” or “confined,” and knew not how to escape, God had interposed and had given him room, so that he felt free. He now implores the same mercy again. The prayer indicates confidence in the power and the unchangeableness of God.
Psa 4:2 O ye sons of men, how long will ye turn my glory into shame? how long will ye love vanity, and seek after leasing? Selah.
O ye sons of men - The reference is doubtless to Absalom and his followers; and he calls them “sons of men,” as having human feelings, passions, and purposes, in strong distinction from that righteous God to whom he had just made his solemn appeal.
Will ye turn my glory into shame - My honor, or what becomes my rank and station. If this refers to the rebellion in the time of Absalom, the allusion is to the fact that his enemies were endeavoring to rob him of his scepter and his crown, and to reduce him to the lowest condition of beggary and want; and he asks with earnestness how long they intended to do him so great injustice and wrong.
And seek after leasing - The word “leasing” (in the kjv) is the Old English word, a Saxon word, from falsehood, for “lie.” The idea here is, that they were pursuing a course which would yet prove to be a delusion - the hope of overturning his throne.
how long will ye love vanity; or "a vain thing" Such as the placing of Absalom upon the throne, on which their hearts were set.
Psa 4:3 But know that the LORD hath set apart him that is godly for himself: the LORD will hear when I call unto him.
But know - This is addressed to those whom, in the previous verse, he had called the “sons of men;” that is, his foes.
The Lord will hear when I call unto him - As I am engaged in his service; as I am appointed to accomplish a certain purpose for him, I may confidently believe that he will hear me, and will deliver me out of their hands.
The Lord hath set apart him that is godly - chasid, the pious, benevolent man. He has marked such, and put them aside as his own property. Which may be understood of David himself, a man after God's own heart; whom the Lord chose. 1Samuel
Psa 4:4 Stand in awe, and sin not: commune with your own heart upon your bed, and be still. Selah.
Stand in awe - Still addressed to the sons of men.
Be ye angry, and sin not - The original word here - râgaz - means to be moved, disturbed, disquieted, thrown into commotion; and as this may be by anger, fear, or grief. The idea is that which is conveyed in our translation - that they were to fear; to stand in awe; to reflect on the course which they were pursuing, and on the consequences of that course, and by so doing to cease from their plans, and to sin no further.
Commune with your own heart - Hebrew: “Speak with your own heart;” that is, consult your own “heart” on the subject, and be guided by the result of such a deliberation.
And be still - When you are thus quiet, reflect on your doings. For a most beautiful description of the effect of night and silence in recalling wicked men from their schemes, Job 33:14-17 For God speaks once, yea, twice, but not one takes notice. In a dream, a vision of the night, when deep sleep falls on men; while they slumber on the bed; then He opens the ear of men and seals their teaching, so that He may turn man from his act, that He might hide pride from man.
Psa 4:5 Offer the sacrifices of righteousness, and put your trust in the LORD.
Offer the sacrifices of righteousness - Offer righteous sacrifices; that is, sacrifices prompted by right motives, and in accordance with the prescriptions in the law of God. This appears to be addressed also to those who in Psa_4:2 are called “sons of men;” that is, those who were arrayed against the psalmist. Do not attempt to offer a sacrifice to God for prosperity in your present rebellious conduct. Such a sacrifice would be a sin. Turn to God from whom you have revolted; and offer to him a righteous sacrifice.
Psa 4:6 There be many that say, Who will shew us any good? LORD, lift thou up the light of thy countenance upon us.
There be many that say - Some have supposed that the allusion of the psalmist here is to his own followers, and that the reference is to their anxious fears in their misfortunes. The more probable interpretation, however, is that the allusion is to the general anxiety of mankind, as contrasted with the feelings and desires of the psalmist himself in reference to the manner in which the desire was to be gratified.
Who will show us any good? - The word “any” here is improperly supplied by the translators. The question is more emphatic as it is in the original - “Who will show us good?” That is, Where shall happiness be found? This is the “general” question asked by mankind. The “answer” to this question, of course, would be very various, and the psalmist evidently intends to place the answer which “he” would give in strong contrast with that which would be given by the mass of men. The psalmist says that he regards it as consisting in the favor and friendship of God.
Lord, lift thou up the light of thy countenance upon us - The phrase, “to lift up the light of the countenance” on one, is of frequent occurrence in the Scriptures, and is expressive of favor and friendship. Meaning his gracious presence, the manifestations of himself, the discoveries of his love, communion with him, the comforts of his Spirit, and the joys of his salvation; suggesting that in the enjoyment of these things lay their good and happiness, and their safety also; his face and favour, love and grace, being as a shield to encompass them, and as a banner over them. The language here is possibly derived from the benediction which the high priest was commanded to pronounce when he blessed the people of Israel Numbers 6:24-26 Jehovah bless you and keep you. Jehovah make His face shine upon you and be gracious to you. Jehovah lift up His face to you and give you peace.
Psa 4:7 Thou hast put gladness in my heart, more than in the time that their corn and their wine increased.
That their corn and their wine increased - The word rendered “corn” means grain in general; the word rendered “wine” means properly “new wine.” The reference here is probably to the joy of harvest, when the fruits of the earth were gathered in, an occasion among the Hebrews, as it is among most people, of joy and rejoicing.
Psa 4:8 I will both lay me down in peace, and sleep: for thou, LORD, only makest me dwell in safety.
I will both lay me down in peace, and sleep - The word “both” here means “at the same time;” that is, I will alike be in peace, and I will lie down and will sleep; I will have a mind at peace (or, in tranquility) when I lie down, and will sleep calmly. This is said in view of his confidence in God, and of his belief that God would preserve him. This is the counterpart of what is said in Psa_3:5. There he says in the morning, that, though surrounded by fear, he “had” been permitted to lie calmly down and sleep; here he says, that, though he is surrounded by fear, he has such confidence in God, that he “will” give himself to quiet slumber.
Tuesday, February 13, 2007
Psalms 3
Psalm 3
This psalm purports in the title to be “A Psalm of David,” and is the first one to which a title indicating authorship, or the occasion on which a psalm was composed, is mentioned.
The psalm was written by David at the time when he fled from Absalom. Some of the Psalms bear the date of the time of the persecution under Saul, but only this and probably Psa_63:1-11 have that of Absalom. It was the opinion of the ancient rabbis that this psalm was actually composed when David, with naked feet, and with his head covered, ascended the Mount of Olives, as he fled from Jerusalem, 2Sa 15:3. When obliged to leave
The flight of David, which is supposed to be referred to here, is described in 2 Sam. 15–18. Absalom rebelled against his father; gathered together a great number of the disaffected in the kingdom; and under pretence of performing a vow which he had made, obtained permission to go to
Literary construct
The psalm is naturally and regularly divided into four strophes or parts, each one embracing two verses; and in three of them closed by the word Selah, indicating a pause either in the sense, in the melody, or in both.
I. The first is expressive of the anxiety of the psalmist from the fact that many enemies had risen up against him, Psa_3:1-2.
II. The second expresses his confidence in God in the midst of his troubles, Psa_3:3-4. III. The third refers to the fact that in his troubles he had been permitted to lie down calmly and to sleep, and to arise again in the morning. Psa_3:5-6.
IV. In the fourth part, the psalmist calls upon God to arise and save him for in other times he had smitten his enemies upon their cheek bone, and had broken the teeth of the ungodly, and salvation belonged only unto him, Psa_3:7-8.
The word Psalm, mizmor, comes from zamar, to cut or prune as trees are lopped of their superfluous branches; showing this to be a composition of even feet, in proper metre, formed for the modulation of the voice, to some tune or musical instrument, for the direction of the singers.
David was an eminent type (picture in someone’s life that foreshadows an event) of Christ. At this time David went over the brook Kidron, and to the mount of Olives; 2Samuel
Psa 3:1 A Psalm of David, when he fled from Absalom his son. LORD, how are they increased that trouble me! many are they that rise up against me.
Psa 3:2 Many there be which say of my soul, There is no help for him in God. Selah.
Psa 3:3 But thou, O LORD, art a shield for me; my glory, and the lifter up of mine head.
Psa 3:4 I cried unto the LORD with my voice, and he heard me out of his holy hill. Selah.
Psa 3:5 I laid me down and slept; I awaked; for the LORD sustained me.
Psa 3:8 Salvation belongeth unto the LORD: thy blessing is upon thy people. Selah.
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