11 God spake once, and twice I have also Job 33. 14. heard the same; that power belongeth unto Rev. 19. 1, 2. God; 12 And that thou, Lord, art merciful, for Ephes. 6. 8. thou rewardest every man according to his work. PSALM LXIII. As David gives himself the title of king (ver 12), this Psalm could scarcely have proceeded from him during any of those numerous persecutions, which he endured at the hand of Saul: rather, it would seem to have been written at the same time, and under the same circumstances, as the sixty-first, if the conjecture mentioned in the introduction to that Psalm be correct. He here declares his vehement desire to return to the worship of the sanctuary: describes his faith and confidence in God; and foretels the destruction of his enemies. GOD, thou art my God, early will I seek | Jer. 31. 1, 33. thee: 2 My soul thirsteth for thee; my flesh also longeth after thee, in a barren and dry land, where no water is. Hos. 5. 15. John 7. 37. reference to the hope, which is derived, either from earthly possessions, or from human practices and pursuits; and it is called "vanity," because, without God, the former are unstable, as, without righteousness, the latter cannot really be beneficial. Besides, there are two things confessedly opposed to this hope, namely, the goodness and the power of God, which attributes render him willing, as well as able, to do justice to all mankind, to protect his true worshippers, and to frustrate the designs of their enemies. 11 Once, and twice. Such is the Hebrew method of expressing, that a thing has been frequently done. 1 Early. By promising, that he would direct his prayer unto God "betimes in the morning," David perhaps only wished to shew, how extremely desirous he was to be found actively engaged in His service. But see Psalm v. 3: cxix. 147, 148. See on 2 My soul, &c. There may be a comparison intended. Psalm XLviii. 6. My soul as eagerly longs for the delight of again waiting upon thee in thy courts at Jerusalem, as my body languishes for the comfort of refreshing streams in this desolate wilderness. But the piety of the Psalmist will be rendered more conspicuous, by supposing him to mean, that the devout feelings of his soul obtained the mastery even over his bodily wants.Where no water is. He possibly did not wish to assert, that there was actually no water in the parts, where he then wandered; still, the great scarcity of it, which he experienced, will fully justify the expression. See on Psalm LXV. 13. Ex. 33. 18, &c. Job 2. 4. 1 Kings 8. 22, &c. Ezra 3. 11, &c. Cant. 3. 1, &c. Luke 6. 12. 1 Sam. 17. 37. 2 Cor. 1. 10. Phil. 2. 12, 13. 3 Thus have I looked for thee in holiness, that I might behold thy power and glory. 4 For [Because] thy loving-kindness is better than the life itself, my lips shall praise thee. 5 As long as I live, will I magnify [bless] thee on this manner, and lift up my hands in thy name. 6 My soul shall be satisfied, even, as it were, with marrow and fatness, when my mouth praiseth thee with joyful lips. 7 Have I not remembered thee in my bed, and thought upon thee, when I was waking [in the night watches]? 8 Because thou hast been my helper, therefore under the shadow of thy wings will I rejoice. 9 My soul hangeth upon thee: thy right hand hath upholden me. 3 Thus have I looked, &c. With similar earnestness I have made it the subject of my daily prayers, that I may be permitted once more to stand in thy holy sanctuary on mount Sion. Psalm xcvi. 9.—Thy power and glory. Most persons explain these words to signify the ark, which was the symbol of Jehovah's powerful, glorious, and gracious, presence with his people. Psalm cxxxii. 8. But the ark itself remained concealed from the common gaze (Lev. xvi. 2): besides, it does not even appear, that, in the days of David, there was, in general, any external display of the divine glory at the sanctuary. Exod. xxxiii. 9, 10. It has, consequently, been conjectured, that he referred (in this verse, at least,) to the internal and spiritual views of the divine perfections, enjoyed by him under the influence of the Holy Spirit, whilst attending on those ordinances, which both commemorated the wonderful works of the Lord on behalf of the Israelites, and typified the promised redemption by the Messiah. 4 For. See on Psalm xvi. 9.- -The life. See on Psalm LXV. 2. 5 And lift up, &c. Thou, whose name is Jehovah (see on Psalm v. 12), as the only living and true God, shalt be the sole object of my confidence and of my worship. The practice of lifting up the hands towards heaven, the presumed residence of him, to whom the suppliant addressed his prayer, was anciently observed by the heathen, as well as by the believers in Jehovah. 8 Because thou hast, &c. Remembering thy many mercies towards me, "which have been ever of old," I will now betake myself to thee for protection, as anxiously as chickens, at the appearance of danger, shelter themselves under the wings of their dam; and I will there rejoice in the certainty of deliverance. Psalm Lxi. 4: xci. 4. 9 My soul, &c. David now declares the intensity of his devotion, together with the reward of it. His soul cleaved to God with the warmest affection, wherefore the divine care and providence especially supported him in all his distresses. e-10 These also [But those] that seek the hurt of my soul, they shall go under the earth. 11 Let them fall upon the edge of the sword, that they may be a portion for foxes. 12 But the king shall rejoice in God: all they also, that swear by him, shall be commended; for [but] the mouth of them, that speak lies, shall be stopped. PSALM LXIV. Ezek. 32. 18, &c. Acts 1. 25. Rev. 19. 17, 18. Isai. 45. 23. Zeph. 1. 4, &c. LIKE many other Psalms of David, composed during his various seasons of persecution, this commences with prayer against the malice of his enemies, and concludes with anticipations of deliverance by means of their overthrow. HEAR my voice, O God, in my prayer : | Acts 18. 9, 10. preserve my life from fear of the enemy: 2 Hide me from the gathering together of the Luke 23. 18, &c. froward, and from the insurrection of wicked doers, 3 Who have whet their tongue like a sword, Ps. 11. 2. and shoot out their arrows, even bitter words; Jer. 9.3. 11 A portion for foxes. A figurative expression derived from the custom, which is explained on Psalm xi. 7. It is generally asserted, that the animals here mentioned, as about to devour those enemies of David, who had fallen in battle and remained unburied, are not common foxes, these being by no means carnivorous; but a gregarious species of the same race, called Jackals, which abounded in Judea, and were noted for feeding on dead bodies. See on Psalm Lxxix. 3. 12 The king. See on Psalm LXi. 6.—They also, that swear, &c. It seems not unlikely, that this member of the verse refers to the Deity. Wherefore, since an oath constitutes a solemn act of worship, to swear by God will be to invoke his name, to make him the object of reverence and holy fear. Deut. vi. 13. Josh. xxiii. 7. Isai. xix. 18. An opinion has, however, been entertained, that "the king" is meant, for it was customary also to swear by the life of the reigning prince. Gen. xLii. 16. 2 Sam. xv. 21. In the former case, then, there will be an opposition between the true and false worshippers of Jehovah, who are represented, as siding with David or his son according to the nature of their religious sentiments: in the latter, between those Israelites, who acknowledged David for their sovereign, and such as calumniated him by defaming his character, or, at least, by violating their oaths of allegiance, and joining the ranks of his enemies. Psalm iv. 2: v. 6. 1 From fear, &c. From that imminent peril, in which I now am, and which causes me to dread the effect of my enemies' machinations. 3 Who have whet, &c. Who have, as it were, sharpened their tongues, and thus rendered them as dangerous and deadly weapons, as keen-edged swords would be. Psalm Lix. 7: cxL. 3. H Neh. 4. 11. John 19. 6, 7. Ps. 10. 12. Prov. 1. 11, &c. Jer. 17. 9, 10. Matt. 24. 50, 51. Ps. 52. 6, &c. Ps. 58. 9, 10. 1 Cor. 1. 30, 31. Gal. 6. 14. 4 That they may privily shoot at him, that is perfect: suddenly do they hit him, and fear not. 5 They encourage themselves in mischief, and commune among themselves, how they may lay snares; and [they] say, that no man shall see them. 6 They imagine [search out] wickedness, and practise it that they keep secret among themselves, every man in the deep of his heart. 7 But God shall suddenly shoot at them with a swift arrow, that they shall be wounded; 8 Yea, their own tongues shall make them fall; insomuch, that whoso seeth them shall laugh them to scorn. 9 And all men, that see it, shall say, This hath God done; for they shall perceive, that it is his work. 10 The righteous shall rejoice in the Lord, and put his trust in him; and all they, that are true of heart, shall be glad. Evening Prayer. PSALM LXV. OUR knowledge of the precise circumstances, under which this Psalm was written, would not materially contribute to make us better acquainted with its contents. It commemorates, in a strain of most lively gratitude, the goodness and beneficence of Almighty 4 Him, that is perfect. David speaks in this manner of himself, because he was quite innocent of the things, which his adversaries laid to his charge. Psalm xxxv. 11. Unless, indeed, he designs to bear a general testimony to his own integrity and religious affections. Psalm xviii. 21.- -Suddenly, &c. When he is not aware of his danger, they wound him, and that, without dreading the retributive vengeance of the Almighty on their wickedness. 6 That. The flagitious device, which they have plotted, and which they are preparing to execute. 8 Their own tongues, &c. Not merely their vile actions, but also their atrocious calumnies and lies, will become the cause of their downfal. Psalm Lix. 12. 10 The righteous, &c. On the contrary, when this just retribution has fallen upon my enemies, and God has glorified himself by effectually pleading the cause of injured innocence,the upright and the pious will perceive great reason to rejoice; nor will they hesitate to trust, with hearty devotion, in the divine mercy and protection for the future. God, attested, as well by other instances of his providential care, as, especially, by his watering and fertilizing the ground, thus causing it to bring forth its fruits in abundance. Because David, or whoever was the author of the Psalm, chiefly portrays, in the latter part of it, the effects of plentiful showers on the earth, a notion has arisen, that it may owe its origin to a dreadful drought, which had long oppressed the land, and which was eventually removed by the return of favorable weather; it has even been definitely referred to the three years' famine, which, (if related by the historian in exact chronological order,) followed soon after the rebellion and death of Absalom. 2 Sam. xxi. 1. THOU, O God, art praised in Sion; and unto Ps. 66. 12: thee shall the vow be performed in Jerusa lem. 2 Thou, that hearest the prayer, unto thee shall all flesh come. 3 My misdeeds prevail against me: O be thou merciful unto our sins. 4 Blessed is the man, whom thou choosest and receivest unto thee: he shall dwell in thy court, and shall be satisfied with the pleasures of thy house, even of thy holy temple. 5 Thou shalt shew us wonderful things in thy righteousness, O God of our salvation; thou, that art the hope of all the ends of the earth, and of them that remain [are afar off] in the broad sea; 116. 15, 16. Isai. 66. 23. Rom. 7. 24, 25. Heb. 9. 14. Ephes. 1. 4, 5. Zeph. 2. 11. 2 Thou, that hearest, &c. Forasmuch as thou hast ever proved thyself a hearer of prayer, the whole human race shall address themselves to thee, in unshaken confidence, that thou wilt listen to their petitions. -The prayer. The article is very often redundant in the old translation of the Psalms. cx. 6: cxxv. 1. See on Psalm xci. 12. 3 My misdeeds, &c. The words " our sins" in the latter part of the verse appear to prove, that the Psalmist is speaking on behalf of his fellow-countrymen, and declaring the intolerable nature of the punish ment, which their misdeeds had justly provoked, and which only the divine goodness could remove. See on Psalm xxxi. 12. 5 Thou shalt shew us, &c. Actuated by thy accustomed attributes of mercy and justice, thou wilt always wonderfully interpose thy might to defend and preserve our nation, as well as to destroy our enemies.Thou, that art, &c. Jehovah has really ever shewn himself the protector of all men, both of such as dwell on the continent, and of those, who live in places encompassed or washed by the sea, how unwilling soever they may have hitherto been, with one accord, to acknowledge this truth and to revere his name. With respect, however, to the people who are here meant, it would, perhaps, be more accurate to consider them, as comprehending the inhabitants of the East, and of the West; more especially, since the sacred writers were accustomed to denominate Europe "the isles of the Gentiles," or, "of |