---
title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah"
author: "Adam Clarke"
languages: [en]
shelf: "Commentaries"
section: 551 of 914
url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/551/
cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 551. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/551/"
---

# Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah

*Adam Clarke*

Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 1 of 2.

## 551. Psalms · 5 of 159

Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/551/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/551/#p-N

[¶0] These are great truths; mark them!

### Analysis of the Third Psalm

[¶2] The occasion of this Psalm was Absalom's rebellion. David being deserted by his subjects, railed on by Shimei, pursued for his crown and life by his ungracious son, and not finding to whom to make his moan, betakes himself to his God; and before him he expostulates his wrong, confesses his faith, and makes his prayer.

[¶3] There are three strains of this accurate Psalm: I. His complaint. II. The confession of his confidence. III. His petition.

[¶4] I. He begins with a sad and bitter complaint, amplified,

[¶5] 1. By the number and multitude of his enemies. They were many, very many; they were multiplied and increased: "All Israel was gathered together from Dan to Beer-sheba, as the sand of the sea for multitude;" [2Sa 17:11].

[¶6] 2. From their malice they came together to do him mischief. They rose up, not for him, but against him; not to honour, but to trouble him; not to defend him as they ought, but to take away his crown and life; [2Sa 17:2].

[¶7] 3. From their insults and sarcasm. It was not Shimei only, but many, that said it: "Many-say there is no help for him in his God."

[¶8] II. The second part of the Psalm sets forth David's confidence:-

[¶9] 1. To their multitude, he opposeth ONE GOD. But THOU, O LORD!

[¶10] 2. To their malicious insurrection, Jehovah; who, he believed, 1. Would be a buckler to receive all the arrows shot against him. 2. His glory, to honour, though they went about to dishonour, him. 3. The lifter up of his head, which they wished to lay low enough.

[¶11] 3. To their vain boast of desertion, There is no help for him in his God, he opposeth his own experience, "I cried unto the Lord, and he heard me."

[¶12] 4. By whose protection being sustained and secured, he deposes all care and fear, all anxiety and distraction. 1. He sleeps with a quiet mind: "I laid me down and slept, I awoke." 2. He sings a requiem: "I will not be afraid of ten thousands of the people, that have set themselves against me round about."

[¶13] III. In the close, or third part, he petitions and prays, notwithstanding his security: "Arise, O Lord; save me, O my God!" To move God to grant his request, he thankfully reminds him of what he had done before:-

[¶14] 1. "Arise and save me, for thou hast smitten all mine enemies." Thou art the same God: do then the same work; be as good to thy servant as ever thou hast been.

[¶15] 2. He inserts an excellent maxim: Salvation belongeth unto the Lord. As if he had said, It is thy property and prerogative to save. If thou save not, I expect it from none other.

[¶16] 3. Lastly, as a good king should, in his prayers he remembers his subjects. He prayed for those who were using him despitefully: Thy blessing be upon thy people! To the same sense, Coverdale, in his translation.

### Introduction

[¶18] David prays to be heard, [Psa 4:1]; expostulates with the ungodly, [Psa 4:2]; exhorts them to turn to God, and make their peace with him, [Psa 4:3-5]; shows the vain pursuits of men in search of happiness, which he asserts exists only in the approbation of God, [Psa 4:6], [Psa 4:7]; commends himself to the Lord, and then quietly takes his repose, [Psa 4:8].

[¶19] This Psalm seems to have been composed on the same occasion with the preceding, viz., Absalom's rebellion. It appears to have been an evening hymn, sung by David and his company previously to their going to rest. It is inscribed to the chief Musician upon Neginoth, למנצח בנגינות lamnatstseach binginoth. Probably the first word comes from נצח natsach, to be over, or preside; and may refer to the precentor in the choir. Some suppose that it refers to the Lord Jesus, who is the Supreme Governor, or victorious Person; the Giver of victory. Neginoth seems to come from נגן nagan, to strike; and probably may signify some such instruments as the cymbal, drum, etc., and stringed instruments in general. But there is no certainty in these things. What they mean, or what they were, is known to no man.

### Verse 1

[¶21] Hear me when I call - No man has a right to expect God to hear him if he do not call. Indeed, how shall he be heard if he speak not? There are multitudes who expect the blessings of God as confidently as if they had prayed for them most fervently; and yet such people pray not at all!

[¶22] God of my righteousness - Whatever pardon, peace, holiness, or truth I possess, has come entirely from thyself. Thou art the God of my salvation, as thou art the God of my life.

[¶23] Thou hast enlarged me - I was in prison; and thou hast brought me forth abroad. Have mercy on me - continue to act in the same way. I shall always need thy help; I shall never deserve to have it; let me have it in the way of mere mercy, as thou hast hitherto done.

### Verse 2

[¶25] O ye sons of men - בני איש beney ish, ye powerful men - ye who are now at the head of affairs, or who are leaders of the multitude.

[¶26] Love vanity - The poor, empty, shallow-brained, pretty-faced Absalom; whose prospects are all vain, and whose promises are all empty!

[¶27] Seek after leasing? - This is a Saxon word, from falsehood, from to lie. Cardmarden has adopted this word in his translation, Rouen, 1566. It is in none of the Bibles previously to that time, nor in any after, as far as my own collection affords me evidence; and appears to have been borrowed by King James's translators from the above.

[¶28] Selah - Mark this! See what the end will be!

### Verse 3

[¶30] The Lord hath set apart him that is godly - חסיד chasid, the pious, benevolent man. He has marked such, and put them aside as his own property. "This merciful man, this feeling, tender-hearted man, is my own property; touch not a hair of his head!"

### Verse 4

[¶32] Stand in awe, and sin not - The Septuagint, which is copied by St. Paul, [Eph 4:26], translate this clause, Οργιζεσθε, και μη ἁμαρτανετε; Be ye angry, and sin not. The Vulgate, Syriac, Ethiopic, and Arabic, give the same reading; and thus the original רגזו rigzu might be translated: If ye be angry, and if ye think ye have cause to be angry; do not let your disaffection carry you to acts of rebellion against both God and your king. Consider the subject deeply before you attempt to act. Do nothing rashly; do not justify one evil act by another: sleep on the business; converse with your oten heart upon your bed; consult your pillow.

[¶33] And be still - ודמו vedommu, "and be dumb." Hold your peace; fear lest ye be found fighting against God. Selah. Mark this!

### Verse 5

[¶35] Offer the sacrifices of righteousness - Do not attempt to offer a sacrifice to God for prosperity in your present rebellious conduct. Such a sacrifice would be a sin. Turn to God from whom you have revolted; and offer to him a righteous sacrifice, such as the law prescribes, and such as he can receive. Let all hear and consider this saying. No sacrifice - no performance of religious duty, will avail any man, if his heart be not right with God. And let all know, that under the Gospel dispensation no sacrifice of any kind will be received but through the all-atoning sacrifice made by Christ.

[¶36] Because of sin, justice has stopped every man's mouth; so that none can have access to God, but through the Mediator. By him only can the mouth of a sinner be opened to plead with God. Hear this, ye who trust in yourselves, and hope for heaven without either faith or dependence on the vicarious sacrifice of Christ.

### Verse 6

[¶38] Who will show us any good? - This is not a fair translation. The word any is not in the text, nor any thing equivalent to it; and not a few have quoted it, and preached upon the text, placing the principal emphasis on this illegitimate word.

[¶39] The place is sufficiently emphatic without this. There are multitudes who say, Who will show us good? Man wants good; he hates evil as evil, because he has pain, suffering, and death through it; and he wishes to find that supreme good which will content his heart, and save him from evil. But men mistake this good. They look for a good that is to gratify their passions; they have no notion of any happiness that does not come to them through the medium of their senses. Therefore they reject spiritual good, and they reject the Supreme God, by whom alone all the powers of the soul of man can be gratified.

[¶40] Lift thou up the light of thy countenance - This alone, the light of thy countenance - thy peace and approbation, constitute the supreme good. This is what we want, wish, and pray for. The first is the wish of the worldling, the latter the wish of the godly.

### Verse 7

[¶42] Thou hast put gladness in my heart - Thou hast given my soul what it wanted and wished for. I find now a happiness which earthly things could not produce. I have peace of conscience, and joy in the Holy Ghost; such inward happiness as they cannot boast who have got the highest increase of corn and wine; those Two Things in the abundance of which many suppose happiness to be found.

[¶43] To corn and wine all the versions, except the Chaldee, add oil; for corn, wine, and oil, were considered the highest blessings of a temporal kind that man could possess.