Whether גתית, Gittith, signifies a musical instrument or some particular tune, or the beginning of some famous and well-known song, I do not take upon me to determine. Those who think that the psalm is so called because it was composed in the city of Gath, give a strained and far-fetched explanation of the matter. Of the other three opinions, of which I have spoken, it is not of much importance which is adopted. The principal thing to be attended to is what the psalm itself contains, and what is the design of it. David, it is true, sets before his eyes the wonderful power and glory of God in the creation and government of the material universe; but he only slightly glances at this subject, as it were, in passing, and insists principally on the theme of God’s infinite goodness towards us. There is presented to us in the whole order of nature, the most abundant matter for showing forth the glory of God, but, as we are unquestionably more powerfully affected with what we ourselves experience, David here, with great propriety, expressly celebrates the special favor which God manifests towards mankind; for this, of all the subjects which come under our contemplation, is the brightest mirror in which we can behold his glory. It is, however, strange why he begins the psalm with an exclamation, when the usual way is first to give an account of a thing, and then to magnify its greatness and excellence. But if we remember what is said in other passages of Scripture, respecting the impossibility of expressing in words the works of God, we will not be surprised that David, by this exclamation, acknowledges himself unequal to the task of recounting them. David, therefore, when reflecting on the incomprehensible goodness which God has been graciously pleased to bestow on the human race, and feeling all his thoughts and senses swallowed up, and overwhelmed in the contemplation, exclaims that it is a subject worthy of admiration, because it cannot be set forth in words. ¹²⁹¹²⁹     “Puisque langue ne bouche ne la scauroit exprimer.” — Fr. “Because neither tongue nor mouth can express it.” Besides, the Holy Spirit, who directed David’s tongue, doubtless intended, by his instrumentality, to awaken men from the torpor and indifference which is common to them, so that they may not content themselves with celebrating the infinite love of God and the innumerable benefits which they receive at his hand, in their sparing and frigid manner, but may rather apply their whole hearts to this holy exercise, and put forth in it their highest efforts. This exclamation of David implies, that when all the faculties of the human mind are exerted to the utmost in meditation on this subject, ¹³⁰¹³⁰     “A louer les graces de Dieu.” — Fr. “In praising the grace of God.” they yet come far short of it.

The name of God, as I explain it, is here to be understood of the knowledge of the character and perfections of God, in so far as he makes himself known to us. I do not approve of the subtle speculations of those who think the name of God means nothing else but God himself. It ought rather to be referred to the works and properties by which he is known, than to his essence. David, therefore, says that the earth is full of the wonderful glory of God, so that the fame or renown thereof not only reaches to the heavens, but ascends far above them. The verb תנה, tenah, has been rendered by some in the preterite tense, hast set, but in my judgment, those give a more accurate translation who render it in the infinitive mood, to place or to set; because the second clause is just an amplification of the subject of the first; as if he had said, the earth is too small to contain the glory or the wonderful manifestations of the character and perfections of God. According to this view, אשר, asher, will not be a relative, but will have the meaning of the expletive or exegetic particle even, which we use to explain what has preceded. ¹³¹¹³¹     “Mais vaudra autant cornroe Que, dont on use pour declarer ce qui a preced.“ — Fr.