زبور

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PSALM XIX. (EXAUDIAT TE DOMINUS.)

A prayer for the king.

زبور 19:1

Ver. 1. David. This psalm was to be sung when he or his successors went to battle. In a higher sense, it may allude to the victories of Christ, and of his Church. Bert. --- Christian must offer up this prayer for their governors. W. --- It was probably composed when the Ammonites and Syrians made such great preparations for war, v. 8. and 2 K. x. 6. 18. C.

زبور 19:2

Ver. 2. Hear thee, the Ruler; or Jesus Christ praying for his people. W. ---

Tribulation. War is always such. The victors themselves suffer, and many souls perish. C. --- Name. The Messias, as the Jews often explain the expression, (Hooke, Prin.) or God himself, as others have it. Nomen ejus ipse. C. --- The blessed Trinity is all one God. The name of the Lord is a strong tower, &c.

Prov. xviii. 10. It was made known to Moses, to give him confidence. Ex. iii. 13.

H. --- Great was the honour conferred on the patriarchs, that God should be styled the God of Abraham, &c.!

But ours is not less, since we are authorized to call Him Our Father. Bert.

زبور 19:3

Ver. 3. Sion, where God was supposed to reside, in the tabernacle; though he was also in heaven, v. 7. C.

زبور 19:4

Ver. 4. Sacrifices. Heb. mincha, a sacrifice of flour, or unbloody; a figure of the Mass. W. ---

Minchothec, "thy presents" (Mont. H.) of fruits, &c. --- Fat. Heb. also, "ashes,"

by miraculous fire, (Bert.) to testify God's acceptance; as at the sacrifices of Abel, (H.) Elias, &c. Lev. ix. 24.

and 3 K. xviii. 31. and 1 Par. xxi. 26. God forbade lean victims to be offered, as they might shew a want of respect; (Mal. i. 8.) though he always regards the heart (C.) and faith of the offerer more than the victim. Heb. xi. 4. H. ---

Sacrifices were offered before every important enterprize. 1

K. xiii. 12. C. --- Fat here intimates what would be acceptable. W. Dan. iii. 40. M.

زبور 19:5

Ver. 5. Counsels. We must suppose that those of a pious prince are right. C. ---

This condition is always understood. H.

زبور 19:6

Ver. 6. Salvation. Jesus Christ, who gives us the victory over all our spiritual enemies, (C.) or in thy prosperity; (W.) which we shall attribute to God. The first words may also be addressed to Him. We shall rejoice if thou grant us the victory, and we will return thanks. Heb. "we shall praise, or be praised, for thy salvation; and in thy name we shall lift up the standard." C. --- But there is no proof that nodgol, (H.) which occurs no where else, has this signification. It is probable that the Sept. read nogdol; and Houbigant adopts their version. S.

Jerom has, "we shall dance." All the versions denote joy. Bert.

زبور 19:7

Ver. 7. Hath saved. The prophets speak of future events as past. Bert. --- The people were convinced of God's protection, (C.) and anticipated what they would say at their triumphant return. --- Anointed (Christum) the king, (C.) priest, (W.) or our Saviour, at his resurrection, (S.

Athan.) after he had subdued his enemies. W. --- Powers. That is, in strength.

His right hand is strong and mighty to save them that trust in him. Ch. --- The plural is often used to denote something most excellent, (H.) great strength, or heavenly forces. W.

زبور 19:8

Ver. 8. Call upon. Sept. Rom. Syr. &c. read, "we shall be exalted,"

megalunthesometha, (C.) as v. 6. Some call upon or trust in chariots, &c. H. ---

Heb. "remember," which often implies to confide, (C.) and such we call upon as we hope will be able and willing (H.) to protect us. Bert.

--- Let our enemies assemble all their forces and auxiliaries, we shall not fear as long as God is for us. C. --- The Jewish kings were forbidden to multiply horses, that they might not be tempted to confide in them. H.

زبور 19:9

Ver. 9. Bound. Their chariot wheels are entangled. Ex. xiv. 25. C. --- Those who trust in the power of man, fall into captivity. W. --- Their feet are ensnared. Bert.

--- The king. Heb. "Let the king hear us when we call." Prot. (H.) "our king shall hear," &c. Syr. "Word of the Lord, redeem us; Potent king, hear," &c. But the Sept. is preferable, and the best critics often deviate from the Jews; (Muis. C.) though here the sense is very good, and adopted by S. Jerom. God is styled king in Heb. H. --- This title is commonly given to the Messias. Bert. --- The Chal. seems to have had the second person of the blessed Trinity in view, as many of the Jews were acquainted with this mystery, particularly after the propagation of the gospel, when the paraphrase on the psalms was probably composed. H. --- When the head is safe, the body is also preserved. W. ---

We must pray for our superiors, that we also may lead a quiet life. 1 Tim. ii. 2.

Their welfare is for the public good. H.