Notes on the Old and New Testaments

This psalm purports to be a Psalm of Da-s-id, and there is no reason to doubt that it was composed bj- him, though it is not possible to ascertain why it did not have a place in the collection of his psalms ia the early part of the book (Ps. i.-lxxii.). There are several such, however, scattered through the latter part of the Book of Psalms, leading us to suppose that this which may have been an early collection or edition of his psalms, became kno\vn as the Psalms of David, and that miscellaneous psalms — and among them not a few of his composition — perhaps later psalms — were subsequently added to the volume.

The time when it was composed cannot be ascertained with any certaint)' or probability. It would seem to have been written when he was entering on domestic life, as the psalm consists of rides which he appears to have laid down for himself as the head of a family, or as indicating the course which he

Eurposed to pursue in the management of his household. As such, the psalm as a universal application, and may be useful in all times and in all places. Few questions are more important than those which occur to one entering on married life, in regard to his own conduct as the head of a family, to the principles which he shall maintain in his own dwelling, and to the rules by which he shaU govern his own conduct. For one in such circumstances it is an inestimable advantage to have an inspired composition like this, indicating what is proper, and suggesting the rules which should guide one in such cu— cumstances. The psalm consists of the following parts: —

I. The introduction — the purpose to praise God with respect to "mercy and judgment;" that is, to make these the theme of his song, ver. 1.

II. Btis purpose to lead an upright life — a life characterised by wisdom — especially in his o\^ti family, vers. 2, 3. It is a purpose to begin life in this relation aright; to be an upright man in his family.

III. The principles on which he purposed to do this, especially in reference to those who should be in his employ as domestics, servants, or labourers, ■vers. 4-7: —

(2) He would employ no one who was a " slanderer," ver. 5.

(5) He would employ no one who was deceitful; no one who could not be trusted; no one who was a liar, ver. 7.

IV. These same principles, he says, should govern him in a higher relation — as a sovereign and monarch; for they were principles which were as needful in administering the government of a nation, as in a family; they were principles which a good man should take with him to all the public duties of life, whatever might be his rank, ver. 8.

Thus understood, the psahn contains important principles applicable {a) to man or woman entering on the man-ied life; {b) to those who are at the head of manufactiu-ing establishments; (c) to farmers and mechanics; {d) to those who occupy official positions, and who administer the government of a land, — judges, rulers, princes, monarchs. No better rules could be given to guide those who have others under them or in their employ, in respect to their own conduct, or in respect to those who shall be employed, than such as the psalmist here says should guide him.

wisely in a perfect way. O wlien wilt thou come unto me? I will walk ^ within my house with a perfect heart.

3 I will « set no ' wicked thing before mine eyes: I hate the work of them ■'^ that turn aside; it shall not cleave to me.

1. I loill sing of mercy and judgment. That is, In the psalm which he was about to compose, he would make these the burden of his songj he would, in fact, by stating his views as to the regulation of bis own conduct, commend these virtues — mercy and justice — to mankind, and celebrate their value. He who himself adopts the principles of mercy, kindness, truth, and justice, as his own guide, commends these virtues to mankind in the best way possible. No language can do it effectually, unless a man practises these virtues himself. % Unto thee, O Loed, will I sing. As commending and approving these things; as having put it into my heart to practise them; as displaying them in thine own higher administration: — for a father of a family, or a magistrate, is but the representative of God.

2. I will behave myself wisely. In the choice of principles to guide me; in my conduct in my family; in my official relations. This expresses a desire to act wisely, and a purpose to do it. '^ In a perfect way. In accordance with the perfect rules of right. I will make these my guide. I will aim to be perfect; I will have before me a perfect standard. ^ 0 when ivilt thou come unto me? Perhaps this would be better rendered, "When thou dost come unto me;" that is. When thou dost visit me and my dwelling, thou shalt find that these are the principles which regulate and govern me in my house. The idea is that God would come to visit his habitation, and inspect his conduct; and that whenever this should occur, however often it might be, or however unexpectedly he might come, he should always find these principles governing him in his family. A man should so live that whenever God comes into his dwelling, or when any one comes, or however narrow and searching may be the inspection, these principles shall be found to regulate his conduct. ^ I tvill walk within my house. Before my family; in the principles which shall govern me there. ^ With a perfect heart. Always aiming to do exactly that which is right: — in my general conduct; in the rules by which I live; in my treatment of all under my charge and in my employ. The great principles of right, in everything — in the smallest matters — shall guide and govern me.

3. I will set no tvicked thing before mine eyes. That is, I will propose no wicked thing to be done; I will have no such object in view; I will employ "no one to do that which is wrong. The marg., as the Heb., is, thing of Belial. See Notes on Ps. xli. 8. It here means that which is worthless, bad, wicked. He would have no wicked aim; he would not look upon a wicked thing for a moment, or with the least favour. ^ / hate the work of them that turn aside. All their doings, motives, plans. The word rendered turn aside means to turn out of the way; out of the right path. Wanderers — transgressors — those who leave the path of truth and honesty. 1[ It shall not cleave to me. I will have nothing to do with it. It shall not be allowed to attach itself to me. A wicked plan or purpose is thus represented as having a tendency to fasten itself on a man, or to "stick to him " — as pitch, or wax, or a burr does.

4 A froward heart sliall depart from me; I will not know 9 a vncked person.

5 Wlioso privily slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I

4. Afroward heart shall depart from me. The word here rendered froioard means perverse, false, deceitful, depraved. See Notes on Ps. xviii. 26. The idea here is that of one who is inclined to evil; who has some wrong passion or inclination to indulge; who has an obstinate and perverse will; who does not listen to reason or the voice of wise persuasion; who ^oill do wrong, despite all the means which may he employed to induce him to do right. The language may either refer to the author of the psalm himself, as regulating his own conduct; or it may refer to those in his employ. In the former sense, it would mean that he would not himself be perverse and froward; in the latter sense, that he would not have such persons in his employ. The connexion seems to require that we should understand it in the latter sense, as referring to the class of persons that the psalmist would have about him. ^ I will not know a uncked person. I will not countenance such a one; I will not recognize such a one among those who are admitted into my house, or own him as my friend; or, I will not have such in my employ. Probably the language embraces both these ideas, — as it should in the case of all who are at the head of a family: — (a) I will not countenance or recognize as among my Mends, who are to be admitted to my fireside and family, and who are to be familiar with me and my children, those who are profligate, wicked, and unprincipled, whatever may be their rank, their wealth, their accomplishments, their fascination of manner, or their power of conversation; {b) I will have in my employ no one who is not honest, temperate, virtuous, pure. The welfare of a family depends more on the former of these things than the latter; no family can be well ordered where both are not found.

5. Whoso privily slandereth his neighbour. Literally, " One who speaks concerning his neighbour in secret." If a man has any good to say of another, he will be likely to say it openly; if he has any evil to say, it will be likely to be said in secret. Hence to speak in seci-et of any one comes to mean the same thing as to slander him. % Him toill I cut off. That is, I will cut him ofl" from me; I will not employ him. He would not have one in his house, or in his service, who did injustice to the character of others: who stabbed their reputation in the dark. This was alike indicative of the personal character of the author of the psalm, and of his purpose as the head of a family. It is hardly necessary to say that no one should employ another who is in the habit of slandering his neighbour. ^ Sim that hath an high look. That is proud, — as a proud man commonly carries his head high. ^ And a proud heart. The Hebrew word here rendered proud commonly means wide, broad, large, as of the sea, or of an extended couutrj'. Job xi. 9; Ex. iii. 8. It is applied also to the law of God as comprehensive, and without limit, Ps. cxix. 96. Then it comes to mean swelled up — made large — inflated (Prov. xxviii. 25); and hence, proud and arrogant. ^ Will not I suffer. I will not tolerate such a person near me. No one can have peace in his house who has such a class of servants or domestics; no one should countenance such persons. Humility is the very foundation of all virtue.

6 Mine eyes shall he upon tlie faithful of the land, that they may dwell with me: he that

7 He that worketh deceit shall not dwell within my house; he that telleth lies '' shall not '^ tany in my sight.

6. Mine eyes shall be upon the faithful of the land, etc. I wiU look to tbem to be employed in my house, and in my service. The word rendered faithful means those who are worthy of belief or confidence. It does not necessarily mean those who are pious or religious — though it is often used to denote such persons, in reference to the principal trait in tbe character of the pious, i. e. confidence or faith in God. The essential meaning here is, that he would seek those who were trustworthy; on whom he could place reliance; whose truth, fidelity, and honesty he. could confide in. This would be most certainly found in those who are "faithful" to God, and who would then be "faithful" to lower obligations. Undoubtedly, also, it is desirable, on some accounts, to have only such in our employ, if such can be found. But we are not to regard this passage as teaching the doctrine, even by the example of the psalmist, that we are to employ no persons but such as are truly religious. There are others who will be found faithful, honest, and reliable; and they have such a claim to our confidence as to impose on us a moral obhgation to show them that confidence, — so far, at least, that we shall not, by any act of ours, declare them not worthy of trust because they are not religious. Besides, it may be desirable, on many accounts, that persons who are not religious should be brought under the influence of religion in pious families, and enjoy the advantages which may be connected with a religious household. In seeking our own interest, and what will be for our own welfare and happiness, we should not be unmindful of what may be for the good of others. Religion may extend itself much in the world by thus bringing into the service of religious households those who may, by example, instruction, and prayer, be led to the possession and practice of true religion. ^ JSe that walketh in a perfect way, etc. Marg., perfect in the way. The translation in the text is tbe more correct. The phrase means an upright man; a man of integrity. It does not necessarily imply that he is absolutely holy, or free from all sin, but that he is upright, consistent, honest: a man whose moral character is developed in proper proportions, or is such that it may be rehed ou. See Notes on Job i. 1.

7. Se that loorketh deceit. The man who is dishonest, — who is full of tricks, false pretences, and devices, — who cannot be confided in as straightforward and sincere, — one whose word cannot be relied on, — one whose course is subterranean or serpentine. \ Shall not dwell within my house. ShaU neither be employed in my service, nor be admitted as a guest and companion. I will not, in any way, patronise or countenance such a person. T[ Se that telleth lies. In any way: — by stating what is false; by promising what is not performed; by deceiving me in his professions. I will seek only those who love and speak the truth, 1 Shall not tarry in my sight. Marg., shall not be established. The idea is that of being confirmed or estabUshed. The sense here seems to be, that though such a person should gain admit'

8 I ' will early destroy all the | cut off all wicked doers from wicked of tlie land, that I may the city of the Lord.

tance to his house on any pretence or profession, he should not obtain a permanent residence there. As soon as his real character was known, he would be dismissed or discharged. The psalmist says that he would do nothing to show him countenance; he would not give occasion to have it represented that he favoured liars or dishonest persons, or that such persons might find employment with him. As a universal rule, no man should have such plans to accomplish in his family, or in his business-transactions, that he cannot employ, in accomplishing those things, persons who are perfectly honest; or, in other words, no man should engage in any undertaking, or pursue any kind of business, that would require men of loose principles — the cunning, the crafty, the deceitful, the dishonest — to carry it out. Yet there are many such employments in the world; and there are men fitted for such employments, and who are willing to engage in such work. It may be a good test for a man in regard to the business in which he is engaged, to ask himself what kind of agents, clerks, or servants, it will be necessary for him to employ in carrying it out. If the business is such as to make it necessary to employ unprincipled men — men who have easy consciences — men who will violate the sabbath — men who have more skill than honesty — more cunning than principle — that very fact should determine him at once in regard to the propriety of the business.

8. I will early destroy, etc. Heb., " In the mornings I will destroy." That is. It shall be my first business as I enter upon the day. Possibly, also, by the use of the plural here — " in the mornings " — there may be the idea that this would be his constant rule of conduct: — he would do it every day; he would do it morning by morning. He would on no day — at no time — allow the wicked to be in his service. This rule would be unvarying. It would extend through his life. The word destroy here may refer not only to his conduct as a man, and as the head of a family, but to the act of a magistrate; and the idea may be, that the rule which he prescribed for himself in his own house was a rule which he would carry with him into public: — that is, as the psalm was composed by David, that, as a king and sovereign. It should be his aim to carry those principles to the throne; that, in respect to the state, he would do what he purposed to do in his home-relations. The strict and stern regard for truth, sincerity, honesty, fidelity, which he would evince in the one case he would evince in the other; carrying to the high employments of public life, where there were so many temptations to a contrary course, the inflexible virtues which were needful for peace, for happiness, and for success in domestic life. ^ That I may cut off. By discountenancing them; by punishing them if they are guilty. ^ All loicked doers. All violators of law. If From the city of the LoED. From Jerusalem, the place where God dwelt, and which was sacred to his service. See Notes on Ps. xlvi. 4; xlviii. 2, 8. Happy is the man at the head of a family — happy is the magistrate — who adopts for himself, and who faithfully carries out the principles laid down by the author of this psalm — divinely inspired to adopt such rules for himself, and to suggest them for others in all ages.

This psalm purports, in the title, to be a " Prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord. it ts a prayer, made up of earnest supplications, as of one who was in great affliction, whether he refers to his onto individual sorrows, or whether he speaks as one of the people. The word " afflicted," means here a suffering one; one who is in trouble. The word is in the singular number, and is one which is often appUed to a person who is in trouble— whatever may be the nature of that trouble. The word rendered overwhelmed means properly to coyer as with a garment; to clothe; and then, to be covered with darkness, affliction, grief Ps. M. 2. This is the meaning here. It denotes a state where the soul was enshrouded in gloom and son-ow. The word rendered complaint, means properly meditation; then, moaning; then, the expression of soiTow. It does not necessarily mean, as the word does with na, pidtnff JauU,OTexpressing dissatisfaction, but it rather denotes that deep soitow which finds utterance in low and plaintive sounds;— not in boisterous and loud outcry, but in subdued notes,— in sounds uttered not because one wishes to complam, but because the sorrow is such that it vAll find vent. Comp. 1 Sam. i. lb; 1 Kings xviii. 27; Job vii. 13; ix. 27; x. 1; xxi. 4; Ps. Iv. 2; Ixiv. 1 (He!)).

On wliat occasion, or by whom, this psalm was composed, it is not possible now to ascertain. Hengstenberg and Prof. Alexander suppose that it was by David It seems more probable, however, from vers. 13-21, that it was m the time of the captivity, and was in view of the troubles of that long and weary exile, and that the psalmist speaks not of individual and personal troubles, but speaks as one of the people— as one in exile \sath others who had been lono- held in captivity, and who sighed for deliverance, and for a restorataon to their native land. In the midst of these troubles, which are so tenderly described in the first eleven verses, he saw encouragmg evidences that the Lord was about to manifest his mercy, and to restore the people to their native land; and he pleads most earnestly with God, on the ground that he was faithful and unchanging, that he would thus interpose and accomplish the earnest desire of his afflicted people. The language, indeed, m the psalm, is that of an individual, and the author of the psahn speaks of his own personal soiTows, but it may be as one among many who were equally crushed and overwhelmed, so that the language used to represent his sorrow may describe the sorrows experienced by others in the same circumstances. Beyond all question, the language used iu the psalm would express the feelings of many a pious Hebrew in the time of the exile,— the son-ow— the sadness— the cherished hopes— the prayers— of many a one in that prolonged and painful captivity.

I. A description of the son-ows of the author of the psalm, as representative of the condition and feelings of the exiles, vers. 1-11. In this, the language of lamentation and complaint predominates.

II. The grounds of hope— the indications of deliverance— the evidences that God was about to show favour to his people, and to restore them to their own country,— that the time, the set time, to favour Zion was about to come, vers. 12-22.

III. The confidence of the psabnist in God, on the ground of his unchangeableness:— on the fact that God is always the same; that his promises must be sure; that his pm-poses must be accomplished; that the very heavens and the earth would change,— that the skies would grow old Ulce a garment and pass away,— but that God did not, would not change. All that he had spoken must be true; all that he had purposed must be accomplished; all that he had promised must come to pass, vers. 23-28.

A Prayer i of tlie afflicteil, wlieu i he is overwhelmed, and poureth I out his coniplaiut before the Loed.

TTEAIl "' my prayer, O Lorb, ■*•-'- and let my cry come unto

2 Hide » not thy face from me in the day wlieji I am in

trouble; incline thine eaj- unto me: in the day when I call, answer me speedily.

3 For my days are consumed 2 like smoke, and my bones are burned as an hearth.

4 My heart is smitten, and withered like grass; so that I forget to eat my bread.

1. Sear my prayer, O Loed. The prayer which I offer in view of my personal trials; the prayer which 1 offer as one of an afflicted people. Comp. Ps. iv. 1; xvii. 1; xviii. 6. ^ And let my cry come unto thee. My prayer, accompanied with an outward expression of my earnestness. It was not a silent, or a mental prayer; it was a loud and earnest cry. Ps. v. 2; xviii. 6, 41; xxx. 2; Ixxii. 12; Job xxxv. 9; xxxvi. 13.

2. Side not thy face from me. The Septuagint and the Latin Vulgate render this, " Do not turn away thy face from me." The sense is essentially the same. The prayer is, that God would not refuse to look graciously upon him; that he would turn his attention to him; that he would regard his supplications. See Notes on Ps. x. 1; comp. Ps. xiii. 1; xxvii. 9; Job xiii. 24; xxxiv. 29; Deut. xxxi. 17. ^ In the day when I am in trouble. Wlaen sorrows come upon me; when I need thy gracious help. Literally, " When there is distress to me." T[ Incline thine ear unto me. See Notes on Ps. v. 1; xvii. 6; comp. Ps. xvii. 1; Iv. 1; Ixxxvi. 6; xxxix. 12. \ In the day when I call, answer me speedily. Grant at once my requests; give me immediate evidence that my prayer is heard. The psalmist believed in an immediate answer to prayer. He often had evidence that his prayer was answered at once; his mind became calm; he had comfort and peace; he obtained the blessing which he earnestly sought. No one can doubt that prayer may be answered at once; no one who prays can fail to find such answers in his own case, in his peace, his calmness, his joy. In multitudes of cases blessings are granted in such a way that there can be no doubt that they have come in answer to prayer. Comp. Notes on Dan. is. 20—23.

3. For my days are consumed like smoke. Marg., into smoke. Literally, in smoke. That is, They vanish as smoke; they pass away and become nothing; they are spent in affliction, and seem to accomplish nothing. The idea is, that in his affliction he seemed to accomplish none of the ends of life. His life seemed to be wasted. This is often the feeling in trial: — and yet in trial a man may be more useful, he may do more to accomplish the real ends of life, he may do more to illustrate the power and excellence of religion, than he ever did in the days of prosperity. If And my bones are burned as an hearth. Or rather, as faggots or fuel. Literally, " They are burned as a burning." The idea is, that in his troubles, his very bones, the most solid and substantial part of himself, seemed to be consumed and to waste away. See Notes on Ps. xxxi. 10.

5 By reason of the voice of l 6 1 am like a pelican of the my groaning, my bones cleave I wilderness; I am Hke an owl to my 1 skin. i ot, flesh. ' of the desei-t.

speak of a broken heart. Even death is often caused by such excessive sorrow as to crush and break the heart. % And withered like grass. It is dried up as grass is by drought, or as when it is cut down. It loses its support; and having no strength of its own, it dies. If So that I forget to eat my bread. I am so absorbed in my trials; they so entirely engross my attention, that I think of nothing else, not even of those things which are necessary to the support of life. Grief has the effect of taking away the appetite, but this does not seem to be the idea here. It is that of such a complete absorption in trouble that everything else is forgotten.

5. By reason of the voice of my groaning. By suflering and trouble, so great as to produce groaning, my flesh is wasted away. 1" My bones cleave to my shin. Marg., flesh. The Hebrew word means flesh. The effect described is that of a wasting away, or an emaciation of flesh from deep distress, so that the bones became prominent, and had nothing to hide them from viewj so that they seemed to adhere fast to the flesh itself. See Notes on Job xix. 20.

6. I am like a pelican of the, ^^M wilderness. A bird in the midst [■•«[ of desolation becomes a striking li^ir image of loneliness and distress. The word rendered pelican — nxp, Jcaath — is supposed to have been j a name given to the pelican from the idea of vomiting, as it " vo-; mits the shells and other substances which it has too voraciously swallowed." The word occurs in the following places, where it is rendered as here pelican; Lev. xi. 18; Deut. xiv. 17; and in Isa. xxxiv. 11; Zepli. ii. 14, where it is rendered cormorant. The following cut and description from the " Land and the Book," vol. i. p. 403, by Dr. Thomson, will illustrate this passage. Speaking of the outlet of the Huleh, and the region of the exit of the Jordan from that lake in its course toward the sea of Tiberias, he says, " Here only have I seen the pelican of the wilderness, as David calls it. I once had one of them shot just below this place, and, as it was merely wounded in the wing, I had a good opportunity to study its character. It was certainly the most sombre, austere bird I ever saw. It gave one the blues merely to look at it. David could find no more expressive type of solitude and melancholy by which to illustrate his own sad state. It seemed as large as a half-grown

7 I watch, and am as a sparrow alone upon tlie house-top.

all the clay; and they that are mad against me are sworn

donkey, and when fairly settled on its stout legs, it looked like one. The pelican is never seen but in these unfrequented solitudes, and to this agree all the references to it in the Bible." % I am like an oivl of the desert. The owl is a well-known bird which dwells in solitudes and old mins, and which becomes, alike by its seeking such places of abode, by its appearance, and by its doleful cry, the very emblem of desolation.

7. I ivatch, and am as a sparrow alone upon the house-top. That is, I am sleepless s trouble drives sleep from my eyes, and I am kept awake at night— a common effect of grief. The following cut and remarks, copied from the " Land and the Book," by Dr. Thomson, vol. i. pp. 54, 55, will furnish all the illustration needful of this verse. ^'They are a tame, troublesome, and impertinent generation, and nestle just where you don't want them. They stop up your stove and waterpipes with their rubbish, build in the windows and under the beams of the roof, and would stuff your hat full of stubble in half a day if they found it hanging in a place to suit them When one of them has lost its mate — a matter of every-day occurrence — he will sit on the house-top alone, and lament by the hour his sad bereavement."

8. Mine enemies reproach me all the day. Continually. They reproach me as one of thy people j or, I bear reproaches in common with others, and it becomes to me a personal matter, so entirely are my feelings and interests identified with those of thy people. Perhaps there were also, mingled with this, personal reproaches and calumnies. ^ And they that are mad against me. Angry; excited even to madness. ^ Are

9 For I liave eaten aslies like bread, and mingled my diink with, weeping;

10 Because of thiae indignation and thy wrath: for p thou hast lifted me up, and cast me down.

11 My days are like a shadow Q that decHneth; and I am withered »" like grass.

12 But thou, * O LOED, shalt endiu-e for ever, and thy remembrance unto all generations.

sworn against me. Literally, " swear by me," or against me. The meaning is, that they have conspired together under the solemnity of an oath to do me harm. It is not the wrath of an individual that I am to meet, but the combined wrath of those who act under the solemnities of an oath. Comp. Acts xxiii. 12.

9. For I have eaten ashes like bread. I have seated myself in ashes in my grief (comp. Job ii. 8; xlii. 6; Isa. Iviii. 5; Ixi. 3; Jonah iii. 6 j Dan. ix. 3; Matt. xi. 21); and ashes have become, as it were, my food. The ashes in which he sat had been mingled with his food. ^ And mingled my drink with iveeping. Tears have fallen into the cup from which I drank, and have become a part of my drink. The idea is, that he had shed copious tnars; and that even when he took his food, there was no respite to his grief.

10. Because of thine indignation and thy wrath. Heb., " From the face of thine indignation," etc. That is, — he regarded all his suiFerings as proof of the indignation and wrath of God against him. See Ps. xc. 7-9. T[ For thou hast lifted me up. In former times. Thou hadst given me prosperity; thou hadst given me an elevated and honourable place among men. ^ And cast me down. Thou hast brought me into a low condition, and I feel it all the more from the fact that I had enjoyed prosperity. Comp. Notes on Ps. xxx. 7. The passage, however, is susceptible of another interpretation: " Thou hast lifted me up, and cast me away." That is. Thou hast lifted me from the ground as a storm or tempest takes up a light thing, and hast whirled me away. This idea occurs in Isa. xxii. 18. See Notes on that passage. The former, however, seems to me to be the more correct interpretation.

11. My days are like a shadow that declineth. The shadow made by the gnomon on a sun-dial, which marks the hours as they pass. See 2 Kings XX. 10. The idea is that the shadow made by the descending sun was about to disappear altogether. It had become less distinct and clear, and it would soon vanish. It would seem from this, that the dial was so made that the shadow indicating the hour ascended when the sun ascended, and declined when the sun went down. See Notes on Isa. xxxviii. 8. TT -^nd I am withered like grass. See Notes on ver. 4.

12. But thou, 0 LOED, shalt endure for ever. Though my condition has been changed, though I have been cast down from an exalted position, though kingdoms rise and fall, yet thou art unchanged. Thy purposes will abide. Thy promises will be fulfilled. Thy character is the same. As thou hast been the hearer of prayer in past times, so thou art now. As thou hast interposed in behalf of thy people in other ages, so thou wilt now. As thy people in affliction have been permitted to come to thee, so they may come to thee now. The psalmist here brings to his own mind, as an encouragement in trouble, as we may at all

13 Tiiou Shalt arise, and have mercy upon Zion: for the time * to favour her, yea, the set " time, is come.

14 For thy servants take pleasure in her stones, and favoiu' the dust thereof.

times, the fact that God is an unchanging God; that he always lives; that he is ever the same. We could have no ground of hope if God changed; if he formed purposes only to abandon them; if he made promises only to disregard them; if to-day he were a Being of mercy and goodness, and to-morrow would be merely a Being of justice and wrath. This argument is enlarged upon in vers. 25-28. ^ And thy remembrance unto all generations. Thy memory; or, the remembrance of thee. Mi/ days are like a shadow. I shall pass away, and be forgotten. No one will recollect me; no one will feel any interest in remembering that I have ever lived (see Notes on Ps. xxxi. 12). But while one knows that this must be so in regard to himself and to all other men — that he and they are alike to be forgotten — he may also feel that there is One who will never be forgotten. God will never pass away. He will be always the same. All the hopes of the church — of the world — are based on this. It is not on man — on any one man — on any number of men — for they will all alike pass away and be forgotten; but one generation of men after another, to the end of time, may call on God, and find him an ever-living, an unchanged and unchangeable protector and friend.

13. Thou shall arise. Thou wilt come forth — as if God had been inattentive or inactive. ^ And have merey ujpon Zion. That is, Upon Jerusalem — represented as in a state of desolation. God would at length pity her, and interpose in her behalf. ^ For the time to favour her. Implying that there was an appointed time to favour her, or to bring her troubles to an end. ^ Yea, the set time is come. The word here used — 1^173) moaid — means properly an appointed season — a designated moment. It refers to some purpose or appointment in regard to anything that is to be done, as in 1 Sam. xlii. 8, 11; 2 Sam. xx. 5; Gen. xvii. 21; or to a fixed period, as when certain things are to be done, certain festivals to be held regularly at a certain season of the year. Lam. i. 4; ii. 6; Hos. ix. 5; xii. 9; Lev. xxiii. 2, 4, 37, 44. Here it means that there was some period fixed in the Divine Mind when this was to occur, or a definite time when it had been predicted or promised that it would occur. The language is such as would be applicable to the captivity in Babylon, concerning which there was a promise that it should continue but seventy years. If the psalm refers to that, then the meaning is that there were indications in the course of events that that period was about to arrive. Comp. Notes on Dan. ix. 2. What those indications were in this case, the psalmist immediately states, ver. 14. It may be remarked here, that there are usually some previous intimations or indications of what God is about to do. " Coming events cast their shadows before." Even the Divina purposes are accomplished usually in connexion with human agency, and in the regular course of events; and it is frequently possible to anticipate that God is about to appear for the fulfilment of his promises. So it was in the coming of the Saviour. So it was in the destruction of Jerusalem by the Romans. So it is when God is about to revive religion in a church. So it is, and will be, in regard to the conversion of the world.

14. For thy servants take pleasure in her stones. Those who profess

15 So the heatlien sliall fear the name of the Lord, and all the kings of the earth thy glory.

16 When the Loed shall build up Zion, he shall appear in his glory.

to be thy servants; thy friends. This was the evidence to the mind of the psalmist that God was about to visit his people, and to rebuild Jerusalem. It was an awakened interest among the professed people of God, leading tliem to manifest their love for Zion, and for all that pertained to her,— a love for the very stones that lay in undistinguished heaps where the citv once stood,— the piles of rubbish where the walls and dwellings had' once been. The people of God in their captivity began to look with strong interest on these very ruins, and with an earnest wish that from these ruins the city may again arise, and the walls be rebuilt. ^ And favour the dust thereof. Literally, pity—ov, show compassion for. They no longer look with indifference on these ruins of Zion. They look with a tender heart on the very dust of those ruins. They feel that a wrong has been done to Zion; they ardently desire its restoration to its former splendour and glory. They long for a retm-n to it as to their home. They are weary with their captivity, and they are anxiously waiting for the time when they may revisit their native land. This woidd seem to refer to an awakened interest on the subject, caused perhaps in part by the fact that it could be ascertained (see Dan. \x. 2) that the period of the captivity was about to end, and partly by an influence on their hearts from on high, awakening in them a deeper love for Zion — a revival of pure religion. The practical truth taught here is, that an indication of a coming revival of religion is often manifested by the increased attention to the subject among its professed friends; by the desire in their hearts that it may be so; by tenderness, pity, compassion among them in view of abounding desolations, the coldness of the church, and the prevalence of iniquity; by their looking with interest on that which had before been neglected, like shapeless ruins — the prayer-meeting, the communion, the sanctuary; by a conscions returning love in their hearts for all that pertains to religion, however unimportant it may be in the eyes of the world, or however it may be despised. A surrounding world would look with unconcern on the ruins of Jerusalem; a friend of God, in whose heart religion was revived, would look with the most tender concern even on that rubbish, and those ruins. So it is in a revival of religion, when God is about to visit his church in mercy. Everything in regard to the church becomes an object of deep interest.

15. So the heathen. The nations. That is. The surrounding people, who hear what thou hast done for thy people, will see the evidence that thou art God, and learn to love and worship thee. If Shall fear the name of the Lord. Shall reverence and honour thee. ^ And all the kings of the earth thy glory. The sovereigns of the earth will be especially afi"ected and impressed with thy majesty. If this refers to the return from the captivity at Babylon, then it means that that event would be particularly fitted to impress the minds of the rulers of the world, as showing that God had all nations under his control; that he could deliver a captive people from the grasp of the mighty; that he was the friend of those who worshipped him, and that he would frown on oppression and wrong. _

17 He " will prayer of tlie destitute, not despise their prayer.

18 This"' shall be written for the generation to come; and the people which shall be created shall praise the Lord.

Vulgate, and Luther, render this, " Because the Lord hath huilt up Zion." This also is the most natural and correct translation of the Hebrew. The reference, however, may be to the fiiture. The psalmist may throw himself into the future, and — standing there — he may describe things as they will appear then, — as already done. IT Se shall appear in his glory. The idea is that the building up of Zion would be an occasion in which God would manifest his glory. In reference to the restoration of his people from bondage; in rebuilding Zion, then in ruins; in restoring the splendour of the place where he had been so long worshipped; he would display his true character as a God of glory, truth, power, and goodness. As applied to the church in general, this would mean that when God comes to revive religion, to visit his people, to recover them from their backslidings, to convert and save sinners, he appears in his appropriate character as the God of his people, — as a glorious God. Then the perfections of his nature are most illustriously displayed; then he appears in his true character, as a God of mercy, grace, and salvation. There is no scene on earth where the character of God is more gloriously exhibited than in a revival of true religion.

17. He will regard the prayer. Literally, " He looks upon," or, " He turns himself to their prayer." He does not any longer seem to turn away from them and disregard them. He shows by thus building up Zion that he does regard prayer; that he hears the supplications of his people. There is no higher proof that prayer is heard than that which is often furnished in a revival of pure religion. All such revivals, like that on the day of Pentecost (Acts ii. 1, et seq.), are usually preceded, as that was (Acts i. 13, 14), by special prayer; in those revivals there are often most manifest and clear answers to prayer for the conversion of individuals; to prayer for a blessing on a preached gospel; to prayer for particular relatives and friends. Tf Of the destittite. Literally, of the poor. The word — ly"]]!?, ardr — occurs only here and in Jer. xvii. 6, where it is rendered heath: " He shall be like the heath in the desert." The word, according to its etymology, means naked; then, poor, stripped of everything, impoverished, wholly destitute. It would thus be eminently applicable to the poor exiles in Babylon; it is as applicable to sinners pleading with God, and to the people of God themselves, destitute of everything like self-righteousness, and feeling that they have nothing in themselves, but that they are wholly dependent on the mercy of God. Comp. Rev. iii. 17. % And not despise their prayer. Not treat it with contempt; not pass it by unheard. This is stated as one of the reasons why the nations would be struck with awe, — that God, the infinite God, would hea^ the prayers of those who were so poor, so powerless, so friendless. There is, in fact, nothing more fitted to excite wonder than that God does hear the prayer of pooi*, lost, sinful man.

18. This shall he written for the generation to come. It shall be recorded for the instruction and encouragement of future ages. The fact that God has heard the prayer of his people in a time of trial shall

19 For he hath looked down from the height of his sanctuary; from heaven did the Lord behold the earth;

20 To ^ hear the gi'oaning of the prisoner; to loose ' those that are appointed to death;

21 To » declare the name of the Lord in Zion, and hia praise in Jerusalem;

22 When the people are gathered together, and the kingdoms to serve the Lord.

be so recorded and remembered that it may be referred to in similar circumstances in all time to come, for he is an unchanging God. What he has done now, he will always be willing to do hereafter. ^ And tlie people ivJiicJi shall he created. Future generations. Each successive generation is in fact a new creation; each individual is also; for the essential idea in creation is that of bringing somethhig into exjstence where there was nothing before. There is a heginning of existence in every human being. Man is not in any pro^jer sense a development from former being, nor is his life merely a continuance of something which existed before. ^ Shall praise the Loed. Shall praise the Lord for what he has now done; shall learn, from the great principles now illustrated in regard to his administration, to praise him.

_ 19. For he hath looked down from the height of his sanctuary. From bis high and holy dwelling-place, in heaven. The word here rendered looJced down, means, in Kal, to lay upon or over; then, in Niphil, to lie out over anything, to project; and then, to bend forward. It then means to bend or incline forward with an intention to look at anything, as from a window. Gen. xxvi. 8. Comp. Ps. xiv. 2. See also Notes on Ps. Ixxxv. 12; 1 Pet. i. 12. 1" From heaven did the LOKD lehold the earth. Did he look abroad over all the world.

20. To hear the groaning of the prisoner. Meaning here, probably, the captives in Babylon; those who were held as prisoners there, and who were subjected to such hardships in their long captivity. See Notes on Ps. Ixxix. 11. Tl" To loose those that are appointed to death. Marg., as in Heb., the children of death. Comp. Notes on Matt. i. 1. This may mean either those who were sentenced to death; those who were sick and ready to die; or those who, in their captivity, were in such a state of privation and suffering that death appeared inevitable. The word rendered loose means, properly, to o^e»,— applied to the mouth, for eating, Ezek. iii. 2; or in song, Ps. Ixxviii. 2; or for speaking. Job iii. 1;— or the ear, Isa. 1. 5;— or the hand, Deut. xv. 8;— or the gates of a city, a door, etc., Deut. xx. 11. Then it means to set free, as by opening the doors of a prison, Isa. xiv. 17; Job xii. 14. Here it means to set free, to deliver. Comp. Isa. Ixi. 1.

21. To declare the name of the LoED in Zion, etc. That his name might be declared in Zion, or that his praise might be set up in Jerusalem again. That is, that his people might be returned there, and his praise be celebrated again in the holy city.

22. When the people are gathered together. When they shall be brought from their dispersion in distant lands; when they shall assemble again in the city of their fathers, and when public worship shall be celebrated there as in former ages. •^ And the kingdoms, to serve the LOBD. The Septuagint and the Latin Vulgate render this, Icings.

23 He 1 weakened my strength in the way; lie shortened my

24 I « said, 0 my God, take me not away in the midst of my days: thy years are thi'oughout all generations.

The reference must be to the time when those of other lands — kings and their people — would be converted to the true religion; when the Gentiles as well as the Jews, then one undistinguished people, would be brought to the knowledge of the true God, and would unite in his worship. See Notes on Isa. Ix. All, of all lands, will yet praise the Lord as if they were one great congregation, assembled in one place. Thus, though separate, they will with united feeling recount the mercy and goodness of God to his people in past times.

23. He weakened my strength in the tvay. Marg., as in Heb., afflicted. The idea is, that God had taken his strength away; he had weakened him, — humbled him, — 'brought him low by sorrow. The word loay refers to the course which he was pursuing. In his journey of life God had thus aiflicted — humbled — prostrated him. The psalmist here turns from the exulting view which he had of the future (vers. 21, 22), and resumes his complaint, — the remembrance of his troubles and sorrows (vers. 3-11). He speaks, doubtless, in the name of his people, and describes troubles which were common to them all. Perhaps the allusion to his troubles here may be designed, as such a recollection should do, to heighten his sense of the goodness and mercy of God in the anticipated blessings of the future. ^ Se shortened my days. Comp. Job xxi. 21; Ps. Ixxxix. 45. That is. He seemed to be about to cut me off from life, and to bring me to the grave. The psalmist felt so confident that he would die, — that he could not endure these troubles, but must sink under them, — that he spoke as if it were already done. Comp. Ps. vi. 4, 5.

24. I said, 0 my God, take me not away in the midst of my days. This was the burden of my prayer; for this 1 earnestly pleaded. See Ps. XXX. 9; Isa. xxxviii. 1-3, 9-18. The word here used means to cause to ascend or go up, and the expression might have been translated, " Cause me not to ascend." The Septuagint and the Latin Vulgate render it, " Call me not away." Bishop Horsley, " Carry me not off." In the word there may be an allusion — an obscure one, it is to be admitted — to the idea that the soul ascends to God when the body dies. The common idea in the Old Testament is that it would descend to the regions of the departed spirits — to Sheol. It is plain, however, that there was another idea, — that the soul would ascend at once to God when death occurred. Comp. Eccl. iii. 21; xii, 7. The word rendered " in the midst " means properly in the half; as if life were divided into two portions. Comp. Ps. Iv. 23. IT Thy years are throughout all generations. Thou dost not die; thou art ever the same, though the generations of men are cut ofi". This seems to have been said here for two reasons: (1) As a ground of consolation, that God was ever the same; ' that whatever might happen to men, to the psalmist himself, or to any other man, God was unchanged, and that his great plans would be carried forward and accomplished; (2) As a reason for the prayer. God was eternal. He had an immortal existence. He could not die. He knew, in its perfection, the blessedness of life — life as such; life continued; life unending. The psalmist appeals to

25 Of " old Last thou laid the f ovmdation of the earth; and the heavens are the work of thy hands.

26 They shall perish, but thou shalt 1 endure; yea, all of them shall wax old like a garment; as a vesture shalt thou

27 But * thou art the same, and thy years shall have no end.

28 The children of thy servants shall contiQue, and their seed shall be established before

what God himself cujoyea-as a reason why life— so S^eat a blessuig- Bhould be granted to him a little longer. By aU that there was of blessedness in the life of God, the psalmist prays that that winch was in itself-even in the case of God— so valuable, might yet a little

25-27. Of old. See this passage fully explained m the Notes on Heb. i. 10-12. In the beginning; at the first. The phrase here used means literally to the face; then, before in the order of time. it means here, long ago; of olden time; at the beginning. The meaning S, that the years of God had stretched through aU the generations of men, and all the changes which had occurred upon the earth; that at the very beginning he existed, and that he would continue to exist to the very close, unchangeably the same.

28. The children of thy servants shall continue. The descendants of those that serve and obey thee. This represents the confident expectation of the psalmist that, as God was unchangeable, all his promises toward his piople would be fulfilled, even though the heaven and the earth should pass away. God was the same. His word would no fail. His promises were sure. Comp. Matt. v. 18; xxiv. 35 The word rendered continue, means to dwell, as in a habitation; then to abide. Tt stands ODPOsed to a wandering, nomadic life, and indicates permanencv T^d their seed shall he estailished before tt... The word here used means properly to stand erect; then to set up, to erect, to place to found, to^make firm, as a city, Ps. cvii. 36; the ear h, Ps. xx- 2 • the heavens, Prov. iii. 19. It means here that they would be firmly fnd permanently established:-that is, the church of God would be per manent in the earth. It would not be like the generations of men that pass away. It would not be like the nomadic tribes of the desert that have no fixed habitation, and that wander from place to place. It would not be even like the heavens that might put on new forms or wholly pass away:-it would be as enduring and changeless as God himself,- it would, in its proper form, endure for ever. As God s eternal and unchangeable, so would the safety and welfare of his people be.

This very beautiful psalm is entitled « A Psalm of David." Nothing in the nsalmfOTbL the supposition that he was its author, although nothing m the Jsa Im or e sewhere enables us to ascertain the precise occasion on which it

It Teems to have been composed after some signal manifestation of the mercy of God, or some striking proof of his compassion and loviug-kmdness, Xr some daiger which threatened life, and was regarded as evidence of the VOL, in. *

and all that is within me, bless his holy name.

2 Bless the Lord, O my soiil, and forget not all his benefits:

Divine displeasure, but had now passed by; after God had interposed, and checked and arrested judgments wliich threatened ruin, and had manifested himself again as a loving Father. This merciful interposition filled the heart of the psalmist with emotions of gratitude and praise, and led him to call on his own soul (vers. 1, 2), and all the angels (ver. 20), and the hosts of heaven (ver. 21), and all the works of God everywhere (ver. 22) to unite in celebrating his praise. The psalm is exceedingly regular in its structure and composition; beautiful in its language and conceptions; adapted to all times and ages; fitted to express the feelings of gratitude to God for deliverance from trouble, and for the manifestation of his mercy; fitted to elevate the soul, and to fill it with cheerful views. These circumstances have made it a favourite psalm as a vehicle of praise in all ages. It is, moreover, eminently fitted to express the feelings of the soul'in view of the redeeming love and mercy of God; the goodness of God in tlie forgiveness of sin through a Saviour; and his tender compassion for his people as a Father; and it is, therefore, one to which the Christian oftener turns than to almost any other of the psalms as expressive of the deep and grateful feelings of his heart.

1. Bless the Lord, O my soul. The word hless, as applied to God, means to praise, implying always a strong affection for him as well as a sense of gratitude. As used with reference to men, the word implies a wish that they may be blessed or happy, accompanied often with a prayer that they may be so. Such is the purport of the "blessing" addressed to a congregation of worshippers. Comp. Num. vi. 23-27. The word soul here is equivalent to mind or heart: — my mental and moral powers, as capable of understanding and appreciating his favours. The soul of man was made to praise and bless God; to enjoy his friendship; to delight in his favour; to contemplate his perfections. It can never be employed in a more appropriate or a more elevated act than when engaged in his praise. ^ And all that is within me, etc. All my powers and faculties; all that can be employed in his praise: — the heart, the will, the affections, the emotions. The idea is, that God is worthy of all the praise and adoration which the entire man can render. No one of his faculties or powers should be exempt from the duty and the privilege of praise.

2. Bless the LoED, 0 my soul. The repetition here denotes the intensity or earnestness of the wish or desire of the psalmist. It is an emphatic calling upon his soul, that is, himself, never to forget the many favours which God was continually conferring upon him. % And forget not all his benefits. Any of his favours. This refers not to those favours in the aggregate, but it is a call to remember them in particular. The word rendered benefits — hvCt\ gemiil — means properly an act, work, doing, whether good or evil, Ps. cxsxvii. 8; and then, desert, cr what a man deserves for his act; recompence. It is rendered deserving in Judges Is.. 16; — benefit, as heie, in 2 Chrou. xxxii. 25; — desert, Ps. xxviii. 4; — reward, Ps. xciv. 2; Isa. iii. 11; Obad. 15; — recompence^Prov. xii. 14; Isa. xxxv. 4; lix 18; Ixvi. 6; Jer. li. 6; Lam. ili. 61; Joel iii. 4, 7. The proper reference here is to the Divine dealings,— to what God had done, — as a reason for blessing his name. His

4 Who redeemeth thy life from, destruction; who crowneth thee with loving-kindness and tender mercies;

dealings with the psalmist had been such as to call for praise and gratitude. What those dealings particularly were he specifies in the following verses. The call here on his soul is not to forget these Divine dealings, as laying the foundation for praise. We shall find, when we reach the end of life, that all which God has done, however dark and mysterious it may have appeared at the time, was so connected with our good as to make it a proper subject of praise and thanksgiving.

3. Who forgiveth all thine iniquities. Pardoning all thy sins. That is, It is a characteristic of God to pardon sin, and I have evidence that he has done it in my own case, and this is a ground for praise. It is observable that this is the first thing in view of the psalmist— the first of the " benefits " which he had received from God, or the first thing in importance among his acts or his dealings, which called for praise. Properly considered, this is the first thing which calls for praise. That God is a merciful God,— that he has declared his willingness to pardon sin, — that he has devised and revealed a way by which this can be done, —and that he has actually done it in our own case, is the most important matter for which we should praise him. When we understand all the things which most affect our welfare, and which enter most deeply into our happiness here and hereafter, we shall find that this is a blessing compared with which all other favours are comparative trifles. '^''WTiO healeth all thy diseases. Perhaps, in the case of the psalmist, referring to some particular instance in which he had been recovered from dangerous sickness. The word rendered diseases — D\S15nn) tahhaluim — occurs only in the plural form. It is translated sicknesses, in Deut. xxix. 22; diseases, as here, in 2 Chron. xxi. 19; them that are sick, in Jer. xiv. 18; and " grievous [deaths]" in Jer. xvi. 4. It docs not elsewhere occur. It is applicable to all forms of sickness;_ or in this place it may refer to some particular diseases with which David had been afflicted. We have several allusions in the Psalms to times when the authors of the psalms were afflicted with sickness. So in the Psalms of David. Comp. Ps. vi. 2; xxxviii. 7; xli. 8. The thought here is, that it is a proper ground of praise to God that he has the power of healing disease. All instances of restoration to health are illustrations of this, for whatever may be the skill of physicians, or the wise adaptation of means, healing virtue comes from God alone.

4. Who redeemeth thy life from destruction. That is, who saves it from death when exposed to danger, or when attacked by disease. The word " destruction" or corruption here is equivalent to the grave, since it is there that the body returns to corruption. Comp. Notes on Ps. xvi. 10. ^ Who crowneththee. The idea here is not merely that God is the source of these blessings, but that there is something of beauty, of dignity, of honour, as in the conferring of a crown or garland on any one. Comp. Notes on Ps. Ixv. 11. IT With loving-kindness and tendermercies. Mercy and compassions. God showed mercy to him,— evinced compassion, and these were so abundant that they might be said to be the crown or ornament of his life.

5 Wlio satisfietli thy mouth with good things; so that thy youth is * renewed like the eagle's.

6 The Lord executeth right-

7 He m.ade known his ways unto Moses, his acts imto the childi'en of Israel.

5. WTio sdtisjieth thy mouth with good things. The word translated thy mouth here is rendered in the Chaldee thy age; in the Arabic, the Septuagint, and the Latin Vulgate, thy desire; in the Syriac, thy body; De Wette renders it, thy age. So also Tholuck. The Hebrew word — ^'ly adi — is rendered ornaments in Ex. xxxiii. 4 — 6; 2 Sam. i. 24; Isa. xlix. 18; Jer. ii. 32; iv. 30; Ezek. vii. 20; xvi. 11, 17 (marg.); xxiii. 40; and mouth in Ps. xxxii. 9, as here. These are the only places in which it occurs. Gesenius renders it here age, and supposes that it stands in contrast with the word youth in the other part of the verse. The connexion would seem to demand this, though it is difficult to make it out from any usage of the Hebrew word. Professor Alexander renders it thy soul — from the supposition that the Hebrew word ornament is used as if in reference to the idea that the soul is the chief glory or ornament of man. This seems, however, to be a very forced explanation. I confess myself unable to determine the meaning. ^ So that thy youth is renewed like the eagle's. Comp. Isa. xl. 31. The allusion, to which there is supposed to be a reference here, is explained in the Notes on that passage. Whatever may be true in regard to the supposed fact pertaining to the eagle, about its renewing its strength and vigour in old age, the meaning here is simply that the strength of the psalmist in old age became like the strength of the eagle. Sustained by the bounty of God iu his old age he became, as it were, youug again.

6. The Lord executeth righteousness and judgment. That is, Justice. He sees that justice is done to the oppressed. He is on their side. His law, his commands, his judicial decisions, his providential interpositions, are in their favour. This does not mean that it wiU be done at once; or that there will never be any delay; or that they may not suffer even for a long time, — for this occurs in fact; but the meaning is, that God has their true interest at heart; that at proper times, and whenever and wherever there are any dealings of his in the case, his acts are in favour of those that are oppressed; and that there will be sooner or later such interpositions in their behalf as shall entirely vindicate their cause. ^ For all that are oppressed. By harsh laws; by unjust governments; by slavery; by unrighteous decisions in courts; by the pride and power of wicked men, Comp. Notes on Isa. i. 17, 23-27.

7. Se made known his ways unto Moses. This is another ground of praise, — that God had revealed his will; that this had been done in an indubitable manner to Moses; and that these revelations had been recorded by him for the instruction and guidance of his people. The word " ways " here means his laws; his methods of administration; the principles on which he governs mankind, and the conditions on which he will save men. There is no higher ground of gratitude to God than the fact that he has given a revelation to riankind. \ Sis acts unto the children of Israel. His methods of doing things have been made known to them; and his acts — his interpositions — have been in their favour.

8 The LOED is merciful and gracious, slow to anger, and 1 plenteoxis in mercy.

9 He / wiU not always chide; neither will he keep his anger

10 He hath not dealt with us

after our sins, nor rewarded us according to our iniquities.

11 For 2 as the heaven is high above the earth, so great is his mercy toward them that fear him.

8. The LoED is merciful and gracious. See Notes on Ps. Ixxvui. 38. The idea here is derived evidently from Ex. xxxiy. 6, 7-that great and glorious statement of God himself in regard to his own character. Our world is a different world under that statement from what it %yould be Tfthat and kindred declarations had not been made. There is here a progression of thought j an advance on the previous statements At tirst the psalmist referred to his own individual experience (vers. 3-5); then he referred to the dealings of God towards the Hebrew people (vers. 6 7): and now he rises to the general contemplation of his character as it relates to all mankind. It was a characteristic of God in respect to all, that he was kind, compassionate, and forbearing. ^ &low to anger. That is, patient; not soon excited; bearing much, and bearing it long See James v. 11; comp. Ex. xxxiv. 6, 7. ^ And plenteous m mercy. Mar-., areat of mercy. The Hebrew word means much, ov great; and the Tdea is, that mercy is not manifested by him in small or stinted measure. It is rich; full; abundant; overtiowmg; free.

9 Re will not always chide. Eebuke; contend; strive;— for so the Hebrew word means. He will not always contend with men, or manifest his displeasure. See Notes on Isa. Ivii. 16; Ps. Ixxviii. 38, 39. This implies that he may chide or rebuke his people, but that this will not be for ever He will punish them; he will manifest his displeasure at their sins; he will show that he does not approve of their course, but he will show that he loves them, and does not seek their ruin. H ^either will he keep his anger for ever. The words his anger are supplied by the translators, but not improperly. The meaning is the same as in the former member of the sentence. He will not cherish hatred when the object of the chastisement is accomplished. It is not his character to retain anger for its own sake, or for any personal gratification.

10 Se hath not dealt with us after our sins. All may say this, and this is a ground of thanksgiving and praise. It is a matter for which we should render unceasing praise that God has not done to us as our sins deserved. Who of us can fail to stand in awe and to tremble when we think what God might have justly done to us; what sufferings he might have brought upon us, which would have been no more than we have deserved; what pain of body, what distress of mmd, what anguish of bereavement-what sorrow, danger, sickness losses-vve might have suffered before the point would be reached at winch it could be said that we were suffering more than a holy and just God might properly inllict on us. t ^or rewarded us according to our iniquities. That is, he has not inflicted suffering on us that could be regarded in any proper sense as a just retribution for what we have ^one; or so that it could properly be said that the one fairly measured the other. 11. For as the heaven is high above the earth. See Notes on I s. Ivii.

12 As far as tlie east is from the west, so far liatli lie removed ff GUI' transgi-essions fi-om us.

13 Like as a father pitieth his children, so theLoKD pitieth them that fear him.

14 For he knoweth our frame; he remembereth that we are dust.^

10. Comp. Notes on Isa. Iv. 9. The literal translalion of the phrase here would be, For like the height of the heavens above the earth. The heavens — the starry heavens — are the highest objects of which we have any knowledge; and hence the comparison is used to denote the great mercy of God, — meaning that it is as great as can be conceived; that there is nothing beyond it; that we cannot imagine that it could be greater — as we can imagine nothing higher than the heavens. ^ So great is his mercy toward them that fear him. To those who reverence and serve him. That is, His mercy is thus great in forgiving their offences; in imparting grace; in giving them support and consolation.

12. As far as the east is from the west. As far as possible; as far as we can imagine. These are the points in our apprehension most distant from each other, and as we can conceive nothing beyond them, so the meaning is, that we cannot imagine our sins could l3e more effectually removed than they are. The literal meaning of the Hebrew is, lihe the distance of the east from the west; or, like its ieing far. T[ So far hath he removed our transgressions from us. That is, he has put them entirely away. They are so removed that they cannot affect us any more. We are safe from all condemnation for our sins, as if they had not been committed at all. Comp. Notes on Isa. xliii. 25; xliv. 22.

13. lAke as a father pitieth his children. Heb., Like the compassion of a father for his children. See Notes on Matt. vii. 9-11. God often compares himself with a father, and it is by carrying out our ideas of what enters into the parental character that we get our best conceptions of the character of God. See Notes on Matt, vi, 9. That which is referred to here, is the natural affection of the parent for the child; the tender love which is borne by the parent for his offspi'ing; the disposition to care for its wants; the readiness to forgive when an offence has been committed; Comp. Luke xv. 22r-2i. Such, in an infinitely higher degree, is the compassion — the kindness — which God has for those that love him. ^ So the Lord pitieth them that fear Mm. He has compassion on them. He exercises towards them the paternal feeling.

14. For he knoweth our frame. Our formation; of what we are made; how we are made. That is, he knows that we are made of dust; that we are fi-ail; that we are subject to decay; that we soon sink under a heavy load. This is given as a reason why he pities us — that we are so frail and feeble, and that we are so easily broken down by a pressure of trial. T[ He remembereth that we are dust. Made of the earth. Gen. ii. 7; iii. 19. In his dealings with us he does not forget of what frail materials he made us, and how little our frames can bear. He tempers his dealings to the weakiiess and frailty of our nature, and his compassion interposes when the weight of sorrows would crush us. Remembering, too, our weakness, he interposes by his power to sustain us, and to enable us to bear what our frame could not otherwise endure. Comp. Notes on Isa. Ivii. 16.

as grass; as a ' flower of the field, so lie floui-islietli.

16 For tlie wind passeth over it, and it is i gone; and tlie place k thereof shall know it no more.

17 But the mercy of the LOKD zsfi-om everlasting to everlasting upon them that fear him, and his righteousness unto children's children:

18 To I such as keep his covenant, and to those that remember his commandments to do

19 The Lord hath prepared his "' throne in the heavens;

20 Bless the Loed, ye his angels, ' that excel in strength, " that do his commandments, hearkening unto the voice of his word.

doctrine of the perseverance of the saints. If either of these doctrines is denied, then what is here stated by the psalmist is not true: — if the doctrine of the Divine decrees is denied, then his purpose of mercy had a beginning, and is not "from everlasting;" if the doctrine of the perseverance of the saints is denied, then his mercy has an end, and is not " to everlasting." ^ Upon them that fear him. In respect to those who are his true worshippers, or his true people. T[ And his righteousness. His righteous purpose; or, his purpose in regard to their becoming righteous. If Unto children's children. Literally, sons of sons. That is, his purposes embrace the children and children's children of the righteous; or, they are included in the covenant of mercy. See Notes on Acts ii. 39. Comp. Ex. xx. 6.

18. To such as keep his covenant. To such as adhere to the arrangements of his covenant, or who are faithful on their part. God will be faithful to his part of the covenant; and where there is fidelity on the part of his people, the blessings implied in the covenant will be conferred on them and on their children. The promise is ample, and the fidelity of God is certain, but stiU it is true that in those promises, and in that tidelity, it is implied that his people on their part must be faithful also, or the blessings will not be bestowed. There are no promises of blessings to the unfaithful, nor have those who are unfaithful any reason to hope that they or theirs will be partakers of the blessings of the covenant of mercy. Our only hope that we or our children will be partakers of the blessings of the covenant is to be found in the fact that we ourselves are faithful to God. "^ And to those that remember his commandments to do them. Who do not forget his law. If they do forget it, they have no right to expect the blessing. Obedience and fidelity are our only reasonable grounds of expectation of the blessing of God.

19. The LoED hath prepared his throne in the heavens. He hiia fixed his throne there. This is the ground of the security that his blessing will be imparted to those who fear him, and to their children's children, or that it will be transmitted to coming generations. God is a Sovereign. His throne is fixed and firm. His dominion is not vacillating and changing. His reign is not, like the reign of earthly monarchs, dependent on the capriciousness of a changeable will, or on passion; nor is it liable to be altered by death, by revolution, or a new dynasty. The throne of God is ever i the same, and nothing can shake or overthrow it. Comp. Notes on Ps. xi. 4. ^ And his kingdom ruleth over all. He reigns over all the universe — the heavens and the earth; and he can, therefore, execute all his purposes. Comp. Ps. xlvii. 2.

20. Bless the Loed. The psalm began (vers. 1, 2) with an exhortation to " bless the Lord." That exhortation was, however, then ad-

21 Bless ye the Lord, all ye his hosts; ye niinisters ^ of his, that do his pleasure.

22 Bless the Lord, all « his works, in all places of his dominion: bless the Lokd, 0 my soul.

dressed by the psalmist to his own soul, and was especially founded on the benefits which he had himself received. The psalm closes also with an exhortation to " bless the Lord," yet on a much wider scale. The psalmist feels that there is not only occasion for Mm to do it, but that the reason for it extends to the whole universe. The meaning is, that God is worthy of universal praise; and all ranks of beings — all worlds —should join in that praise. Man, feeble, frail, dying, could not come up to the fulness of the praise required. Praise such as was appropriate to God — such as his perfections and works deserved — demanded loftier powers than those of man; — the loftiest powers in the universe. ^ Ye his angels. All beings higher than man; beings around and before his throne. % That excel in strength. Marg., as in Heb., mighty in strength, and therefore more able to offer adequate praise. % That do his commandments. Who perfectly obey his law, and who, therefore, can render more acceptable praise than can ever come from human lips. % Hearkening unto the voice of his word. Who always listen to his voice; who never are disobedient; and who can, therefore, approach him as holy beings, and more appropriately worship him.

21. Bless ye the Loed, all ye his hosts. His armies; the vast multitudes of holy beings, arranged and marshalled as hosts for battle, in all pai-ts of the universe. Comp. Notes on Isa. i. 9; Eph. i. 21. ^ Ye ministers of his. The same beings referred to by the word "hosts," and all others who may be employed in executing his wiU. The " hosts " or armies of the Lord are thus marshalled that they may " do his pleasure," or that they may execute his purposes. ^ That do his pleasure. What is agreeable to him; that is, who perform his will. Employed in his service, and appointed to execute his will, they are called on to bless his name. The fact of being employed in his service is a sufficient reason for praise. It is implied here that those " ministers of his" actually do his will. They are obedient to his commands; they regard themselves as employed for him.

22. Bless the Loed, all his works. All that he has made, animate and inanimate, intelligent and brute. It is not uncommon to call on the inanimate creation to join with intelligent beings in praising God. Comp. Ps. c.xlvtii. The same thing is often found in the " Paradise Lost," and in fact occurs in all poetry. ^ In all places of his dominion. Wherever he reigns, on earth, or in heaven; here or in distant worlds. \ Bless the LoED, O my soul. Ending the psalm as it began, and with the additional reason derived from the fact that the universe is called on to do it. As one of the creatures of God, as a part of that vast universe, the psalmist now calls on his own soul to unite with all others — to be one of them — in praising and blessing the Creator. He desired thus to unite with aU others. His heart was full; and in a universe thus joyous — thus vocal with praise — he wished to be one among the immense multitudes that lifted their voices in adoration of the great Jehovah.

This psalm in the Syriac, the Arabic, the Greek, and the Latin versions, is ascribed to David, but on what authority is now unknown. That it may have been composed by him cannot be doubted, but there is no certain evidence that he was the author. In the Hebrew, it has no title, and there is nothing in the psalm itself which would furnish any indication as to its authorship.

The occasion on which the psalm was composed is unknown, and cannot now be ascertained. Eosenmiiller and Hengstenberg suppose that it was at the time of the return ft-om the Babylonish exile, and that it was intended to be used at the re-dedication of the temple. But it has no special applicability to such a service; it has no such local references as would fix it to that time; it has nothing which would make it inappropriate at a)iy time, or in any public service. It is such a psalm as might be composed at any period of the world, or in any country, where there was an intelligent view and a careful observation of the worlis of God. It impHes, indeed, such a knowledge of the fact that God made the world as could be obtained only by revelation; but it evinces also a power of close observation; a large acquaintance with the creation around us; a reKsh for the scenes of nature; as well as a rich poetic faculty, and a power of description, adapted to place such scenes before the mind as realities, and to make us feel, in reading it, that we are in the very midst of the things which ai-e described, — so that they seem to Live and move before our eyes.

The psalm was probably foimded on the record of the creation in Gen. i., with a design to show that the order of the creation, as there described, was adapted to the purposes which were intended, and xoas carried out in the providential arrangements now existing on the earth; or, that, taking the o'Mer of the creation as described there, the existing state of things furnished an illustration of the wisdom and benevolence of that order. Accordingly, in the psalm, it was convenient for the writer to follow substantially the order observed in Gen. i. in narrating the creation of the world; and he states, under each part, the acting out of that order in existing things; — creation in its being actually earned out, or in its results — the creation developing itself in the varied and wonderful forms of being — of vegetable and animal life — of beauty, of hannonious movement, of ceaseless activity, — on the land, in the air, and in the waters. Accordingly there is in the psalm, —

I. An allusion to the work of thejirst day, vers. 2-5 (comp. Gen. i. 1-5); ' — to the stretching out of the heavens as a curtain; to the source of light, — "who coverest thyself \vith light as with a gai-ment; " — to the laying of the foundations of the earth to abide for ever; — to God as Creator of all things, mth the additional ideas of his being clothed with honour and majesty; making the clouds liis chariot; walking upon the wings of the wind; makiug the ■^dnds his messengers, and flames of fij-e his ministers.

U. An allusion to the work of the second day, vers. 6-9 (comp. Gen. i. 6-8). Here it is the separation of the waters — the power exerted on the waters of the earth; — in Genesis, the dividing of the waters above fi-om those on the earth; in the psahn, the poetic images of the deep coveiing the eai-th as with a garment; the waters climbing up the mountains, and roUing down into the valleys, until they found the place appointed for them, a boundary which they could not pass so as to return again and cover the earth.

III. An allusion to the work of the third day, vers. 10-18 (comp. Gen. i. 9-13). In Genesis, the waters gathering together; the dry land appearing, and the earth yielding gi-ass, and herbs, and fruit trees, — the creation of vegetables; in the psalm, the springs running into the valleys, and winding among the hills, — giving drink to the beasts, and quenching the thii-st of wild asses, — fmTiishing a place for the fowls to build their nests, causing the grass to grow for the cattle, and herbs for the service of man, — supplying him wine to make him glad, and oil to make his face shine, and bread to sti'engthen his heart, — bringing forth the trees of the Lord, the cedars of Lebanon for the birds to make their nests, and the fir ti'ees for the stork, —

BLESS the Lord, 0 my soul. O Lord, my God, tliou art very gi-eat; thou *■ art clothed with honour and majesty:

2 Who coverest thyself yvith. light ' as with a gannent; who ' stretchest out the heavens like a ciu'tain;

maMn- the hills a refuge for the wUd goats, and the rocks for the comes - T£^t the work of creation on the third day is seen by the eye of the Saw not ^ mere creaiio>i, but in the result -^^ enhvened and animated SySuhese varied foms of life, activity, and beauty, which had been spread o^er the earth as the consequence oiihiB part of the ^^^'k of creafaon

IV. An allusion to the work of tlie fourth dixy, vers. 19-23 (comp. ^en. i. 14:19). Here, as in the previous divisions cf the psalm, it is not a reference to^he mere creation-to the power evinced-but to the creation of the sun and mo^n as seen in the effects produced by ^em-the hving world as it is influenced bv the sun and moon:-the seasons-the alternations of day and S-ht Thus (ver. 20), at night, when the sun has gone down, all the beaste Ke foreSlseen Lepini f o'lth; the Uons -ar after to prey, and seek their meat fi-om God; and again when the sun arises (vers. 2,2,, 26), tliey are seen StherinTthem'selves together, and retiring to their dens, anj »..«« is seen -oin- forth to his work aSd to his laboui- until the evening. It is thus not thHriginal act of creation which is before the mmd of t^ie psalmst but that act in its development, or when it is seen what God contemplated by it, or what he intended that in this respect the world should be when he made

%^^^^Lrn'trt'hfwSrof the^.^ day vers 24,30 (comp Gen. i^ 20-23); the creation of life in the waters, and in the air; as « e foN^^^f heaven— the whales, etc. Here, too, the psalmist sees all this a:, it ts,— or Sevlloped on the sea, and in the air. In the sea there are things ci^epmg binumerable, smaU and gi-eat; there are the ships; there is leviathan theie ^everywhere animated life; there are beings innumerable all dependent on God; there are the processes of renewing, creating, destroying, contmuaUy ^Z^ on-a moving scene, sho^ving the efeci of hfe as it.is produced by God ° VI It is remarkable, however, that the allusion to the successive days of the work of creation, so obvious in the other parts of the psalm, seems to close here, and there is no distinct reference to the sixth day, or the seventh, -to the creTtion of man as the cro^^^ling work, and to the r..< provided for mS iithe appointment of the Sabbath. The purpose of the psalmLSt seems toTa^ been to celebrate the praises of God in the varied scene-the panorama passing before the eye in the works of nature The purpose did not se^ fo bTt°o contemplate.«m«-his creation,-his histoi7,-but.«a^.r^, as seen axound us. The remainder of the psalm, therefore, is occupied ^^^th a desciStion of the glory of the Lord as thus nvniifested: the works of God as Sd tJfiU the mind ^Vith exalted views of his gi-eataess, and AVith a desire that his reign may be universal and perpetual, vers. Z\-6o.

1. Bless the Loed, O my soul. See Ps. clii. 1. "^ 0 LOED my God thou art very great. This is a reason why the psalmist calls on his soul to bless God; viz., for the fact that he is so exalted; so vast in his perfectious; so powerful, so wise, so great. TT Thou art clothed with honour and majesty. That is, with the emblems of honour and majesty, as a kin- is ari^yed in royal robes. Creation is the garment with which God has invested himself. Comp. Notes on Ps. xcm. 1.,

2. WTio coverest thyself with light as with a garment. Referring to the first work of creation (Gen. i. 3), "And God said. Let there be Ught, and there was light." He seemed to put on light as a garment;

3 Wlio " layeth the beams o£ his chambers in the waters; who maketh the clouds " his chariot; who "" walketh upon

4 Who ' maketh his angels spii-its; his ministers a flaming

he himself appeared as if invested with light. It was the first manifestation of God. He seemed at once to have put on light as his robe. *|[ WTio stretchest out the heavens like a curtain. As au expanse spread over us. The word here used means a curtain or hanging, so called from its tremulous motion, from a word meaning to tremble. Thus it is applied to a curtain before a door; to a tent, etc. It is applied here to the heavens, as they seem to be spread out like the curtains of a tent, as if God had spread them out for a tent for himself to dwell in. See Notes on Isa. xl. 22.

3. Who layeth the beams of Ms chambers in the waters. The word here rendered layeth — from mjj, Tcarah — means properly to meet; then, in Hiphil, to cause to meet, or to fit into each other, as beams or joists do in a dwelling. It is a word which would be properly applied to the construction of a house, and to the right adjustment of the diff'erent materials employed in building it. The word rendered learns — H'^y, aliyali — means an upper chamber, a loft, such as rises, in Oriental houses, above the flat roof; in the New Testament, the vTrcpi^ov, rendered upper room, Acts i. 13; ix. 87, 89; xx. 8. It refers here to the chamber — the exalted abode of God — as if raised above all other edifices, or above the world. The word waters here refers to the description of the creation in Gen. i. 6, 7, — the waters " above the firmament," and the waters " below the firmament." The allusion here is to the waters above the firmament; and the meaning is, that God had constructed the place of his own abode — the room where he dwelt — in those waters; that is, in the most exalted place in the universe. It does not mean that he made it of the waters, but that his home — his dwelling-place — was in or above those waters, as if he had built his dwelling not on solid earth or rock, but in the waters, giving stability to that which seems to have no stability, and making the very waters a foundation for the structure of his abode. ^ Who maketh the clouds his chariot. Who rides on the clouds as in a chariot. See Notes on Isa. xix. 1. Comp. Notes on Ps. xviii. 11. ^ Who walketh upon the wings of the vnnd. See Notes on Ps. xviii. 10.

4. Who maketh his angels spirits. The meaning here literally would be, " Who makes the winds his messengers," or " his angels;" that is, who employs them to execute his purpose; who sends them out as messengers or angels to do his will. ^ Sis ministers a flaming fire. That is. Fire is employed by him — in lightnings — to accomplish his purpose as his ministers or his servants. They are entirely under his command. They are sent by him to do his will; to carry out his designs. This is intended to describe the majesty and the power of God, — that he can employ wind and lightning — tempest and storm — to go on errands such as he commands; to fulfil his plans; to do his bidding. For the application of this to the angels, and as employed by the apostle Paul to prove the inferiority of the angels to the Messiah, see Notes on Heb. i. 7.

5 I Who laid tlie foundations of tlie earth, that it should not be removed for ever.

6 Thou ' coveredst it with the deep as with a garment: the waters stood above the <• mountains.

7 At thy rebuke they fled; at the voice of thy thunder they hasted away.

8 2 They go up by the mountains; they go down by the val-

E iftlmnossMe 0 ioneeive anything more snblime than th,.. 8 ra» rSsr^te »o.»(.i».., etc. That is, »hcn they we~ B"*: j ».^if., TJto,ea, Thcv seemed to roll and tumlile over hills and

9 Thou '" hast set a bound that they may not pass over, that they turn not again to cover the earth.

10 ^ He sendeth the springs into the valleys, which ^ run among the hiUs.

11 They give drink to every beast of the field: the wild asses 3 quench their thirst.

collected together. The margin here is, TJie mountains ascend, the valleys descend. So it is translated in the Septuagint, in the Latin Vulgate, by Luther, and by De Wette. The more natural idea, however" is that in our translation: " They [the waters] go up mountains; they descend vallej's." If Unto the place. The deep hollows of the earth, which seem to have been scooped out to make a place for them. ^ Which thou hast founded for them. Where thou hast laid a permanent foundation for them on which to rest; that is, which thou hast prepared for them.

9. Thou hast set a hotind that they may not pass over. See Notes on Job xxvi. 10; xsxviii. 10, 11. ^ That they turn not again to cover the earth. As it was before the dryland appeared; or as the earth was when " darkness was upon the face of the deep" (Gen. i. 2), and when all was mingled earth and water. It is possible that in connexion with this, the psalmist may also have had his eye on the facts connected with the deluge in the time of Noah, and the promise then made that the world should no more be destroyed by a flood. Gen. ix. 11, 15.

10. Se sendeth the springs into the valleys. Though the waters are gathered together into seas, yet God has taken care that the earth shall not be dry, parched, and barren. He has made provision for watering it, and by a most wise, wonderful, and benevolent arrangement, he has formed springs among the valleys and the hills. It is now animated nature whlch'comes before the eye of the psalmist; and all this he traces to the fact that the earth is loatered, and that it is not a waste of rocks and sands. The allusion in this part of the psalm (see the Introd.) is to the earth as covered with vegetation,— or, to the third day of the week of creation (Gen. i. 9-13), which, in Genesis, is connected with the gathering of the waters into seas. This description continues to vers. 18. The literal rendering here would be, "sending springs into the valleys." He conducts the waters from the great reservoirs— lakes and seas — in such a way that they form springs in the valleys. The way in which this is doiie is among the most wonderful and the most benevolent in nature,— by that power, derived from heat, by which the waters of the ocean, contrary to the natural law of gravitation, are lifted up in small particles— in vapour— and carried by the clouds where they are needed, and let fall upon the earth, to water the plants, and to form fountains, rivulets, and streams,— and borne thus to the highest mountains, to be filtered through the ground to form springs and streams below. ^ Which run among the hills. Marg., %mlJc. That is, they go between the hills. The streams of water flow along in the natural valleys which have been made for them.

11. They give drink to every beast of the field. All are thus kept alive. The wild beasts that roam at large, find water thus provided for them. ^ 2%« wild asses quench their thirst. Marg., as in Heb.,

12 By tliem shall tlie fowls of the heaven have their habitation, which ^ sing among the branches.

13 He watereth the hills from his chambers: the earth

14 He causeth <' the grass to gi'ow for the cattle, and herb for the service of man, that he may bring forth food out of the earth:

break. The meaning is, that the most wild and ungovernable of beasts — those which are ftirthest from the habits of domesticated animals, and the most independent of any aid derived from man, find abundance everywhere. On the word rendered wild asses, and on the habits of the animals here referred to, see Notes on Job xi. 12.

12. £i/ them shall the fowls of the heaven have their habitation. Among them the fowls of the air dwell. That is, among the trees which spring up by the fountains and water-courses. The whole picture is full of animation and beauty. ^ Which sing among the branches. Marg., as in Heb., give a voice. Their voice is heard — their sweet music — in the foliage of the trees which grow on the margin of the streams and by the fountains. There is scarcely to be found a more beautiful poetic image than this.

13. Se ivatereth the hills from his chambers. The waters, as stated before, run in the valleys — in the natural channels made for them among the hills, ver. 10. But still, it was a f;ict that the hills themselves were watered; that there were springs far up their heights; and that vegetation was sustained above the reach of the fountains and streams below; and it was a proof of the Divine skill and beneficence that, in some way, water was furnished on the summits and sides of the hills themselves. This was caused, the psalmist says, by God's pouring water on them, as it were, from his own "chambers" — his abode on high. The allusion is, doubtless, to rain, which seems to be poured down from the very abode of God. The word rendered chambers means upper rooms (see Notes on ver. 3); and the reference is to the dwelling-place of God, as far above the earth. •[[ The earth is satisfied xoith the fruit of thy works. Thy doings; with what thou hast done. All the wants of the earth seem to be met and " satisfied;" all that it could desire to make it fertile and beautiful; and the proper abode of man, of beast, and of fowl, has been granted. It has no cause of complaint; nothing has been left undone, in the valleys or on the hills, on the dry land or in the waters, that was needful to be done to carry out the purpose for which it has been called into being.

14. He causeth the grass to grow for the cattle. Out of the earth there is caused to grow every variety of food necessary for the various orders of beings that are placed upon it. The idea here is not merely that of abundance; it is also that of variety: — the wants and tastes of all have been consulted in the productions of the earth. The one earth — the same earth — has been made to produce the endless varieties of food required for the creatures that have been placed on it. The word grass here refers to all the vegetable productions needful for cattle. ^ And herb for the service of man. Gen. i. 29. The word herb here would include every green plant or vegetable; or all that the earth produces for the food of man. This, of course, refers to the earth as it came from the hand of God, and to the original arrangement, before per-

15 A:Qd wine that maketli glad the heart of man, and ^ oil to make Ms face to shine, and bread which strengtheneth man's heart.

16 The trees of the Lord are full of sap: the cedars ^ of Lebanon, which he hath planted;

17 Where the birds make their nests: as for the stork, the fir-trees are her house.

mission was given to man to eat the tlesh of animals. Gen. ix. 3. The word translated service might be rendered culture, — as if man was to cultivate it for his use, not that it was to be produced, as the food for cattle, spontaneously. % That Tie may hring forth food out of the earth. Heb., bread. That is, that by culture he may bring forth that which would make bread.

15. And toine that malceth glad the heart of man, etc. Literally, " And wine [it] gladdens the heart of man to make his face to shine more than oil." Marg., to maJce his face shine with oil, or more than oil. The latter expresses the idea most accurately. So De Wette renders it. The meaning is, that the earth is made to produce wine (or grapes which produce wine), and this exhilarates the heart, so that the effect is seen on the countenance, making it more bright and cheerful than it is when anointed with oil. On the iise of oil, see Notes on Ps. xxiii. 5. The reference here, in the original, is not to wine and oil as produced by the earth, as would seem to be implied in our translation, but to wine that makes the heart glad, and the face brighter than if anointed with oil. The psalmist here states a fact about the use of wine — a well-known fact that it exhilarates the heart, and brightens the countenance; and he states it merely as a fact. He says nothing on the question whether the use of wine as a beverage is, or is not, proper and safe. Comp. Notes on John ii. 10. ^ And Iread which strengtheneth man's heart. That is, Which sustains the heart, — that being regarded as the seat of life. Comp. Gen. xviii. 5.

16. The trees of the Loed. From the grass, from the herb, from the vine, and from bread, as adapted to sustain the living beings upon the earth, the psalmist passes to the more lofty and grand productions of the vegetable world — to those which display more manifestly the power of God, and which furnish abodes and retreats for the various orders of living beings. The phrase "the trees of the Lord" means great and magnificent trees — as the expression "mountains of God" means great and lofty mountains — as if they seemed to approach God, or as if no appellation would so well describe their nature as that which was derived from the Infinite One. See Notes on Ps. xxxvi. 6; Ixv. 9; Ixxx. 10. ^ Are full of sap. The word so rendered means merely to be full, to be saturated, — the words "of sap" being supplied by the translators. The idea is, that, lofty as they are, they are abundantly supplied with that which is necessary to their growth. There is no want — no lack — of that which is needful to supply them. They flourish, sustained abundantly by that which is derived from the earth and the waters. ^ The cedars of Lebanon. As ammg the loftiest and most magnificent productions of the earth. See Notes on Ps. xxix. 5; xcii. 12; Isa. ii. 13. ^ Which he hath planted. So lofty and large, that it would seem as if none could plant them but the Almighty.

18 Tlie higli Hlls are a refuge for the wild goats, and the rocks for the conies.

19 He appointed the moon for seasons: the sun knoweth his going down.

birds where they may breed their young. In ver 12, the birds are m- Suced as singing among the foliage of trees and shrubs by the watercoSses here the| are introduced as having their home m the lofty cedirs in places which God had made for them. The word rendered ltrheve\ the word which in Ps. Ixxxiv 3 is translated sp^rro^o^^i which is commonly used to denote small birds Comp. Lev. xiv. 4 margin), and 5-7,49-53. It is used, however to.denote bu-d of any kind See Gen. vu. 14; Ps. viii. 8; xi. 1; cxlvui. 10. II Asiort/ie sioric. See Notes on J^b xxxix. 13. 1[ The fir trees are her house. Her retreat; her abode. The.^or/t here is used to represent the larger Sass of birds. The meaning is, that they build their nests among he fir-trees or cypresses. See Notes on Isa. xiv. 8; xh. 19. So Milton

They build their nests, however, not only on fir and pine trees, but on iouses «nd castles. Dr. Thomso.i (" Land and the Book," vol i. p 504) says of them, "These singular birds do not breed in Syria, but pass ovei t to Asia Minor, and info North-western Europe, where they not only build in fir and pine trees upon the mountams, but also enter cities and villages, and make their nests on houses, castles, and minarets. _

18. he high hills are a refuge for the wild goats. Still keepmg up the description of animated nature-the carrying out ot the work of creation. The idea is, that nature is fall of life. Even the most inaccessible places -the rocks-the high hills -imve their ^nl^abitants Where man cannot climb or dwell, there are r.bodes of anima s which God has made to dwell there, and which find there a refuge— a shelter— a home On the word here used, and rendered wild goats, see JNotes on Job xxxix. 1. The word occurs elsewhere or.ly in 1 f^'^'^'"''^- ^ And the rocks for the conies. The word here employed— IpiC, ^haphan-denotes a quadruped that chews the cud, in the manner of a hare f£ev. xi. 5; Deut. xiv. 7), and living in flocks The Rabbins render it the coneg, or rabbit, as our translators have done. The habits of the rabbit accord with this description. The word occurs nowhere else, except in Prov. xxx. 26, where it is rendered, as here come.

19 JEe appointed the moon, for seasons. Gen. i. 14,— i». inat is. The moon, as well as the sun, is appointed to divide time; to determine its progress; to indicate the return of festival occasions or appointed times to be observed in any manner. It is, in fact, the foundation of the division of the year into months, and consequently the indication of all that is to be observed in the months^ of the year. Uut for this, there would be no natural divisions of time cx^cept those ot day and night, and of the year. How great an advantage it is for the purpose of life, to have time broken up into brief intervals or periods which can be marked and remembered, both m our private life and in history, it is not necessary to say. God has been pleased to add to the natural divisions of time into days, and years, and months, an artificial dWision-the fourth part of the moon's course-« week, indi-

20 Thou makest clarkness, and it is night, wlierein all the beasts ^ of tlie forest do creep foi-th.

21 The young lions « roar after their prey, and seek their meat fi-om God.

22 The sun ariseth, they

cated by the Sabbath, thus greatly facilitating the plans of life in regard to stated times or "seasons," and especially in regard to religious observances. The idea in the passage before us is, that the whole arrangement is one of benevolence, promoting the comfort of man, and bringing the ideas of succession, variety, and beauty into the system. If The sun knoweth his going down. As if conscious of what he is doing, he knows the exact time of setting, and never varies, but always obeys the Divine command j never sets before his time — unexpectedly shortening the day, and leaving man in sudden darkness in the midst of his toil; and never lingers above the horizon after the moment has come for his setting, but withdraws at the exact time, enabling man to close his toil, and seek repose, and giving an opportunity for another class of creatures to come forth on the animated scene. Their good is regarded as well as that of man; and the operations of nature are so arranged as to promote the welfare of all.