--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 614 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/614/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 614. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/614/" --- # 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. ## 614. Psalms · 68 of 159 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/614/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/614/#p-N [¶0] It is very properly added by Albertus, that the noble spirit of Tancred was filled with indignation at this most horrible breach of faith; and he was about to take a summary revenge on the instigators and perpetrators of this unprincipled butchery, when the chiefs interposed, and not only maintained the expediency of the massacre that had already been committed, but the necessity of putting all the inhabitants to the sword. On this the savage fiends, called Christians, flew to arms, and made a universal slaughter of all that remained of the inhabitants. They drew out the prisoners, chopped off their heads, stabbed all they met with in the streets, and-but I can translate no farther; it is too horrible. I shall give my author's words, who was an ecclesiastic, and wrote down the account from eye-witnesses: "Concilio hoc accepto, (the determination of the chiefs to put all to the sword), tertio die post victoriam egressa est sententia a majoribus: et ecce universi arma rapiunt, et miserabili caede in omne vulgus Gentilium, quod adhuc erat residuum, exsurgunt, alios producentes e vinculis et decollantes: alios per vicos et plateas civitatis inventos trucidantes, quibus antea causa pecuniae, aut humana pietate pepercerunt. Puellas vero, mulieres, matronas nobiles, et faetas cum puellis tenellis detruncabant, aut lapidibus obruebant, in nullis aliquam considerantes aetatem. E contra, puellae, mulieres, matronae, metu momentaneae mortis angustiatae et horrore gravissimae necis concussae Christianos in jugulum utriusque sexus debacchantes ac saevientes, medios pro liberanda vita amplexabantur, quaedam pedibus eorum advolvebantur, de vita et salute sua illos nimium miserando fletu et ejulatu solicitantes. Pueri vero quinquennes aut triennes matrum patrumque crudelem casum intuentes, una miserum clamorem et fletum multiplicabant. Sed frustra haec pietatis et misericordiae signa fiebant: nam Christiani sic neci totum laxaverunt animum, ut non lugens masculus aut faemina, nedum infans unius anni vivens, manum percussoris evaderet. Unde plateae totius civitatis Jerusalem corporibus extinctis virorum et mulierum, lacerisque membris infantium, adeo stratae et opertae fuisse referuntur, ut non solum in vicis, soliis et palatiis, sed etiam in locis desertae solitudinis copia occisorum reperiretur innumerabilis.'GestA Dei Vol. I., p. 283. [¶1] This is one specimen of the spirit of the crusaders, and is it any wonder that God did not shine on such villanous measures! No wonder that the Mohammedans have so long hated the name of Christian, when they had no other specimen of Christianity than what the conduct of these ferocious brutes exhibited; and these were called Gesta Dei, the transactions of God! [¶2] There are many difficulties in this Psalm; whether they are in general removed by the preceding notes, the reader must judge. The following analysis is constructed on the supposition that the Psalm speaks of the distracted state of the kingdom from the fatal battle of Gilboa, in which Saul fell, to the death of Ishbosheth, when the whole kingdom was united under David. ### Introduction [¶4] The psalmist's prayer for those who mere banished from their own land, and from the ordinances of God, [Psa 61:1], [Psa 61:2]. He praises God for his past mercies, [Psa 61:3]; purposes to devote himself entirely to his service, [Psa 61:4], [Psa 61:5]. He prays for the king, [Psa 61:6], [Psa 61:7]; and promises to perform his vow to the Lord daily, [Psa 61:8]. [¶5] The title, To the chief Musician upon Neginath, נגינת. The verb נגן nagan signifies to strike or play on a musical instrument, especially one of the stringed kind; but the נגינות neginoth, as it is written in about thirty MSS., may signify either the players on the instruments or the instruments themselves. The Psalm appears to have been written about the close of the captivity, and the most judicious interpreters refer it to that period. On this supposition the notes are formed. ### Verse 1 [¶7] Hear my cry, O God - In the midst of a long and painful captivity, oppressed with suffering, encompassed with cruel enemies and isolent masters, I address my humble prayer to Thee, O my God. ### Verse 2 [¶9] From the end of the earth - ארץ arets should be here translated land, not earth, and so it should be in numerous places besides. But here it seems to mean the country beyond the Euphrates; as it is thought to do, [Psa 65:5], [Psa 65:8], called there also the ends of the earth or land. It may be remarked that the Jews were always more pious and devoted to God in their afflictions and captivities, than when in their own land, in ease and affluence. But who can bear prosperity? How many hearts filled with heavenly ardor in affliction and persecution have grown cold under the beams of the sun of prosperity! [¶10] Lead me to the rock that is higher than I - Direct me to a place of refuge and safety. It is a metaphorical expression; and Calmet interprets it of the liberty granted to the Jews by Cyrus to return to their own land. This was a privilege far higher than any thing they could expect. The fathers think Jesus Christ is meant by this high rock. ### Verse 3 [¶12] Those hast been a shelter for me - During the whole duration of the captivity God marvellously dealt with the poor Jews; so that, although they were cast down, they were not utterly forsaken. ### Verse 4 [¶14] I will abide in thy tabernacle - The greater portion of those Psalms which were composed during and after the captivity, says Calmet, had Levites and priests for their authors. Hence we find the ardent desire so frequently expressed of seeing the temple; of praising God there; of spending their lives in that place, performing the functions of their sacred office. There I shall sojourn; - there I shall dwell, - be at rest, - be in safety, - be covered with thy wings, as a bird in its nest is covered with the wings of its mother. These simple comparisons, drawn from rural affairs and ordinary occurrences, are more pleasing and consolatory in the circumstances in question, than allegories derived from subjects the most noble and sublime. ### Verse 5 [¶16] Hast heard my vows - Often have I purposed to be wholly thine, - to serve thee alone, - to give up my whole life to thy service: and thou hast heard me, and taken me at my word; and given me that heritage, the privilege of enjoying thee in thy ordinances, which is the lot of them that fear thy name. The Psalm seems to have been composed either after the captivity, or at the time that Cyrus published his decree in their favor, as has been remarked before. ### Verse 6 [¶18] Thou wilt prolong the king's life - The words are very emphatic, and can refer to no ordinary person. Literally, "Days upon days thou wilt add to the king; and his years shall be like the generations of this world, and the generations of the world to come." This is precisely the paraphrase I had given to this text before I had looked into the Chaldee Version; and to which I need add nothing, as I am persuaded no earthly king is intended: and it is Christ, as Mediator, that "shall abide before God for ever," [Psa 61:7]. Neither to David, nor to any earthly sovereign, can these words be applied. ### Verse 7 [¶20] He shall abide before God for ever - Literally, "He shall sit for ever before the faces of God." He shall ever appear in the presence of God for us. And he ever sits at the right hand of the Majesty on high; for he undertook this office after having, by his sacrificial offering, made atonement for our sins. [¶21] Prepare mercy and truth, which may preserve him - As Mediator, his attendants will ever be mercy and truth. He will dispense the mercy of God, and thus fulfill the truth of the various promises and predictions which had preceded his incarnation. There is an obscurity in this clause, חסד ואמת מן ינצרהו chesed veemeth man yintseruhu, owing to the particle מן man, which some translate who or what; and others, number thou, from מנה manah, to count. Houbigant, and he is followed by Bishop Lowth, would read מיהוה miyehovah, Mercy and truth from Jehovah shall preserve him. The AngloSaxon has, Mildheartedness, and soothfastness his, who seeketh? which is nearly the rendering of the old Psalter: Mercy and sothfastnes of him, wha sall seke? Dr. Kennicott says, מן man is a Syriasm; and should be translated quaesoutinam, I beseech thee, - I wish, - O that! On this very ground Coverdale appears to have translated, O let thy lovynge mercy and faithfulnes preserve him! The sense I have given above I conceive to be the true one. ### Verse 8 [¶23] So will I sing praise unto thy name for evher - For the benefits which I have received, and hope to receive endlessly from thee, I will to all perpetuity praise thee. [¶24] That I may daily perform my vows - While I live, I shall יום יום yom, yom, "day by day," each day as it succeeds, render to thee my vows - act according to what I have often purposed, and as often promised. The Chaldee ends remarkably: "Thus I will praise thy name for ever, when I shall perform my vows in the day of the rederaption of Israel; and in the day in which the King Messiah shall be anointed, that he may reign." [¶25] The ancient Jews were full of the expectation of the Messiah; the Jews of the present day have given up their hope. ### Introduction [¶27] David, in imminent danger, flees to God for help and safety, [Psa 62:1], [Psa 62:2]; points out the designs of his adversaries, [Psa 62:3], [Psa 62:4]; encourages his soul to wait on God, [Psa 62:5-8]; shows the vanity of trusting in man, and of trusting in riches, [Psa 62:9], [Psa 62:10]; and concludes with asserting that power and mercy belong to God, and that he will give to every man according to his works, [Psa 62:11], [Psa 62:12]. [¶28] The title, "To the chief Musician, to Jeduthun," may mean that the Psalm was sent to him who was the chief or leader of the band of the family of Jeduthun. It appears that Asaph, Jeduthun, and Heman, were chief singers in the time of David; that they, with their families, presided over different departments of the vocal and instrumental worship in the tabernacle, [1Chr 25:1], etc.; that they were holy men, full of the Divine Spirit, (a thing very rare among singers and performers in these latter days), and that they prophesied with harps, with psalteries, and with cymbals; that Jeduthun had six sons thus employed; that himself prophesied with a harp to give thanks and praise to God, [1Chr 25:3]; and that the sons of Jeduthun were appointed by lot to the different courses. The eighth course fell to his son Jeshaiah, [1Chr 25:15]; the twelfth, to Hashabiah, [1Chr 25:19]; and the fourteenth, to Mattithiah, [1Chr 25:21]. [¶29] Will our modern performers on instruments of music in churches and chapels, pretend to the prophetic influence? If they do not, and cannot, how dare they quote such passages in vindication of their practice, which can be no better than a dulcet noise without its original meaning, and alien from its primary use? Do they indeed prophesy with harps, and psalteries, and cymbals? or with their play-house aggregate of fiddles and flutes, bass-viols and bassoons, clarionets and kettle-drums? Away with with such trumpery and pollution from the worship and Church of Christ! [¶30] Though it is not very clear from the Psalm itself on what occasion it was composed, yet it is most likely it was during the rebellion of Absalom; and perhaps at the particular time when David was obliged to flee from Jerusalem. ### Verse 1 [¶32] Truly my soul waiteth upon God - I do not think that the original will warrant this translation, אך אל אלהים דומיה נפשי ak el Elohim dumiyah naphshi, "Surely to God only is my soul dumb." I am subject to God Almighty. He has a right to lay on me what he pleases; and what he lays on me is much less than I deserve: therefore am I dumb before God. The Vulgate, and almost all the Versions, have understood it in this sense: Nonne Deo subjecta erit anima mea? Shall not my soul be subject to God? In other words, God alone has a right to dispose of my life as he pleases. ### Verse 2 [¶34] I shall not be greatly moved - Having God for my rock - strong fortified place, for my salvation - continual safety, and my defense - my elevated tower, which places me out of the reach of my enemies; I shall not be greatly moved - I may be shaken, but cannot be cast down. ### Verse 3 [¶36] How long will ye imagine mischief - The original word, תהותתו tehothethu, has been translated variously; rush upon, rage against, stir yourselves up, thrust against: the root is התת hathath or התה hathah, to rush violently upon, to assault. It points out the disorderly riotous manner in which this rebellion was conducted. [¶37] As a bowing wall - a tottering fence - Ye are just ready to fall upon others, and destroy them; and in that fall yourselves shall be destroyed: "Ye shall be slain the whole of you." ### Verse 4 [¶39] To cast him down from his excellency - They are consulting to dethrone me, and use treachery and falsehood in order to bring it about: "They delight in lies." [¶40] They bless with their mouth - Probably alluding to Absalom's blandishments of the people. He flattered them in order to get the sovereign rule. Or it may refer to the people of Jerusalem, whose perfidy he saw, while they were full of professions of loyalty, etc.; but he could not trust them, and therefore retired from Jerusalem. ### Verse 5 [¶42] Wait thou only upon God - There is none but him in whom thou canst safely trust; and to get his help, resign thyself into his hands; be subject to him, and be silent before him; thou hast what thou hast deserved. See on [Psa 62:1] (note). ### Verse 7 [¶44] In God is my salvation - עי אלהים al Elohim, "Upon God is my salvation;" he has taken it upon himself. And my glory - the preservation of my state, and the safety of my kingdom.