6. They slay the widoio and the stranger, and murder the fatherless. To Jo this is everywiicre represented as a peculiar crime, and as peculiarly offensive to God from the fact that these classes are naturally feeble and unprotected. See Notes on Isa. i. 17; Ps. Ixviii. 5; Ixxxii. 3.
7. Yet tliey say. By their conduct; or, they seem to say. ^ The LoED shall not see. In the original, pt^, Jah. This is an abbreviation of the word Jehotah. See Notes on Ps. Ixviii. 4; Ixxxiii. 18. On the
8 Understand, " ye bnitisli among the people; and ye fools, when will ye be wise P
9 He p that planted the ear, shall he not hear? he that formed the eye, shall he not
impious sentiment here expressed, see Notes on Ps. x. 11. % Neither shall the God of Jacob regard it. Implying that God was indifferent to the conduct of men; that he would not punish the wicked; that sinners have nothing to fear at his hand. This sentiment is very common still, either as an article in their creed, or as implied in their conduct. The doctrine of universal salvation is really founded on this opinion; and most men act as if it were their belief that the wicked are in no danger of being punished, and that there is no such attribute in God as justice.
8. Understand, ye brutish among the people. See Ps. Ixxiii. 22. The meaning here is, "You who are like the brutes; you who see and understand no more of the character and plans of God than the wild beasts of the desert." The iiieaning is, that they did not employ their reason in the case; they acted like beasts, regardless of the consequences of their conduct— as if God would treat men as he does the beasts; as if there were no retribution in the future world. ^ And ye fools, ivhen will ye be wise 1 How long is this stupidity to continue? When will you attend to the truth; when will you act as immortal beings; when will you suffer your rational nature to lead you up to just views of God? It is implied 'that this folly had been manifested for a long period, and that it was time they should arouse from this condition, and act like men. With what propriety may this language be addressed still to the great mass of mankind! What numbers of the human race are there now, who in respect to God, and to the purpose for which they were made, evince no more wisdom than the brutes that perish! Oh, if men were truly wise, what a beautiful world would this be; — how noble and elevated would be our now degraded race!
9. Se that planted the ear. He that made the ear. The word here used in the original is a participle. "Shall not he planting the ear;" that is, the planter of the ear. The idea seems to have been taken from the act of making a hole in the ground when we set out a plant, — as if, in like mannei-, a hole had been made in the side of the head to insert the ear. % Shall he not hear / He could not have created the faculty of hearing, without possessing it himself. Or, it is reasonable to suppose that he who has made man capable of hearing, must be able to hear himself. We have nothing in our nature which is not possessed in an infinitely higher measure by God. ^ He that formed the eye. This, too, is a participle: " He forming the eye;" that is, the Former of the eye. The word here used is frequently employed in reference to a potter; and the idea is that God has moulded or formed the eye as the potter fashions the clay. The more the eye is studied in its structure, the more deeply shall we be impressed with the wonderful skill and wisdom of God. See this beautifully illustrated in Paley'a Natural Theology. ^ Shall he not see? He that made the eye to see must himself be able to see. He must see all that the eye itself can see; he must see all that all eyes see; he must have the power of sight far beyond what there is in the mere organ which he has made.
10 He tliat chastisetli tlie heathen, « shall not he coiTect? he •" that teacheth man knowledge, shall not he know?
11 The LoED knoweth the
thoughts of man, that they are * vanity.
12 Blessed ' is the man whom thou chastenest, O Loed, and teachest him out of thy law;
10. JECe that chastisetJi the heathen. More literally, " Shall not the Reprover of nations — shall he not chastise — he that teaches man knowledge?" The idea is, that God exercises a government over the nations of the earth; that he has them under his control; that he brings heavy judgments on them; that he thus conveys great lessons to man. And shall not such a Being, in individual cases, reprove and correct for sin? It is assumed here that God, in fact, brings judgments on nations; that he does this by fire, flood, famine, pestilence; that these things are proofs that he presides over the nations of the earth; and the question here is, whether he that does this on the large scale must not be expected to do it in individual cases, so that the ofi'ender will not escape. ^ Shall not he correct? Shall he not chastise, or bring judgments on oflenders? ^ He that teacheth man knowledge, etc. The idea in our translation, that he who imparts knowledge to mankind must himself possess intelligence, is a true one, but it is probably not that which is in the original. The sense is probably merely that God is the great Teacher, and this is the impression which it is intended should be impressed on the mind, leaving the consequences of this to be supplied by the reader: " He that teaches man all the knowledge that he has!" — reflect on the consequences of this, or what must follow from this! Such a Being cannot be ignorant; he must understand all things; he must, therefore, see human conduct everywhere as it is. The consequence— the result — of this is stated in the next verse, that he must see the thoughts of man, and understand his real character.
11. The Lord knoweth the thoughts of man. That is. He who teaches men all that they know (ver. 10), must understand all that there is in the mind. See Notes on 1 Cor. iii. 20. ^ That they are vanity. That is, that they are foolish, vain, unwise, wicked. The knowledge of the thoughts themselves carries with it also the knowledge that they are vain and foolish, — for that is their character, and to know them truly is to know this of them. They do not appear to him as they do to men themselves. They are to his view stripped of all that is flattering and illusive, and are seen to be vain and foolish.
12. Blessed is the man whom thou chastenest, O LOED. " Happy the man;" or "Oh the blessedness of the man." See Notes on Ps. i. 1. The word here rendered chastenest does not mean to chasten in the sense of afilicting or punishing. It means here to instruct; to warn; to admonish; to exhort. So the word is employed In Prov. ix. 7; Job iv. 3; Ps. xvi. 7. The meaning here is, that the man is blessed or happy whom God so instructs, warns, or teaches, that he understands the principles of the Divine administration. Such a man wiU see reasons for confidence in him in trouble, and for calmness of mind until punishment is brought upon his enemies. ^ And teachest him out of thy law. Causest him, from thy word, to understand the great principles of tby government.
13 That thou mayest give him rest from the days of adversity, until the pit be digged for the wicked.
14 For " the Loed will not cast off his people, neither will he forsake lus inheritance:
15 But judgment shall re-
turn tinto righteousness; and all the upright in heart shall ^ foUow it.
16 Who will rise up for me against the evil-doers? or who will stand up for me agaiust the workers of iniquity? * be after.
13. That thou mayest give him rest. Mayest make his mind quiet and calm; mayest save him from murmuring, from despondency, from impatience, by just confidence in thee, and in thy government. ^ From the days of adversity. Or, in the days of evil; the time of calamity and trouble. That his mind may then be composed and calm. ^ Until the pit be digged for the loiclced. Until the wicked be punished; that is, while the preparations are going on, or while God seems to delay punishment, and the wicked are suifered to live as if God did not notice them, or would not punish them. The idea is, that the mind should not be impatient as if their punishment would not come, or as if God were unconcerned; and that just views of the Divine administration would tend to make the mind calm even when the wicked seemed to prosper and triumph. See Notes on Ps. Ixxiii. 16-22. The phrase " until the pit be digged" is derived from the method of hunting wild beasts by digging a pit into which they might fall and be taken. See Notes on Ps. vii. 15.
14. For the Loed loill not cast off his people, etc. He will interpose in their behalf though the wicked seem now to triumph. The certainty of this would give consolation; this would make the mind calm in the days of trouble. Comp. 1 Sam. xii. 22; 1 Kings vi. 13; Deut. xxxi. 6. See Notes on Rom. xi. 1, 2.
15. But judgment shall return unto righteousness. That is. The exercise of judgment shall be so manifest to the world, — as if it returned to it, — as to show that there is a righteous God. The truth here taught is, that the results of God's interposition in human affairs will be such as to show that he is on the side of righteousness, or such as to vindicate and maintain the cause of righteousness in the earth. ^ And all the upright in heart shall follow it. Marg., shall he after it. The meaning is, that all who are upright in heart — all who are truly righteous — will follow on in the path of justice; that they will regard what God does as right, and will walk in that path. The fact that what occurs is done by God, will be to them a sufficient revelation of what ought to be done; and they will follow out the teachings properly suggested by the Divine dealings as their rules of life. In other words, the manifested laws of the Divine administration will be to them an indication of what is right; and they will embrace and follow the lessons thus made known to them by the dealings of Divine Providence as the rules of their own conduct.
16. WTio toill rise up for me against the evil-doers? etc. This is the language of the psalmist. It is what he had said in the circumstances referred to in the first part of the psalmj when the wicked seemed to triumph; when they had come in upon the land, and laid wast« the
17 Unless » tlie Lord had been my help, my soul had ^ almost dwelt in silence.
18 When 1 said, My foot
19 In the multitude of my thoughts within me thy comforts ^ delight my soul.
heritage of God, vers. 3-6. At that time, full of anxiety and trouble, and deeply impressed with a sense of danger, he had anxiously looked around for help, and had asked with deep concern wlio would stand up for him and defend him. The following verses (17, 18) show what was then his reliance, and in what way confidence in God had kept him from falling into despair.
17. Unless the Lord had been my help. At the time referred to. If I had not had a God to whom I could have gone, — if my mind had not been directed to him, — if I had not actually found him a refuge and strength, I should have despaired altogether. There was no other one to whom I could go; there was nothing else but the help of God on which I could rely. \ My soul had almost divelt in silence. Marg., quickly. The original is, " It was as it were but little;" that is, there was little wanting to bring this about; a little heavier pressure — a little added to what I was then suffering — a little longer time before relief was obtained — would have brought me down to the land of silence — to the grave. The Latin Vulgate renders this, " My soul had dwelt in inferno." The Septuagint, "in Hades" — r^ llSy. See Psalm xxxi. 17. The grave is repre.sented as a place of silence, or as the land of silence: Ps. cxv. 17: " The dead praise not the Lord, neither any^ that go down into silence." Comp. Amos viii. 3.
18. When I said, My foot slippeth. I can no longer stand. My strength is gone; and I must sink into the grave. The original here is, " Jf I say. My foot slippeth," etc. The statement is general; that if at any time he had been, or should be, in such circumstances, then God would interpose. The general remark, however, is founded on his interposition on this particular occasion. His aid was then so marked and timely, that he felt that he could make the declaration general in regard to his wliola life — to all circumstances in which he would ever be placed. % Thy mercy, O Loed, held me up. By thy merciful interposition thou didst keep me from falling. It was strength put forth as the expression of mercy; — not strength to which he had any claim. How often in life may we say this of ourselves, that when just ready to sink; when our strength was almost gone; when a little severer pressure would have brought us to the grave, God by his mercy and his power interposed and saved us! Every such act of mercy — every new interposition in this manner — is a new gift of life, and lays us under obliga' tion as if we had been just created, — for it is just so much more of life given us by God.
19. In the multitude of my thoughts within me thy comforts delighi my soul. The Septuagint and the Latin Vulgate render this, " lu the multitude of my griefs within me," etc. De Wette renders it, " Bei meinen vielen Sorgen," — in my many cares. The Hebrew word, however, properly means thoughts; and the idea seems to be that iu the great number of thoughts which passed through his mind, so many of them perplexing, anxious, burdensome, — so many of them vain and pro-
20 Shall the throne of iniquity have fellowship with thee,
fitless —so uiany of them that seemed to come and go without any aim or obi'ect, there was one class that gave him comfort. They were those which pertained to God. In those thoughts he found calmness and peace However miich he might be disturbed by other thoughts, yet here he found rest and peace. In God,— in his character, in his law, in his o^overnment,— he had an unfailing source of consolation; and whateve^r trouble he might have from the cares of life, and from the evil imaginings in his own mind, yet here his soul found repose. God was an unfailing refuge; and meditation on him and his perfections made the mind cabn. How many thoughts pass through our minds in a sino-le day or a single hour! Who can tell whence they come, or by what^laws they are linked toi-ether! How many of them seem to have no connexion with any that went before! How many of them seem to be thrown into our minds when we would avoid them! How many are vain and frivolous; how many are sceptical; how many are polluted and polluting! How many come into the mind which we would not for worlds disclose to our best friends! How few of us would walk abroad if we were conscious that all whom we meet could look into our bosoms, and see all that is passing there! What a consolation it is to us that they cannot see it! What a world of confusion and blushes would this be if, in the streets of a crowded city, or when man meets his fellow man'any where, all that is in his bosom were known! And yet, in this multitude of thoughts— so empty, so foolish, so sinful, so vexing so sceptical, so polluting— there are others— there are thoughts of God, of Christ, of heaven, of hope, of faith, of love, of benevolence; thoughts within us, when the Divine promises come to the heart, and the prospect of heaven warms the soul. These give "comfort;" these fill the soul wdth "delight." Happy he who can find in his bosom amidst the multitude of thoughts within him, those which pertain to God; to a higher life; to heaven!,,,.,..•• -x
20 Shall the throne of iniqydty. The throne established in iniquity; or sustaining iniquity. The allusion is probably to what was referred to in the former part of the psalm,— the powers that were spreading desolation through the land,— wicked princes or rulers, vers. 3-7. Their thrones were established on evil; they defended wickedness and wrong by their authority; they abused their power, and employed it to overthrow the rights of others. The fhrase would be applicable to any uniust government, or to any laws that are designed to uphold that which is wrong. Such are all the laws which authorize or uphold slavery, gaming, lotteries, the traffic in intoxicating drinks, etc. ^ Rave fellowship ivith thee. With God. Shall they be united with thee; be sustained by thee; be regarded as a part of thine administration? Wilt thou sanction them? Wilt thou give to them thy patronage, as if they met with thine approbation? The Hebrew word means to be associated with, or allied to, and would be properly apphed to a partnership, or anything where there is fellowship or alliance. The interrogative form here strongly implies that this cannot be. Such laws — such purposes — cannot be in accordance with the laws and authority of God; or, in other words, God does not sit on the same throne with those who authorize and by law sustain slavery, intem-
21 They '■ gather themselves together against the soul of the righteous, and condemu the innocent blood.
22 But the Lord is my defence; and my God is the rock of my refuge.
23 And he shall biing upon them theii- own iniquity, and shall cut them off in then* own " wickedness; yea, the LoRD our God shall cut them off.
perauce, and gambling. There can be no partnership here. ^ Which frameth mischief hy a law. The word rendered mischief usually means labour, toil; and then, trouble, vexation, sorrow. It may, however, be used to denote evil of any kind — crime, or wrong. The word rendered frameth means to form, to fashion, to make, as a potter does clay; Gen. ii. 7, 8, 19; or as a workman does statues, Isa. xliv. 9, 10, 12; or as one makes weapons, Isa. liv. 17. It is often applied to God as the Creator. See Notes on ver. 9: "he thatyormec^ the eye." The word law here means a rule or statute; and the idea is, that the iniquity referred to was not the result of an irregular and fitful impulse; or of passion; of sudden excitement; or of mere vrill in a particular case; but was reduced to statute, and sustained by law. The expression would apply to all those cases where evil is upheld by the government or by civil authority, or where those who are engaged in it can plead in their defence the sanction of law. The statement here is, that such acts cannot have fellowship with God, or receive his approval. It is an insult to God to suppose that he has ever appointed legislators or magistrates for the purpose of making or upholding such enactments. Yet there are many such laws in the world; and a main reason why it is so difficult to remove such evils as have been above referred to is the fact that they are sustained by law, and that they who hold slaves, or open gambling-houses, or sell intoxicating drinks, can plead the authority of the law; or, in other words, that the laws have done all they can to place such things on a level with those which ought to be protected by statute. Many a man in his business looks no farther than to the laws of the land, and if he has their sanction, in vain is the attempt to induce him to abandon a business that leads to oppression, or that scatters woe and sorrow through a community.
21. They gather themselves together against the soul of the righteous. Against the life of the righteous; that is, to take their lives. The Hebrew word rendered gather together, means to press or crowd upon any one; to rush in crowds or troops. It would refer particularly to a tumultuous gathering — a moh — intent on accomplishing its purpose. 1[ And condemn the innocent blood. Literally, make guilty; that is, they hold that blood to be guilty; or, they treat the innocent as if they were guilty.
22. JBut the LoEi) is my defence, etc. In all these purposes of the wicked; in all that they do, — whether under the form and sanction of law (ver. 20), or by the excitement of passion, — my trust is still in Gotl. He is able to interpose in either case, and I may confidently commit my cause to him. On the language used here, as well as the sentiment, see Notes on Ps. xviii. 2.
23. And he shall bring upon them their oton iniquity. The consequences of their sin. He shall punish them as they deserve. See Notes on Ps. vii. 16. If And shall cut them off in their own wicJcedness. As
OCOME, let us sing unto the Lord; let * us make a joyful noise to the rock e of our salvation.
the result of their wickedness and while tl'ey are engaged m perpe-,.. i „p o;r, « Ypa fTie LoBD our God stiaU cut znem ojj.
S'isirg by theVepllon of the sentiment, the utmost confidence fharthis woSd be I This is in accordance with the f ayer ^th
Tel to V-per and to triumph, yet the day of vengeance is approaching, and all which they have deserved will come upon them.
particularly adapted to influence them. The psalm consists of tlu-ee parts:— I. Ai exhortation to praise and worship ^^o^, vers. 1, ^ TT TfPT^ons for offering such praise, vers. 3-7:—(.«) -^-e is a greai uruu,
Se in the praise of God. H Let us make a joyful no^se The word of a trumpet. Num. x. 9; Joel ii. 1. It may thus be used to denote
2 Let as ' come before his presence witli thanksgiving, and make a joyful noise unto him with psahns.
3 For <^ the Lord is a great
God, and a great King ' above all gods.
4 In '^ his hand are the deep places of the earth; the 3 strength of the hills is his also.
the most animated kind. T[ To the Hock of our salvation. The strong ground of our confidence; the basis of our hope; our security. See Notes on Ps. xviii. 2.
2. Let tis come he/ore Ms presence. Marg., as in Heb., prevent Ms face. The word in Hebrew means literally to come before; to anticipate. It is the word which is commonly rendered prevent. See Notes on Job iii. 12; Ps. xvii. 13; lix. 10; 1 Thess. iv. 15. Here it means to come before, in the sense of in front of. Let us stand before his face; that is, in his very presence. If With thanksgiving. Expressing our thanks. % And maJce a joyful noise unto him. The same word which occurs in ver. 1. ^ With psalms. Songs of praise.
3. For the Loed is a great God. For Jehovah is a great God. The object is to exalt Jehovah, the true God, as distinguished from all who were worshipped as gods. The first idea is that he is "great;" that he is exalted over all the universe; that he rules over all, and that he is to be worshipped as such. ^ And a great King above alt gods. This does not mean that he is a great ruler of all other gods, as if they had a real existence, but that he is king or ruler far above all that were worshipped as gods, or to whom homage was paid. Whoever, or whatever was worshipped as God, Jehovah was supreme over all things. He occupied the throne; and all others must be beneath him, and under his dominion. If the sun, the moon, or the stars were worshipped,— if the mountains or the rivers, — if angels good or bad, — yet Jehovah was above all these. If imaginary beings were worshipped, yet Jehovah in his perfections was exalted far above all that was ascribed to them; for He was the true God, and tlie Ruler of the universe, while they were beings of the imagination only.
4. In Ms hand. In his power, or under his control as his own. That is, he so possesses all things that they can be claimed by no other. His right over them is absolute and entire. % Are the deep places of the earth. The word here used — IfjnT?, mehhJeor — means the interior, the inmost depth; that which is searched out, from "Ipn — hhakar — to search, search out, explore. The primary idea is that of searching by boring or digging; and the allusion here is to the parts of the earth which could be explored only by digging — as in mining, or sinking shafts in the earth. The meaning is, that all those places which lie beyond the ordinary power of observation in man are in the hand of God. He knows them as clearly as those which are most plain to human view; he possesses or owns them as his own as really as he does those which are on the surface of the ground, ^ The strength of the hills is his also. Marg., The heights of the hills are his. The word rendered strength— rniDVln. todphoth — means properly swiftness or speed in running; then, weariness, wearisome labour; and hence, wealth obtained by labour; treasures. Here the expression means treasures of
6 O come, let us worship and bow down: let us kneel ^ before the Lord our maker.
7 For he is our God; and we are the people of his pasture, and the sheep of his hand. To-day, '' i£ ye will hear liis voice,
the mountains; that is, treasures obtained out of the mountains, the precious metals, etc. Comp. Notes on Job xxii. 25, where the same word occurs. All this belongs to God. As he is the Maker of these hills, and of all that they contain, the absolute proprietorship is in him.
5. The sea is his. Marg., as in Heb., WJiose the sea is. That is, The sea belongs to him, with all which it contains. % And he made it. It is his, because he made it.. The creation of anything gives the highest possible ri^ht over it. If And his hands formed the dry land. He has a claim, therefore, that it should be recognized as his, and that all who dwell upon it, and derive their support from it, should acknowledge him as its great Owner and Lord.
6. O come, let us loorship and boiv down. Let us worship him by bowing down; by prostrating ourselves before him. The word here rendered "come " is not the same which is used in ver. 1. Its literal meaning is come, and it is an earnest exhortation to come and worship. It is not a particle merely calling attention to a subject, but it is an exhortation to approach— to enter— to engage in a thing. The word rendered worship, means properly to bow down; to incline oneself; and then, to bow or prostrate oneself before any one iu order to do him homage, or reverence. Then it means to bow down before God m the attitude of worship. It would most naturally refer to an entire prostration on the ground, which was a common mode of worship; but it would also express adoration in any form. The word rendered bow doivn, means properly to bend, to boiv, spoken usually of the knees. Isa. xlv. 23: "every knee shall bow." Comp. Judges vii. 5, 6; 1 Kings viii. 54; 2 Kings i. 13. The word might be applied, like the former word, to those who bow down with the whole person, or prostrate themselves on the ground. 2 Chron. vii. 3. 1" Let us kneel before the LOED our Maker. The usual attitude of prayer in the Scriptures. See Notes on Dan. vi. 10; comp. 2 Chron. vi. 13; Luke xxii. 41; Acts vu. 60; ix. 40; XX. 36; xxi. 5. All the expressions here employed denote a posture of profound reverence iu worship, and the passage is a standing rebuke of all irreverent postures in prayer; of such habits as often prevail in public worship where no change of posture is made in prayer, and where a congregation irreverently sit in the act of professedly worshipping God. Men show to their fellow-men the respect indicated by rising up before them:— much more should they show respect to God— respect in a posture which will indicate profound reverence, and a deep sense of his presence and majesty. Reverently kneeling or standing mil indicate this; sitting does not indicate it.
7. For he is our God. Not only the God whom we worship as the true God, but One who has revealed himself to us as our God. We worship him as God— as entitled to praise and adoration because he is the true God; we worship him also as sustaining the relation of God to us, or because we recognize him as our God, and because he has mam-
8 Harden not your heart, as in the ' provocation, » and as in the day of temptation in the wilderness:
9 When your fathers tempted * me, proved me, and saw my work.
10 Forty years long was I grieved with this generation, and said, It -is a people that do err in their heart, and they have not known my ways:
fested himself as ours. % And we are the people of his pasture. Whom he has recognized as his flock; to whom be sustains the relation of shepherd; who feeds and protects us as the shepherd does his flock. See Notes on Ps. Ixxix. 13; comp. Ps. xxiii. 1-3. "^ And the sheep of his hand. The flock that is guided and fed by his hand. ^ To-day, if ye will hear his voice. His voice calling you; commanding you; inviting yon; encouraging you. See this passage explained in the Notes on Heb. iii. 7-11. The word to-day here means the present time; now. The idea is, that the purpose to obey should not be deferred till tomorrow; should not be put off to the future. The commands of God should be obeyed at once; the purpose should be executed immediately. All God's commands relate to the present. He gives us none for the future; and a true purpose to obey God exists only where there is a willingness to obey noiv, — to-day; — and can exist only then. A purpose to repent at some future time, to give up the world at some future time, to embrace the Gospel at some future time, is no obedience, — for there is no such command addi-essed to us. A resolution to put off repentance and faith, to defer attention to religion till some future time, is real disobedience, — and often the worst form of disobedience, — for it is directly in the face of the command of God. "Ifye will hear." That is. If there is a disposition or willingness to obey his voice at all; or, to listen to his commands. See Notes on Heb. iii. 7.
8. Sarden not your heart. See this verse explained in the Notes on Heb. iii. 8. % As in the provocation, etc. Marg., contention. The original is Meribah. See Ex. xvii. 7, where the original words Merihah, rendered here provocation, and Massah, rendered here temptation, are retained in the translation.
9. When your fathers. Your ancestors. See this verse explained in the Notes on Heb. iii. 9. If Tempted me. Tried me; tried my patience, to see how much I would bear. This does not mean, as it commonly does now with us, to place inducements before one to lead him into sin, but to try one — to put his patience to the test. This they did, in the case referred to, by their obduracy and evil conduct. % Proved me. See Notes on Heb. iii. 9. And saio my tvorJc. Though they constantly saw my work; saw my gracious interpositions; saw what I was doing for their own good.
10. Forty years long. All the time that they were in the wilderness. During this long period their conduct was such as to try my patience and forbearance. Tf Was I grieved. The word here used— J3ip, Jciit — means properly to loathe, to nauseate, to be disgusted with. It is translated loathe in Ezek. vi. 9; xx. 43; xxxvi. 31; anA. grieved in Ps. cxix. 158; cxxxix. 21. It is here expressive of the strong abhorrence which God had of their conduct. Comp. Rev. iii. 16. ^ With this generation.
my wrath, ^ that they should not enter into my rest.
With the eutire generation that came out of Egj'pt. They were all cut oif in the wilderness, except Caleb and Joshua. If And said, It is a -people. It is a characteristic of the entire people, that they are disposed to wander from God. ^ That do err in their heart. In the Epistle to the Hebrews (iii. 10) where this is quoted, it is, " They do always err in their heart." The sense is substantially the same. See Notes on that place. ^ And they have not Jcnown my ways. See Notes on Heb. iii. 10.
11. Unto tohom I sioare in my lorath. See Notes on Heb. iii. 11. T That they should not enter into my rest. Marg., as in Heb., If they enter into my rest. The rest here referred to was the land of Canaan. They were not permitted to enter there as a place of rest after their long and weary wanderings, but died in the wilderness. The meaning is not that none of them were saved (for we must hope that very many of them were brought to the heavenly Canaan), but that they did not come to the promised land. Unbelief shut them out; and this fact is properly made use of here, and in Heb. iii., as furnishing a solemn warning to all not to be unbelieving and rebellious, since the consequence of unbelief and rebellion must be to exclude us from the kingdom of heaven, the true place of " rest."
This psalm is similar in structure and design to Ps. xcv. It is an exhortation to universal praise, and was doubtless designed to be used in public worship, — in the service of the sanctuary.
The psalm has no title in the Hebrew, and its authorship cannot with any certaintj' be determined. There is, however, a very marked similarity between this psalm and a portion of that wliich was composed and sung at the removal of the ark by David, as recorded in 1 Chi-on. xvl., and of which it is said (1 Chron. xvi. 7), " Then on that day David delivered first this psalm to thank the Lord, into the hand of Asaph and his brethi-en." Of the original psalm, therefore, David was undoubtedly the author. The ninety -sixth psahn is merely an abridgment of that one, or more properly an extract from it, since it is essentially simihir to one portion of it, and is taken from it with very slight variations, 1 Chi'on. xvi. 23-33. But by whom the extract and the slight alterations were made, and on what occasion this was done, we have no certain means of ascertaining. The title in the Septuagint is, "When the house was built after the captivity. An ode by David." The Bame is the title in the Latin Vulgate. According to this, it is supposed that on the dedication of the temple, when it was rebuilt after the Babylonish captivity, a portion of a psalm composed by David was selected and an-anged for that purpose. Hence it might be properly called "A Psalm of David;" though not, of course, composed by him for that particular occasion. This seems to me to be a very probable account of the origin of the psalm, and of the reason why it has its present form. In the original psalm (1 Chron. xvi.) there were things whicli would not be particularly appropriate to the dedication of the temple, while the portion which is extracted is eminently fitted for such a service. De "VVette doubts the genuineness of the psalm in 1 Chron. xvi.; and Hengstenberg supposes that that psalm was made up of parts taken from psalms which were then in common use. But it seems to me that the •uggestion above is most natural, and sufficiently explains the origin of thia
2 Sing unto the Lord, bless his name: shew forth his salvation from day to da^.
3 Declare his glory among the heathen, his wonders among all people.
psalm. It would be very appropriate to the re-dedication of the temple ', and it is appropriate to be used in similar services at all times.
The structure of the psalm is very simple, and it does not admit of any particular analysis.
1. O sing unto the LoED a new song. See Notes on Ps. xxxiii. 3. This is the only addition made to the original form of the psalm. The word neio here implies that there was some fresh occasion for celebrating the praises of God; that some event had occurred, or that some truth relating to the Divine character had now been made known, which could not well be expressed in any psalm or hymn then in use. It is a call on all to celebrate the praises of the Lord in a " new " song— new, particularly, as it calls on all the earth to join in it; and possibly this was designed to suggest the idea that while that temple stood, a dispensation would commence, under which the distinction between the Jews and the Gentiles would be broken down, and all mankind would unite in the praise of God. ^ Sing unto the Lord, all the earth. All nations. All people had occasion to bless his name; to praise him. What he had done, what he was still doing, was of interest to all lands, and made au appeal to all people to praise him. The psalm is constructed on this supposition, that the occasion for praise referred to was one in which all people were interested; or, in other words, that Jehovah was the true God over all the nations, and that all people should acknowledge him.
2. Sing unto the Loed, bless his name. This verse is substantially the same as 1 Chron. xvi. 23; "Sing unto the Lord, all the earth; show forth from day to day his salvation." % Show forth his salvation. His interposition; the fact that he has saved or delivered us. This may have referred originally in particular to what he had done to save the people in time of danger, but the language is such also as to express salvation in a higher sense — salvation from sin and death. As such it may be employed to express what God has done for mankind — for all men, Jews and Gentiles— in providing a way of salvation, and making it possible that they should reach heaven. For this all men have occasion for praise. % From day to day. Continually; always. It is a fit subject for unceasing praise. Every man should praise God every day — on each returning morning, and on every evening — for the assurance that there is a way of salvation provided for him, and that he may be happy for ever. If we had right feelings, this would be the first thought which would burst upon the mind each morning, irradiating, as with sunbeams, all around us; and it would be the last thought which would linger in the soul as we lie down at night, and close our eyes in slumber — making us grateful, calm, happy, as we sink to rest, for whether we wake or not in this world we may be for ever happy. 3. Declare his glory among the heathen. Among the nations; the ■ people who are not Hebrews. The meaning is. Let it be proclaimed is
4 For tlie Lord is great, and » greatly to be praised: lie is to be feared above all gods.
5 For " all tbe gods of tbe nations are idols: but p the LoED made tbe heavens.
all lands, among all people. Let it not be confined to those who are professedly his people, but let it be announced everywhere. This is copied literally from 1 Chron. xvi. 24. ^ Sis wonders among all people. His "marvellous works;" those things which are fitted to produce astonishment in the mind. The reference is to those works and doings of God which lie so far beyond the power of any created being, and which by their vastness, their wisdom, and their benevolence, are fatted to produce a deep impression on the human mind.
4 For the Loed is great. Jehovah is great. See Notes on p. Ixxvii. 13. This verse is taken literally from 1 Chron. xvi. 25. IT -4^ qreatly to he praised. Worthy of exalted praise and adoration. T Se is to he feared above all gods. He is to be reverenced and adored above all that are called gods. Higher honour is to be given him; more lofty praise is to be ascribed to him. He is Ruler over all the earth, and has a claim to universal praise. Even if it were admitted that they were real gods, yet it would still be true that they were local and inferior divinities; that they ruled only over the particular countries where they were worshipped and acknowledged as gods, and that tfaey had no claim to universal adoration as Jeliovab has.
5 For all the gods of the nations are idols. All the gods worshipped by the people of other lands are mere idols. None of them can daim to have a real existence as gods. The word here rendered tdols is translated by the Septuagint Saifiovia, demons. So the Latin Vulgate dcBMonia. The Hebrew word-b ^hli, Flil-means properly of nothing, nought, empty, vain. See Job xiii. 4. The meaning here is, that they were mere nothings; they had no real existence; they were the creations of the imagination; they could not in any sense be regarded as what it was pretended they were; they had no f^^^i ^o lyerence and worship as |ods. Of most of them it was a f^^^t that they had «o existence at all, but were mere creatures of fancy Of those that d^d really exist, as the sun, moon, stars, animals, or the spirits of departed men though it was true that they had an actual existence yet it was Sso true that they had no existence as gods, or as entitled to worship; and hence it wasllso true that the worship offered to them was as vain as that which was offered to mere beings of the imagination. _ ihis terse is extracted literally from 1 Chron. xvi. 26. The Hebrew is the same. % But the Lord made the heavens. Jehovah created the heavenly hosts, and therefore he is the true God, and is entitled to worship The power of creatlon-oi causing anything to_ exist where There was nothing before-must pertain to God alone, and is the highest ac of D?vLity. No pretended heathen god has that power, no man has Jhat power. The true God has reserved the exercise of that power to himself, and has never, in any instance, imparted it ^ a created being
6 Honour and majesty are before him. This part of tbe \erse is taken literally from 1 Chron. xvi. 27. The meaning is, that that which eSutes hoVour, glory, majesty, is in his presence, or wherever he is.
before him: strength « and beauty are in his sanctuary.
7 Give '■ unto the Loed, O ye kindreds of the people, give
Wherever he manifests himself, there are the exhibitions of honour and majesty. They are always the accompaniments of his presence. ^ Strength and heauty are in his sanctuary. This is slightly varied from the parallel passage in 1 Chron. xvi. 27. The word rendered strength is in both places the same. The word rendered beauty here — n^NSn, tiphereth — is in 1 Chron. xvi. 27 min, hhedvah — -joy or gladness. The word here rendered sanctuary — iJJlp??! mikdosh, — is in 1 Chron. xvi. 27 — Ulp?3> maJcom, — ^lace. These variations are such as to show that the psalm is not a mere extract, but that it was altered of design, and adapted to the occasion on which it was to be employed, — confirming the supposition that it may have been used in the rededication of the temple.-xfter the return from the captivity. The word sanctuary refers to the holy place where God dwells; his sacred abode, whether his residence in heaven, or the temple on earth as the place of his earthly habitation. When it is said that "strength" is there, it means that the dwelling-place of God is the source of power, or that power emanates from thence; that is, from God himself. When it is said that " beauty " is there, the meaning is, that whatever is fitted to charm by loveliness; whatever is a real ornament j whatever makes the world attractive; whatever beautifies and adorns creation, has its home in God; it proceeds from him. It may be added that whatever there is of power to reform the world, and convert sinners; whatever there is to turn men from their vicious and abandoned course of life j whatever there is to make the world better and happier, proceeds from the " sanctuary " — the church of God. Whatever there is that truly adorns society, and makes it more lovely and attractive j whatever there is that difiuses a charm over domestic and social life; whatever there is that makes the world more lovely or more desirable to live in, — more courteous, more gentle, more humane, more kind, more forgiving,— has its home in the " sanctuary," or emanates from the church of God.
7. Give unto the Loed. Ascribe unto the Lord, — to Jehovah. This is extracted literally ft-om 1 Chron. xvi. 28. \ O ye kindreds of the people. Heb., Families of the people: — people, as united by family ties. The idea is that of worship not merely as individuals, nor as a mere aggregate of individuals united by no common bonds, but as those united by strong ties; bound by blood and affection; constituted into communities. It is a call on such to worship God in their capacity as thus bound together; — to come as families and to worship God. In other words, it is a call on families as such to acknowledge God. A family is a proper place where to honour God. When the same joy pervades all hearts in prosperity, and when all are alike made sorrowful in adversity, there is an evident fitness that all should unite in the same worship of God; and that, as in all other things they have common interests, sympathies, and aflectious, so they should have in religion, — in the service of their Creator. % Give unto the LoBS glory tnd strength. That is, Proclaim that these belong to God; or, worship him as a God of glory and power.
8 Give unto the Lord the glory ' due unto his name: bring an ofieriug, « and come into his courts.
9 O worship the Lord in the
2 beauty of holiness: fear before him, all the earth.
10 Say among the heathen, ' that the Lord reisneth: " the world also shall be established, that it shall not be moved: he shall judge the people righteously.
8. Give unto the Loed the glory due uuto Ids name. This also is literally taken from 1 Chron. xvi, (ver. 28). The margin here is, as in Hebrew, of his name: — the honour of his name. The idea is that which is expressed in our translation. Bring to God what is due to him; or, render such an acknowledgment as he deserves and claims. Acknowledge him as God, and acknowledge him to be sueh a God as he is. Let the honour due to God as such be given him; and let the honour due to him, for the character which he actually has, be ascribed to him. *\ Bring an offering. This is language taken from the temple-worship, and means that God is to be worshipped, in the manner which he has prescribed, as a suitable expression of his majesty. The word here rendered offering— Ti'n':^)^, minhhah — is that which is commonly used to denote a bloodless offering — a thank-offering. See Notes on Isa. i. 13. "^ And come into Ms courts. The courts or areas around the tabernacle and the temple, where sacrifices were made, and where the people worshipped. See Notes on ]\Latt. xxi. 12.
9. O toorship the LoED in the beauty of holiness. This verse is literally taken from 1 Chron. xvi. 29, 30. The margin here is, in the glorious sanctuary. The Septuagint, iv av\7j ayig. — in his holy court. So the Latin Vulgate. On the meaning of the expression, see Notes on Ps, xxix. 2. % Fear before him, all the earth. All lands; all people. The word rendered fear means properly to writhe, to twist, to be in pain; and then, to tremble, to quake, to be afraid. The word tremble would perhaps best express the idea here. It is that solemn awe produced by the sense of the Divine presence and majesty which causes trembling. It denotes profound reverence for God.
10. Say among the heathen. Among the nations; all nations. Make this proclamation everywhere. This is changed from the parallel passage in 1 Chron. xvi. The language there is, " Fear before him, all the earth; the world also shall be stable, that it be not moved: let the heavens be glad, and let the earth rejoice: and let men say among the nations. The Lord reigneth." The sense is, however, essentially the same. The idea here is, " Make universal proclamation that Jehovah is King." ^ That the Loed reigneth. See Notes on Ps. xriii. 1. ^ The tuorld also shall be established, etc. Under the reign of God. The meaning is, that the world is fixed or immovable. It has its place, and it cannot be moved out of it. The government of God is fixed and stable. It is not temporary, changing, vacillating, like the dynasties of the earth, but is stedfast and abiding, and is well represented by the earth — so fixed and firm that nothing can move it from its place. ^ He shall judge the people righteously. The people of all lands; the nations of the earth. See Notes on Ps. Ixvii. 4,
11 Let " the heavens rejoice, and let the earth be glad; let the sea roar, and the fulness thereof.
12 Let the field be joyful, and all that is therein: then
13 Before the Lord: for he Cometh, forhecometh to judge the earth: he shall judge the world with righteousness, "^ and the people with his truth.
11. Let the heavens rejoice, and lei the earth be glad. Let all ■.voilds be full of joy, as they are all interested in the fact here stated. The universe is one. It has been made by the same hand; it is mider the control of the same mind; it is governed by the same laws. The God who reigns on earth reigns in heaven; and what afleets one part of the universe affects all. Hence, in all the manifestation of the character of God, whether made in heaven or in the earth, it is proper to call on all the universe to partake in the general joy. ^ Let the sea roar. In praise to God. It is not uncommon in the Scriptures to call on inanimate things to praise God. Comp. Ps. cxlviii. 7-9. The same thing is common in all poetry. % And the fulness thereof. Its abundance. That which fills it. All that it contains. That is, Let all that dwell in the seas praise God. His reign is an occasion for universal gladness. All in the inanimate world; —all among the irrational tribes of being j — all in the air, in the waters, or on the earth, have occasion for praise, and would render praise if they could appreciate the wisdom and goodness evinced in their creation. Though unconscious, the lower creatures seem to celebrate his praise i but man only can give an intelligent utterance to thanksgiving.
12. Let the field he joyful, etc. Tois is taken — with the change of a single letter, not affecting the sense — trom 1 Chron. xvi. 32, 33. It is a call on the fields — the cultivated portions of the earth — to rejoice in the reign of God. As if conscious of the beauty with which he clothes them, and of the happiness which they confer on man in their beauty and in the abundance of their productions, they are called on to praise God. IT Then shall all the trees of the tcood rejoice. The forests — the oaks, the cedars, the pines, that wave with so much majesty. If they were conscious of their own magnificence and beauty, — if they could see how much wisdom and goodness God has lavished on them, in their forms, their branches, their leaves, their flowers, their fruit, — if they could know how much they are made to accomplish in rendering the world beautiful, and in contributing to the hajipiness of man, — if they imderstood what a bare, bleak, cold, desert world this would be but for them, they, too, would have abundant occasion for praise and joy.
13. Before the Loed. This is altered from 1 Chron. xvi. The language there is simply, " Then shall the trees of the wood sing out at the presence of the Lord, because he cometh to judge the earth." The meaning here is, that all these things have occasion to praise the Lord whenever he appears; to rejoice in the presence of Him who has made them what they are. % For he cometh. That is, he will come. He will manifest himself as a righteous judge. He will come to reign over the world, and there will be in his reign universal occasion for joy. The allusion would seem to be to some future time when God would come to reign among men j to dispense justice j to vindicate his people.
and to establish truth. The language is such as would properly refer to the anticipated reign of the Messiah, as a reign of righteousness, and is such language as is frequently employed in the Old Testament to denote the character of his reign. There is no reason to doubt that this psalm may be designed to describe the reign of the Messiah, and that the psalmist in this language may have looked forward to that future kingdom of righteousness and peace. If For lie cometh to judge the earth, etc. See this language explained in the Notes on Ps. Ixxii. 2-4; Isa. xi. 2-5. What is here stated occurs now, wherever the gospel reigns in the hearts of men; it will be fully accomplished when the Lord Jesus shall come again and judge the world.
The author of this psalm is unknown, and the occasion on which it was composed cannot be ascertained. Its structure is similar to that of the two preceding psalms, and it may have been written by the same author, and at the same time; but it is of so general a nature that it may be employed at all times, and in all lands. From the contents, it would seem not improbable that it may have been composed in view of some ■^'ictory over the enemies of the Hebrew people, and especially over idolaters; but when this occurred, if the psalm had such an origin, it is impossible now to determine. Venema supposes that it had reference to the times of the Maccabees, but of that there is no proof. Many of the expressions in the psalm are taken from the older portions of the Scriptures; and it has been remarked (Hengstenberg) thatnone are taken from the writings after the return from the Babylonish captivit)-. From this it has been inferred that it must have been composed before the exile. StiU, this inference is not certain, for a writer after the return from Babylon way have made his references solely to the more ancient writings of his country.
The author of the Septuagint version regarded this as a psalm of David, when the land was restored to peace. The title in that version is, Tw ii.a.v\S, or" 17 yri avTov KaOCaTaTai; — " by David, when his land was restored," (or, was at peace). The same title occurs in the Latin Vulgate. Luther entitles it, " Of Christ and his kingdom." The general subject of the psahn is the sovereignty or the supremacy of God, and the manifestation of that sovereignty or supremacy in vindicating his people, and in bringing to pass events which gave them gi-ound of confidence and rejoicing in him.
Perhaps the most that can be said now on the origin and design of the psalm is, that these six psalms (xcv.-c.) seem to have been composed with reference to the same occasion, and may have been designed to be used together. They are similar in their contents and structure; and they refer to the same thing — the sovereignty or the supremacy of God. Bishop Horsley regards these psalms as " one entire prophetic poem." "Each psalm," says he, " has its proper subject, which is some particular branch of the general argument, the establishment of the Messiah's kingdom. The xcvth Psalm asserts Jehovah's Godhead and power over aU nature, and e.xhorts his people to serve him. In Psalm xcvith. all nations are exhorted to join in his service, because he cometh to judge all mankind, Jew and Gentile. In the xcviith Psalm, Jehovah reigns over all the world, the idols are deserted, and the Just One is glorified. In the xcviUth Psalm, Jehovah hath done wonders, and wrought dehverance for himself; he hath remembered his mercy towards the house of Israel; he comes to judge the whole world.... In the xcixth, Jehovah, seated between the cherubim in Zion [the visible chui-ch], reigns over all the world, to be praised for the justice of his government.... In the cth Psalm, all the world is called upon to praise Jehovah the Creator, wnose mercy and truth are everlasting." There may be something fanciful in this supposition, but the views thus expressed indicate the general course of thought in this group of psabns.
THE " Lord reigneth, let the -*- earth rejoice; v let the ^ multitude of isles = be glad thereof.
2 Clouds " and darkness are round about him: righteousness ' and judgment are the 2 habitation of his throne.
In this psalm (the scviith) the particular point, then, is, that Jehovah is supreme over all the world; that the idols are proved to be nought; aud that the righteous are vindicated.
I. A description of the majesty and glory of God as a sovereign, vers. 1-6. Clouds and darkness are around him; fire goes before him; the lightnings play, and the earth trembles; the hills melt, and are dissolved; the heavens in their splendour declare his righteousness.
II. In view of this, all idol images and gods are confounded, and are shown to be nothing; and the friends of the true God have occasion for joy, vers. 7-9.
III. The prosperity and happiness of the righteous under the reign of God, vers. 10-12. God will deliver them; light is so-svn for them ia darkness; gladness is their portion, and they ai-e called on to rejoice and give thanks at the remembrance of his holuiess.
1. The LoED reigneth. See Notes on Ps. xciii. 1. This is the general fact to be dwelt upon; this is the foundation of joy and praise. The universe is not without a sovereign. It is not the abode of anarchy. Ifc is not the production of chance. It is not subject to mere physical laws. It is not under the control of evil. It is under the government of a God: — a wise, holy, intelligent, just, benevolent Being, who rules it well, and who presides over all its affairs. If there is anything for which we should rejoice, it is that there is One Mind, everlasting and most glorious, who presides over the universe, and conducts all things according to his own wise and eternal plan. ^ Let the earth rejoice. The earth itself; all parts of it; all that dwell upon it. As the earth everywhere derives whatever it has of fertility, beauty, grandeur, or stability, from God, — as order, beauty, productiveness are diffused everywhere over it, — as it has received so many proofs of the Divine beneficence towards it, it has occasion for universal joy. IT Let the multitude of isles he glad thereof. Marg., Many, or great isles. The Hebrew is many. So the Septuagint, the Latin Vulgate, the Chaldee, and the Syriac. The eye of the psalmist is evidently on the many islands which are scattered over the sea. Not merely the continents— the extended countries where nations dwell — have occasion for joy, but the beautiful islands, — the spots of earth which have risen from the deep, and which are covered with fruits and flowers, — these, too, have occasion to rejoice: — to rejoice that God has raised them from the waters; that he keeps them from being overflowed or washed away; that he clothes them with beauty; that he makes them the abode of happy life; that he places them iu the wastes of the ocean as he does the stars in the wastes of the sky, to beautify the universe. The idea in the verse is, that all the earth has cause to rejoice that Jehovah reigns.
2. Clouds and darJcness are round aboxd him. This is a description of the majesty of God, derived probably from the manner in which he manifested himself at Mount Sinai. Ex. xix. 16-19. God ia often thus
3 A fii'e c goetli before liim, and burnetii up his enemies round about.
4 His lightnings enlightened the world: the earth saw, and trembled.
5 The hills melted ^ like wax at the presence of the LoKD, at the presence of the Lord of the whole earth.
6 The heavens declare his righteousness, and all the peo-
represented as encompassed with clouds. Ps. civ. 3; Dan. vii. 13; Matt. xxiv. 30; Rev. -i. 7. See Notes on Ps. xviii. 7-15. The word rendered clouds is the common word to denote a cloud; the word translated darkness means properly thich clouds, cloudy darkness, gloom. It would refer to a cloud considered as dark, and as casting a gloom over the world. There is no reference here to the fact that the dealings of God are dark, mysterious, and incomprehensible, as if he were surrounded by clouds and darkness. This is indeed often true; but that is not the truth taught here. The meaning here is, that the character of God is fitted to fill the mind with solemn awe, or with emotions of sublimity. Tf Righteousness and judgment. He is a righteous God; he is a God who will execute just judgment. Though he is encompassed with clouds, yet he is a just God; and this is fitted to impress the mind with profound reverence. That he will do right we maj' be assured, even when he covers himself with clouds; the fact that he will thus do right is fitted to calm the minds of those who love and obey him, and at the same time to fill the minds of the wicked with alarm. ^ Are the habitation of his throne. Marg., establishment. The Hebrew word means place; — the place where one stands, or where one abides; a habitation, or a dwelling. It then means a foundation or basis, Ps. Ixxxix. 14; civ. 5. This would seem to be the idea here. His throne rests upon, or is sustained by, justice and righteousness. Nothing else would uphold the government of the universe; nothing else will sustain any government.
3. Afire goeth before him. See Notes on Ps. xviii. 13; 1. 8. '^ And hurneth up his enemies round about. Is especially directed against his foes. That is, he manifests himself as a just God, inflicting vengeance on his enemies. He comes to reign, and in his reign all his foes will be destroyed.
5. The hills melted like wax at the presence of the LOED. They seemed to flow down as if they were like melted wax: — that is, they could not stand before him. The most firm, solid, lofty things were as nothing in his presence Comp. Ilev. xx. 11; Judges v. 5; Micah i. 4; Nah. i. 5. The object here is to describe the sublimity, the greatness, the majesty of God, as if nothing could stand before him; as if everything fled away when he approached. There is perhaps a general allusion to his glory and power as manifested at Sinai. ^ At the presence of the Lord of the whole earth. The Creator and Ruler of the entire world. The God who thus manifested himself is not a local Deity, or the God of a particular nation or country, but the God of the whole world, before whom all created things are as nothing.
6. The heavens declare his righteousness. See Notes on Ps. 1. 6. Comp. Notes on Ps. xix. 1. IT And all the people see his glory. As
7 Confounded be all they tliat serve graven images, that boast themselves of idols: worskip / him, all ye gods.
8 Zion heard, and was glad; and the daughters of Judah rejoiced because of thy judgments, O LOKD.
9 For thou, Loed, art high
manifested iu the heavens, and in the power which he puts forth ou the earth. That is. They have the opportunity of seeing it; it is made manifest in all his works. They see what in fact is a manifestation of his glory, to wit, his great and wondrous works. It is not affirmed that they appreciate all this, or that they see this to be a manifestation of his glory, — which would not be true, — but that they see what is in fact a revelation of his greatness, his wisdom, and his power.
7. Confounded be all they that serve graven images. Heb., "Let them be ashamed." The idea is, that they would be disappointed. They would find that these were not real gods; that their trust in them was vain; and that they had evinced great folly in relying on that which could not aid them in the day of necessity. See Notes on Job vi. 20; Ps. xxii, 5; xxv. 2. Comp. Isa. xx. 5. What is here affirmed of the worshippers of idols will be found to be true at last of all who put their trust in anything but the true God. ^ That boast themselves of idols. That worship idols, and glory iu them as if they could save; or, that glory in their own idol-gods as if they were more powerful than those of other people. It would not be unnatural that nations which worshipped idols should glory in them, or that one people should boast of their gods as more powerful — more worthy to be trusted — than those which were worshipped in other lands. *[[ Worship him, all ye gods. Heb., JSlohim. The Septuagint and the Vulgate render this, " all his angels." The original word Elohim is that which is commonly applied to the true God (Gen. j. 1, et scBpe), though it may be applied to angels, or to magistrates. See Notes on Ps. Ixxxii. 1, 6. On the general meaning of this passage, and the question respecting its reference to the Messiah, see Notes on Heb. i. 6. The reference here, according to the quotation in Heb. i. 6, is to the angels. The original word will admit of this interpretation, and the entire structure of the psalm will justify its application to the Messiah.
8. Zion heard, and was glad. The good news came to Zion that all the idols of the heathen were confounded or were overcome: — that is, that the Lord reigned. There was joy in Zion that the evils and abominations of idolatry were at an end, and that the worship of Jehovah had taken the place of idol-worship. The idea is, that the displacement of idols, or the fact that they had ceased to be worshipped, was a cause of joy to the worshippers of the true God. Whatever tends to remove the worship of idols from the world, and to extend and establish the worship of the living God, is an occasion of gladness. ^ Ami the daughters of Judah rejoiced, etc. See Notes on Ps. xlviii. 11. Woman' has special occasion to rejoice in the spread of the true religion. It is that only which has lifted her from a state of deep degradation; which has elevated her to be a companion instead of a slave; which has made her the intelligent wife and mother, rather than the mere inmate of a harem.
above all the eartli: thou art exalted far above all gods.
10 Ye that love the Lokd, hate 9 evil: he preserveth the souls of his saints; he deli-
11 Light is sown for the righteous, and gladness for the upi'ight in heart.
Ixxxlii. 18. \ Thou art exalted far above all gods. See Notes on Ps. xcv. 3.
10. Ye that love the Lord, hate evil. Show your love for the Lord hy hating all that is evil; that is, all that he hates, or that is evil in his sight. There can be no true love for God where evil is not hated in all its forms, since it is the object of the Divine abhorrence. We cannot be like God unless we love what he loves, and hate what he hates. There is notliiug more clearly affirmed in the Scriptures than that in order to the love of God there must be the hatred of all that is wrong, and that where there is the love of sin in the heart, there can be no true religion. Comp. Notes on Isa. i. 16-20. ^ Se preserveth the souls of his saints. The lives of his saints, or his holy ones. That is, he guards them from danger, and watches over them with a careful eye. See Ps. iii. 8; xxxvii. 39. ^ He delivereth them out of the hand of the toiched. That is, he often does this: they may expect that he will do it. He does not, indeed, always deliver them from the temporal calamities which wicked men bring upon them — for they are not uufrequently persecuted and wronged; but ultimately he will deliver them altogether from the power of the wicked. In heaven none of the machinations of wicked men can reach them. At the same time it is also true that God often interposes in behalf of his people, and delivers them as such from the designs of the wicked: — that is, he delivers them because they are righteous, or because they are his friends. Comp. Notes on Dan. iii. 16, 17, 24., 25; vi. 18-23.
11. Light is sown for the righteous. That is. There is light for the righteous; or, they shall be brought into light, though they may be for a time in darkness. The word rendered sown — yn, zarua — is from a verb \Yhich properly denotes to scatter, to disperse, — as seed is scattered or dispersed when sown in a field. It is hence used with reference to moral subjects, as to sow righteousness, Prov. xi. 18; to sow iniquity, Prov. xxii. 8; to sow mischief. Job iv. 8; — that is, these things are scattered or sown, as seed is in a field, and produce a corresponding harvest. Thus light is scattered abroad, and will produce an appropriate harvest — a harvest of joy. It will sjjring up around the righteous, and he shall reap that which light tends to produce — happiness, intelligence, and peace. The figure of sowing light is an unusual one, but the meaning is plain. It is, that the righteous will not always be in darkness; that there is in preparation i'or him a harvest of joy; that it will as certainly be produced as a harvest will from grain that is sown; that though there may be present calamities, there will be ultimate peace and triumph. % And gladness for the upright in heart. The word gladness here — joy, or rejoiciug — is parallel to the word light. Joy or gladness is soiun for the righteous; that is, arrangements are made for producing joy, as prepai-ations are made by sowing seed for a harvest. The world is full of arrangements for conferring happiness on the righteous.
. _ 12 Rejoice ' in the Lord, ye righteous; and give thanks ^ at the remembrance of his holiness.
n SING unto the Lord a new ^ song; for he hath done marvellous tilings: his right ' hand, and his holy arm, hath gotten *Ex. XV. 6; Isa. lix. 16.
12. Rejoice in the Lord, ye righteous. See Notes on Ps. xxxiii. 1. ^ And give thanks at the rememhrance of his holiness. Marg., to the memorial (comp. Ps. xxx. 4). The idea is, to the memory of his holiness; that is, when his holiness comes before the mind; when it is remembered; when it is thought of. Give thanks or rejoice, {a) that God is holy; that he is of purer eyes than to behold iniquity; that there is One eternally pure who presides over the universe; that there is One who will always do what is right; [b) that such a Being is our God,— our covenant-keeping God; that we may look to him, trust in him, enjoy him. Wicked meu do not rejoice that there is a God at all, and especially that God is a holy God; but it is one of the characteristics of true piety to rejoice in the thought that there is a God, and that he is perfectly holy,— and hence to feel conscious happiness whenever his name is mentioned, and whenever his attributes are referred to. The highest source of joy for man is that there is a God, and that God is exactly ty^ai; he is, pure and holy. It would be a source of deepest sorrow if there were no God, or if God were in any respect, even the slightest, a diflferent being from what he is.
This is entitled simply "A Psahn." But who is its author is unlaiown It is similar in its design and structure to the group of Psalms (xcv.-c.) in which it is found. Bishop Horsley, in accordance with the views whicli he has of the design of the group (see the Introd. to Ps. xcvii.), supposes that this psalm refers to the restoration of the Jewish people. It is a psalm which would have been appropriate at the dedication of the temple after the Babylomsh captivity, and may have been composed for that occasion. It is of so general a character, however, that it is appropriate to all times in the church. The psalm does not admit of a particular analysis.
^ For he hath done marvellous things. Things fitted to excite wonder,' or to fill the mind wih astonishment. See Ps. Ixxvii. 14; Ixxxvi. 10. 1" Sis right hand. The instrument by which we execute any purpose. Comp. Isa. lix. 16; Ixiii. 5. ^ And his holy arm. The arm of his holiness; that is, his arm put forth in a righteous cause, or vindicating that which is right. 'H Sath gotten him the victory. Literally, has ivrought salvation for Mm: — for himself, or in his own cause. The victory— the salvation— was really in defence of his own government; in maintaining his 0W2 aathority against those who set themselves in opposition to it. What is here said may be applied to all that God does. It is really in his own cause, in order to maintain the principles of liis own administration.
2 The ' Lord hah made knoAAm his salvation: his righteousness hath he ^ openly shewed in the sight of the heathen.
3 He '» hath remembered his mercy and his truth toward
the house of Israel: all the •' ends of the earth have seen the salvation of oiir God.
4 Make a joyful noise unto the LoED, all the earth; make a loud noise, and rejoice, and sing praise.
2. The LoKD hath made Tcnown his salvation. See Notes ou Isa. hi. 10. This does not mean that he had rnQveXy proclaimed his salvation, or his willingness to save, but that he had shown his salvation— his power to save— by some public act. What the particular act referred to here was, it is impossible now to ascertain. Such acts, however, have been often performed, as when he delivered his people out of Egypt; when he restored the Hebrews from the Babylonish captivity; and whenever he interposed iu their behalf in times of danger. He has done it also in the gift of a Saviour; he does it in every revival of true rehgiou; he does it in the salvation of a sinole sinner. ^ Ris righteousness. His rio-htcous character; his faithfulness to his people. Whenever he interposes, it is in behalf of that which is right; and such interposition, therefore, is an illustration of his character as just. It is in this way we learn that his character is that of a just God. T[ Sath he openly shewed. Marg., as in Heb., revealed. He has disclosed it, or made it manifest. '^ In the sight of the heathen. The nations; or, so that the nations could see it:— that is, the nations outside of Palestine. His acts were so public— so remarkable— that surrounding nations could learn what was his true character. Thus it was when he delivered his people from Egyptian bondage; and thus also frequently in the history of his
3. Se hath remembered his mercy. Comp. Notes on Luke i. o% oo, 72, where this passage in the Psalms was not improbably referred to by Mary and Zacharias. The idea is, that God had called to mind his promise of mercy to his people; that he had not suffered it to pass out of his recollection; that he had kept his word, fi And his truth. He has kept his promise; he has shown that he is a God of truth. ^ Toward the house of Israel. Towards his people. ^ All the ends of the earth have seen the salvation of our God. This appears to have been quoted from Isa. lii. 10. See Notes on that passage. The resemblance in the language is so strong as to make it probable that the psalm was composed after the times of Isaiah, and not improbably to be used (as remarked above) in the dedication of the temple after the captivity. The whole psalm would be appropriate to celebrate that deliverance; while, at the same time, like the language in Isaiah, it would be adapted to celebrate a higher deliverance— under the Messiah— of which that was an emblem.
4. Make a joyful noise unto the Lord. By singing; by mstrumrats of music. See Notes on Ps. xcv. 1. IT All the earth. All lands. The event is of sufficient importance to be celebrated by all nations. It is v> matter of universal exultation and joy. ^ Make a loud noise. _ The word here used — n^s— ^a^zaAA, means properly to break in pieces; then, to break forthj as a shout of triumph or joy, as if the joy could
5 Sing tmto the Loed with the harp; with the harp, and the voice of a psalm.
6 With trumpets and sound of cornet, make a joy fill noise before the Lord, the King.
7 Let the sea roar, and the fulness thereof; the world, and they that dwell therein.
8 Let the floods clap their hands: let the hills be joyful
be no longer confined or repressed. See Notes on Isa. xiv. 7. The word occurs only in the following places (besides that which is before us), in all of which it is rendered break forth. Isa. xiv. 7; xliv. 23; xlix. 13; lii. 9; liv. 1; Iv. 12,— (except in Micah iii. 3, where it is rendered breaJc). It is expressive of irrepressible joy. % Rejoice and sing praise. This very combination of the words, " Break forth into joy, sing together" — the same words in Hebrew as here— occurs in Isa. lii. 9, showing, as above remarked, that the psalm was composed after the times of Isaiah, and probably had reference to the same event.
5. Sing unto the Lokd loith the harp. A song or psalm accompanied by the harp. On the harp, see Notes on Isa. v. 12. % And the voice of a psalm. The voice in singing; a musical voice. Let it not be mere instrumental music, but let that be accompanied with the voice uttering intelligible sounds or words. The only proper use of instrumeutal music in the worship of God is to deepen the impression which the words are adapted to make j to secure a better influence of truth on the heart.
6. With trumpets. The word here used is uniformly rendered trumpets in the Scriptures. Num. x. 2, 8-10; xxxi. 6; et al. The trumpet was mainly employed for convening a public assembly for worship, or for assembling the "hosts for battle. The original word— rriSSn, hhatzotzerah — is supposed to have been designed to imitate " the broken pulse-like sound of the trumpet, like the Latin taratantara." So the German trarara, and the Arabic hadadera. The word here used was given to the long, straight trumpet. 1[ And sound of cornet, etc. The word here translated cornet is also usually rendered trumpet, Ex. xix. 16, 19; XX. 18; Lev. xxv. 9; Josh. vi. 4-6, 8, 9, 13, 16, 20; et sape. Ifc is rendered cornet in 1 Chron. xv. 28; 2 Chron. xv. 14; Hos. v. 8. In the Septuagint and the Latin Vulgate it is here rendered horn — the meanino- of cornet. The name — "iDllJJ, shophar — is supposed to have been o-iven to this instrument from its clear and shrill sound, like the English name clarion. It was either made of horn, or similar to a horn — an instrument curved like a horn. The instrument was in frequent use among the Hebrews.
7. Let the sea roar, and the fulness thereof. See Notes on Ps. xcvi.
11. IT The ivorld, and they that dwell therein. The habitable world — the land— in contradistinction from the sea. Let there be universal praise on the water and the land.
8. Let the floods clap their hands. The rivers. Let them join in the universal praise. As 'if conscious of their beauty, their grandeur, their usefulness;— as if sensible that all this was conferred by God; as if rejoicing in the goodness of God manifested to them, and through them,— let them unite in the universal praise, Comp. Notes on Isa. Iv.
12. '«ir Let the hills he joyful together. The mountains— in view of the goodness of God towards them — crowning them with beauty— clothing
9 Before tlie Lord: for ° he cometli to judge the earth: with righteousness shall he judge the world, and the people with equity.
HE p Lord reigneth; let 1 the people tremble: he sitteth between the cherubims; let the earth ' be moved.
them with sublimity aud grandeur — let them also rejoice in God as their God. Let all nature thus join in praise.
9. Before the Lord, /"or he cometh to judge the earth, etc. This verse is essentially the same as Ps. xcvi. 13. See Notes on that verse. The psalm calls for universal praise. The very reading of the psalm — so joyous — so jubilant — so animated — so exulting — is fitted to awaken the miud to praise; to rouse it to thankfulness; to fill it with joy. One cannot read the psalm without being a happier man; without being lifted above the world; without lofty views of God; without a feeling that he is worthy of this universal praise; without recognizing that we are in a world where the mind should be joyful; that we are under the dominion of a God whose reign should fill the mmd with gladness.
Tills psalm is closely linked in its general character and design with those which have gone before (xcv.-xcviii.), and with the one following (c), — forming a connected group or series. The general subject is the kingship of Jehovah, or the foundations of praise derived from the fact that he reigns, or is king. As the foundation cf praise on this account, reference is made in this group of psalms to his attiibutes; to what he has done in the works of creation; to what he has done for his people; and to the certainty that he will come ultimately to rule over all the earth, and to exercise just judgment among men.
I. A statement of the fact that Jehovah reigns, and that this should make a deep impression on the world; that the people should tremble; that the earth should be moved, ver. 1.
II. Reasons for this, or reasons why he should be reverenced and adored by Diankind, vers. 2-9. These reasons are two ■.
(1) The first is derived from the fact that he is a holy and a righteous God, and is therefore worthy of universal adoration, vers. 2-5.
(2) The second is derived from what he has done for his people: for his merciful interposition in times of trouble, when Moses, and Aaron, and Samuel called upon his name; and from the fact that he answei-ed his people when they cried unto him; and from the manner in which it was done, vers. 6-9. He had shown himself ready to hear prayer; he had come for their protection in the cloudy pillar, he had answered their supplications, and had forgiven them. He had not swept them wholly away, or cut them ofi", but had spared them, and had shown mercy to them.
1. The Lord reigneth. The Lord, Jehovah, is king. See Ps. xciii. 1. ^ Let the people trenihle. The Septuagint and the Latin Vulgate render this, " Let the people rage " — or, be angry: — as if the idea were that God reigned, allhough the people were enraged, and were opposed to him. The true meaning of the word used here, however, is tremble, — properly signifying to be moved, disturbed, disquieted, thrown into commotion; and then it may mean to be moved with anger, Prov.
2 The Lord is great in Zion, and he is high above all the people.
3 Let them praise thy great '■ and terrible name; for it is holy.
4 The king's strength also loveth judgment: thou ' dost establish equity, thou executest judgment and righteousness in Jacob.
xxix. 9; Isa. xxviii. 21; or with grief, 2 Sam. xviii. 33; or with fear, Ps. iv. 4; or with joy, Jer. xxxiii. 9. Hence it means to be agitated or moved with fear or reverence; and it refers here to the reverence or awe which one has in the conscious presence of God. ^j He sitteth between the cheruhims. See Notes on Ps. Ixxx. 1. 1[ Let the earth be moved. Marg., stagger. The word means to move or quake. It occurs nowhere else. Comp. Notes on Ps. xviii. 7. See also Hab. iii. 6, 10.
2. The Lord is great in Zion. Comp. Ps, xcv. 3. The meaning here is, not that God is absolutely great, — which is indeed true, — but that there is a sense in which he has shown himself great in Zion; that is, in his manifestations toward his own people. He has evinced power in their behalf; he has interposed for them in times of danger; he has so discomfited their enemies as to show that he is a great God — a God worthy to be adored. Tf And he is high above all the people. Above all the nations. He has them under his control. He rules over all. The God who rules in Zion also rules all the nations of the earth; and his people, therefore, have special occasion to praise him.
3. Let them praise thy great and terrible name. The word rendered terrible means to be feared or reverenced; that is, his name — his being — he himself — is fitted to inspire awe and reverence. The word them here refers to the nations over whom God reigns. It is a call on them to praise their king and their God. T[ For it is holy. See Notes on Isa. vi. 3; Rev. iv. 8. The fact that God is holy — that he is pure and righteous — that he cannot look upon sin but with abhorrence — is a just foundation for universal praise. Who could worship or honour a God who was not pure and holy?
4. The king's strength. The word king here undoubtedly refers to God as a king, ver. 1. The word rendered strength, means power, force; and the reference here is to what constitutes the main strength or power of his character and government. It is rendered in the Septuagint Tiixi) — honour. So in the Latin Vulgate — honor. De Wette renders it, " The praise of the king who loves judgment." So Rosen— miiller, " Let them praise the strength — the power — of the king who loves judgment." But perhaps our common version best expresses the sense, that whatever there is in the character of the " king," that is God, which constitutes strength, or gives i^ower to his administration, is favourable to justice, or will be exerted in the cause of right. God's essential character; all the acts of his power; all the demonstrations of his authority, will be in favour of justice, and may be relied on as sustaining the righteous cause. It is not the mere exertion of power, — it is power that is always exercised in favour of right; and this lays the foundation of praise. We could not praise a being of mere power, or one who was merely almighty, without respect to his moral character. It is only when the character is such that power will be exerted in favour of that which is right and just that it becomes the proper subject of praise. IT Loveth jtidgment. Is always on the side of justice
5 Exalt ye tlie Lord our God, and worsliip at liis foot-' stool; ' for ^ he is holy.
his priests, and Samuel among them that call upon his name: they « called upon the LOED, and he answered them.
and ri^ht. He so loves justice that liis power will be put forth only in behalf of that which is right. God shows this by his law, and by all the acts of his administration. If Thou dost establish equity. That which is equal and just; alike by thy law, and by thine interpositions. All that thou doest, and all that thou dost appoint, is in favour of that which is equal and just. \ Thou, execiitest judgment ajid righteousness in Jacob. That which is just; that which ought to be done. Thou doest this among thy people; thou doest it in their relation to the surrounding nations. All the acts of thy administration tend to the establishment of that which is right.
5. Exalt ye the Lord our God. See Notes on Ps. xxx. 1. The meaning is. Let his name be, as it were, lifted up on high, so as to be conspicuous or seen from afar. Let it be done with a lofty voice; let it be with ascriptions of praise. ^ And loorship at his footstool. By humble prostration at his feet. The footstool is that on which the feet rest when one is sitting, and the reference here is to the footstool on which the feet of a king rested when he sat on his throne or chair of state. To worship at his footstool — comp. 1 Chron. xxviii. 2; Ps. cxxxii. 7 — denotes the deepest humility and the profoundest prostration and reverence. It is as if we could not look on his face, or on his throne, or on his gorgeous and magnificent robes, but bowed our heads in lowly reverence, and deemed it suiEcient honour to lie low before that on which his feet rested. To show the dignity and majesty of God, the earth itself is represented as being merely his footstool; as being, in comparison with the heaven — the place of his seat — his "throne," only as the footstool is as compared with the splendid chair of state. Isa. Ixvi. 1; Matt. v. 34, 35. ^ For he is holy. See ver. 3. Marg., it is holy. The translation in the text best expresses the sense. The fact that God is holy is a reason for lowly and profound prostration before him.
6. Moses and Aaron among his priests. Among the ministers of religion; or, as officiating in the service of God. Let them come as representatives of their order — as representing those who conduct the public worship of God, and join in his praise. The idea is, that all mankind should join in his praise, and those here mentioned as among the most eminent of those who were engaged in directing the public worship of God. Moses could be called a "priest" only in the most general sense of the term, as having been employed in directing and arranging for public worship, and as being of the original tribe of Levi, from whom the whole sacerdotal order sprang. ^ And Samuel among them that call upon his name. Among those who are true worshippers, in distinction from the priests who were specially appointed to the public service of God. The idea is, that praise should be offered by all classes: — by priests and by people. As Moses and Aaron were among the most eminent of the former class, so Samuel was among the most distinguished of those who were not of the priestly order. These were representative men; and the meaning is, that all who were of their
7 He spake unto them in " the cloudy pillar: they kept his testimonies, and the ordiaance that he gave them.
Lord om* God: thou » wast a God that forgavest them, though thou tookest vengeance of their inventions.
order or rank — priests and people — should unite in the worship of God. ^ Thei/ called upon the Lokd. They dii call upon the Lord; they worshipped Jehovah. They gave the influence of their names and of their position to his public service. They thus showed their sense of the propriety of praising God; they gave the countenance of their example to public worship and praise; and the benefits which they received in answer to prayer showed the propriety and advantage of thus publicly acknowledging God. % And he answered them. They did not call upon him in vain. He heard their prayers. He bestowed blessings on them in connexion with their worship. It was not a useless thing to praise and worship him. The worship of God is thus commended to us not merely from the propriety of the act itself, but from its advantages. It is unnecessary to refer to particular instances in the history of these men when their prayers were answered. Their lives were full of such instances — as the lives of all who truly call upon God are now. If a man who prays could see all that comes to him every day in answer to prayer — all the things bestowed which he had desired in prayer, and which would not have been conferred on him if he had not prayed, there would no longer be any doubt on the question whether God answers prayer.
7. Me spake unto them in the cloudy pillar. He spake to the men of other times; to those who called upon his name. It cannot be meant literally that he spake to Samuel from the "cloudy pillar" — the pillar which guided the Israelites in the wilderness, unless that term be understood in the general sense as denoting the Shechinah — the visible symbol of the Divine presence — the cloud that rested on the ark. The idea is, that God addressed his people in ancient times from the cloud — the symbol of his presence; that he communed with them; that he heard their prayers; that he gave them his commandments; that he interposed in their behalf, and that it was not a vain thing that they worshipped him. All this was as true of Samuel — it is as true now of those who call upon God — as it was of Moses and Aaron. •([ Tkej/ kept his testimonies, etc. They obeyed his laws, and he thus heard and answered them.
8. Thmi. answeredst them, O Loed our God. The reference here is to God as "our" God; that is, the language used by those who now worship him is designed to give encouragement in approaching his throne. The God that we worship is the same that they worshipped; and as he answered them, we may feel assured that he will answer us. IT Thou toast a Ood that forgavest them. They were not pei'fect; they were sinners; they often offended thee, and yet thou didst answer them, and show them mercy. If Though thou tookest vengeance. Though thou didst manifest thy displeasure at their misconduct; though thou in thy judgments didst show that tliou wast displeased with them; nevertheless thou didst answer them. Sinners as they were, and often as thou didst show thy displeasure at their conduct, yet thou didst hear
9 Exalt tlie Lord our God, and worsliip at liis lioly ' laill: for the Lord oui' God is holy.
their prayers and bless them. "^f Of their inventions. The Hebrew word denotes work, deed, doing, conduct. It means here what they did: — their sins. There is no allusion to any special art or cunning in what they did, — as if they had invented or found out some new form of sin.
9. Exalt the Loed our God. See notes on ver. 5. Tf And tvorsltip at his holy hill. In ver. 5, this is, at his footstool. The holy hill refers to Zion, as the seat of the national worship. ^ For the Loed our God is holy. See ver. 5. This appropriately closes the psalm, by a distinct and solemn statement that the fiict that Jehovah is a holy God is a reason for worshipping him. This is at all times the highest reason for adoration and praise.
This psalm — so beautiful — so grand— so often sung in all lands and languages— completes this group of psalms respecting the reign of God, or the reasons for praise as derived from the fact that he reigns. In the previous psalms in this group (xcv.-xcix.) the call to pnuse had been in some respects local and particular; in this, it is universal. All lands ai-e called on to praise him; all people to worship him as God. The groiind of this, as stated in the psalm, is that he is their " Maker;" that he is the Creator of all. As all have derived their being from him, they are called on to praise bim as their common Creator and Father. So far as the reason here referred to is a ground for praise and worship, it applies to all men now. The nations — the people of the earth — are cne. However much they may differ in complexion, in language, in customs, in religion, they have all been formed by the same God; they are all of one family; they are all entitled to the same pri^'ileges; they may all have the same access to his throne. The races of men are one; and all should gather around the throne of their common Creator, and render him united praise. This psalm has been sung by miUions and hundreds of millions; it will continue to be sung to the end of time.
The psalm is entitled " A Psalm of praise." In the margin, thanksgiving. The Septuagint is, "A Psalm of Confession" — els efoMoAdyrjo-ii-. So the Latin Yulgate, and the Chaldee. The Syriac version is, ^'' anonijmous," or, tuitliout a name; " concerning Joshua the son of Nun, when he subdued the Ammonites." Luther: " A Psalm of Thanksgiving."
1. MaTce a joyful noise unto the Loed. See Notes on Ps. xcv. 1. If All ye lands. Marg., aa in Heb., all tlie earth. The margin expresses the sense. The idea in the psalm is, that praise did not pertain to one nation only; that it was not appropriate for one people merely; that it should not be confined to the Hebrew people, but that there was a proper ground of praise for all; there was that in which all nations, of all languages and conditions, could unite. The ground of that was the fact that they had one Creator, ver. 3. The psalm is based on the nnity of the human race; on the fact that there is one God and Father of all, and one great family on earth.
2 Sei-ve tlie Lord with gladness; come before his presence with singing.
3 Know ye that the Lord, he is God: it is he " that hath made us, and i not we oui—
selves: tve are his people, * and the sheep " of his pasture.
4 Enter * into his gates with thanksgiving, and into hia courts with praise: be thankful unto him, and bless his
2. Serve the Loed with gladness. That is, In your worship, and in all your acts of obedience. Let there he joy in this service. Let it not he with the fear of slaves; not as- a matter of compulsion and force j not with reluctance, moroseness, or gloom. Let it be a cheerful, happy service; let it be freely rendered, let it he an occasion of joy to the soul. The service of God is a source of the highest joy that man knows. % Come before Ms presence ivith singing. As, expressive of joy. So the birds sing; so nature rejoices; so should man — intelligent, redeemed, immortal man — be joyful.
3. Knoio ye that the Lord, Tie is Qod. That is. Let all the nations know that Jehovah is the true God. The idols are vanity. They have no claim to worship; ' but God is the Creator of all, and is entitled to universal adoration. ^f It is he that hath made us. The Hebrew is, "He made us," and this expresses the exact idea. The fact that he is the Creator proves that he is God, since no one but God can perform the work of creation. The highest idea that we can form of power is that which is evinced in an act of creation; that is, in causing anything to exist where there was nothing before. Every created thing, therefore, is a proof of the existence of God; the immensity of the universe is an illustration of the greatness of his power. T[ And not toe ourselves. Marg., And his we are. The difference between the text and the margin is owing to a diiferent reading in the Hebrew, varying only in a single letter. The reading in the text is, "And not (x5) we;" in the margin, " And to him (i?) we." These words would be pronounced in the same manner, and either of them would convey good sense. The weight of authoritj' is in favour of the common reading, — " And not we;" that is, We are not self-created j we derive our being from him. All that we have and are, we owe to him. If We are his 'people. By virtue of creation. The highest property which can exist is that derived from an act of creation. He that has brought anything into existence has a right to it, and may dispose of it as he pleases. It is on this idea essentially that all idea of property is founded. ^ And the sheep of his pasture. As the shepherd owns the flock, so God is our osvner; as the shepherd guards his flock and provides for it, so God guards us and provides for us. See Notes on Ps. xcv. 7.
4. Enter into his gates, etc. The gates which lead to his temple, or to the place of public worship. •[[ Into his courts, etc. The courts were literally the open spaces which surrounded the tabernacle or temple. It was in these that worship was celebrated, and not in the tabernacle or temple. See Notes on Ps. Ixv. 4; Ixxxiv. 2; xcii. 13. ^ Be thankful unto him. That is, Ofier thanksgiving and praise. Come before him with a grateful heart. See Notes on Ps. 1. 14. ^ Bless his name. Bless him; praise him; ascribe honour to him; acknowledge him as God.
5 For tlie Lord is good, his mercy is everlasting; and his
5. Fo7- tkelionj) \sgoocl. For good is Jehovah, That is, He is not a being of mere power; he is not merely the Creator; but he is benevolent, and is, therefore, worthy of universal praise. In the former verses, his claim to adoration is founded on the fact that he is the Creator, and has, as such, a right to our service; in this verse, the claim is asserted on account of his moral character: (1) his benevolence; (2) his mercy; (3) his trubh; — («) the fact that he is a God of truth; and (6) the fact that his truth endures, or that in all generations he shows himself to be faithful to his promises. The first of these is his benevolence; " The Lord is good." As such, assuredly, God is worthy of praise and honour. A being of mere poiver we could not love or praise; a being whose power was united with malignity or malevolence, could only be the object of hatred and terror; but a being whose power is united with goodness or benevolence otiffM to be loved. ^ Sis mercy is everlasting. This is the second reason, drawn from his moral character, why he should be praised and adored. A being of mere justice may be feared and respected; but a character of mere justice would be to man an object of dread, — and may be so anywhere. There are other attributes than the one of justice, high and valuable as that may be, which are necessary to constitute a perfect character; aud man, in order to find happiness and security, must find some other attribute in God than mere justice, — for man is a sinner, and needs pardon; he is a sufferer, and needs compassion; he is to die, and needs support and consolation. Besides, mere justice may drive its decisions over some of the kindest and tenderest feelings of human nature; for there are cases, under all administrations, where pardon is desirable and mercy is proper. It is, therefore, a ground of unspeakable joy for man that God is not a Being of mere justice, but that there is mingled in his character the attribute of mercy and kindness. But for this, man could have no hope; for, as a sinner, he has no claim on God, and all his hope must be derived from God's infinite compassion. To all this as a ground of praise is to be added the fact that this mercy of God is " everlasting." Its fruits — its results — will extend to the vast eternity before us; and in all that eternity we shall never cease to enjoy the benefits of that mercy; never be suffered to fall back on the XQQve justice of God. ^ And. his truth eudureth to all generations. Marg., as in Heb., to generation and generation. That is, for ever. It is the same in every generation of the world. This is the third reason derived from the moral character of God for praising him; and this is a just ground of praise. We could not love and honour a God who was not true to his promises, and who did not himself love the truth; we could not honour one who was changeable and flexible — who loved one thing in one generation and a different thing in the next; who in one age was the friend of truth, and in the next the patron of falsehood. It is the just foundation for praise to God — our God — that he is essentially and always — in all worlds, and in all the generations of men — towai'ds all in the universe — a Being of unchangeable benevolence, mercy, and truth. Such a God is worthy to be had in universal reverence; such a God is worthy of universal praise.