--- title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah" author: "Adam Clarke" languages: [en] shelf: "Commentaries" section: 616 of 914 url: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/616/ cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 1: Genesis to Jeremiah, section 616. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/616/" --- # 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. ## 616. Psalms · 70 of 159 Source: https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/616/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-1-genesis-to-jeremiah/616/#p-N [¶0] They shall be a portion for foxes - They shall be left unburied, and the jackals shall feed upon their dead bodies. Or, being all cut off by utter destruction, their Inheritance shall be left for the wild beasts. That which was their portion shall shortly be the portion of the wild beasts of the forest. If he here refers to the destruction of the Babylonians, the prediction has been literally fulfilled. Where ancient Babylon stood, as far as it can be ascertained, is now the hold of dangerous reptiles and ferocious beasts. The jackal, or chokal, is a very ravenous beast, and fond of human flesh. It devours dead bodies, steals infants out of the lap of their mothers, devours alive the sick who are left by the side of the Ganges, and even in the streets of Calcutta has been known to eat persons who were in a state of intoxication. Ward's Customs. ### Verse 11 [¶2] But the king shall rejoice - David shall come to the kingdom according to the promise of God. Or, if it refer to the captivity, the blood royal shall be preserved in and by Zerubbabel till the Messiah come, who shall be David's spiritual successor in the kingdom for ever. [¶3] That sweareth by him - It was customary to swear by the life of the king. The Egyptians swore by the life of Pharaoh; and Joseph conforms to this custom, as may be seen in the book of Genesis, [Gen 42:15], [Gen 42:16]. See also [1Sam 1:26] : [1Sam 17:55], and Judith 11:7. But here it may refer to God. He is The King, and swearing by his name signifies binding themselves by his authority, acknowledging his supremacy, and devoting themselves to his glory and service alone. [¶4] The Chaldee has: "And the King shall rejoice במימר אלהא bemeymar Eloha, in the Word of God;" or, in the Word God; Meymar, Word, being taken here substantially, as in many other places, by the Targumist. [¶5] The mouth of them that speak lies - The mouth of those who acknowledge lying vanities, that worship false gods, shall be stopped. All false religions shall be destroyed by the prevalence of the truth. For he, Christ, shall reign till all his enemies are put under his feet. "Thy kingdom come, and hell's o'erpower: and to thy scepter all subdue." Amen and Amen. ### Introduction [¶7] The psalmist prays for preservation from the wicked, [Psa 64:1], [Psa 64:2]; whom he describes, [Psa 64:3-6]; shows their punishment, [Psa 64:7], [Psa 64:8]; and the effect that this should have on the godly, [Psa 64:9], [Psa 64:10]. [¶8] The title, To the chief Musician, or conqueror, A Psalm of David. The Syriac says, "composed by David when warned by Gad the prophet, who said, Stay not in Masrob, because Saul seeks thy life." Some think it was composed by David when he was persecuted by Saul; or during the rebellion of Absalom. But Calmet thinks it is a complaint of the captives in Babylon. ### Verse 1 [¶10] Hear my voice - The psalmist feared for his life, and the lives of his fellow-captives; and he sought help of God. He prayed, and he lifted up his voice; and thus showed his earnestness. ### Verse 2 [¶12] Hide me from the secret counsel - They plotted his destruction, and then formed insurrections in order to accomplish it. [¶13] Workers of iniquity - Those who made sin their labor, their daily employment; it was their occupation and trade. It is supposed that by this title the Babylonians are intended. See [Psa 6:3]; [Psa 14:4]; [Psa 36:12]; [Psa 53:4]; [Psa 59:2]. ### Verse 3 [¶15] Who whet their tongue like a sword - They devise the evil they shall speak, and meditate on the most provoking, injurious, and defamatory words; as the soldier whets his sword that he may thereby the better cut down his enemies. [¶16] Their arrows - bitter words - Their defamatory sayings are here represented as deadly as poisoned arrows; for to such is the allusion here made. ### Verse 4 [¶18] That they may shoot in secret - They lurk, that they may take their aim the more surely, and not miss their mark. [¶19] Suddenly - When there is no fear apprehended, because none is seen. ### Verse 5 [¶21] They commune of laying snares - They lay snares to entrap those whom they cannot slay by open attack or private ambush. ### Verse 6 [¶23] They search out iniquities; they accomplish a diligent search - The word חפש chaphash, which is used three times, as a noun and a verb, in this sentence, signifies to strip off the clothes. "They investigate iniquities; they perfectly investigate an investigation." Most energetically translated by the old Psalter: Thai ransaked wickednesses: thai failled ransakand in ransaking. To ransack signifies to search every corner, to examine things part by part, to turn over every leaf, to leave no hole or cranny unexplored. But the word investigate fully expresses the meaning of the term, as it comes either from in, taken privately, and vestire, to clothe, stripping the man bare, that he may be exposed to all shame, and be the more easily wounded; or from the word investigo, which may be derived from in, intensive, and vestigium, the footstep or track of man or beast. A metaphor from hunting the stag; as the slot, or mark of his foot, is diligently sought out, in order to find whither he is gone, and whether he is old or young, for huntsmen can determine the age by the slot. Tuberville, in his Treatise on Hunting, gives rules to form this judgment, To this the next verse seems to refer. ### Verse 7 [¶25] But God shall shoot at them with an arrow - They endeavor to trace me out, that they may shoot me; but God will shoot at them. This, if the Psalm refer to the times of David, seems to be prophetic of Saul's death. The archers pressed upon him, and sorely wounded him with their arrows. [1Sam 31:3]. ### Verse 8 [¶27] Their own tongue to fall upon them-selves - All the plottings, counsels, and curses, they have formed against me, shall come upon themselves. ### Verse 9 [¶29] And all men shall fear - They endeavored to hide their mischief; but God shall so punish them that all shall see it, and shall acknowledge in their chastisement the just judgment of God. The wicked, in consequence, shall fear, and, ### Verse 10 [¶31] The righteous shall be glad - They shall see that God does not abandon his followers to the malice of bad men. The rod of the wicked may come into the herttage of the just; but there it shall not rest. Calmet thinks that this is a prediction of the destruction of the Chaldeans, in consequence of which the Jewish people became highly respected by all the surrounding nations. But it may be applied more generally to the enmity of the wicked against the righteous, and how God counterworks their devices, and vindicates and supports his own followers. ### Introduction [¶33] God is praised for the fullilment of his promises, and for his mercy in forgiving sins, [Psa 65:1-3]. He is praised for the wonders that he works in nature, which all mankind must acknowledge, [Psa 65:4-8]; for the fertilizing showers which he sends upon the earth, and the abundance thereby produced both for men and cattle, [Psa 65:9-13]. [¶34] The title, "To the chief Musician or conqueror, a Psalm and Song of David." So the Hebrew; and, in effect, the Chaldee, Ethiopic, and best copies of the Septuagint. The Arabic has, "A Psalm of David concerning the transmigration of the people." [¶35] The Vulgate is singular: "A Psalm of David. A hymn of Jeremiah and Ezekiel for the people of the transmigration, when they began to go out," from Babylon, understood. This title is of no authority; it neither accords with the subject of the Psalm, nor with the truth of history. Calmet has very properly remarked that Jeremiah and Ezekiel were never found together, to compose this Psalm, neither before at, nor after the captivity. It should therefore be utterly rejected. In the Complutensian edition Haggai is added to Jeremiah and Ezekiel, all with equal propriety. [¶36] It is supposed to have been written after a great drought, when God had sent a plentiful rain on the land. I rather think that there was no direct drought or rain in the prophet's view, but a celebration of the praises of God for his giving rain and fruitful seasons, and filling men's mouths with food, and their hearts with gladness. There is a particular providence manifested in the quantity of rain that falls upon the earth, which can neither be too much admired nor praised. ### Verse 1 [¶38] Praise waiteth for thee - Praise is silent or dumb for thee. Thou alone art worthy of praise; all other perfections are lost in thine; and he who considers thee aright can have no other subject of adoration. [¶39] Unto thee shall the vow be performed - All offerings and sacrifices should be made to thee. All human spirits are under obligation to live to and serve thee. All Jews and Christians, by circumcision and baptism, belong to thee; and they are all bound to pay the vow of their respective covenants to thee alone; and the spirit of this vow is, to love thee with all their powers and to serve thee with a perfect heart and willing mind, all the days of their life. ### Verse 2 [¶41] Unto thee shall all flesh come - All human beings should pray to God; and from him alone the sufficient portion of human spirits is to be derived. It is supposed to be a prediction of the calling of the Gentiles to the faith of the Gospel of Christ. A minister, immensely corpulent, began his address to God in the pulpit with these words: "O thou that hearest prayer, unto thee shall all flesh come!" and most unluckily laid a strong emphasis on All Flesh. The coincidence was ominous; and I need not say, the people were not edified, for the effect was ludicrous. I mention this fact, which fell under my own notice, to warn those who minister in righteousness to avoid expressions which may be capable, from a similar circumstance, of a ludicrous application. I have known many good men who, to their no small grief, have been encumbered with a preternatural load of muscles; an evil to be deprecated and deplored. ### Verse 3 [¶43] Iniquities prevail against me - This is no just rendering of the original, דברי עונת גברו מני dibrey avonoth gaberu menni; "iniguitous words have prevailed against me," or, "The words of iniquity are strong against me." All kinds of calumnies, lies, and slanders have been propagated, to shake my confidence, and ruin my credit. [¶44] Our transgressions, thou shalt purge them away - Whatsoever offenses we have committed against thee, thou wilt pardon; תכפרם tecapperem, thou wilt make atonement for them, when with hearty repentance and true faith we turn unto thee. This verse has been abused to favor Antinomian licentiousness. The true and correct translation of the former clause will prevent this.