Psalms · Chapter 83

Verse 1. Keep not thou silence] A strong appeal to God just as the confederacy was discovered. Do not be inactive, do not be neuter. Thy honour and our existence are both at stake.

Verses 1, 2. Keep not thou silence, O God — Plead for us, not by words, but by thy actions; hold not thy peace — Hebrew, vrjt la, al techeresh: be not deaf, to our prayers, and to the blasphemies of thine and our enemies. Be not still — That is, unactive and unconcerned for us. For lo, thine enemies — They who are not only enemies to us, thy people, but also to thy will, and name, and glory; make a tumult — ˆwymhy, jehemajun, rage and roar, like the waves of the sea, or, make a tumultuous noise, both with their tongues, reproaching thee and threatening us, and with their arms. And have lifted up the head — Are grown potent, and insolent, and scornful.

1. Keep not… silence—Hebrew, Not silence to thee. The word here stands opposed to speaking, as one in deep thought, or indecision, as Isaiah 62:6, 7, where the word rest, in verse 7, is the same as silence in verse 6, and in this place. Hold not thy peace—As one that is deaf and cannot hear. Be not still—At rest, inactive. The two former words call upon God to speak, to cause his voice to be heard, while his enemies and Israel’s were “making a tumult;” the latter word calls for action. God hears and then acts. “If we know that he hear us, we know that we have the petitions that we desired of him.” 1 John 5:15.

Verse 2. Thine enemies make a tumult] They are not merely the enemies of thy people, but they are the enemies of thyself, thy worship, ordinances, and laws: “They make a tumult,” they throng together.

They-have lifted up the head.] They have made an irruption into the land of Judea, and encamped at En-gedi, by the Dead Sea, 2 Chronicles 20:1, 2.

Verses 1, 2. Keep not thou silence, O God — Plead for us, not by words, but by thy actions; hold not thy peace — Hebrew, vrjt la, al techeresh: be not deaf, to our prayers, and to the blasphemies of thine and our enemies. Be not still — That is, unactive and unconcerned for us. For lo, thine enemies — They who are not only enemies to us, thy people, but also to thy will, and name, and glory; make a tumult — ˆwymhy, jehemajun, rage and roar, like the waves of the sea, or, make a tumultuous noise, both with their tongues, reproaching thee and threatening us, and with their arms. And have lifted up the head — Are grown potent, and insolent, and scornful.

2. Tumult—Uproar, a disorderly noise. In contrast to the silence of God, deprecated in verse 1. Lifted up the head—An expression of haughtiness and confidence of victory, in opposition to the “hanging down the head” of captives. Lamentations 2:10; Judges 8:28.

V. 3. Hidden ones-Thy people of Israel, who are called God’s hidden or secret ones, to intimate the respect which God has to them, as to his peculiar treasure.

Verse 3. Consulted against thy hidden ones.] Ëynwpx tsephuneycha, Thy hidden things; places; persons. “The hidden things in thy treasures.”—CHALDEE. “Thy holy ones.”—SYRIAC. “Thy saints.”— VULGATE and SEPTUAGINT; and so the Æthiopic and Arabic. The people of Israel are probably meant. Or perhaps the temple, the ark, and the treasures of the temple, are intended.

Verses 3-5. They have consulted against thy hidden ones — That is, against thy people Israel, as it is explained in the foregoing words, and in the next verse. They are called God’s hidden, or secret ones, Ëynwpx, tzepunecha, abditos tuos, to intimate the singular care and respect which God had to them, as his peculiar treasure, (as they are called, Exodus 19:5; Psalm 135:3,) whom he would hide and preserve in the secret of his presence, and under the shadow of his wings; and withal to denote the folly of Israel’s enemies in seeking the destruction of those whom God was engaged and resolved to protect. They have said, Come, let us cut them off, &c. — Whereby they have showed both their implacable rage and malice, and their great assurance of success. They are confederate against thee — They have laid aside all their private quarrels and animosities, and agreed together against thee.

Verse 3. They have—consulted against thy hidden ones. Ëynwpx tsephuneyca. This is a new title given to the pious Hebrews. The LXX and the Vulgate read, “thy saints.” They are God’s secret treasure; they shall be mine, saith the Lord, in the day when I make up my jewels.

3. Crafty counsel—Hebrew, Craftily plotted a secret. Both the object and the plan of execution were a secret. Avoiding all customary army routes, they stealthily took the dangerous Bedouin trail around the south and west shores of the Dead Sea, a route which well nigh cost Jehoram his army soon after, (2 Kings 3,) and, ascending the mountains at Engedi, completely surprised Jehoshaphat. He had no time to collect his army, and had no army adequate to meet the foe. Hidden ones—Those whom God “hides in the secret of his tabernacle,” that is, protects. Psalm 27:5.

Verse 4. Let us cut them off] Let us exterminate the whole race, that there may not be a record of them on the face of the earth. And their scheme was well laid: eight or ten different nations united themselves in a firm bond to do this; and they had kept their purpose so secret that the king of Judah does not appear to have heard of it till his territories were actually invaded, and the different bodies of this coalition had assembled at En-gedi. Never was Judah before in greater danger.

Verses 3-5. They have consulted against thy hidden ones — That is, against thy people Israel, as it is explained in the foregoing words, and in the next verse. They are called God’s hidden, or secret ones, Ëynwpx, tzepunecha, abditos tuos, to intimate the singular care and respect which God had to them, as his peculiar treasure, (as they are called, Exodus 19:5; Psalm 135:3,) whom he would hide and preserve in the secret of his presence, and under the shadow of his wings; and withal to denote the folly of Israel’s enemies in seeking the destruction of those whom God was engaged and resolved to protect. They have said, Come, let us cut them off, &c. — Whereby they have showed both their implacable rage and malice, and their great assurance of success. They are confederate against thee — They have laid aside all their private quarrels and animosities, and agreed together against thee.

Ver. 4. Let us cut them off, viz. Israel. David reigned over all Israel, whereas Jehoshaphat reigned over Judah only. Therefore the psalm must refer to David’s victories over the nations that combined against him.

4. Let us cut them off from being a nation—This shows that it was not an incursion for plunder merely, but a deep political scheme, based on the old hatred indulged against the Hebrews by the idolatrous nations, and on the tributary relation to them which many of the nations had held since the days of David. Jehoshaphat also had directly committed himself to a war with Syria by the affair of Ramoth-gilead, 1 Kings 22. Israel—The title here seems to apply to the whole Hebrew family. In this counsel for the extinction of Israel, (verse 5,) Asshur, that is, Assyria, (verse 8,) was joined. Moab seems to have been the chief instigator, for which the judgments of God were afterward revisited upon that people. See Jeremiah 48:2.

Verse 5. They have consulted together with one consent] With a united heart, wdjy bl leb yachdav, Their heart and soul are in the work. They are confederate against thee] “They have made a covenant,” wtyrky tyrb berith yachrithu, “they have cut the covenant sacrifice.” They have slain an animal, divided him in twain, and passed between the pieces of the victim; and have thus bound themselves to accomplish their purpose.

Verses 3-5. They have consulted against thy hidden ones — That is, against thy people Israel, as it is explained in the foregoing words, and in the next verse. They are called God’s hidden, or secret ones, Ëynwpx, tzepunecha, abditos tuos, to intimate the singular care and respect which God had to them, as his peculiar treasure, (as they are called, Exodus 19:5; Psalm 135:3,) whom he would hide and preserve in the secret of his presence, and under the shadow of his wings; and withal to denote the folly of Israel’s enemies in seeking the destruction of those whom God was engaged and resolved to protect. They have said, Come, let us cut them off, &c. — Whereby they have showed both their implacable rage and malice, and their great assurance of success. They are confederate against thee — They have laid aside all their private quarrels and animosities, and agreed together against thee.

5. Consulted together with one consent—Hebrew, Consulted with the heart, showing their earnestness and unanimity. The enemies of the Church are well agreed on the one point—enmity to God. Against thee—It is God’s cause; the enemies of the Church are his enemies.

V. 6. The tabernacles-The people dwelling in them. Ishmaelites-Some of the posterity of Ishmael, called by their father’s name, as others of them are supposed to be called Hagarens from their grandmother Hagar.

Verse 6. The tabernacles of Edom] The tents of these different people are seen in the grand encampment. Tents are probably mentioned because it seas the custom of some of these people, particularly the Ishmaelites, to live a migratory or wandering life; having no fixed habitation, but always abiding in tents. Their posterity remain to the present day, and act and live in the same manner.

Hagarenes] These people dwelt on the east of Gilead; and were nearly destroyed in the days of Saul, being totally expelled from their country, 1 Chronicles 5:10, but afterwards recovered some strength and consequence; but where they dwelt after their expulsion by the Israelites is not known.

Verses 6-8. The tabernacles of Edom — Called the children of Seir, 2 Chronicles 20. He says the tabernacles of Edom, from the custom of these Arabians to live in tents all the year long; encamping sometimes in one place and sometimes in another, as they found convenience for themselves and their cattle, a custom retained by their descendants even to this day. And the Ishmaelites — Some of the posterity of Ishmael, called by their father’s name, as others of them are supposed by many to be called Hagarenes, from their grandmother Hagar. Gebal — The Giblites, or Gebalites, dwelling near Zidon, of whom see Ezekiel 27:9. “Gebal was once a place of renown: the country of the Giblites is mentioned as left by Joshua to be conquered after his death, Joshua 13:5. And the people of this place were of service to Hiram, king of Tyre, in preparing materials for Solomon’s temple, 1 Kings 5:18. At present this city has lost all its ancient grandeur, which appears to have been considerable by the remaining ruins of it. But it still retains its name, with very little alteration, which is Gibyle. It is situated upon the Mediterranean sea, between Tripoli and Sidon.” Assur also is joined with them — In their counsels, and possibly also with some of their forces, though not so openly and powerfully as afterward. They have holpen the children of Lot — Moab and Ammon, who were the principal parties in that war, (2 Chronicles 20.,) called here the children of Lot, to intimate their great degeneracy from the example of their pious progenitors.

Ver. 6. The tabernacles of Edom; the dwellings or tents of Edom.

6. The tabernacles of Edom—The military tents of Edom. On Edom see on Psalm 60:9. Ishmaelites—From Ishmael, son of Abraham. Genesis 16:11. They roamed chiefly in northern Arabia “from Havilah to Shur,” or from Egypt to the Persian Gulf. Genesis 25:17, 18. Moab—On the east of the Dead Sea, and indisputably the chief mover in this whole conspiracy. Their King Mesha was a brave warrior and an energetic ruler. Hagarenes—Or, Hagarites; probably a separated branch of the Ishmaelitish family, and so called from their maternal ancestor, Hagar. They dwelt on the east of Gilead in the Arabian desert. 1 Chronicles 5:10, 19, 20.

V. 7. Gebal-An Arabian people so called by ancient writers dwelling in the southern border of Canaan, where most of the people here mentioned had their abode.

Verse 7. Gebal] The Giblites, who were probably the persons here designed, were a tribe of the ancient inhabitants of the land of Canaan, and are mentioned as unconquered at the death of Joshua, Joshua 13:5. They are called stone-squarers or Giblites, 1 Kings 5:18, and were of considerable assistance to Hiram king of Tyre, in preparing timber and stones for the building of the temple. They appear to have been eminent in the days of Ezekiel, who terms them the “ancients of Gebal, and the wise men-thereof,” who were ship-builders, Ezekiel 27:3. What is now called Gibyle, a place on the Mediterranean Sea, between Tripoli and Sidon, is supposed to be the remains of the city of the Giblites. Ammon and Moab were then descendants of the children of Lot. Their bad origin is sufficiently known. See Genesis 19:30, &c. Calmet supposes that Ammon is put here for Men or Maon, the Meonians, a people who lived in the neighbourhood of the Amalekites and Idumeans. See the notes on 2 Chronicles 20:1; 26:7.

Amalek] The Amalekites are well known as the ancient and inveterate enemies of the Israelites. They were neighbours to the Idumeans. The Philistines] These were tributaries to Jehoshaphat, 2 Chronicles 17:11; but it seems they took advantage of the present times, to join in the great confederacy against him.

The inhabitants of Tyre] These probably joined the confederacy in hopes of making conquests, and extending their territory on the main land.

Verses 6-8. The tabernacles of Edom — Called the children of Seir, 2 Chronicles 20. He says the tabernacles of Edom, from the custom of these Arabians to live in tents all the year long; encamping sometimes in one place and sometimes in another, as they found convenience for themselves and their cattle, a custom retained by their descendants even to this day. And the Ishmaelites — Some of the posterity of Ishmael, called by their father’s name, as others of them are supposed by many to be called Hagarenes, from their grandmother Hagar. Gebal — The Giblites, or Gebalites, dwelling near Zidon, of whom see Ezekiel 27:9. “Gebal was once a place of renown: the country of the Giblites is mentioned as left by Joshua to be conquered after his death, Joshua 13:5. And the people of this place were of service to Hiram, king of Tyre, in preparing materials for Solomon’s temple, 1 Kings 5:18. At present this city has lost all its ancient grandeur, which appears to have been considerable by the remaining ruins of it. But it still retains its name, with very little alteration, which is Gibyle. It is situated upon the Mediterranean sea, between Tripoli and Sidon.” Assur also is joined with them — In their counsels, and possibly also with some of their forces, though not so openly and powerfully as afterward. They have holpen the children of Lot — Moab and Ammon, who were the principal parties in that war, (2 Chronicles 20.,) called here the children of Lot, to intimate their great degeneracy from the example of their pious progenitors.

7. Gebal—Not the one mentioned, Ezekiel 27:9, which was an important city of Phoenicia, the people of which are called “Giblites,” (Joshua 13:5, translated “stone squarers,” 1 Kings 5:18,) for these would probably be included under Tyre, being one of its cities or dependencies, mentioned in this same verse. But the name here seems rather to apply to the mountainous district lying south of the Dead Sea on the east of the Ghor, and north of the territory of Edom proper, known anciently as Gebalene, and now by the name Jebel, that is, mountain. It was settled, according to Josephus, by the sons of Eliphaz, son of Esau. Ammon—Brother of Moab. Genesis 19:37, 38. They dwelt east of Gilead and northeast of Moab. Amalek—A nomadic people of uncertain but ancient origin, (Genesis 14:7,) roaming between the mountains of Edom on the east, and Egypt on the west, in the peninsula of Mount Sinai. Exodus 17:8; Deuteronomy 25:17, 18; 1 Samuel 15:7. Philistines—A powerful people on the west of Judah, the persistent enemies of Israel, descended from Mizraim. Genesis 10:13, 14. Tyre— The commercial metropolis of the world, and the chief city of Phoenicia, on the northwest coast of Palestine. The old friendship between this city and the Hebrews, in the days of David and Solomon, was now forgotten, probably chiefly through the influence of the Phoenician princess, Jezebel. 1 Kings 16:31.

V. 8. Of Lot-Moab and Ammon.

Verse 8. Assur also is joined] The Ammonites might have got those auxiliaries from beyond the Euphrates, against Jehosphaphat, as formerly they were brought against David. See 2 Samuel 10:16. They have holpen the children of Lot.] The Ammonites, who appear to have been the chief instigators in this war.

Verses 6-8. The tabernacles of Edom — Called the children of Seir, 2 Chronicles 20. He says the tabernacles of Edom, from the custom of these Arabians to live in tents all the year long; encamping sometimes in one place and sometimes in another, as they found convenience for themselves and their cattle, a custom retained by their descendants even to this day. And the Ishmaelites — Some of the posterity of Ishmael, called by their father’s name, as others of them are supposed by many to be called Hagarenes, from their grandmother Hagar. Gebal — The Giblites, or Gebalites, dwelling near Zidon, of whom see Ezekiel 27:9. “Gebal was once a place of renown: the country of the Giblites is mentioned as left by Joshua to be conquered after his death, Joshua 13:5. And the people of this place were of service to Hiram, king of Tyre, in preparing materials for Solomon’s temple, 1 Kings 5:18. At present this city has lost all its ancient grandeur, which appears to have been considerable by the remaining ruins of it. But it still retains its name, with very little alteration, which is Gibyle. It is situated upon the Mediterranean sea, between Tripoli and Sidon.” Assur also is joined with them — In their counsels, and possibly also with some of their forces, though not so openly and powerfully as afterward. They have holpen the children of Lot — Moab and Ammon, who were the principal parties in that war, (2 Chronicles 20.,) called here the children of Lot, to intimate their great degeneracy from the example of their pious progenitors.

8. Assur—Assyria. The Assyrians might have sent troops, or only encouraged the enterprise by approbation, or promise of ultimate interference if needed. Children of Lot—That is, Moab and Ammon, (Genesis 19:30-38,) a clear proof that they were the instigators and chief actors in this stupendous tragedy. Moab had special cause for exterminating, or at least breaking, the power of the Hebrews, having recently thrown off the yoke of Israel, (2 Kings 3:5,) with whom she now stood committed to a desperate war. 2 Kings 3:5. Mesha, the brave and ambitious king of Moab, anticipated this, and had the address to raise the confederacy, and undoubtedly was the leading spirit of the expedition. It is wonderful that the inscription of the celebrated “Moabite stone,” discovered by Mr. Klein, missionary at Jerusalem, in 1868, near Deban, (Dibon,) in the Belkan district, (the northern part of ancient Moab,) was written in the name and by the dictation of this same Mesha, king of Moab, and fully states the oppression of Moab by “Omri, king of Israel, and his son,” (Ahab,) the hatred of Moab toward Israel, predatory wars on the Israelitish territory for the recovery of cities well known in the Bible, and, with many other things, clearly states a battle for the recovery of Horonaim, a city on the southern frontier, which, about a year after the date of this psalm was taken, with other cities, by Jehoram and Jehoshaphat. See verse 4, and 2 Kings 3.

Verse 9. Do unto them as unto the Midianites] Who were utterly defeated by Gideon, Judges 7:21, 22.

As to Sisera] Captain of the army of Jabin, king of Canaan, who was totally defeated by Deborah and Barak, near Mount Tabor, by the river Kishon; and himself, after having fled from the battle, slain by Jael, the wife of Heber, the Kenite. See Judges 4:15, &c.

9. Do unto them—The thing they proposed to do to Judah is imprecated on them. The issue of the war was the question of national existence. Let God arbitrate, and give this boon only to the innocent party. As… the Midianite—See Judges 7. Sisera—Judges 4:22. Jabin—Judges 4:23, 24. Kishon—The battle was at the River Kishon, on the great plain of Esdraelon, where the army under the generalship of Sisera was routed, which lost for him his life, and for Jabin, the king, his kingdom.

Verse 10. Perished at En-dor] This refers to the defeat of the Midianites by Gideon, who were encamped in the valley of Jezreel, at the foot of Mount Gilboa, and near to Tabor, Judges 6:33; 7:1, and consequently in the environs of En-dor. There Gideon attacked and defeated them; and, in various places during their flight, they were destroyed, and left to rot upon the earth. Judges 7:22-25.

Verses 10-12. Which perished at En-dor — Either, 1st, The Midianites; or rather, Jabin and Sisera, who were overthrown at Taanach and Megiddo, (Judges 5:19,) nigh unto which places was this En-dor, as appears from Joshua 17:11. They became as dung upon the earth — They were trodden under foot, and their carcasses left unburied. Who said, Let us take to ourselves the houses of God — The houses and lands of the Israelites, which their God, as they say, gave them in Canaan; but to which they have no rightful title. This was formerly objected by the Ammonites, as we see Judges 11:13, and the Ammonites were a chief party in this war. So they seem to call them houses of God by way of irony and derision.

10. Which perished at Endor—The battle, which began at Kishon, reached its crisis at Endor, eight miles east, where the flight began.

Verse 11. Make their nobles like Oreb, and like Zeeb] They were two of the chiefs, or generals, of the Midianites; and were slain in the pursuit of the Midianites, by the men of Ephraim; and their heads brought to Gideon on the other side of Jordan. Judges 7:24, 25. Yea, all their princes as Zebah, and as Zalmunna] These were kings of Midian, who were encamped at Karkor with fifteen thousand men, whom Gideon attacked there, and defeated, and took the kings prisoners; and finding that they had killed his own brothers slew them both. See Judges 8:10-21. Of the Midianites there fell at this time one hundred and twenty thousand men.

Verses 10-12. Which perished at En-dor — Either, 1st, The Midianites; or rather, Jabin and Sisera, who were overthrown at Taanach and Megiddo, (Judges 5:19,) nigh unto which places was this En-dor, as appears from Joshua 17:11. They became as dung upon the earth — They were trodden under foot, and their carcasses left unburied. Who said, Let us take to ourselves the houses of God — The houses and lands of the Israelites, which their God, as they say, gave them in Canaan; but to which they have no rightful title. This was formerly objected by the Ammonites, as we see Judges 11:13, and the Ammonites were a chief party in this war. So they seem to call them houses of God by way of irony and derision.

11. Like Oreb, and… Zeeb—Two leading Midianitish princes. Judges 7:25. Zebah, and… Zalmunna—Two kings of the Midianites. Judges 8:11, 12, 21.

Verse 12. Let us take to ourselves the houses of God in possession.] Nearly the words spoken by the confederates when they came to attack Jehoshaphat. They come (says the king in address to God) to cast us out of thy possession which thou hast given us to inherit. See 2 Chronicles 20:11.

Verses 10-12. Which perished at En-dor — Either, 1st, The Midianites; or rather, Jabin and Sisera, who were overthrown at Taanach and Megiddo, (Judges 5:19,) nigh unto which places was this En-dor, as appears from Joshua 17:11. They became as dung upon the earth — They were trodden under foot, and their carcasses left unburied. Who said, Let us take to ourselves the houses of God — The houses and lands of the Israelites, which their God, as they say, gave them in Canaan; but to which they have no rightful title. This was formerly objected by the Ammonites, as we see Judges 11:13, and the Ammonites were a chief party in this war. So they seem to call them houses of God by way of irony and derision.

12. Who said—The Midianitish kings, (verse 11,) had devised to appropriate the country of the Hebrews to themselves. See Judges 6:3-6. Houses of God—Or, Habitations of God, are to be understood of all the dwellings and territory of God’s people. It was intended as a direct insult to the religion of the Hebrews, and hence to their God. They fought no battles with Israel to gain possession, but for seven years these shepherd kings moved upon the land in summer, retiring in winter to their Arabian home east of Gilead, where the pasture grounds were more luxuriant in that season. Their numbers intimidated Israel, and none dared to resist, while they contemptuously said, Let us take to ourselves the houses of God in possession.

V. 13. A wheel-Whereas they promise to themselves a sure possession, let them be like a wheel, which is very unstable, and soon removed.

Verse 13. O my God, make them like a wheel] Alluding to the manner of threshing corn in the east. A large broad wheel was rolled over the grain on a threshing-floor, which was generally in the open air; and the grain being thrown up by a shovel against the wind the chaff was thus separated from it, in the place where it was threshed.

Verses 13, 14. O my God, make them like a wheel — Whereas they promise themselves a sure possession, let them be like a wheel, or a round ball, which is very unstable, and soon removed, and which, when once tumbled down from the top of a hill, runs with great force and swiftness, and stays not till it comes to the bottom. Bishop Patrick interprets the clause thus: “Let them not be able to stand their ground, but put them to flight, and make them run as swiftly as a ball down a hill.” As the stubble before the wind — “Disperse all their forces like the chaff when it is blown about with a furious wind.” Some think that in this and the following verse the psalmist alludes to the manner of thrashing in Judea; which was generally performed on a mountain, where the corn was thrashed by means of a wheel which run over the stalks. The chaff, on account of this situation, was easily blown about by the wind; and, it being customary likewise to burn what remained, it is with great propriety that the psalmist concludes the description with these words, As the flame setteth the mountains on fire, verse 14. Where Dr. Waterland, instead of a wood, reads a forest. And it must be observed, that the woods or forests upon the mountains, in those hot countries, when they have once taken fire, either by lightning, or by the design of men, or by any accident, are wont to burn with great swiftness and irresistible violence.

Ver. 13. Make them like a wheel. lglg galgal, which signifies a wheel, and straw, chaff, and dust, whirled by the wind. It may also signify the whirlwind, which takes up refuse, and whirls it away; or the wheel with which the ancients threshed their corn. Make them as chaff before the wind, or on a threshing floor.

13. Like a wheel—Like a rolling thing, parallel to Isaiah 17:13. The whirlwind seems alluded to. “A whirlwind is the most curious of all the visitations [of the Sinai desert] to which one is exposed. It is as violent as the most awful storm, tearing up every thing in its path, but it is so partial that you may stand a yard or so off and watch its progress undisturbed.”— Palmer. See note on Psalm 58:9.

V. 14. The mountains-The woods upon the mountains, which in those hot countries, when they have once taken fire, burn with irresistible violence.

Verse 14. The flame setteth the mountains on fire] This may refer to the burning of the straw and chaff, after the grain was threshed and winnowed. And as their threshing-floors were situated often on the hills or mountains, to take the advantage of the wind, the setting the mountains on fire may refer to the burning of the chaff, &c., in those places. Let them be like stubble driven away by the wind, and burnt by the fire.

Verses 13, 14. O my God, make them like a wheel — Whereas they promise themselves a sure possession, let them be like a wheel, or a round ball, which is very unstable, and soon removed, and which, when once tumbled down from the top of a hill, runs with great force and swiftness, and stays not till it comes to the bottom. Bishop Patrick interprets the clause thus: “Let them not be able to stand their ground, but put them to flight, and make them run as swiftly as a ball down a hill.” As the stubble before the wind — “Disperse all their forces like the chaff when it is blown about with a furious wind.” Some think that in this and the following verse the psalmist alludes to the manner of thrashing in Judea; which was generally performed on a mountain, where the corn was thrashed by means of a wheel which run over the stalks. The chaff, on account of this situation, was easily blown about by the wind; and, it being customary likewise to burn what remained, it is with great propriety that the psalmist concludes the description with these words, As the flame setteth the mountains on fire, verse 14. Where Dr. Waterland, instead of a wood, reads a forest. And it must be observed, that the woods or forests upon the mountains, in those hot countries, when they have once taken fire, either by lightning, or by the design of men, or by any accident, are wont to burn with great swiftness and irresistible violence.

14. As the fire burneth a wood—A forest or a mountain on fire is simply unquenchable fire, leaving trees so few in number “that a child may write them.” Isaiah 10:16-19.

Verse 15. So persecute them] In this and the two following verses we find several awful execrations; and all this seems to be done in reference to that ancient custom, “pouring execrations on an enemy previously to battle.” Of this I have already given specimens in this work; and the reader is particularly requested to refer to the case of Balaam being hired by the king of Moab to curse Israel previously to his intended attack: see the note on Numbers 22:6, where the subject is treated at large. This custom prevailed much among the Romans, and the ancient Druids of Britain. In all cases the priests were employed to utter the execrations, as they were supposed to have the greatest influence with the gods, in whose name the curses were uttered.

15. So persecute them—So pursue them, chase them away with thy tempest, and terrify them with thy whirlwind. On last word, see Isaiah 5:28; Proverbs 1:27.

V. 16. May seek-May own and worship thee as the only true God.

Verse 16. That they may seek thy name] Let them be confounded in all their attempts on Israel; and see, so manifestly, that thou hast done it, that they may invoke thy name, and be converted to thee.

Verses 16-18. Fill, &c., that they may seek thy name — That, being disappointed of their hopes, and discerning the impotence of their idols, they may own and worship thee as the only true God. Let them be put to shame and perish — But those of them that will not humble themselves before thee, let them be utterly destroyed. That men may know — Or, that they may know, namely, by dear-bought experience, even by their own ruin, what they would not know by information for their own good; that thou art the Most High — The most high God, and the God, not only of thy people Israel, as the heathen fancy, and as their gods are supposed to be confined to their particular and several territories, but the God and governor of all the nations and parts of the earth.

16. That they may seek thy name—Or, And they shall seek thy name. They will never inquire after the true God until their false dependencies are swept away, and this latter can be effected only by judgments which, like the plagues of Egypt, are above the arm of flesh to avert. The seeking after God, here, is that which is forced by the pressure of judgments, but the ulterior, true seeking, is anticipated as a possible and desired result.

Verse 17. Let them-perish] That is, in their present attempts. Some have objected to the execrations in this Psalm, without due consideration. None of these execrations refer either to their souls or to their eternal state; but merely to their discomfiture on their present attempts. Suppose the continental powers should join together to subjugate Britain, and destroy the Protestant religion; is there a Christian in the land that would not be justified in meeting them with the same or similar execrations? On the knees of my soul would I offer every one of them to God against such invaders. Selah.—A. C.

Verses 16-18. Fill, &c., that they may seek thy name — That, being disappointed of their hopes, and discerning the impotence of their idols, they may own and worship thee as the only true God. Let them be put to shame and perish — But those of them that will not humble themselves before thee, let them be utterly destroyed. That men may know — Or, that they may know, namely, by dear-bought experience, even by their own ruin, what they would not know by information for their own good; that thou art the Most High — The most high God, and the God, not only of thy people Israel, as the heathen fancy, and as their gods are supposed to be confined to their particular and several territories, but the God and governor of all the nations and parts of the earth.

Ver. 17. Let them be confounded. The usual prayer in war songs for victory; and the prayers they offered for victory include prayers for the destruction of their enemies. Yet there seems to be a measure of grace in the issues of these prayers, that they might know JEHOVAH to be as his name, great above all gods.

17. Confounded… troubled for ever… put to shame… perish—Strong words. The psalmist sees it is folly to hope directly for the conversion of his enemies; their power must first be broken, and in their distress they may confess God.

Verse 18. That men may know] That they may acknowledge, and be converted to thee. Here is no malice; all is self-defence.

Verses 16-18. Fill, &c., that they may seek thy name — That, being disappointed of their hopes, and discerning the impotence of their idols, they may own and worship thee as the only true God. Let them be put to shame and perish — But those of them that will not humble themselves before thee, let them be utterly destroyed. That men may know — Or, that they may know, namely, by dear-bought experience, even by their own ruin, what they would not know by information for their own good; that thou art the Most High — The most high God, and the God, not only of thy people Israel, as the heathen fancy, and as their gods are supposed to be confined to their particular and several territories, but the God and governor of all the nations and parts of the earth.

18. That men may know—The knowing God which is here intended, is a true perception and discovery of his supremacy over all gods and all nations of the earth. This, as in verse 16, might possibly lead to repentance and true submission. The ultimate idea of knowledge unto salvation must not be excluded, but first of all their armament must be crushed, their plans defeated, their faces filled with shame, and they terrified and swept away in a tempest of wrath, that they may see their gods are nothing, and that they may know that “the Most High ruleth in the kingdom of men.” See Dan. 4:17, 34-37; Psalm 59:13; 1 Samuel 17:46.