from the sacerdotal benediction, Num. vi. 24, 25, but with a substitution of the first person plural for the second singular, so as to convert the authoritative blessing upon others into an expression of desire for themselves. The optative meaning of the sentence is determined by the form of the second verb in Hebrew. Upon us, literally with us, a form of speech probably intended to suggest the idea of the divine presence and communion. As to the figure in the last clause, see above, on Ps. iv 7 (6.) xxxi. 17 (16.)

3 (2.) That thy way may be known in the earth, in all nations thy salvation. The original construction of the first clause is, to know in the earth thy way; but the sense can only be made clear in English by a passive form. Thy way, i. e. thy mode of dealing with thy people, referring more particularly here to providential favours, the knowledge of which he hopes to see extended to all nations, as a means to the promotion of still higher ends. The pleonastic phrase, saving health, retained in the authorized version from an older one, has nothing corresponding to it in the Hebrew but the single word which always means salvation and is commonly so rendered.

4 (3.) The nations shall acknowledge thee, oh God, the nations shall acknowledge thee—all of them. The common version of the verb here twice used (praise) is too wide. As it is commonly applied to the acknowledgment of benefits, a nearer equivalent is thank. See above, on Ps. lvii. 10 (9.)

5 (4.) Nations shall joy and triumph, because thou shalt judge peoples (in) rectitude, and nations in the earth—thou shalt guide them. The divine guidance implies protection and control. Compare Isai. lviii. 11. The anticipation of universal happiness, as springing from the judicial acts of the Messiah, is not unusual

in prophecy. See below, on Ps. lxii. 12-14, and compare Isai. ii. 3. The word translated rectitude occurs above, Ps. xlv. 7 (6.)

6 (5.) The nations shall acknowledge thee, oh God, the nations shall acknowledge thee-all of them. This repetition shows the anticipation here expressed to be the principal though not the primary subject of the psalm. The position of the universal terms, at the close of this verse and v. 4 (3), is highly emphatic, and precludes, in the most explicit manner, all restriction.

7 (6.) The earth (or land) has yielded her produce; God will bless us, (even) our God. The translation of the first verb as a future is entirely gratuitous, and therefore ungrammatical. Correctly rendered, it affords a hint of the immediate occasion of the psalm itself. The mutual relation of the clauses is that of a thankful acknowledgment for gifts received already to a joyful and believing expectation of the same hereafter. God has blessed us, and since he is our own God, he will bless us still.

8 (7.) God will bless us, and all the ends of the earth shall fear him. The God who has bestowed this harvest on us will continue to afford us tokens of his covenant love and faithfulness; and the day is coming when the intimate relation which we now sustain to him will be extended to all nations. Ends of the earth, even the remotest countries, but of course without excluding those at hand. It is really tantamount to saying all lands or the whole earth. See above, on Ps. ii. 8.

PSALM LXVIII.

1. To the Chief Musician. By David. A Psalm of Praise. Literally, a psalm, a song, but see above, on Ps. lxv. 1. lxvi. 1. lxvii. 1. This psalm, like the eighteenth, which it very much resembles, is a triumphal song, occasioned by some signal victory or success in war, perhaps that recorded in 2 Samuel xii. 26—31, which closed the last important war of David's reign. The psalm opens with a general praise of God as the deliverer of the righteous and destroyer of the wicked, vs. 2—7 (1—6.) This is then illustrated and confirmed by a reference to certain periods in the history of Israel, and first to the march through the wilderness, vs 8—11 (7-10.) Then comes the period of the judges, vs. 12—15 (11—14.) Then the erection of the monarchy on Zion, and its confirmation by the victory just achieved, vs. 1620 (15—19.) This is then represented as a part of the general plan of Jehovah's dealings with his people, vs. 21—24 (20—23.) The triumphal procession is described, vs. 25-28 (24-27.) All this, however, is but a specimen or foretaste of a universal conquest yet to come, vs. 29-32 (28—31.) In anticipation of this revolution, the nations are summoned to unite in the praises. of Jehovah, vs. 33-36 (32-35.) The resemblance of this last part to the corresponding parts of the two preceding psalms may account for the position of the one before us.

2 (1.) God shall arise, his enemies shall scatter; those hating him shall flee before him. This verse propounds, as the theme of

the whole psalm, a fact continually verified in history. There is also an obvious allusion to the form of speech uttered by Moses at the removal of the ark, the symbol of God's presence. See Num. x. 35. The wish there expressed is here said to be realized. Hence the change of the imperative (21) into a future (1p), showing that this verse has not an optative meaning (let God arise), but is declaratory of what certainly will be hereafter, as it has been already, in the case which gave occasion to the psalm. The present time is not excluded, but involved in the general proposition, that it must and will be so. Shall scatter is a more

exact translation of the Hebrew verb than be scattered, although the idea is undoubtedly that of involuntary violent dispersion. Before him, from his face, or from his presence. See above, on Ps. ix. 4 (3.) Ixi. 4 (3.)

3 (2.) As smoke is driven, thou wilt drive (them); as wax is melted before fire, the wicked shall perish before God. The form of expression is the same as in the preceding verse, from the face of fire, from the face (or presence) of God. The verb in the first clause is the same with that in Ps. i. 4, where the wind, implied here, is expressly mentioned, as the driving or propelling agent. The comparison with wax is a common one in Scripture, and occurs above, in Ps. xxii. 15 (14.) With the last clause compare the conclusion of the Song of Deborah (Judg v. 31), of which there are various imitations, or at least reminiscences, in this psalm.

4 (3.) And the righteous shall be glad; they shall triumph before God, and shall joy with gladness. This is true not only of righteous individuals but of righteous nations, and especially of Israel, as such considered, although many of its members were unrighteous. But these are not considered as really belonging to the church or chosen people, but are classed among the wicked

enemies of God. Before God shall the righteous rejoice, as the wicked flee before him.

5 (4.) Sing unto God, celebrate his name, cast up (a highway) for the (one) riding through the deserts, by his name Jah, and exult before him. The second clause alludes to the opening of roads for kings and armies. See above, on Ps. 1. 23, and compare Isai. xl. 3. Mal. iii. 1. The common version of the verb (extol) conveys an idea wholly foreign from the usage of the Hebrew word. Riding, i. e. journeying, or giving it a military application, marching. The common version of the next noun (heavens) is entirely unauthorized by usage. The Hebrew word is one still applied by the Arabs to the region over which the Israelites wandered forty years. The idea here suggested is more fully carried out in vs. 8—10 (7—9.) By his name Jah, i. e. in the character denoted by this name, which is an abbreviation of Jehovah, peculiar to the song of Moses (Ex. xv. 2) and the later imitations of it. See my notes on Isai. xii. 2. xxxviii. 11. The people are summoned to prepare for the reception of this glorious visitor.

6 (5.) Father of orphans and judge of widows (is) God in his abode of holiness. One of the most glorious divine characters is that of a protector of the innocent and helpless. Judge, vindicator, patron, one who does them justice. His abode of holiness cannot in this connection denote heaven, but must be referred to his peculiar residence among his chosen people. It was there that, both by the provisions of this law and the dispensations of his providence, he asserted his right to the exalted character here claimed for him.

7 (6.) God makes the lonely dwell in houses, makes the captives come forth into enjoyments; only rebels (still) inhabit a dry-land (or desert). This, though a general proposition, seems to have a