Text -- Psalms 11:1 (NET)

Psalm 11

11:1 For the music director; by David. In the Lord I have taken shelter. How can you say to me, “Flee to a mountain like a bird!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Psa 11:1

Mine enemies.

JFB: Psa 11:1

On title, see Introduction. Alluding to some event in his history, as in 1Sa 23:13, the Psalmist avows his confidence in God, when admonished to flee from his raging persecutors, whose destruction of the usual foundations of safety rendered all his efforts useless. The grounds of his confidence are God's supreme dominion, His watchful care of His people, His hatred to the wicked and judgments on them, and His love for righteousness and the righteous. (Psa 11:1-7)

JFB: Psa 11:1

Me (Psa 3:2).

JFB: Psa 11:1

Literally, "flee ye"; that is, he and his companion.

JFB: Psa 11:1

Having as such no safety but in flight (compare 1Sa 26:20; Lam 3:52).

Clarke: Psa 11:1

In the Lord put I my trust: how say ye - Some of David’ s friends seem to have given him this advice when they saw Saul bent on his destruction: "Flee as a bird to your mountain;"you have not a moment to lose; your ruin is determined; escape for your life; get off as swiftly as possible to the hill-country, to some of those inaccessible fortresses best known to yourself; and hide yourself there from the cruelty of Saul. To which advice he answers, "In the Lord put I my trust,"shall I act as if I were conscious of evil, and that my wicked deeds were likely to be discovered? Or shall I act as one who believes he is forsaken of the protection of the Almighty? No: I put my trust in him, and I am sure I shall never be confounded.

Calvin: Psa 11:1

1.In Jehovah do I put my trust Almost all interpreters think that this is a complaint which David brings against his countrymen, that while seeking in every quarter for hiding-places, he could find nowhere even common humanity. And it is indeed true, that in the whole course of his wanderings, after betaking himself to flight to escape the cruelty of Saul, he could find no secure place of retreat, at least, none where he might continue for any length of time undisturbed. He might, therefore, justly complain of his own countrymen, in that none of them deigned to shelter him when he was a fugitive. But I think he has a respect to something higher. When all men were striving, as it were, with each other, to drive him to despair, he must, according to the weakness of the flesh, have been afflicted with great and almost overwhelming distress of mind; but fortified by faith, he confidently and steadfastly leaned on the promises of God, and was thus preserved from yielding to the temptations to which he was exposed. These spiritual conflicts, with which God exercised him in the midst of his extreme perils, he here recounts. Accordingly, as I have just now observed, the psalm should be divided into two parts. Before celebrating the righteousness of God, which he displays in the preservation of the godly, the Psalmist shows how he had encountered even death itself, and yet, through faith and an upright conscience, had obtained the victory. As all men advised him to leave his country, and retire into some place of exile, where he might be concealed, inasmuch as there remained for him no hope of life, unless he should relinquish the kingdom, which had been promised to him; in the beginning of the psalm, he opposes to this perverse advice the shield of his trust in God.

But before entering farther upon the subject, let us interpret the words. The word נוד , nud, which we have rendered to flee, is written in the plural number, and yet it is read in the singular; ²³⁸ but, in my opinion, this is a corrupt reading. As David tells us that this was said to himself only, the Jewish doctors, thinking the plural number unsuitable, have taken it upon them to read the word in the singular. Some of them, wishing to retain the literal sense as it is called, perplex themselves with the question, why it is said, Flee ye, rather than Flee thou; and, at length, they have recourse to a very meagre subtilty, as if those who counselled him to betake himself to flight addressed both his soul and his body. But it was unnecessary labor to put themselves to so much trouble in a matter where there is no difficulty; for it is certain that those who counselled David did not say that he alone should flee, but that he should flee, together with all his attendants, who were in the same danger with himself. Although, therefore, they addressed themselves especially to David, yet they included his companions, who had a common cause with him, and were exposed to the like danger. Expositors, also, differ in their interpretation of what follows. Many render it from your mountain, as if it were מהרכם , meharkem; and, according to them, there is a change of person, because those who spoke to him must have said, flee thou from Our mountain. But this is harsh and strained. Nor does it appear to me that they have any more reason on their side, when they say that Judea is here called mountain. Others think we should read הר כמו צפור , har kemo tsippor, ²³⁹ that is, into the mountain as a bird, without a pronoun. ²⁴⁰ But if we follow what I have said, it will agree very well with the scope of the passage to read thus, Flee ye into your mountain, for you are not permitted to dwell in your own country. I do not, however, think that any particular mountain is pointed out, but that David was sent away to the desert rocks wherever chance might lead him. Condemning those who gave him this advice, he declares that he depends upon the promise of God, and is not at all disposed thus to go away into exile. Such, then, was the condition of David, that, in his extreme necessity, all men repelled and chased him far away into desert places.

But as he seems to intimate that it would be a sign of distrust were he to place his safety in flight, it may be asked, whether or not it would have been lawful for him to flee; yea, we know that he was often forced to retire into exile, and driven about from place to place, and that he even sometimes hid himself in caves. I answer, it is true he was unsettled like a poor fearful bird, which leaps from branch to branch, ²⁴¹ and was compelled to seek for different bypaths, and to wander from place to place to avoid the snares of his enemies; yet still his faith continued so steadfast that he never alienated himself from the people of God. Others accounted him a lost man, and one whose affairs were in a hopeless condition, setting no more value upon him than if he had been a rotten limb, ²⁴² yet he never separated himself from the body of the Church. And certainly these words, Flee ye, tended only to make him yield to utter despair. But it would have been wrong for him to have yielded to these fears, and to have betaken himself to flight, as if uncertain of what would be the issue. He therefore says expressly, that this was spoken to his soul, meaning that his heart was deeply pierced by such an ignominious rejection, since he saw (as I have said) that it tended only to shake and to weaken his faith. In short, although he had always lived innocently, as it became a true servant of God, yet these malignant men would have doomed him to remain for ever in a state of exile from his native country. This verse teaches us, that however much the world may hate and persecute us, ²⁴³ we ought nevertheless to continue steadfast at our post, that we may not deprive ourselves of a right to lay claim to the promises of God, or that these may not slip away from us; and that, however much and however long we may be harassed, we ought always to continue firm and unwavering in the faith of our having the call of God.

TSK: Psa 11:1

am 2942, bc 1062

In the : Psa 7:1, Psa 9:10, Psa 16:1, Psa 25:2, Psa 31:14, Psa 56:11; 2Ch 14:11, 2Ch 16:8; Isa 26:3, Isa 26:4

how : 1Sa 19:11, 1Sa 20:38, 1Sa 21:10-12, 1Sa 22:3, 1Sa 23:14, 1Sa 27:1

Flee : Psa 55:6, Psa 55:7; Pro 6:5; Luk 13:31

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Psa 11:1

In the Lord put I my trust - This, in general, expresses the state of mind of the author - a state of feeling which runs through the entire psalm. It is designed to be an answer to the counsel which others had been giving him to escape, and it implies that he was determined at that time, and always, to put his trust in God. They advised him to flee. In the existing circumstances he felt that that would have implied a want of confidence in God. He determined, therefore, to maintain his present position, and to rely upon the interposition of God in due time.

How say ye to my soul - How say ye to "me"- the soul being put for the person himself. "Why"do you say this to me? how can you give me such counsel, as if I were to run away from danger, and to put no trust in God? He seems to have supposed that such an act of flight would have been construed by his enemies, and by the enemies of religion, as evidence that he had no faith or confidence in God. Such circumstances often occur in the world; and when that would be the "fair"and "natural"construction of one’ s conduct, the path of duty is plain. We are to remain where we are; we are boldly to face the danger, and commit the whole matter to God.

Flee as a bird to your mountain - This implies that it was supposed there was no longer any safety where he then was. The use of the plural number here - "Flee ye,"by a change not uncommon in the Hebrew writings - seems designed to refer to the whole class of persons in those circumstances. The mind turns from his own particular case to that of others in the same circumstances; and the language may be designed to imply that this was the usual counsel given to such persons; that, on the same principle on which they now advised flight in this particular case, they would also advise flight in all similar cases. That is, they would counsel persons to flee to a place of safety when they were in danger of their life from persecution. This is the common counsel of the world; this would be the ordinary teaching of human prudence. The mountains in Palestine were regarded as places of safety, and were the common refuge of those who were in danger. In their caves and fastnesses, and on their heights, those who were in danger found security, for they could there hide themselves, or could more easily defend themselves, than they could in the plains and in the vallies. Hence, they became the place of retreat for robbers and banditti, as well as for the persecuted. The allusion to the bird here does not imply that birds sought a refuge in the mountains, and that he was to resemble them in this respect; but the point of the comparison turns on the rapidity with which this refuge should be sought:"Fly to the mountains as swiftly as a bird flies from danger."Compare Mat 24:16; Jdg 6:2; Heb 11:38.

Poole: Psa 11:1

This Psalm seems to have been composed by David when he was persecuted by Saul, and forced to flee from place to place for safety.

David encourageth himself in God, Psa 11:1 , against the wicked designs of his enemies, Psa 11:2,3 . The providence and justice of God, Psa 11:4 , to the righteous and wicked, Psa 11:5-7 .

In the Lord i.e. in his faithfulness, who hath promised, and will, I doubt not, give me the kingdom.

How say ye? either,

1. Ye my friends; who through diffidence and despondency advised him to this course. Or,

2. Ye my enemies; who said it scoffingly and insultingly. How say ye ? With what face or reason can you say thus to him, who hath the Lord God Almighty for his refuge?

To my soul i.e. to me, as Psa 6:4 7:2 .

Flee as a bird suddenly and swiftly, and to some remote place, where thou mayst be out of Saul’ s reach. Feed not thyself with vain hopes of the kingdom, but consult for thy own safety, which thou canst not do without taking the wings of a dove , or some other bird, that thou mayst flee away out of the land, and be at rest , as thou sayest, Psa 55:6 . Or, Flee away, O thou bird , thou little silly bird, lest the royal eagle seize upon thee.

To your mountain i.e. to some of your mountains in Judah, and there hide thyself. But this was David’ s common practice; and therefore there was no need that any should advise him to it, or that he should reprove them for that advice. Or, from (which prefix is oft wanting, and to be understood, as Jos 10:13 2Sa 23:24 )

your mountain i.e. from the mountain or mountainous country of Judah , as it is called, Jos 20:7 ; the mountain being frequently put for a mountainous country, as Num 13:29 23:7 Jos 9:1 10:6,40 , and oft elsewhere. Or, from your mountains , in which thou and thy companions use to hide yourselves. Flee into some foreign land, where you may be safe. For this was the design of David’ s enemies, as he complains, 1Sa 26:19 ; and afterward, when David was under sore temptations, it was his practice once or twice.

PBC: Psa 11:1

[how say ye to my soul, Flee as a bird to your mountain ?]

A question to the counsellors, " how do you say, run from the danger?" I believe the counsel of David’s friends continues from that expression through the 3rd verse. {Ps 11:1-3} Then beginning with the 4th verse through the end of the Psalm we {Ps 11:4-7} have David’s response -the favor and providence of God protect.

Verse 3 {Ps 11:3} as well, reflects further the attitude of the counsellors, David’s friends, " if the foundations be destroyed, what can the righteous do?" There is a hint in this question especially read in this context of hopelessness that the whole foundations of our nation are crumbling- " David, you’re one man, you can’t do anything about it, you can’t change anything -don’t stay here and try to make a difference, go up there and protect yourself and save yourself safely from the danger you face here."

It’s a pathetic, hopeless situation -" go to the mountains David and hide out. You can’t do anything about it." What does David do? He starts the Psalm before he raises this scenario with an emphatic statement, " In God I put my trust!" " How can you in light of trusting God say, abandon your cause and go to the mountains and hide out?"

Haydock: Psa 11:1

The prophet calls for God's help against the wicked.

This corrupt generation; or, both in this world and in the next. Hebrew, "preserve them;" the just, or thy words. (Calmet) ---

"And thou wilt keep him." (Pagnin) ---

Protestants marginal note, i.e., "Every one of them." St. Jerome reads, "us." (Haydock)

Gill: Psa 11:1

In the Lord put I my trust,.... Not in himself, in his own heart, nor in his own righteousness and strength; nor in men, the greatest of men, the princes of the earth; nor in his armies, or any outward force; but in the Lord, as the God of providence and of grace; and in the Messiah, in his person and righteousness; so the Chaldee paraphrase renders it, "in the Word of the Lord do I hope": and the phrase denotes a continued exercise of faith in the Lord; that he was always looking to him, staying himself on him, and committing himself and all his concerns to him; for he does not say, I "have", or I "will", but I "do", put my trust in the Lord; at all times, even in the worst of times, and in the present one; wherefore he is displeased with his friends for endeavouring to intimidate him, persuading him to flee and provide for his safety, when he had betaken himself to the Lord, and was safe enough;

how say ye to my soul, flee as a bird to your mountain? they compare him to a little, fearful, trembling bird, wandering from its nest, moving through fear from place to place, whereas his heart was fixed, trusting in the Lord; and this gave him a disgust: they advise him to flee either "from" his mountain, so Kimchi and Ben Melech interpret it; that is, either from Judea, which was a mountainous country, especially some parts of it; or from Mount Zion, or rather from the mountain in the wilderness of Ziph, or the hill of Hachilah, where David sometimes was, 1Sa 23:14; or it may be rendered "to your mountain", as we, so the Targum; that is, to the said place or places where he had sometimes hid himself; and this they said to his "soul", which was very cutting and grieving to him; the word rendered "flee" in the "Cetib", or writing of the text, is נודו, in the plural, "flee ye"; but is pointed for, and in the "Keri", or marginal reading, is נודי, "flee thou"; the latter agrees with this being said to David's soul, the former with the phrase "your mountain", and both are to be taken into the sense of the words; not as if the one respected David's soul only, and the other both soul and body, as Kimchi and Ben Melech observe; but the one regards David's person, and the other his companions, or the people with him; and contains an advice, both to him and them, to flee for their safety; the reasons follow.

Commentary -- Verse Notes / Footnotes

NET Notes: Psa 11:1

¹ sn Psalm 11. The psalmist rejects the advice to flee from his dangerous enemies. Instead he affirms his confidence in God’s just character and calls down judgment on evildoers.

² tn The Hebrew perfect verbal form probably refers here to a completed action with continuing results.

³ tn The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

⁴ tc The MT is corrupt here. The Kethib (consonantal text) reads: “flee [masculine plural!] to your [masculine plural!] mountain, bird.” The Qere (marginal reading) has “flee” in a feminine singular form, agreeing grammatically with the addressee, the feminine noun “bird.” Rather than being a second masculine plural pronominal suffix, the ending כֶם- (-khem) attached to “mountain” is better interpreted as a second feminine singular pronominal suffix followed by an enclitic mem (ם). “Bird” may be taken as vocative (“O bird”) or as an adverbial accusative of manner (“like a bird”). Either way, the psalmist’s advisers compare him to a helpless bird whose only option in the face of danger is to fly away to an inaccessible place.

Geneva Bible: Psa 11:1

"To the chief Musician, [A Psalm] of David." In the LORD put I my trust: how say ye to my soul, ^{( a )} Flee [as] a bird to your mountain?

^{( a )} This is the wicked counsel of his enemies to him and his companions to drive him from the hope of God's promise.

Commentary -- Verse Range Notes

TSK Synopsis: Psa 11:1-7

1 David encourages himself in God against his enemies.

4 The providence and justice of God.

MHCC: Psa 11:1-7

Those that truly fear God and serve him, are welcome to put their trust in him. The psalmist, before he gives an account of his temptation to distrust God, records his resolution to trust in Him, as that by which he was resolved to live and die. The believer, though not terrified by his enemies, may be tempted, by the fears of his friends, to desert his post, or neglect his work. They perceive his danger, but not his security; they give him counsel that savours of worldly policy, rather than of heavenly wisdom. The principles of religion are the foundations on which the faith and hope of the righteous are built. We are concerned to hold these fast against all temptations to unbelief; for believers would be undone, if they had not God to go to, God to trust in, and future bliss to hope for. The prosperity of wicked people in their wicked, evil ways, and the straits and distresses which the best men are sometimes brought into, tried David's faith. We need not say, Who shall go up to heaven, to fetch us thence a God to trust in? The word is nigh us, and God in the word; his Spirit is in his saints, those living temples, and the Lord is that Spirit. This God governs the world. We may know what men seem to be, but God knows what they are, as the refiner knows the value of gold when he has tried it. God is said to try with his eyes, because he cannot err, or be imposed upon. If he afflicts good people, it is for their trial, therefore for their good. However persecutors and oppressors may prosper awhile, they will for ever perish. God is a holy God, and therefore hates them. He is a righteous Judge, and will therefore punish them. In what a horrible tempest are the wicked hurried away at death! Every man has the portion of his cup assigned him. Impenitent sinner, mark your doom! The last call to repentance is about to be addressed to you, judgement is at hand; through the gloomy shade of death you pass into the region of eternal wrath. Hasten then, O sinner, to the cross of Christ. How stands the case between God and our souls? Is Christ our hope, our consolation, our security? Then, not otherwise, will the soul be carried through all its difficulties and conflicts.

Matthew Henry: Psa 11:1-3

Here is, I. David's fixed resolution to make God his confidence: In the Lord put I my trust, Psa 11:1. Those that truly fear God and serve him are welcome to put their trust in him, and shall not be made ashamed of their doing so. And it is the character of the saints, who have taken God for their God, that they make him their hope. Even when they have other things to stay themselves upon, yet they do not, they dare not, stay upon them, but on God only. Gold is not their hope, nor are horses and chariots their confidence, but God only; and therefore, when second causes frown, yet their hopes do not fail them, because the first cause is still the same, is ever so. The psalmist, before he gives an account of the temptation he was in to distrust God, records his resolution to trust in him, as that which he was resolved to live and die by.

II. His resentment of a temptation to the contrary: " How say you to my soul, which has thus returned to God as its rest and reposes in him, Flee as a bird to your mountain, to be safe there out of the reach of the fowler?"This may be taken either,

1. As the serious advice of his timorous friends; so many understand it, and with great probability. Some that were hearty well-wishers to David, when they saw how much Saul was exasperated against him and how maliciously he sought his life, pressed him by all means to flee for the same to some place of shelter, and not to depend too much upon the anointing he had received, which, they thought, was more likely to occasion the loss of his head than to save it. That which grieved him in this motion was not that to flee now would savour of cowardice, and ill become a soldier, but that it would savour of unbelief and would ill become a saint who had so often said, In the Lord put I my trust. Taking it thus, the two following verses contain the reason with which these faint-hearted friends of David backed this advice. They would have him flee, (1.) Because he could not be safe where he was, Psa 11:2. "Observe,"say they, "how the wicked bend their bow; Saul and his instruments aim at thy life, and the uprightness of thy heart will not be thy security."See what an enmity there is in the wicked against the upright, in the seed of the serpent against the seed of the woman; what pains they take, what preparations they make, to do them a mischief: They privily shoot at them, or, in darkness, that they may not see the evil designed, to avoid it, nor others, to prevent it, no, nor God himself, to punish it. (2.) Because he could be no longer useful where he was. "For,"say they, " if the foundations be destroyed "(as they were by Saul's mal-administration), "if the civil state and government be unhinged and all out of course"(Psa 75:3, Psa 82:5), "what canst thou do with thy righteousness to redress the grievances? Alas! it is to no purpose to attempt the saving of a kingdom so wretchedly shattered; whatever the righteous can do signifies nothing." Abi in cellam, et dic, Miserere mei, Domine - Away to thy cell, and there cry, Pity me, O Lord! Many are hindered from doing the service they might do to the public, in difficult times, by a despair of success.

2. It may be taken as a taunt wherewith his enemies bantered him, upbraiding him with the professions he used to make of confidence in God, and scornfully bidding him try what stead that would stand him in now. "You say, God is your mountain; flee to him now, and see what the better you will be."Thus they endeavoured to shame the counsel of the poor, saying, There is no help for them in God, Psa 14:6; Psa 3:2. The confidence and comfort which the saints have in God, when all the hopes and joys in the creature fail them, are a riddle to a carnal world and are ridiculed accordingly. Taking it thus, the two following verses are David's answer to this sarcasm, in which, (1.) He complains of the malice of those who did thus abuse him (Psa 11:2): They bend their bow and make ready their arrows; and we are told (Psa 64:3) what their arrows are, even bitter words, such words as these, by which they endeavour to discourage hope in God, which David felt as a sword in his bones. (2.) He resists the temptation with a gracious abhorrence, Psa 11:3. He looks upon this suggestion as striking at the foundations which every Israelite builds upon: "If you destroy the foundations, if you take good people off from their hope in God, if you can persuade them that their religion is a cheat and a jest and can banter them out of that, you ruin them, and break their hearts indeed, and make them of all men the most miserable."The principles of religion are the foundations on which the faith and hope of the righteous are built. These we are concerned, in interest as well as duty, to hold fast against all temptations to infidelity; for, if these be destroyed, if we let these go, What can the righteous do? Good people would be undone if they had not a God to go to, a God to trust to, and a future bliss to hope for.

Keil-Delitzsch: Psa 11:1-3

David rejects the advice of his friends to save his life by flight. Hidden in Jahve (Psa 16:1; Psa 36:8) he needs no other refuge. However well-meant and well-grounded the advice, he considers it too full of fear and is himself too confident in God, to follow it. David also introduces his friends as speaking in other passages in the Psalms belonging to the period of the Absolom persecution, Psa 3:3; Psa 4:7. Their want of courage, which he afterwards had to reprove and endeavour to restore, showed itself even before the storm had burst, as we see here. With the words "how can you say"he rejects their proposal as unreasonable, and turns it as a reproach against them. If the Chethîb , נוּדוּ , is adopted, then those who are well-disposed, say to David, including with him his nearest subjects who are faithful to him: retreat to your mountain, (ye) birds ( צפּור collective as in Psa 8:9; Psa 148:10); or, since this address sounds too derisive to be appropriate to the lips of those who are supposed to be speaking here: like birds ( comparatio decurtata as in Psa 22:14; Psa 58:9; Psa 24:5; Psa 21:8). הרכס which seems more natural in connection with the vocative rendering of צפור (cf. Isa 18:6 with Eze 39:4) may also be explained, with the comparative rendering, without any need for the conjecture הר כמו צפור (cf. Deu 33:19), as a retrospective glance at the time of the persecution under Saul: to the mountains, which formerly so effectually protected you (cf. 1Sa 26:20; 1Sa 23:14). But the Kerî , which is followed by the ancient versions, exchanges נודו for גוּדי , cf שׁחי Isa 51:23. Even reading it thus we should not take צפור , which certainly is epicoene, as vocative: flee to your mountain, O bird (Hitz.); and for this reason, that this form of address is not appropriate to the idea of those who profer their counsel. But we should take it as an equation instead of a comparison: fly to your mountain (which gave you shelter formerly), a bird, i.e., after the manner of a bird that flies away to its mountain home when it is chased in the plain. But this Kerî appears to be a needless correction, which removes the difficulty of נודו coming after לנפשׁי , by putting another in the place of this synallage numeri .

(Note: According to the above rendering: "Flee ye to your mountain, a bird"it would require to be accented נודו הרכם צפוז (as a transformation from נודו הרכם צפור vid., Baer's Accentssystem XVIII. 2). The interpunction as we have it, נודו הרכם צפור , harmonises with the interpretation of Varenius as of Löb Spira ( Pentateuch-Comm. 1815): Fugite (o socii Davidis), mons vester (h. e. praesidium vestrum, Psa 30:8, cui innitimini) est avis errans.)

In Psa 11:2 the faint-hearted ones give as the ground of their advice, the fearful peril which threatens from the side of crafty and malicious foes. As הנּה implies, this danger is imminent. The perfect overrides the future: they are not only already in the act of bending the bow, they have made ready their arrow, i.e., their deadly weapon, upon the string ( יתר = מיתר , Psa 21:13, Arab. watar , from יתר , wata ra , to stretch tight, extend, so that the thing is continued in one straight line) and even taken aim, in order to discharge it ( ירה with ל of the aim, as in Psa 54:5, with acc . of the object) in the dark (i.e., secretly, like an assassin) at the upright (those who by their character are opposed to them). In Psa 11:3 the faint-hearted still further support their advice from the present total subversion of justice. השּׁתות are either the highest ranks, who support the edifice of the state, according to Isa 19:10, or, according to Psa 82:5, Eze 30:4, the foundations of the state, upon whom the existence and well-being of the land depends. We prefer the latter, since the king and those who are loyal to him, who are associated in thought with צדּיק , are compared to the שׁתות . The construction of the clause beginning with כּי is like Job 38:41. The fut . has a present signification. The perf . in the principal clause, as it frequently does elsewhere (e.g., Psa 39:8; Psa 60:11; Gen 21:7; Num 23:10; Job 12:9; 2Ki 20:9) in interrogative sentences, corresponds to the Latin conjunctive (here quid fecerit ), and is to be expressed in English by the auxiliary verbs: when the bases of the state are shattered, what can the righteous do? he can do nothing. And all counter-effort is so useless that it is well to be as far from danger as possible.

Constable: Psa 11:1-7

Psalm 11

David appears to have been fleeing from an enemy when he wrote this psalm, but we do not know the exact background incident. He expressed confidence that even though lawful authority might perish the godly can trust in the Lord to punish the wicked and deliver the righteous.

Constable: Psa 11:1-3

1. Counsel of despair 11:1-3

11:1 As a principle of life David sought refuge from his enemies in the Lord, his stronghold. Consequently when his counselors urged him to run and hide in a physical stronghold, he refused to do so (cf. Matt. 16:22; Acts 21:12). He regarded Yahweh a much more secure refuge than any fortress.

11:2 The wicked were attacking the upright and David in particular. He was the target of their deadly missiles. They may have been shooting at him or he may have been under verbal attack.

11:3 David's faint-hearted counselors evidently felt the very foundations of their nation where in danger of being destroyed, namely the Mosaic Law and the institutions of Judaism. They felt distressed to the point of distraction over this possibility. Many faint-hearted people behave similarly today when they see foundational elements of their society under attack.

Introduction / Outline

JFB: Psalms (Book Introduction)

The Hebrew title of this book is Tehilim ("praises" or "hymns"), for a leading feature in its contents is praise, though the word occurs in the title of only one Psalm (the hundred forty-fifth). The Greek title (in the Septuagint, a translation made two hundred years before Christ) is psalmoi, whence our word "Psalms." This corresponds to the Hebrew word mizmoi by which sixty-five Psalms are designated in their inscriptions, and which the Syriac, a language like the Hebrew, uses for the whole book. It means, as does also the Greek name, an ode, or song, whose singing is accompanied by an instrument, particularly the harp (compare 1Ch 16:4-8; 2Ch 5:12-13). To some Psalms, the Hebrew word (shir) "a song," is prefixed. Paul seems to allude to all these terms in Eph 5:19, "singing . . . in psalms, hymns, and spiritual songs."

TITLES.--To more than a hundred Psalms are prefixed inscriptions, which give one or more (and in one case, [Psalm 60], all) of these particulars: the direction to the musician, the name of the author or the instrument, the style of the music or of the poetry, the subject or occasion. The authority of these inscriptions has been disputed by some writers. They say that the earliest translators, as the Greek and Syriac, evince a disregard for their authority, by variations from a proper translation of some, altering others, and, in several instances, supplying titles to Psalms which, in Hebrew, had none. It is also alleged that the subject of a Psalm, as given in the title, is often inconsistent with its contents. But those translators have also varied from a right translation of many passages in the Bible, which all agree to be of good authority; and the alleged inconsistency may be shown, on more accurate investigation, not to exist. The admitted antiquity of these inscriptions, on the other hand, and even their obscurity, raise a presumption in their favor, while such prefaces to a composition accord with the usages of that age and part of the world (compare Isa 38:9).

"The Chief Musician" was the superintendent of the music (compare "to oversee," 1Ch 15:21, Margin). "To" prefixed to this, means, "pertaining to" in his official character. This inscription is found in fifty-three Psalms and is attached to Habakkuk's prayer (Hab. 3:1-19). The same Hebrew preposition is prefixed to the name of the author and translated "of," as "a Psalm of David," "of Asaph," except that to "the sons of Korah," it is translated "for," which is evidently wrong, as the usual direction, "to the chief musician," is given, and no other authorship intimated. On the apparent exception to this last remark, see below, and see on Psa 88:1, title. The explanations of other particulars in the titles will be given as they occur.

AUTHORS.--This book is often called "The Psalms of David," he being the only author mentioned in the New Testament (Luk 20:42) and his name appearing in more titles than that of any other writer. Besides about one-half of the Psalms in which it thus appears, Psalms 2 and 95 are ascribed to him (Act 4:25 and Heb 4:7). He was probably the author of many others which appear without a name. He used great efforts to beautify the worship of the sanctuary. Among the two hundred eighty-eight Levites he appointed for singing and performing instrumental music, we find mentioned the "sons of Korah" (1Ch 9:19); including Heman (1Ch 6:33-38); and also Asaph (1Ch 6:39-44); and Ethan (1Ch 15:17-19). God was doubtless pleased to endow these men with the inspiration of His Spirit, so that they used those poetic talents which their connection with the kindred art of music had led them to cultivate, in the production of compositions like those of their king and patron. To Asaph are ascribed twelve Psalms; to the sons of Korah, eleven, including the eighty-eighth, which is also ascribed to Heman, that being the only instance in which the name of the "son" (or descendant) is mentioned; and to Ethan, one. Solomon's name appears before the seventy-second and hundred twenty-seventh; and that of Moses before the ninetieth. Special questions respecting authorship will be explained as they arise.

CONTENTS.--As the book contains one hundred fifty independent compositions, it is not susceptible of any logical analysis. The Jews having divided it into five books, corresponding to the Five Books of Moses (First, Psalms 1-42; Second, Psalms 43-72; Third, Psalms 73-89; Fourth, Psalms 90-106; Fifth, Psalms 107-150), many attempts have been made to discover, in this division, some critical or practical value, but in vain. Sundry efforts have been made to classify the Psalms by subject. Angus' Bible Hand Book is perhaps the most useful, and is appended.

Still the Psalms have a form and character peculiar to themselves; and with individual diversities of style and subject, they all assimilate to that form, and together constitute a consistent system of moral truth. They are all poetical, and of that peculiar parallelism (see Introduction to the Poetical Books,) which distinguished Hebrew poetry. They are all lyrical, or songs adapted to musical instruments, and all religious lyrics, or such as were designed to be used in the sanctuary worship.

The distinguishing feature of the Psalms is their devotional character. Whether their matter be didactic, historical, prophetical, or practical, it is made the ground or subject of prayer, or praise, or both. The doctrines of theology and precepts of pure morality are here inculcated. God's nature, attributes, perfections, and works of creation, providence, and grace, are unfolded. In the sublimest conceptions of the most exalted verse, His glorious supremacy over the principalities of heaven, earth, and hell, and His holy, wise, and powerful control of all material and immaterial agencies, are celebrated. The great covenant of grace resting on the fundamental promise of a Redeemer, both alike the provisions of God's exhaustless mercy, is set forth in respect of the doctrines of regeneration by the Spirit, forgiveness of sins, repentance toward God, and faith toward Jesus Christ, while its glorious results, involving the salvation of men "from the ends of the earth" [Act 13:47], are proclaimed in believing, prophetic prayer and thankful praise. The personal history of the authors, and especially David's in its spiritual aspects, is that of God's people generally. Christian biography is edifying only as it is truth illustrated in experience, such as God's Word and Spirit produce. It may be factitious in origin and of doubtful authenticity. But here the experience of the truly pious is detailed, under divine influence, and "in words which the Holy Ghost" taught [1Co 2:13]. The whole inner life of the pious man is laid open, and Christians of all ages have here the temptations, conflicts, perplexities, doubts, fears, penitent moanings, and overwhelming griefs on the one hand, and the joy and hope of pardoning mercy, the victory over the seductions of false-hearted flatterers, and deliverance from the power of Satan on the other, with which to compare their own spiritual exercises. Here, too, are the fruits of that sovereign mercy, so often sought in earnest prayer, and when found, so often sung in rapturous joy, exhibited by patience in adversity, moderation in prosperity, zeal for God's glory, love for man, justice to the oppressed, holy contempt for the proud, magnanimity towards enemies, faithfulness towards friends, delight in the prosperity of Zion, and believing prayer for her enlargement and perpetuity.

The historical summaries of the Psalms are richly instructive. God's choice of the patriarchs, the sufferings of the Israelites in Egypt, their exodus, temptations of God, rebellions and calamities in the wilderness, settlement in Canaan, backslidings and reformations, furnish illustrations of God's providential government of His people, individually and collectively, tending to exalt His adorable grace and abase human pride. But the promises and prophecies connected with these summaries, and elsewhere presented in the Psalms, have a far wider reach, exhibiting the relations of the book to the great theme of promise and prophecy:

THE MESSIAH AND HIS KINGDOM.--David was God's chosen servant to rule His people, as the head at once of the State and the Church, the lineal ancestor, "according to the flesh" [Act 2:30; Rom 1:3], of His adorable Son, and His type, in His official relations, both in suffering and in triumph. Generally, David's trials by the ungodly depicted the trials of Christ, and his final success the success of Christ's kingdom. Typically, he uses language describing his feelings, which only finds its full meaning in the feelings of Christ. As such it is quoted and applied in the New Testament. And further, in view of the great promise (2Sa 7:12-16) to him and his seed, to which such frequent reference is made in the Psalms, David was inspired to know, that though his earthly kingdom should perish, his spiritual would ever endure, in the power, beneficence, and glory of Christ's. In repeating and amplifying that promise, he speaks not only as a type, but "being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne," he "foretold the sufferings of Christ and the glory that should follow. His incarnation, humiliating sorrows, persecution, and cruel death are disclosed in the plaintive cries of a despairing sufferer; and His resurrection and ascension, His eternal priesthood, His royal dignity, His prophetical office, the purchase and bestowal of the gifts of the Spirit, the conversion of the nations, the establishment, increase, and perpetuity of the Church, the end of time, and the blessedness of the righteous who acknowledge, and the ruin of the wicked who reject this King in Zion, are predicted in the language of assured confidence and joy." While these great themes have supplied the people of God with a popular theology and a guide in religious experience and Christian morality, clothed in the language of devotion, they have provided an inspired liturgy in which the pious, of all creeds and sects, have, for nearly three thousand years, poured out their prayers and praises. The pious Jew, before the coming of Christ, mourned over the adversity, or celebrated the future glories, of Zion, in the words of her ancient king. Our Saviour, with His disciples, sang one of these hymns on the night on which He was betrayed [Mat 26:30]; He took from one the words in which He uttered the dreadful sorrows of His soul [Mat 27:46], and died with those of another on His lips [Luk 23:46]. Paul and Silas in the dungeon [Act 16:25], primitive Christians in their covert places of worship, or the costly churches of a later day, and the scattered and feeble Christian flocks in the prevalence of darkness and error through the Middle Ages, fed their faith and warmed their love with these consoling songs. Now, throughout the Christian world, in untold forms of version, paraphrase, and imitation, by Papists and Protestants, Prelatists and Presbyterians, Independents, Baptists, Methodists--men of all lands and all creeds, in public and private worship, God is still adored in the sentiments expressed in these venerable Psalms. From the tone of sorrow and suffering which pervade their earlier portions we are gradually borne on amid alternate conflicts and triumphs, mournful complaints and awakening confidence; as we approach the close the tones of sorrow grow feebler, and those of praise wax louder and stronger--till, in the exulting strains of the last Psalm, the chorus of earth mingles with the hallelujahs of the multitude, which no man can number, in the sanctuary above.

JFB: Psalms (Outline)

• ALEPH. (Psa 119:1-8). This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, Psa 119:132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." (Psa. 119:1-176)
• BETH. (Psa 119:9-16). The whole verse may be read as a question; for,
• GIMEL. (Psa 119:17-24). Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.
• DALETH. (Psa 119:25-32). Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.
• HE. (Psa 119:33-40). To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.
• VAU. (Psa 119:41-48). The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.
• ZAIN. (Psa 119:49-56). Resting on the promises consoles under affliction and the tauntings of the insolent.
• CHETH. (Psa 119:57-64). Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Num 18:20; Psa 16:5; Lam 3:24).
• TETH. (Psa 119:65-72). The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.
• JOD. (Psa 119:73-80). As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (Deu 32:6).
• CAPH. (Psa 119:81-88). In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; Psa 84:2).
• LAMED. (Psa 119:89-96). In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2).
• MEM. (Psa 119:97-104). This characteristic love for God's law (compare Psa 1:2) ensures increase.
• NUN. (Psa 119:105-112). Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Rev 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.
• SAMECH. (Psa 119:113-120).
• AIN. (Psa 119:121-128). On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.
• PE. (Psa 119:129-136).
• TZADDI. (Psa 119:137-144). God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.
• KOPH. (Psa 119:145-152). An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.
• RESH. (Psa 119:153-160). Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; Psa 43:1; Psa 69:18).
• SCHIN. (Psa 119:161-168). (Compare Psa 119:46, Psa 119:86).
• TAU. (Psa 119:169-176). The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; Psa 17:1).
• LIVING VOICES SHALL TAKE UP THE FAILING SOUNDS OF DEAD INSTRUMENTS, AND AS THEY CEASE ON EARTH, THOSE OF INTELLIGENT RANSOMED SPIRITS AND HOLY ANGELS, AS WITH THE SOUND OF MIGHTY THUNDERS, WILL PROLONG ETERNALLY THE PRAISE, SAYING: "ALLELUIA! SALVATION, AND GLORY, AND HONOR, AND POWER, UNTO THE LORD OUR GOD;" "ALLELUIA! FOR THE LORD GOD OMNIPOTENT REIGNETH." AMEN!.

TSK: Psalms (Book Introduction)

The Psalms have been the general song of the universal Church; and in their praise, all the Fathers have been unanimously eloquent. Men of all nations find in these compositions a language at once suitable to their feelings, and expressive of their highest joys and deepest sorrows, as well as of all the endlessly varied wishes and desires of their hearts. Whether the pious believer is disposed to indulge the exalted sentiments of praise and thanksgiving towards the ALMIGHTY FATHER of his being; to pour out his soul in penitence or prayer; to bewail, with tears of contrition, past offences; to magnify the goodness and mercy of GOD; to dwell with ecstacy on the divine attributes of wisdom and omnipotence; or to rejoice in the coming of the MESSIAH, the Psalms afford him the most perfect models for expressing all his feelings.

TSK: Psalms 11 (Chapter Introduction)

Overview

Psa 11:1, David encourages himself in God against his enemies; Psa 11:4, The providence and justice of God.

Poole: Psalms (Book Introduction)

OF PSALMS

THE ARGUMENT

The divine authority of this Book of PSALMS is so certain and evident, that it was never questioned in the church; which being fixed, it is of small moment that the penman of some of them is not now known; nor doth this any more lessen its authority, than it invalidates the decree of a prince, or an act of parliament, that it is not certain by whose pen it was drawn up. Most of them were composed by David, as is evident, both from the title of them, and from the express testimony of the New Testament concerning some of them; and that by the inspiration of God’ s Spirit, as appears both from the Divine matter and frame of them, and from 2Sa 23:1 Mat 22:43 Act 1:16 2:25 . But some of them were composed by other persons; by Moses, as Ps 90 , by Heman, and Ethan, and Asaph, as the title of the Psalms show; and by others after their times, whose names are not mentioned, as is manifest from Ps 126 Ps 127 . It is apparent that the Psalms were not written in the order in which they now lie; and they were put into this order either by Ezra, as the Hebrew doctors affirm, or by some other holy prophet or prophets. It is sufficient for us that the whole book is owned as canonical by our blessed Saviour, Luk 24:44 .

PSALM 1

MHCC: Psalms (Book Introduction)

David was the penman of most of the psalms, but some evidently were composed by other writers, and the writers of some are doubtful. But all were written by the inspiration of the Holy Ghost; and no part of the Old Testament is more frequently quoted or referred to in the New. Every psalm either points directly to Christ, in his person, his character, and offices; or may lead the believer's thoughts to Him. And the psalms are the language of the believer's heart, whether mourning for sin, thirsting after God, or rejoicing in Him. Whether burdened with affliction, struggling with temptation, or triumphing in the hope or enjoyment of deliverance; whether admiring the Divine perfections, thanking God for his mercies, mediating on his truths, or delighting in his service; they form a Divinely appointed standard of experience, by which we may judge ourselves. Their value, in this view, is very great, and the use of them will increase with the growth of the power of true religion in the heart. By the psalmist's expressions, the Spirit helps us to pray. If we make the psalms familiar to us, whatever we have to ask at the throne of grace, by way of confession, petition, or thanksgiving, we may be assisted from thence. Whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may here find words to clothe it; sound speech which cannot be condemned. In the language of this Divine book, the prayers and praises of the church have been offered up to the throne of grace from age to age.

MHCC: Psalms 11 (Chapter Introduction)

David's struggle with, and triumph over a strong temptation to distrust God, and betake himself to indirect means for his own safety, in a time of danger.

Matthew Henry: Psalms (Book Introduction)

An Exposition, with Practical Observations, of The Book of Psalms

We have now before us one of the choicest and most excellent parts of all the Old Testament; nay, so much is there in it of Christ and his gospel, as well as of God and his law, that it had been called the abstract, or summary, of both Testaments. The History of Israel, which we were long upon, let us to camps and council-boards, and there entertained and instructed us in the knowledge of God. The book of Job brought us into the schools, and treated us with profitable disputations concerning God and his providence. But this book brings us into the sanctuary, draws us off from converse with men, with the politicians, philosophers, or disputers of this world, and directs us into communion with God, by solacing and reposing our souls in him, lifting up and letting out our hearts towards him. Thus may we be in the mount with God; and we understand not our interests if we say not, It is good to be here. Let us consider,

I. The title of this book. It is called, 1. The Psalms; under that title it is referred to, Luk 24:44. The Hebrew calls it Tehillim , which properly signifies Psalms of praise, because many of them are such; but Psalms is a more general word, meaning all metrical compositions fitted to be sung, which may as well be historical, doctrinal, or supplicatory, as laudatory. Though singing be properly the voice of joy, yet the intention of songs is of a much greater latitude, to assist the memory, and both to express and to excite all the other affections as well as this of joy. The priests had a mournful muse as well as joyful ones; and the divine institution of singing psalms is thus largely intended; for we are directed not only to praise God, but to teach and admonish ourselves and one another in psalms, and hymns, and spiritual songs, Col 3:16. 2. It is called the Book of Psalms; so it is quoted by St. Peter, Act 1:20. It is a collection of psalms, of all the psalms that were divinely inspired, which, though composed at several times and upon several occasions, are here put together without any reference to or dependence upon one another; thus they were preserved from being scattered and lost, and were in so much greater readiness for the service of the church. See what a good master we serve, and what pleasantness there is in wisdom's ways, when we are not only commanded to sing at our work, and have cause enough given us to do so, but have words also put in our mouths and songs prepared to our hands.

II. The author of this book. It is, no doubt, derived originally from the blessed Spirit. They are spiritual songs, words which the Holy Ghost taught. The penman of most of them was David the son of Jesse, who is therefore called the sweet psalmist of Israel, 2Sa 23:1. Some that have not his name in their titles yet are expressly ascribed to him elsewhere, as Psa 2:1-12 (Act 4:25) and Psa 96:1-13 and 105 (1 Chr. 16). One psalm is expressly said to be the prayer of Moses (Ps. 90); and that some of the psalms were penned by Asaph is intimated, 2Ch 29:30, where they are said to praise the Lord in the words of David and Asaph , who is there called a seer or prophet. Some of the psalms seem to have been penned long after, as Psa 137:1-9, at the time of the captivity in Babylon; but the far greater part of them were certainly penned by David himself, whose genius lay towards poetry and music, and who was raised up, qualified, and animated, for the establishing of the ordinance of singing psalms in the church of God, as Moses and Aaron were, in their day, for the settling of the ordinances of sacrifice; theirs is superseded, but his remains, and will to the end of time, when it shall be swallowed up in the songs of eternity. Herein David was a type of Christ, who descended from him, not from Moses, because he came to take away sacrifice (the family of Moses was soon lost and extinct), but to establish and perpetuate joy and praise; for of the family of David in Christ there shall be no end.

III. The scope of it. It is manifestly intended, 1. To assist the exercises of natural religion, and to kindle in the souls of men those devout affections which we owe to God as our Creator, owner, ruler, and benefactor. The book of Job helps to prove our first principles of the divine perfections and providence; but this helps to improve them in prayers and praises, and professions of desire towards him, dependence on him, and an entire devotedness and resignation to him. Other parts of scripture show that God is infinitely above man, and his sovereign Lord; but this shows us that he may, notwithstanding, be conversed with by us sinful worms of the earth; and there are ways in which, if it be not our own fault, we may keep up communion with him in all the various conditions of human life. 2. To advance the excellencies of revealed religion, and in the most pleasing powerful manner to recommend it to the world. There is indeed little or nothing of the ceremonial law in all the book of Psalms. Though sacrifice and offering were yet to continue many ages, yet they are here represented as things which God did not desire (Psa 40:6, Psa 51:16), as things comparatively little, and which in time were to vanish away. But the word and law of God, those parts of it which are moral and of perpetual obligation are here all along magnified and made honourable, nowhere more. And Christ, the crown and centre of revealed religion, the foundation, corner, and top-stone, of that blessed building, is here clearly spoken of in type and prophecy, his sufferings and the glory that should follow, and the kingdom that he should set up in the world, in which God's covenant with David, concerning his kingdom, was to have its accomplishment. What a high value does this book put upon the word of God, his statutes and judgments, his covenant and the great and precious promises of it; and how does it recommend them to us as our guide and stay, and our heritage for ever!

IV. The use of it. All scripture, being given by inspiration of God, is profitable to convey divine light into our understandings; but this book is of singular use with that to convey divine life and power, and a holy warmth, into our affections. There is no one book of scripture that is more helpful to the devotions of the saints than this, and it has been so in all ages of the church, ever since it was written and the several parts of it were delivered to the chief musician for the service of the church. 1. It is of use to be sung. Further than David's psalms we may go, but we need not, for hymns and spiritual songs. What the rules of the Hebrew metre were even the learned are not certain. But these psalms ought to be rendered according to the metre of every language, at least so as that they may be sung for the edification of the church. And methinks it is a great comfort to us, when we are singing David's psalms, that we are offering the very same praises to God that were offered to him in the days of David and the other godly kings of Judah. So rich, so well made, are these divine poems, that they can never be exhausted, can never be worn thread-bare. 2. It is of use to be read and opened by the ministers of Christ, as containing great and excellent truths, and rules concerning good and evil. Our Lord Jesus expounded the psalms to his disciples, the gospel psalms, and opened their understandings (for he had the key of David) to understand them, Luk 24:44. 3. It is of use to be read and meditated upon by all good people. It is a full fountain, out of which we may all be drawing water with joy. (1.) The Psalmist's experiences are of great use for our direction, caution, and encouragement. In telling us, as he often does, what passed between God and his soul, he lets us know what we may expect from God, and what he will expect, and require, and graciously accept, from us. David was a man after God's own heart, and therefore those who find themselves in some measure according to his heart have reason to hope that they are renewed by the grace of God, after the image of God, and many have much comfort in the testimony of their consciences for them that they can heartily say Amen to David's prayers and praises. (2.) Even the Psalmist's expressions too are of great use; and by them the Spirit helps our praying infirmities, because we know not what to pray for as we ought. In all our approaches to God, as well as in our first returns to God, we are directed to take with us words (Hos 14:2), these word, words which the Holy Ghost teaches. If we make David's psalms familiar to us, as we ought to do, whatever errand we have at the throne of grace, by way of confession, petition, or thanksgiving, we may thence be assisted in the delivery of it; whatever devout affection is working in us, holy desire or hope, sorrow or joy, we may there find apt words wherewith to clothe it, sound speech which cannot be condemned. It will be good to collect the most proper and lively expressions of devotion which we find here, and to methodize them, and reduce them to the several heads of prayer, that they may be the more ready to us. Or we may take sometimes one choice psalm and sometimes another, and pray it over, that is, enlarge upon each verse in our own thoughts, and offer up our meditations to God as they arise from the expressions we find there. The learned Dr. Hammond, in his preface to his paraphrase on the Psalms (sect. 29), says, " That going over a few psalms with these interpunctions of mental devotion, suggested, animated, and maintained, by the native life and vigour which is in the psalms, is much to be preferred before the saying over the whole Psalter, since nothing is more fit to be averted in religious offices than their degenerating into heartless dispirited recitations." If, as St. Austin advises, we form our spirit by the affection of the psalm, we may then be sure of acceptance with God in using the language of it. Nor is it only our devotion, and the affections of our mind, that the book of Psalms assists, teaching us how to offer praise so as to glorify God, but, it is also a directory to the actions of our lives, and teaches us how to order our conversation aright, so as that, in the end, we may see the salvation of God, Psa 50:23. The Psalms were thus serviceable to the Old Testament church, but to us Christians they may be of more use than they could be to those who lived before the coming of Christ; for, as Moses's sacrifices, so David's songs, are expounded and made more intelligible by the gospel of Christ, which lets us within the veil; so that if to David's prayers and praises we all St. Paul's prayers in his epistles, and the new songs in the Revelation, we shall be thoroughly furnished for this good work; for the scripture, perfected, makes the man of God perfect.

As to the division of this book, we need not be solicitous; there is no connexion (or very seldom) between one psalm and another, nor any reason discernable for the placing of them in the order wherein we here find them; but it seems to be ancient, for that which is now the second psalm was so in the apostles' time, Act 13:33. The vulgar Latin joins the 9th and 10th together; all popish authors quote by that, so that, thenceforward, throughout the book, their number is one short of ours; our 11 is their 10, our 119 is their 118. But they divide the 147th into two, and so make up the number of 150. Some have endeavoured to reduce the psalms to proper heads, according to the matter of them, but there is often such a variety of matter in one and the same psalm that this cannot be done with any certainty. But the seven penitential Psalms have been in a particular manner singled out by the devotions of many. They are reckoned to be Psa 6:1-10, Psa 32:1-11, 38, 51,102, Psa 130:1-8, and Psa 143:1-12. The Psalms were divided into five books, each concluding with Amen, Amen, or Hallelujah; the first ending with Psa 41:1-13, the second with Ps. 72, the third with Ps. 89, the fourth with Ps. 106, the fifth with Psa 150:1-6. Others divide them into three fifties; others into sixty parts, two for every day of the month, one for the morning, the other for the evening. Let good Christians divide them for themselves, so as may best increase their acquaintance with them, that they may have them at hand upon all occasions and may sing them in the spirit and with the understanding.

Matthew Henry: Psalms 11 (Chapter Introduction)

In this psalm we have David's struggle with and triumph over a strong temptation to distrust God and betake himself to indirect means for his own safety in a time of danger. It is supposed to have been penned when he began to feel the resentments of Saul's envy, and had had the javelin thrown at him once and again. He was then advised to run his country. " No," says he, " I trust in God, and therefore will keep my ground." Observe, I. How he represents the temptation, and perhaps parleys with it, (Psa 11:1-3). II. How he answers it, and puts it to silence with the consideration of God's dominion and providence (Psa 11:4), his favour to the righteous, and the wrath which the wicked are reserved for (Psa 11:5-7). In times of public fear, when the insults of the church's enemies are daring and threatening, it will be profitable to meditate on this psalm.

To the chief musician. A psalm of David.

Constable: Psalms (Book Introduction)

Introduction

Title

The title of this book in the Hebrew Bible is Tehillim, which means "praise songs." The title adopted by the Septuagint translators for their Greek version was Psalmoi meaning "songs to the accompaniment of a stringed instrument." This Greek word comes from the Hebrew word mizmor that occurs in the titles of 57 of the psalms. In time the Greek word psalmoi came to mean "songs of praise" without reference to stringed accompaniment. The English translators transliterated the Greek title resulting in the title "Psalms" in English Bibles.

Date and Writers

The texts of the individual psalms do not usually indicate who wrote them.¹ However some of the titles of the individual psalms do contain information about the writers.² This is the only really reliable information we have as to who composed these psalms, though the commentators have their theories.

Not all the titles contain information about authorship.³ The ones that do refer to the following writers. Moses wrote Psalm 90.⁴ David composed 73 psalms, mostly in the first two books of the Psalter (i.e., Pss. 1-72). Asaph wrote 12 (Pss. 50, 73-83). Korah's descendents were responsible for 10 (Pss. 42, 44-49, 84, 87-88). Solomon wrote one or two (127 and perhaps 72). Heman the Ezrahite wrote one (Ps. 88). Ethan the Ezrahite composed one (Ps. 89).

Of these the earliest would have been the one Moses wrote (Ps. 90) and it probably dates from about 1405 B.C. Those David composed would have originated between about 1020 and 975 B.C. Asaph was a contemporary of David so we can date his in approximately the same period. Solomon's psalm(s) seem to have been produced about 950 B.C. Korah's descendents as well as Heman and Ethan probably lived after Solomon, but exactly when we cannot identify. Since Heman and Ethan are connected with Ezra as Ezrahites it is probable that they lived and wrote after the Babylonian exile as he did.

We can date some of the psalms that do not contain information about their writers in the title, if they have a title, by their subject matter. For example, David seems to have written Psalms 2 and 33 even though his name does not occur in the superscriptions (cf. Acts 4:25). Likewise Psalms 126 and 137 must have been late compositions dating from the time the Jews returned from Babylonian exile or shortly after that.

Most of the Psalms, then, were written between 1000 and 450 B.C. The one by Moses was composed considerably earlier and a few may have been written later, but probably not much later, than 450 B.C.

There is some internal evidence in the Book of Psalms that the Jews collected the individual psalms and compiled them into groups in various stages and that this process took some time.⁵ We would expect this because some psalms date hundreds of years after others. Psalm 72:20, for example, seems to mark the end of a collection of David's psalms that antedated the Psalter we now have, but which editors incorporated into the larger work. Psalm 1 appears intended to introduce this collection and, probably later, the entire Psalter. The writer of most of the first 72 psalms (Books 1 and 2 of our modern editions) was David.⁶ Solomon (2 Chron. 5:11-14; 7:6; 9:11; Eccles. 2:8), Jehoshaphat (2 Chron. 20:21-22), and Jehoiada (2 Chron. 23:18) all organized temple singing and may have had a hand in compiling some of the psalms. Hezekiah (715-686 B.C.; 2 Kings 18-20; 2 Chron. 29-32), one of Judah's best kings and one who led his people in returning to Scripture, may have added to and organized part of the Psalter (cf. 2 Chron. 29:25-28, 30; 30:21; 31:2; Prov. 25:1). So may Josiah, another reforming king of Judah (640-609 B.C.; 2 Kings 22:1-23:30; 2 Chron. 34-35; cf. 2 Chron. 35:15, 25). The last two books (sections) of Psalms (chs. 90-106 and 107-150) contain more miscellaneous psalms dating from Moses to the return from exile. It seems likely that Ezra, the great renovator of postexilic Judaism, may have been responsible for adding these and perhaps putting the whole collection in its final form.

"The picture that emerges is a mixture of order and informality of arrangement, which invites but also defeats the attempt to account for every detail of its final form. There is some chronological progression, with David most in evidence in the first half, and a clear allusion to the captivity towards the close of Book V (Ps. 137). But David reappears in the next psalm (138), and by contrast, the fall of Jerusalem had been lamented as far back as Psalm 74."⁷

Each of the five books or major sections of the Psalter ends with a doxology, and Psalm 150 is a grand doxology for the whole collection. The earliest evidence of the five-fold division of the Book of Psalms comes from the Qumran scrolls, which scribes copied early in the first century A.D. Undoubtedly the Psalter was in its final form by the close of the Old Testament canon, namely by 400 B.C.

Scope

Historically the psalms cover a period of about 1000 years, from the time of Moses (c. 1400 B.C.) to the Isrealites' return from exile (c. 450 B.C.).

In terms of subject matter they deal with selected events of that millennium. They provide us with the thoughts and feelings of those who went through the experiences recorded, especially their God-directed thoughts and feelings.

"Of all the books in the Old Testament the Book of Psalms most vividly represents the faith of individuals in the Lord. The Psalms are the inspired responses of human hearts to God's revelation of Himself in law, history, and prophecy. Saints of all ages have appropriated this collection of prayers and praises in their public worship and private meditations."⁸

Genre

"One should think of this aspect of interpretation as being like the Olympics, a grand occasion made up of a variety of sports. Though it is all sport, each game is played by its own rules and has its own expectations about how to play the game. The variety of literature is the same way. It all has a message, but it conveys that message in a variety of ways and with a variety of expectations. To try to play basketball with soccer's rules will never work, though both use a ball and require foot speed. Or think of musical instruments, they all make music, but in different ways with different sounds. One cannot play the violin like a piano or drums; nor should one expect a violin to sound like either a piano or the kettledrum! In the same way, to read the poetry of the Psalms like a historical book is to miss the emotional and pictorial impact of the message, though both genres convey reality about people's experience with God. To transform the imagery and setting of the Psalter into mere theological proposition is also to take the passion and lifeblood out of its veins."⁹

Types

The messianic psalms are perhaps the most commonly known type. They predict the coming of a messiah. Franz Delitzsch broke these psalms down into five kinds. The first is the purely prophetic, which predicts that a future Davidic king would be the Lord (Ps. 110). Second, the eschatological psalms predict the coming of Messiah and the consummation of His kingdom (Pss. 96-99, et al.). Third, we have the typological-prophetic in which the writer describes his own experience but goes beyond that to describe what became true of the Messiah (e.g., Ps. 22). Fourth, there are the indirectly messianic psalms composed for a contemporary king but having ultimate fulfillment in Messiah (Pss. 2: 45; 72). Fifth, we have the typically messianic in which the writer was in some way typical of Messiah, but all he wrote in the psalm did not describe Him (e.g., Ps. 34:20; 109:8 as used in Acts 1:20).¹⁰ The following seem to be messianic psalms in whole or in part: 2 (cf. Matt. 3:17; Acts 13:33; Heb. 1:5; 5:5; 7:28; 2 Pet. 1:17); 8 (Matt. 21:15-16; Heb. 2:6-9); 16 (Acts 2:25-28; 13:55); 22 (Matt. 27:46; Mark 15:34); 34; 40; 41; 45 (Heb. 1:8-9); 68; 69 (John 2:17; 15:25); 72; 96-99; 102; 109; 110; and 118 (Matt. 21:42).¹¹

The imprecatory psalms are thought of as a distinct type by some interpreters on the basis of their subject matter.¹² These psalms contain imprecations, or curses, on God's enemies. They have created a problem for some Christians since Jesus Christ taught His disciples to bless their enemies and not to curse them (Matt. 5:43-44; Luke 6:27-28; cf. Rom. 12:14). In the progress of revelation it was not easy for the writers of the psalms to see the details of the future distinctly. They could not feel the peace about God's ultimate establishment of justice that modern believers who know their Bibles do. Consequently when they witnessed injustice and oppression they did not usually know how God would deal with it so they called on Him to vindicate Himself immediately. With the coming of Jesus Christ and the added revelation He provided believers now have a fuller picture of how God will balance the scales of justice. It is therefore inappropriate for us to pray imprecations of the sort we find in the Old Testament. God has recorded them for our benefit, not as examples to follow in their wording but in their spirit of zeal for God's glory.¹³

What is now the most common way of classifying the psalms originated with the German scholar Hermann Gunkel at the beginning of the twentieth century.¹⁴ He was one of the founders of the form critical school of scholarship that sought to understand a given portion of Scripture by analyzing the form in which the writer composed it. Scholars then compared that form with other biblical and contemporary literature from the ancient Near Eastern countries that were Israel's neighbors, particularly Egypt and Mesopotamia. Gunkel classified the psalms into various categories or types (Germ. gattungen) by trying to identify the general situation in life (Germ. sitz im leben) that brought them into existence rather than by their content. He concluded that most of the psalms were postexilic. Many scholars have followed this form critical approach in their study of the Psalms as well as in other portions of the Old Testament.¹⁵

Most form critical scholars speculated about the origins of the various psalms and concluded that priests wrote most of them late in Israel's history. This has led many conservatives to reject form criticism completely. Nonetheless this school of interpreters has given us some helpful information, namely the various literary types of psalms that appear in the book.

Some of the more important types of psalms by literary form are the following. Individual laments are psalms by individuals calling on God for help from distress. National laments are similar but voice a corporate cry for help in view of some national situation.

"Laments outnumber every other kind of psalm in the Psalter; almost a third of the psalms belong to this category."¹⁶

Thanksgiving psalms--also called psalms of declarative praise--center on some act of deliverance God granted His people. Descriptive praise psalms offer praise to God for Himself or for His general working rather than for a specific instance of His working. The poets wrote the pilgrim psalms, also called songs of ascent, for singing by the Israelites as they made their thrice-yearly pilgrimages up to Jerusalem for the required festival observances there. Royal psalms are those in which the king of Israel is the chief character. Some event in his reign is being described such as his coronation, wedding, or going out to battle. The enthronement psalms speak of the Lord as the great king fulfilling His role in some way such as reigning or coming to judge.

Another type of psalm, based on the form in which the writer set it rather than on the subject matter, is the acrostic. In these each verse, or group of verses in the case of Psalm 119, begins with the succeeding letter of the Hebrew alphabet. The psalmists adopted this style so the Israelites could memorize and remember the psalm easily. The acrostic psalms are these: 9, 10, 25, 34, 37, 111, 112, 119, and 145.¹⁷

Message¹⁸

The Book of Psalms is an inspired collection of Hebrew poems intended for use in worship. Spirit directed compilers put them in their present order for several reasons including authorship and affinity of ideas. The compilers did not organize them in the order in which the psalmist wrote them. Each psalm is the expression of one writer who responded to God in the light of his particular circumstances when he wrote. Consequently there is no argument or progression of thought as the reader makes his or her way through the book.

The subject of the Book of Psalms is worship. Worship is the act of offering to God what is due Him because of who He is. The Hebrew word translated "worship" (shachah) means to bow oneself down or to do obeisance. The psalmists used it to describe prostration before God or some angel or another human being. It pictures an attitude of submission to a superior person. This word occurs only 15 times in Psalms with God as the object, but the idea of worshipping God is present in every psalm.

In these 15 passages the psalmists referred to God as Yahweh, Elohim, or Adonai. Those worshipping Him are individuals, kings, nations, and all the earth. His temple (Israel's central sanctuary) and His holy hill (Mt. Zion) were the central places of worship. Fear, holiness, and joy are the primary attitudes prominent in this worship.

God's people throughout history have loved the Psalter. There are a number of reasons for its popularity. First, it is a collection of songs that arise out of experiences with which we can all identify. It is very difficult to find any circumstance in life that does not find expression in some psalm or another. Some arose out of prosperity, others out of adversity. Some psalms deal with holiness, and others with sinfulness. Some are laments that bewail the worst of situations whereas others are triumphant hymns of joy and thanksgiving. Some look back to the past while others look forward to the future.

The psalms are great because their writers composed them out of their most profound experiences. Great poetry arises out of great living. "Out of the abundance of the heart the mouth speaks" (Matt. 12:34). They are also great because the writers brought these profound experiences into God's presence. They show how people behave when they are conscious of God, the only truly realistic way to live. Therefore the permanent value of the psalms lies in their revelation of worship.

First, the Psalter reveals the person of God who is the object of worship. The primary revelation of God's character in the psalms is His names. The writers employed dozens of titles and figures of speech to describe God, but the three names of God that they used most are Yahweh, Elohim, and Adonai. When we understand these names alone we will want to worship God.

The name Yahweh captures the essential being of God. He is who He is (Exod. 3:14). This name occurs more often than any other in the psalms. Essentially it means that God is the eternally self-existent Person who becomes all that His people need. God's being is never the subject of debate in the psalms. The writers assumed His existence. As Yahweh God is always an adequate resource for whatever His people need whenever they have needs. That is because the Name Yahweh describes God in covenant relationship with His people. Translators normally render it LORD in English translations. Psalm 139 is perhaps the greatest exposition of the essential being of God, and Psalm 23 the chief revelation of His becoming all His people need.

The second great name of God in the Psalter is Elohim. Normally this Hebrew word translates as "God" in our English Bibles. It is a plural word in the Hebrew, which does not necessarily signify number but immensity. God as He reveals Himself is so infinite that no singular word can express Him adequately. "Elohim" suggests God's essential might and the fact that He is extremely powerful. God's strength is not just potential, but kinetic (i.e., in motion). It is latent, but also active. Such power elicited the awe of the psalmists. Psalm 68 is perhaps the greatest revelation of God's essential might in the Psalter, and Psalm 46 sets forth His great power at work most impressively.

The title "Adonai" (Lord in the sense of Master) does not occur frequently in the psalms, but the idea it expresses is present constantly. This title expresses the sovereignty of God, the fact that there is no one higher in authority than He. He is the King over the whole universe and the ultimate ruler over Israel. Perhaps Psalm 86 sets forth the sovereignty of God more magnificently than any other psalm.

Whenever a person, king, nation, or race conceives of God as Yahweh, Elohim, or Adonai the result is worship. We can do nothing else but prostrate ourselves before such an One. That is what the writers of these psalms did as they reflected on their experiences in the light of who God is.

The second great revelation of the Psalter is man's attitude in worship. Briefly we see man responding to the revelation of God joyfully, trustfully, and submissively. When we understand that God Himself is an adequate resource for us regardless of our needs, we worship by rejoicing. When we appreciate God's mighty power we worship Him by trusting Him. When we learn that God is sovereign we respond in worship by submitting to Him.

When we appreciate God's grace in providing all we need we rejoice. In the psalms we see joy manifesting itself in penitence and adoration. Penitence manifests joy in the following way. We have God's promises of forgiveness if we confess when we sin. Forgiveness for sin is one of God's greatest gifts to humankind. It is not something we can earn or deserve. It is a gift of God based ultimately on a work God has done for us through His Son. The penitential root attitude blossoms into adoration for God's grace. The sweetest music comes out of hearts broken by sin, hearts aware of their total bankruptcy before God. The most glorious praises spring from the lips of those who most sense the great gifts God has given them.

Trust in God's almighty power expresses itself in honesty and courage. Honesty is the internal fruit of trust and courage its external manifestation. The person who really trusts God's power will be open and honest because he believes God will exercise His power to defend him. He will be willing to take risks because he is relying on God's supernatural power to sustain and uphold him. The psalmists expressed themselves and behaved honestly before God and people because they believed in His sovereignty. They also faced danger courageously because they believed God could and would provide adequate help for His own.

Submission to the sovereignty of God expresses itself in reverence and obedience in the psalms. Reverence is the external evidence of submission to God, and obedience the core proof of it. The person who really believes God is the ultimate authority will respect Him. He will also yield to God's superior authority submissively. We see the psalmists expressing their reverence for God and bowing humbly to His will throughout the Psalter.

The third major revelation concerning worship in the psalms is the activities of worship. As we have seen, one's conception of God leads to worship, and one's attitudes shape worship. One's activities also demonstrate worship.

The psalms reveal that worship grows out of something God has done for man. Man does not worship because there is something intrinsic within him that must come out. Worship is always a response to something God has done. God elicits worship. Man does not initiate it on his own. Throughout the psalms the psalmists responded to God's dealings with them. God is always the initiator and man the responder. This fact helps us see that God is worthy of worship.

Human response in worship involves opening the soul to God. David's confession in Psalm 32 is a good example of this. He rejoiced in his open relationship with God when he acknowledged his sin. He also received God's gift of pardon. Then he offered praise to God. These are the essential human activities of worship: confession, reception, and praise.

After God initiates worship and man responds by worshipping, God becomes to the worshipper all he or she needs. God is true and faithful in His dealings with worshippers. He becomes for us all we need when we worship Him. Thus the activities of worship begin and end with God. They begin with His initiating situations in life. They end with His drawing us to Himself. In between we bare our souls, receive His gifts, and offer our praise.

The message of the Psalter then is, "Worship God!" Turn every situation into an occasion for worship. If we are sad we should worship. If we are glad we should worship. If we are in the dark we should worship. If we are in the light we should worship. The Apostle Paul expressed it this way in Philippians 4:4 and 7: "Rejoice in the Lord always, and again I say, Rejoice. . . . And the peace of God, which passes all understanding, shall guard your hearts and minds in Christ Jesus." "Let everything that has breath praise the Lord. You praise the Lord" (Ps. 150:6).

Constable: Psalms (Outline)

Outline

I. Book 1: chs. 1-41

II. Book 2: chs. 42-72

III. Book 3: chs. 73-89

IV. Book 4: chs. 90-106

V. Book 5: chs. 107-150

Constable: Psalms

Psalms

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Curtis, Edward M. "Ancient Psalms and Modern Worship." Bibliotheca Sacra 153:615 (July-September 1997):285-96.

Delitzsch, Franz. Biblical Commentary on the Psalms. 3 vols. Translated by Francis Bolton. Biblical Commentary on the Old Testament. N.p.; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Eissfeldt, Otto. Einleitung in das Alte Testament unter Einschluss der Apokryphen und Pseudepigraphen. Tubingen: Mohr, 1934.

Engnell, Ivan. Gamla Testamentet. Stockholm: Svenska Kyrkans Diakonistyrelses Bokforlag, 1945.

Glenn, Donald R. "Psalm 8 and Hebrews 2: A Case Study in Biblical Hermeneutics and Biblical Theology." In Walvoord: A Tribute, pp. 39-51. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

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Copyright 2003 by Thomas L. Constable

Haydock: Psalms (Book Introduction)

THE BOOK OF PSALMS.

INTRODUCTION.

The Psalms are called by the Hebrew, Tehillim; that is, hymns of praise. The author, of a great part of them at least, was king David; but many are of opinion, that some of them were made by Asaph and others, whose names are prefixed in the titles. (Challoner) --- These, however, are not unquestionably of divine authority, though they deserve to be respected. (Calmet) --- St. Jerome (ad Cyprian) says: "Let us be convinced that those labour under a mistake, who suppose that David was the author of all the Psalms, and not those whose names appear in the titles." Paine is not, therefore, the first who has made this discovery. (Watson) (2 Paralipomenon xxix. 30.) --- Psalm lxxvi., compared with Psalms xxxviii., lxiv., lxx., cxi., cxxv., cxxxvi., and cxlv., seems favourable of this opinion, (Calmet; Tirinus; &c.) which is contrary to St. Ambrose, &c. The matter is not of great moment, as all confess that the 150 Psalms were dedicated by the Holy Ghost. (Du Hamel) --- St. Augustine (City of God xvii. 14.) attributes all the Psalms to David; and it seems best to adhere to this opinion, as it is most generally received. (Menochius) --- Our Saviour cites the cix. Psalm as belonging to David, (Matthew xxii. 44.) agreeably to the title; and the 2d Psalm is also attributed to him, by the apostles, (Acts iv. 25.) though it have no title at all, no more than the first. (Haydock) --- It has generally been asserted, that when a Psalm is in this position, it must be referred to the author who was mentioned last. But Bellarmine calls this in question: and the titles of themselves afford but a precarious argument, either to know the author or the real import of the Psalm. (Calmet) --- St. Jerome himself (ad Paulin.) seems to suppose that David was the writer of all the Psalms, (Worthington) and that he has left us compositions which may vie with those of the most celebrated pagan bards. In effect, nothing could excel the harmony of these divine hymns, to judge even from a translation. (Fleury.) --- What then would they be in the original? The difficulty of coming to a perfect knowledge of the author's meaning, arises chiefly from the variety of translations and commentaries, which have been more numerous on this work than any other. To examine all minutely, would require more volumes than our present limits will allow. The version which we have to explain, is not that which St. Jerome made from the Hebrew and which possesses the same intrinsic merit as the rest of his works: but the Church has declared authentic the holy doctor's corrected (Haydock) version from St. Lucian, (Bellarmine; Tirinus) or from the Septuagint as the people had been accustomed to sing the psalter in that manner; and it would have been difficult for them to learn another. (Calmet) --- A critical examination would show, that the Septuagint have not so often deviated from the original [Hebrew] as some would pretend. See Berthier, &c. Pellican extols the fidelity of our version on the Psalms, though he was a Protestant. (Ward. Err. p. 6.) --- When therefore we offer a different version, we would not insinuate that the Vulgate is therefore to be rejected. The copiousness of the Hebrew language, (Haydock) and on some occasions the uncertainty of its roots, or precise import, (Somon. Crit.) ought to make every one diffident in pronouncing peremptorily on such subjects. Let us rather adhere to the decision of the Church, when it is given on any particular text; and when she is silent, let us endeavour to draw the streams of life from our Saviour's fountains, and read for our improvement in virtue. (Haydock) --- No exhortations could be more cogent, than those which we may find in the Psalms. They contain the sum of all the other sacred books, as the Fathers agree. (St. Augustine; St. Basil; &c.) To understand them better, we must reflect upon what key or string they each play. Expositors discover ten such stings on this mysterious harp: 1. God; 2. his works; 3. Providence; 4. the peculiar people of the Jews; 5. Christ; 6. his Church; 7. true worship; 8. David; 9. the end of the world; 10. a future life. On some of these subjects the Psalm principally turns. The titles, composed by Esdras, or the Septuagint, (Worthington) or by some other, (Calmet) will often point out the subject; and if that be not the case, the context and other parts of Scripture will (Worthington) commonly (Haydock) do it. (Worthington) --- The greatest stress must be laid on these. (Calmet) --- An intimate acquaintance with the history of David, and with the Jewish and Christian religion, will also be of essential service to enable us to penetrate the hidden treasures contained in these most heavenly canticles. (Haydock) --- David excels all the pagans in point of antiquity, as he lived 100 years before Homer. His natural genius led him to follow the pursuits of poetry and music; (1 Kings xvi. 23.) and God inspired him to compose these poems, as works in metre are more easily remembered, and make a more pleasing impression upon the heart. Hence Moses and other prophets adopted the same plan, both in the Old and the New Testament. The pious king [David] not being permitted to build the temple, made nevertheless all necessary preparations for it; and among the rest, procured 288 masters of music to train up 4000 singers, 1 Paralipomenon xxiii. 25. He foresaw that these Psalms would be of service, not only on the Jewish festivals, but also in the Christian Church, (Psalm lvi., 10., &c.) gathered from all nations, (Worthington) among whom he sings by the mouths (Haydock) of the clergy, who are commanded daily to sing or recite some of these Psalms. (Worthington) --- The psalter takes its name from an instrument of ten strings, resembling the Greek [letter] Lamda, (Ven. Bede) and sounding from above, to insinuate that we may (Worthington) here learn to observe (Haydock) all the decalogue, and to aim at heaven. If difficulties present themselves in the perusal of these sacred writings, we must remember not to trust private interpretation, (2 Peter i.) but to the doctrine of the Church, (John xiv. 16., and 1 Corinthians xii.) which we may find in the works of the holy Fathers, (St. Augustine, Doct.[On Christian Doctrine?]) and exercise ourselves in humility, when any thing occurs above our comprehension. (St. Gregory xvii. in Ezechiel) (Worthington) --- We must pray with all earnestness to the Father of Lights, and surely no prayers can be more efficacious to obtain what we want, than those which he has here delivered. Whether just or sinners, whether in joy or sorrow, we may here find what may be suitable for us. (Haydock) --- In hoc libro spiritualis Bibliotheca instructa est. (Cassiodorus)

Gill: Psalms (Book Introduction)

INTRODUCTION TO PSALMS

The title of this book may be rendered "the Book of Praises", or "Hymns"; the psalm which our Lord sung at the passover is called an "hymn", Mat 26:30; and the one hundred forty fifth Psalm is entitled תהלה, "an Hymn of David"; and the psalms in general are called "hymns" by Philo the Jew ^a, and songs and hymns by Josephus ^b; and to these several names of this book the apostle manifestly refers in Eph 5:19, Col 3:16. The Jews divided the writings of the Old Testament into three parts: the first division is the Law, or five books of Moses; the second is the Prophets, former and latter; and the third, the "Hagiographa", or holy writings; to which division Christ has a regard in Luk 24:44; and because the book of Psalms stand first in the last division, the whole goes by its name. This book by the Apostle Peter is entitled as here, Act 1:20; the title in the Syriac version is,

"the Book of the Psalms of David, King and Prophet,''

with which agrees the Arabic version. As to the divine authority of it, that it was written by inspiration of God, we have not only the testimony of David, who says, "the Spirit of God spake by me", 2Sa 23:2; but the testimonies of Christ and his apostles, Mat 22:43; and, as Aben Ezra ^c observes the whole of it was spoken ברוח הקודש, "by the Holy Ghost". Concerning the penman or amanuensis, employed by the Spirit of God in writing it, there are different opinions. The Jews make mention of ten, which are differently reckoned by them. According to Jarchi ^d, they were Adam, Melchizedek, Abraham, Moses, David, Solomon, Asaph, and the three sons of Korah. According to Kimchi ^e, they were Adam, the first, Melchizedek, Abraham, Asaph, Heman, Jeduthun, Moses, and the three sons of Korah; Asir, Elkanah, and Abiasaph. Some ascribe all the Psalms to David ^f, and think that those which are said to be a psalm of Asaph, or of Heman, &c. should be rendered "a psalm to Asaph", &c. and only signify that they were psalms delivered to them, to be sung in a public manner. But the truest opinion seems to be, that the greater part of them were written by David, and for the most part those that have no title; and the rest by those whose names they bear. Some were written at and after the Babylonish captivity, as Psa 126:1 and Psa 137:1. The manner or form in which they were written was metre ^g, though some deny it that the Jews had metre: as appears by the different accentuation of them from other writings, and from their being sung vocally and on musical instruments. Josephus ^h, the Jewish historian, says, that

"David being free from war, and enjoying a profound peace, composed songs and hymns to God, of various metre; some trimeter, and some pentameter;''

that is, some of three feet, and others of five feet: for the Psalms of David are thought to be of the "lyric" kind; and Gomarus, in his Lyra, has given many instances out of them, which are of the "iambic", "trochaic" kind, &c. though the Jews for many years have lost the knowledge of the sacred poetry. R. Benjamin ⁱ indeed says, that in his time there were at Bagdad R. Eleazar and his brethren, who knew how to sing the songs, as the singers did when the temple was standing. The subject matter of this book is exceeding great and excellent; many of the psalms respect the person, offices, and grace of Christ; his sufferings and death, resurrection, ascension, and session at the right hand of God; and so are exceeding suitable to the Gospel dispensation. The whole book is a rich mine of grace and evangelical truths, and a large fund of spiritual experience; and is abundantly suited to every case, state, and condition, that the church of Christ, or particular believers, are in at any time.

Gill: Psalms 11 (Chapter Introduction)

INTRODUCTION TO PSALM 11

To the chief Musician, A Psalm of David.

This psalm has no name; it is neither called a psalm, nor hymn, nor song, nor prayer, only said to be David's; and is inscribed and directed as others to the chief musician, or master of the song, to be used in public service; and seems to be written much upon the same subject with the two preceding psalms. According to Theodoret it was written when David was persecuted by Saul, and was advised by some to flee for his safety.