11 Rid me, and deliver me from the Land of strange cliil- 'dren, whose mouth speaketh vanity, and their right hand is a light hand of falsehood.
12 That our sons may be as plants * grown up in their youth; tlutt our daughters inay be as corner-stones, ^ i)olished after the similitude of a palace:
looked to liini for aid. See Notes on Ps. xxxiii. 16: "there is no king saved by the multitude of an host." Comp. Ps. xliv. 5, 6. % Who delivereth David his servant from the hurtful sword. Who has done it; who can do it again; on whom alone David is dependent, as all otlier men are. David speaks of himself by name elsewhere. See Ps. xviii. 50; 2 Sam. vii. 26. He refers to himself also under the name of " the king," Ps. Ixi. 6; Ixiii. 11. Csesar, in his writings, often speaks of himself in the same way-
11. Rid me, and deliver me, etc. See Notes on vers. 7, 8. The language is here repeated. The prayer had been interrupted by the thought that the answer to it would lay the foundation for praise, and by an acknowledgment of entire dependence on God. The psalmist now, after repeating the prayer, suggests what would result from the answer to it, and dwells on the happy consequences which must follow; the bright scenes in his own reign, in the prosperity of the people, in the happiness of the nation, in domestic comforts, and in the abundance which the land would produce when these dangers should pass away, when men now engaged in the conflict of arms might return to the peaceful pursuits of life, when families would be safe in their dwellings, and when the earth cultivated in time of peace would again produce abundance, vers. 12-14.
12. That our sons may be as plants groivn up in their youth. That our sons — not called forth to the hardships of the tent and the field, the perils and the exposures of war — may grow up under the culture of home, of the family, in quiet scenes, as plants carefully cultivated and flourishing. Comp. Ps. cxxviii. 3. The Hebrew here is, " grown large in their youth;" not grown up, which has a paradoxical appearance. The meaning is, that they may be stout, strong, vigorous, well-formed, even in early life; that they may not be stunted in their growth, but be of full and manly proportions. ^ That our daughters may be as corner-stones. The word were used — ni'lT, zaviyoth — occurs only in the plural form, and means properly corners, — from a verb meaning to hide away, to conceal. The word is used respecting the corners of an altar, Zech. ix. 15; and seems here to refer to the corner columns of a palace or temple: — perhaps, as Gesenius {Lex.) supposes, in allusion to the columns representing female figures so common in Egyptian architecture. "fT Polished. Marg., cut. The idea is not that of polishing or smoothing, but of cutting or sculpturing. It is the stone carefully cut as an ornament. Tf After the similitude of a palace. A more literal translation would be, "The likeness or model of a temple;" or, for the building of a tem])le. That is, that they may be such as may be properly compared with the ornamental columns of a temple or palace. The comparison is a very beautiful one, having the idea of grace, symmetry, fair proportions: — that on which the skill of the sculptor is most abundantly lavished.
13 That our garners may be full, affording ^ all manner of store; that our sheep may bring forth thousands and ten thousands in our streets:
^ strong to labour: that there he no breaking in, nor going out; that there he no com-* plaining in our streets.
15 Happy ' is that people that is in such a case: yea, '" happy is that people, whose God is the LoKD.
13. That our garners may he full. That our fields may yield abundance, so that our granaries may be always filled. T[ Affording all manner of store. Marg., From kind to kind. Heb., From sort to sort; that is, every sort or kind of produce or grain; all, in variety, that is needful for the supply of man and beast. ^ That our sheep may bring forth thousands and ten thousands in our streets. A great part of the wealth of Palestine always consisted in flocks of sheep; and, from the earliest periods, not a few of the inhabitants were shepherds. This language, therefore, is used to denote national prosperity. 1 1n our streets. The Hebrew word here used means properly whatever is outside; what is out of doors or abroad, as opposed to what is within, as the inside of a house; and then, what is outside of a town, as opposed to what is within. It may, therefore, mean a street (Jer. xxxvii. 21; Job xviii. 17; Isa. v. 25); and then the country, the fields, pastures, etc.: Job v. 10; Prov. viii. 26. Here it refers to the pastures; the fields; the commons.
14. That our oxen may be strong to labour. Marg., able to hear burdens; or, laden with flesh. The Hebrew is simply loaded or laden: — that is, with a burden; or, with flesh; or, as Gesenius renders it, with young. The latter idea would best suit the connexion, — that of cattle producing abundantly or multiplying. % That there be no breaking in, nor going out. No breaking in of other cattle into enclosed grounds, and no escape of those wLicli are shut up for pasture. That property may be safe everywhere. The image is that of security, peace, order, prosperity. % That there be no complaining in our streets. Literally, outcry; clamour. That the land may be at peace; that order and law may be observed; that the rights of all may be respected; that among neighbours there may be no strifes and contentions.
15. Happy is that people that is in such a case. In such a condition; or, where these things prevail. ^ Yea, happy is that people, whose God is the LoED. Whose God is Jehovah; who worship and serve Hm as their God. The worship of Jehovah — the religion of Jehovah — is adapted to make a people happy; peaceful; quiet; blessed. Prosperity and peace, such as are referred to in the previous verses, are, and must be, the result of pure religion. Peace, order, abundance, attend it everywhere, and the best security for a nation's prosperity is the worship of God; that which is most certain to make a nation happy and blessed, is to acknowledge God and to keep his laws.
This is also a Psalm of David, and the last of the series in this part of the collection. It is entitled simpl)', "Of Praise," or, in the Hebrew, "Praise by David," or "Praise o/ David;" — that is, one of David's songs of praise.
T WILL extol thee, my God, -*- O King; and I will bless thy name for ever and ever.
2 Every day -will I bless thee, and I will praise thy name for ever and ever.
3 Great is the Lord, and greatly to be praised; and ^ his greatness is " unsearchable.
4 One generation shall praise thy works to another, and shall declare thy mighty acts.
» Rom. xi. 33. 1 of his greatness there is no search.
It is an alphahelictil psalna; that is, each verse begins -nath a letter of the Hebrew alphabet. The arrangement in this respect is complete, except that the letter 3, Nun — n — is omitted, for which no reason can be assigned, unless it was from a desire that the psalm might consist of three equal parts of seven verses each. In the Septuagint, Sjriac, Ai-abic, Latin Vulgate, and ^thiopic Versions, tliis omission is attem2)ted to be supplied by insertiag between vers. 13 aud 14 a verse which in Hebrew would begin with a 3, iVM«,— "jTaX:, etc.: — " Faithful is the Lord in all Ids words, and hoi}- in aU his works." This is taken from vcr. 17 of the psalm by the change of a word in the \)Qg\m\mg—faitltful for righteous, — "j?2N3 for p^liJ. There is no authority for this, however, in the MSS., and it is evidently an attempt to supply what seemed to be an omission or defect ia the composition of the psalm. The verse is not in the Chaldee Paraphrase, or ia the version of Aquila and Theodotion; and it is certain that as early as the time of Origen and Jerome it was not in tlie Hebrew te.xt. The Masorites and the Jewish commentators reject it. The sense is m no way atlected by the insertion or omission of this, since the verses of the psalm have no necessary connexion in meaning — the composition, as in most of the alphabetical psalms, being made up of iirdepeudent sentiments suggested in part at least by the necessitv of commencing eacli verse with a piu-ticular letter.
the psalm does not admit of any particular analysis, and it is impossible now to ascertain the occasion on which it was written.
1. Itvill extol thee, etc. I will lift thee up; I will lift up thy name and praise, so that it may be heard atar. % And I will bless thy name for ever and ever. I will bless or praise thee. I will do it now; I will do it in all the future. I wiU do it iu time; I will do it in eternity. See Notes on Ps. xxx. 1.
2. Every day will I bless thee, etc. Comp. Ps. xcii. 2; Iv. 17. As we receive blessings Jrom God every day (comp. Lam. iii. 23), it is proper that we should render to him daily thanks; as God is the same always — " yesterday, to-day, and for ever" — it is jirojjer that he should receive from day to day the tribute of praise; as we are daily dependent on him — oue day as much as another — our recognition of that dependence should be daily; and as he will always be unchangeably the same, it will be proper that he should be praised for ever and ever. Two things are apparent from tliis verse: — (1) That a truly religious man toill worship God every day; (2) that it is the fixed purpose of a truly religiou-; man to continue this for ever.
4. One generation shall praise thy works, etc. Shall praise thee on account of thy works or thy doings. That is, Thy praise shall be
5 I will speak of the glorious honoui- of thy majesty, and of thy wondrous ^ works.
6 And men shall speak of the might of thy tenible acts: and I will declare " thy greatness.
7 They shall abundantly utter the memoiy of thy great goodness, and shall sing of thy righteousness.
8 The Lord " is gracious, and full of compassion; slow to anger, and ^ of great mercy.
always kept up on the earth. See Notes on Isa. xxxviii. 19; Ps. xix. 2. One generation shall transmit the knowledge of thy works to another by praise — by hymns and psalms recording and celebrating thy praise. Successive generations of men shall take up the language of praise, and it shall thus be transmitted to the end of time. % And shall declare thy mighty acts. Thy works of strength or power. God's greatness — his infinity — is in itself a j ust ground of praise, for we should rejoice that there is One Infinite Eternal Being; and as all that greatness is employed in the cause of truth, of law, of good order, of justice, of kindness, of mercy, it should call forth continued praise in all parts of his dominions.
5. 1 will speak. That is, in my acts of praise. I will not be ashamed to be known as his worshipper; I will publicly declare my belief in his existence, his greatness, his goodness. ^ Of the glorious honour of thy majesty. The glovy of the honour of thy majesty. This accumulation of epithets shows that the heart of the psalmist was full of the subject, and that he laboured to find language to express his emotions. It is beauty; it is glory; it is majesty: — it is all that is great, sublime, wonderful — all combined — all concentrated — in one Being. ^ And of thy ivondrous works. Marg., things, or loords. The reference is to wondrous deeds or acts considered as the subject of discourse or praise.
6. And men shall speak of the might of thy terrible acts. The force, the power of those things done by thee which are fitted to inspire fear or reverence. The great power displayed in those acts shall be a ground or reason for celebrating thy praise. The manifestations of that power will so deeply impress the minds of men, that they will be led to speak of them. % And I will declare thy greatness. Heb., " And thy greatness, I will declare it." In respect to that, I will recount it, or I will make it known to others.
7. They shall abundantly utter the memory of thy great goodness. Heb., The memory of the greatness of thy goodness they will pour forth. The word rendered " abundantly utter" means to bud forth, to gush out, to flow, as a fountain. Prov. sviii. 4; i. 23; xv. 2, 28. It is applied to words as poured forth in praise. The meaning is, that the heart is full, as a fountain is full of water, and that it naturally overflows, or seeks to discharge itself. The thought of the goodness of God fills the heart, and makes it overflow with gratitude. ^ And shall sing of thy righteousness. They shall shout for joy at the displays of thy justice; at the manifestations of thy righteous character.
8. The hoB.T)i& gracious. See Notes on Ps. Isxxvi. 5, 15. ^ And full of compassion. Kind; compassionate; ready to do good. See Notes on Ps. ciii. 8. TF Sloiv to anger. See Ps. ciii. 8, where the same expression occurs, "i And of great mercy. 'Marg., great in mercy. His
9 The Lord is good '' to all; and his tender mercies are over all his works.
10 All thy works shall praise thee, O LoED; and thy saints shall bless thee.
11 They shall speak of the glory of thy kingdom, and talk of thy power;
12 To make known to the sons of men his mighty acts, and the glorious majesty of his kingdom.
greatness is shown in his mercy; and the manifestation of that mercy is great: — great, as on a large scale; great, as manifested towards great sinners; great, in the sacrifice made that it may be displayed; great, in the completeness with which sin is pardoned — pardoned so as to be remembered no more.
9. The LoED is good to all. To all his creatures. That is, he is kind and compassionate towards them; he is disposed and ready to do them good. There is not one of them whom he is not ready and willing to bless; not one whose happiness would not be agreeable to him, or whose welfare he is not ready to promote. Comp. Ps. c. 5. ^ And his tender mercies are over all his ivorks. In all that he has made there is evidence that he is a kind and benevolent God. He has a heart to love, to bless, what he has made; everywhere arrangements are made for happiness; he is not disposed to cast off the feeble, the erring, and the suffering; he is willing to receive back again those who have wandered from him, to pardon the offending, to wipe away the tears of the sorrowful.
10. All thy works shall praise thee. Or, do praise thee; that is, all thy works show what thou art, and combine in setting forth thy perfections. See Notes on Ps. xix. 1. ^ AtuJ thy saints shall bless thee. Or, do bless thee. All those who are holy in heaven and on earth, the angels aroiind thy throne, and thy people below, all combine to proclaim thy praise.
11. ITiey shall speak of the glory of thy kingdom. Of thy reign; of the great principles of thy government and laws. They see in that reign evidence that thou art worthy of universal praise. Seeing this, it becomes to them a subject on which they talk or converse (comp. Mai. iii. 16) — a subject of interest to their hearts, and " out of the abundance of the heart the mouth speaks." Men talk about that which interests them; those things in which they have pleasure; those which they desire to understand; those in which they see difficulties that they would wish to have solved. It is one of the characteristics of the " saints " — of the people of God — that they do talk about God and his kingdom; that the subject is to them a pleasant then>e of meditation and conversation; that they have the kind of pleasure in talking about God which other men have in conversing about their farms or their merchandise, their children and friends, the news of the day, politics, literature, or science. ^ And talk of thy power. As put forth in the works of creation; as manifested in the dispensations of thy providence; as evinced in the conversion of sinners; as displayed in carryii^ thy truth around the world; as exhibited in sustaining the sufferer, and in giving peace and support to the dying.
12. To make known to the sons of men his mighty acts. To bring other men to understand and to appreciate the evidences of the power of God. A man who sees this himself will wish that others may see it ftlso. This is the foundation of the desire wliich warms and animatea
13 Thy kingdom is ' an everlasting 2 kingdom, and thy dominion endureth throughout all generations.
14 The LoKD upholdeth all that fall, and raiseth up all tJiose that he bowed down.
! 15 The eyes of all 2 wait upon thee; and thou givest them their meat in due season. 16 Thou *■ openest thine hand, and satisfiest the desire of every living thing.
the lieart of the Christian missionary — the desire to make the great truths of redemption known as far us possible, even to the ends of the earth. ^ And the glorious majesty of his kingdom. And the glory of the majesty of his reign. They wish to communicate the knowledge of this to those ignorant of it. They themselves see this to be glorious, and they wish that all others may see it also.
13. Thy hingdom is an everlasting kingdom, etc. See Notes on Ps. X. 16; Dan. iv. 34. The meaning is, that the reign of God will continue for ever and ever. It will never pass away as other dominions do; it will not change as dynasties do among men; it will not be overthrown as. they are; its great principles will stand firm for ever and ever. Comp. Notes on Ps. Ixxii. 17.
14. The LoKD tipholdeth all that fall. The word here used is a participle, literally, " The Lord sustaining;" that is, the Lord is a Sustainer or Upholder of all that fall. The allusion is to those who have no power to go of themselves; who would sink under the burdens of life if they were not supported. The idea is, that it is a characteristic of the Lorci, that he does sustain such; that all such may confidently look to him to uphold them. ^ And raiseth tip all those that be lowed doivn. The word here also is a participle: " he is lifting up;" that is, he is a lifter up. The reference is to those who are bent and bowed under the duties, the cares, the trials of life; who go bowed down under those burdens. God is able to strengthen them so that they can bear those burdens without being crushed under them.
15. The eyes of all tvait upon thee. Marg., Look unto thee. All creatures, on the land, in the air, in the waters; all in heaven; all throughout the universe. That is. It is as (fall directed their eyes to thee imploringly for the supply of their wants. To no one else can they look for those things which are needful for them. A universe thus looks every day, every hour, every moment, to its God! How sublime the scene! ^ And thou givest them their meat in due season. See Notes on Ps. civ. 27, where the same words occur.
16. Thou openest thine hand. By the mere opening of the hand all needful gifts are bestowed on the creatures dependent on thee. The same words are found inPs. civ. 28; see Notes on that passage. *i And satisfiest the desire of every living thing. All kinds of creatures: — men, fowls, beasts, fishes, insects — the innumerable multitudes that swarm on the earth, in the air, in the waters. In Ps. civ. 28, it is, "They are filled with good." The meaning is essentially the same. Of course this is to be taken in a general sense. It cannot mean that absolutely no one ever wants, or ever perishes from want, but the idea is that of the amazing beneficence and fulness of God in being able and willing to satisfy such multitudes; to keep them from perishing by cold, or hunger, or nakedness. And, in fact, how few birds perish by hunger; bow few of the infinite number of the inhabitants of the sea; how few
17 The Lord is righteous in all his ways, and ^ holy in all his works.
18 The Loud is nigh unto all them that call upon him, to aU that call upon him in truth.
19 He will fulfil the desire of them that fear him; he also will hear their cry, and will save them.
20 The Lord preserveth all them that love *him; but all the wicked will he destroy.
animals that roam over deserts, or in vast plains; how few men;)iow few even of the insect tribes — how few in the world revealed by the microscope — the world beneath us — the innumerable multitudes of living things too small even to be seen by the naked eye of man!
17. The LOED is righteous in all his ways. In his own character; in his laws; in his jirovidential dealings; in his arrangements for the redemption and salvation of man. In his own character he is what it is desirable that a God should be; in all his laws he ordains that only which it is desii-able should be enacted; in all his deaUngs with men he does that which it is desirable should be done. He violates no right; he wrongs no one; he demands of no one a service which would be unjust; he makes no arrangements for pardon and salvation which it is not best should be made. It is much for a man to be able to say in all that occurs to him under the Divine administration, " It is right;" it is much for a man to have such confidence in God as to be able to feel that all he does in respect to nations is the best thing that could be done. Comp. Notes on Ps. Lxxxix. 14; xcvii. 2. ^ And holy in all his works. Marg., merciful, or bountiful. The Hebrew word is merciful. The idea seems to be that righteousness and mercy are equally consulted in his arrangements; that they meet together, and act harmoniously in the Divine plans. Comp. Notes on Ps. Ixxxv. 10.
18. The LoED is nigh unto all them that call tipon him. There is a sense in which he is "nigh" to all, for he is everywhere present; but there is a special sense in which he seems to be nigh to us; in which he manifests himself to us; in which he gives us evidence of his presence. It is in prayer, in praise, in his ordinances, — in his gracious interpositions in our behalf, — in the peace and joy which we have in communion with him. Comp. Notes on Ps. xxxiv. 18: " The Lord is nigh unto them that are of a broken heart." ^ To all that call upon Mm in truth. In sincerity; not hypocritically; worshipping him as the true God, and with a.sincere desire to obtain his favour. Comp. Notes on John iv. 24. We can have no hope that God will hear us unless we are sincere in our worship. He sees the heart, and he will act towards us as we are, and not as we profess to be.
19. Me will fulfil the desire of them that fear him. Of those who worship him with reverence, — those who are his true friends. See Notes on Matt. vii. 7, 8; John xiv. 14; 1 John v. 14; Ps. xxxiv. 15. *|[ Me also tvill hear their cry, and will save them. He will regard their expressed H^jtm — their earnest prayer.
20. The I^ED freserveth all them that love liim. He keeps them; watches over them; defends them; makes them the object of his care. See Notes on Ps. xxxi. 20, 23; xcvii. 10. "|[ But all the wicked will he destroy. All that are found ultimately to be wicked; all that on the final trial deserve to be classed with tlic wicked. See Notes on Ps. ix. 17; si. (5; Matt, xsv, 4G,
21 My mouth sliall speak the praise of the LoKD; ^ and let
all flesh bless his holy name for ever and ever.
21. My mouth shall speak the praise of the LoED. That is, I will utter his praise. In view of all these things, in view of his character and doings, I will praise him. I will be found among those who honour him; who acknowledge him as the true God; v/ho render homage for what he is, and thanks for what he has done. ^ And let allfiesh hless Ms holy name for ever and ever. All men; all that dwell upon the earth. Let his praise be universal and eternal. This is the language of true piety; all in whose bosom there is any true religion will heartily say Amen. No desire of a pious heart is more constant and strong than that God should be praised, adored, honoured by all intelligent creatures; that he should be known and acknowledged in all the earth as the true God; that his praise should ascend from all parts of the universe for ever. See Notes on Ps. c.
This psalm is without a title, and it is impossible to ascertain by whom, or on what occasion, it was composed. In the Septuagint and the Latin Vulgate, the title is, "Hallelujah. Of Haggai and Zechariah." But this is without authority, and it is not known how it came to be prefixed. The same title occurs in.the Arabic Version. The Syriac Version has the title still more in full: " Spoken by Haggai and Zechariah the prophets, who ascended from the captivity at Babylon, concerning the morning ministration of the priests;" that is, to be used in their morning services. The tradition, therefore, would seem to be that this is a composition of those prophets. That it may have belonged to the times of Haggai and Zechariah is certainl}' possible, nor is there anything in the psahn inconsistent with that supposition, though there is no positive evidence that it is so. In this portion of the Psalms (cxlvi.-cl.) all begin and end in the same manner, with a Hallelujah; they all belong to one group, and seem to pertain to the same occasion; and it is not improbable that they constitute a series of psalms intended to commemorate the completion of the walls of Jerusalem, and the finishing of the temple. They would be eminently appropriate to such an event.
, This psalm is a general psalm of praise wiiich might be used at any time, containing thoughts such as are appropriately suggested by a contemplation of the character of God, and his dealings with men. The idea is that of the blessedness of trusting in God; the security of those who do it; the superiority of this confidence and peace over any which is reposed in princes; and the evidence that it will be safe to trust in him, furnished by his merciful interpositions in behalf of the oppressed, the hungiy, the prisoner, the bUnd, the bowed down, the righteous, the stranger, the fatherless, and the widow.
I. An. expression of a purpose to praise God; or, God as an object of praise, vers. 1, 2.
II. Reliance is not to be put in man, even in princes, since all are mortal, vers. 3, 4.
(1) The happiness of that reliance, ver. 5.
(2) Keasons for such reliance, vers. 6-9. He is the Creator of all things; he keeps truth; he executes judgment for the oppressed; he shows his kindness towards the hungry, the prisoner, the blind, the bowed down, the righteous, the stranger, the fatherless, and the widow.
princes, nor in the son of man, in whom there is no 2 help.
4 His breath goeth forth, he ^ returneth to his earth; iu that very day his thoughts perish.
rv. God will reign for ever, and he is the God of Zion. His people, therefore, should praise him, ver. 10.
2. While 1 live will I praise the LOBD, etc. See NcJtes on Ps. civ. 33, where the same language occurs substantially as in this verse: " 1 will sing unto the Lord as long as I live; I wiU sing praise to my God while I have my being." The idea is, not merely that he would praise him during this life — short and fleeting as it is — but that as long as ha bad an existence — in the future world— for ever he would praise him.
" Through every period of my life Thy goodness I'll pursue; And after death, in distant worlds, The glorious theme renew. Through all eternity to Thee A joyful song I'll raise; But, oh! eternity's too short To utter all thy praise." — Jddison.
3. Put not your trust in princes. Rely on God rather than on man, however exalted he may be. There is a work of protection and salvation which no man, however exalted he may be, can perform for you; a work which God alone, who is the Maker of all things, and who never dies, can accomplish. See Notes on Ps. cxviii. 8, 9. Comp..also Notes on Isa. ii. 22: " Cease ye from man, whose breath is in ISs nostrils; for wherein is he to be accounted of?" If Nor in the son of man. Any son of man; any human being, no matter what his rank or power. The phrase is often used to denote man. See Notes on Ps. viii. 4. The appellation " Son of man" was often applied hy the Saviour to himself to express emphatically the idea that he was a man — that he had a human nature; that he was identified with the race; that he was A brother, a fellow-sufferer, a friend of man: — that he was not a cold and abstract being, so exalted that he could not feel or weep over the sins and woes of a fallen and suffering world. The language here, however, it is scarcely necessary to say, does not refer to him. It is right to put our trust in him; we have no other trust. 1[ In tvhom there is no help. Marg., salvation. So the Hebrew. The idea is, that man cannot save us. He cannot save himself; he cannot save others.
4. Sis breath goeth forth. He dies like other men, no matter how exalted he is. See Notes on Isa. ii. 22. 1" He returneth to his earth. See Notes on Ps. xc. 3. The earth — the dust — is " his:" — (a) It is his, as that from which he was made: — he turns back to what he was. Gen. iii. 19: " Dust thou art, and unto dust Shalt thou return."
5 Happy is he that hath the God of Jacob for his help, whose hope is in the Lord his God.
6 Which y made heaven, and earth, the sea, and all that
7 Which executeth judgment for the oppressed: which giveth food to the ' hungry. The Lord looseth « the prisoners:
(b) The earth — the dust — the grave is his, as it is his home — the place where he will abide, (c) It is his, as it is the only property which he has in reversion. All that a man — a prince, a nobleman, a monarch, a millionaire — will soon have will be his grave, — his few feet of earth. That will be his by right of possession; by the fact that, for the time being, he will occupy it, and not another man. But that, too, may soon become another man's grave, so that even there he is a tenant only for a time; he has no permanent possession even of a grave. How poor is tlie richest man! ^ In that very day. The very day — the moment — that he dies. ^ JLis thoughts ■perish. His purposes; his schemes; his plans; his purposes of conquest and ambition; his schemes for becoming rich or great; his plans of building a house, and laying out his grounds, and enjoying life; his design of making a book, or taking a journey, or giving himself to ease and pleasure. Luke xii. 19, 20: " And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry; but God said unto him, Thou fool! this night thy soul shall be required of thee." Such are all the purposes of men!
5. Sap^py is he that hath the God of Jacoh for his help. Who may rely for protection on the God who defended Jacob in his travels and dangers. Or, perhaps the word Jacoh is here used collectively to denote Israel — the Jewish people: — the God whom they adore and worship, rather than the gods of the heathen. Comp. Notes on Ps. cxliv. 15; liv. 4. ^ Whose hope is in the LoED his God. In Jehovah, worshipped as his God. That is, who truly worships Jehovah, or makes Jehovah his God.
6. Which made heaven and earth, etc. Who is the true God, the Creator of all things. Happy is he who can address the God who called all this wondrous universe into being, and who sustains all by his power, as hiS God. ^ Which keepeth truth for ever. Who is always true to his promises. In this verse there are two reasons given why the lot of the people of God would be a happy one: (1) That Jehovah is the true God, the Creator of all things, and, therefore, able to protect and provide for them. (2) That he is faithful, and may always be relied on. Idol-gods have no power, and every reliance placed on them is a vain reliance; men are often false and cannot be trusted, but Jehovah has infinite power, and every promise that he makes will be fulfilled; all that he says is eternally and unchangeably true. The reasons for trusting in him, or the reasons why they who trust in him are " happy," are further stated in the following verses.
7. Which executeth judgment for the oppressed. This is the third reason why the lot of those is a happy one who trust in God'. It is because he has power to pronounce and execute a right judgment or sentence in regard to the oppressed and the wronged, and because it is characteristic of his nature that he does thus execute judgment. See Notes on Ps. ciii. 6: " The Lord executeth righteousness and judgment
8 The Lord ^ oponetli the eyes of tlie blind: the Lokd raiseth them <^ that are bowed down: the Lokd loveth the righteous:
9 The LoBD preserveth the strangers; he " relieveth the fatherless and widow: but the way of the wicked he « turneth upside down.
ibr all that are oppressed." ^ Which giveth food to the hungry. See Notes on Ps. cvii. 9: " For he satisfieth the longing soul, and filleth the hungry soul with goodness." This is Wi&foui'th reason why they who confide in God are happy. Comp. Luke i. 53: " He hath filled the hungry with good things." Tf The Loed looseth the prisoners. This is the fifth reason why they who trust in the Lord are "happy." Comp. Notes on Ps. Ixviii. 6: " He bringeth out those which are bound with chains." See also Notes on Ps. cvii. 10: " Being bound in afBiction and iron." Comp. Job xxxvi. 8, 9.
8. The LoEU openeth the eyes of the blind. This is the sixth reason for what is stated as to the blessedness of those who put their trust in the Lord. The language here would be applicable to bodily or to mental blindness. Comp. Notes on Ps. cxix. 18: " Open thou mine eyes, that I may behold wondrous things out of thy law." See also Notes on Isa. xxxv. 5: " Then the eyes of the blind shall be opened." ^ The LoED raiseth them that are hoioed down. This is the seventh reason why they are happy who trust in the Lord. It is that those who are crushed and bowed down under the weight of care, trouble, and calamity, are raised up by him, or are sustained and comforted. See Notes on Ps. cxlv. 14: " The Lord upholdeth all that fall, and raiseth up all those that be bowed down." % The Loed loveth the righteous. This is the eighth reason why those who trust in the Lord are happy. It is a characteristic of God, and a foundation for praise, that he loves those who obey law; who do that which is right.
9. The LOED preserveth the strangers. He regards them with interest; he defends and guides them. This is the ninth reason why those who trust in the Lord are happy. The stranger — away from home and friends; with no one to feel an interest in him, or sympathy for him; with the feeling that he is forsaken; with no one on whom he can call for sympathy in distress — may find in God one who will regard his condition; who will sympathize with him; who is able to protect and befriend him. Comp. Ex. xii. 49; x.xii. 21; xxiii. 9; Lev. xix. 33; Deut. i. 16; X. 18, 19; Isa. Ivi. 3, 6. % Se relieveth the fatherless and widow. He is their friend. This is the tenth reason why those who put their trust in the Lord arc happy. It is that God is the Friend of those who have no earthly protector. See Notes on Ps. Ixviii. 5: " A father of the fatherless, and a judge of the widows, is God in his holy habitation." *^ But the way of the wicTced he turneth upside dovm. He overturns their plans; defeats their schemes; makes their purposes accomplish what they did not intend they shouW accomplish. The Hebrew word here means to bend, to curve, to make crooked, to distort; then, to overturn, to turn upside down. The same word is applied to the conduct of the wicked, in Ps. cxix. 78: " They dealt perversely with me." The idea here is, that their path is not a straight path; that God makes it a crooked way; that they are diverted from their design; that through ihem he accomplishes pur.
10 The Lord shall reign for ever, even thy God, O Zion, unto all generations. Praise ye the Lokd.
PSALM CXLYII. P RAISE ye the Lorb: for it ^ is f good to sing praises unto oui- God: for it is pleasant; and praise is comely.
poses which they did not intend; that he prevents their accomphsbiiig their own designs; and that he will make their plans subservient to a higher and better purpose than their own. This is the eleventh reason why those who put their trust in God are happy. It is that God is worthy of confidence and love, because he has dl the plans of wicked men entirely under his control.
10. The Lord shall reign for ever. See Note on Ps. x. 16: " The Lord is King for ever and ever." Comp. Ex. xv. 18. •[[ Even thy God, O Zion, tinto all generations. As long as the world shall endure. There shall be no change of dynasty as there is in human governments; but the same King shall reign from age to age. % Praise ye the Loed. Hallelu-jah. The psalm closes as it commences. It is a call on all persons to unite in the praise of Jehovah.
The author of this psahn is unknown; nor can the occasion on which it was composed be ascertamed ^^'ith any degree of certainty. In the Septuagint, the Arabic, and the Syriac Versions, it is ascribed, like the previous psalm, to the prophets Haggai and Zechariah. The Syriac has this title: — " A Psalm of Haggai and Zechariah, when they urged the completion of the temple of Jerusalem." It is quite manifest, from vers. 2, 13, 14, that the psalm was vTitten after the return from the Babylonish captivity, and that probably on the completion of the temple after tha't return, with a view to be employed at its dedication. See Introd. to Ps. cxlvi.
This psalm comprises two themes: — praise to God for his goodness to his creatm-es generally; and special praise for his goodness to his people. These topics are intermingled in the psalm, but the former is more prominent in the first part of the psalm; the latter in the close. Both were liroper themes at the rebuilding of the temple and the walls of the city, after the return from the exile. Both are proper now, and will be so always.
1. Praise ye the LORD. Hallelu-jah. See Ps. cxlvi. 1. % For it is good to sing jiraises unto our God. See Notes on Ps. xcii, 1: " It is a good thing to give thanks unto the Lord." % For it is pleasant. See Notes on Ps. cxxxv. 3: " Sing praises unto his name; for it is pleasant." The Hebrew word is the same. If And praise is comely. Becoming; proper. See Notes on Ps. xxxiii. 1: " praise is comely for the upright." The Hebrew word is the same. If these psalms were composed for the re-dedication of the temple, it would not be unnatural that much of the language employed should be borrowed from earlier psalms with which the people were familiar.
2. The Lord doth build up Jerusalem. He builds up the walls; he restores the city; he has caused the temple to be reconstructed. This language would be applicable to a return from the captivity. There may be an allusion here to the language in Ps. cii. 16: " When the Lord shall build up Zion, he shall appear in his glory." See Notes on that passage. What is there spoken of as what would he in the
2 The Lord dotli build up Jerusalem; he gathereth together the outcasts 9 of Israel.
3 He '' healeth the broken in heart, and bindeth up their i wounds.
4 He telleth the number of the stars; he calleth them all by their names.
5 Great is our Lord, and of great power: ^ his understandin^ « is infinite.
2 of his understanding there is no number. i Isa. xl. 28.
future is here spoken of as accomplished, and as a ground of praise. % He gaihereth together the outcasts of Israel. Those who have been exiled from their native land, and who have been scattered as outcasts in a foreign country. This is appropriate language to use on the supposition that the psalm was composed after the return from the exile, for ib is in such language that that return was predicted by the prophets. Isa. xi. 12: "And he shall assemble the outcasts of Israel, and gather together the dispersed of Judah," etc. Isa. Ivi. 8: "The Lord God which gathereth the outcasts of Israel," etc.
3. He healeth the broken in heart. Referring primarily to the fact that he had healed those who were crushed and broken in their lonocaptivity, and that he had given them comfort by returning them to their native land. At the same time, however, the language is made general, as describing a characteristic of God that he does this; that it is his character to do this. See Notes on Ps. xxxiv. 18. See also Ps. li. 17. Comp. Isa. Ixi. 1; Luke iv. 18. If And bindeth up their wounds. See Notes on Isa. i. 6. Marg., grief s. The word refers to those who are afflicted with griefs and troubles. The reference is to mental sorrows; to a troubled sph-it; to a heart made sad in any way. God has provided healing for such; on such he bestows peace.
4. Se telleth the number of the stars. He counts them all. God only can do this. The stars are so numerous that no astronomer can count them; they lie so far in the depths of space, and are so remote from each other, that no man can be so presumptuous as to suppose that he has even seen any considerable part of them, even by the aid of the most powerful telescopes. If Se calleth them all by their names. As if each one had a name, and God could call them forth one by one by their names, like the muster-roll of an army. This language seems to be taken from Isa. xl. 26: "Lift up your eyes un liigh, and behold who hath created these things, that bringeth out tlieir host by numbers; he calleth them all by names, by the greatness of his might, for that he is strong in power; not one faileth." See Notes on that passage.
5. Great is our Lord. See Notes on Ps. xlviii. 1. If And of great power. This seems to be added, as in Isa. xl. 28, in view of the power required in making the heavens, and in guiding and numbering the stars: " Hast thou not known? Hast thou not heard, tliMt the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary?" If Sis understanding is infinite. Marg., Of his understanding there is no number. That is. This corresponds with his power to number the stars. There is no limit to it. It is not bounded; there is no point reached where it can be said that there is no more; that it is exhausted. See Notes on Isa xl. 28: " There is no searching of his understanding."
6 The Lord liftetli up the * meek: lie castetli the wicked down to the ground.
7 Sing unto the LOED with thanksgiving; sing praise upon the harp unto our God;
8 Who covereth the heaven with clouds, who prepareth rain for the earth, who maketh
9 He giveth to the beast his food, a-nd to the young ravens ' which cry.
10 He delighteth not in the strength of the horse; he taketh not pleasure in the legs of a man.
6. The LoED liftetli up the meek. The humble; the poor; the bowed down; the oppressed. See Notes on Ps. cxlvi. 8: "The Lord raiseth them that are bowed down." \ Se casteth the ivicked down to the ground. See Notes on Ps. cxlvi. 9: " The way of the wicked he turneth upside down."
7. Sing unto the LoED with thanksgiving. Accompany the praise of God — the expression of worship — with a grateful remembrance of the past. The one will aid the other, and the two will constitute acceptable and proper worship. The first word here means properly to answer, or respond; and the idea would seem to be, that we are to make a suitable response or answer to the manifold favours which we have received at the hand of God. T[ Sing praise upon the harp unto our God. On the word harp, see Notes on Isa. v. 12. The harp was an instrument commonly employed in Divine worship. See Notes on Ps. xxxiii. 2: "Praise the Lord with harp." Comp. Ps. xliii. 4; xlix.4; Ivii. 8; Ixxi. 22.
8. Who covereth the heaven vnth clouds. Clouds that are designed to convey refreshing rain to the earth. The reasons for praise here stated (vers. 8, 9) are derived from the goodness of God as exhibited in his providential arrangements for the good of man. ^ Who prepareth rain for the earth. By causing it to be taken from the sea, carried by the clouds, and conveyed through the air to the places where it is needed, and then gently sprinkled on the earth. Comp. Notes on Ps. civ. 13: " He watereth the hills from his chambers." See also Notes on Job V. 10; xxviii. 26; xxxvi. 27, 28; xxxviii. 28, 37. IT Who maketh grass to grow upon the mountains. Which would be barren but for the rain. Who conveys the water thus to the very tops of the mountains, and causes it to descend on their sides, so that even the mountains are clothed with verdure and beauty. Comp. Notes on Ps. civ. 14: " He causeth the grass to grow for the cattle."
9. Se giveth to the beast his food. To the wild beast; to the animals that cannot toil for it themselves, as man does. Comp. Notes on Ps. civ. 21, 27, 28. ^ To the young ravens which cry. Comp. Notes on Job xxxviii. 41. See also Ps. cxlv. 15.
10. Se delighteth not in the strength of the horse. The horse is among the noblest works of God — perhaps the noblest of all the animals that he has made. See Notes on Job xxxix. 19 — 25. Yet God regards with more interest and pleasure humble piety than he does any mere power, however great and wonderful it may be. % Se taketh not pleasure in the legs of a man. Not the same pleasure as in piety; he prefers the humble heart to this. The reference is to man as capable of rapid marches, of quick movements in assaulting an enemy; the allusion being, perhaps, to an army prepared for war, — cavalry and infantry,—
11 The »" LOBD taketh pleasure in them that fear him, in those that hope in his mercy.
13 For he hath strengthened the bars of thy gates; he hath
14 ' He maketh peace in thy borders, and filleth thee vfiih. the 2 finest of the wheat.
15 He ° sendeth forth his commandment upon earth: his word runneth very swiftly.
the horse moving on with resistless force, — the foot-soldiers with rapid motion.
11. The LoED taketh pleasure in tTiem that fear him. In those who truly worship him, however humble, poor, and unknown to men they may bej however unostentatious, retired, unnoticed may be their worship. Not in the " pride, pomp, and circumstance of war " is his pleasure; not in the march of armies; not in the valour of the battle-field; not in scenes where "the garments of the warrior are rolled in blood," — but in the closet, when the devout child of God prays; in the family, when the group bend before him in solemn devotion; in the assembly — quiet, serious, calm — when his friends are gathered together for prayer and praise; in the heart that truly loves, reverences, adores him. ^ In those that hope in his nierey. It is a pleasure to him to have the guUty, the feeble, the undeserving hope in him — trust in him — seek him.
12. Praise the LoED, 0 Jerusalem, etc. In addition to this general praise in which all may unite, there are special reasons why Jerusalem and its inhabitants should praise God: — -just as now, in addition to the general reasons pertaining to all men why they should praise God, there are special reasons why Christians — why his redeemed people — should do it. What those reasons, as pertaining to the inhabitants of Jerusalem, were, is specified in the following verses.
13. For he hath strengthened the bars of thy gates. He has made thee safe and secure — as if he had given additional strength to the fastenings of the gates of the city. Cities were surrounded by walls. They were entered through gates. Those gates were fastened by bars passed across them, to which the gates were secured. The language here might be applicable to any period, but it is probable that there is particular reference to Jerusalem as made strong in rebuilding it after the return from Babylon. ^ Ke hath blessed thy children zaithin thee. The inhabitants, by giving them safety and peace.
14. Se maketh peace in thy borders. Marg., he maketh thy border peace. The word border here refers to a boundary, and stands for all the domain or territory included within the boundaries of a countrv. The idea is, that peace prevailed throughout the land. ^ And filleth thee with the finest of the wheat. Marg., as in Heb., fat of wheat. Literally, " He satisfies thee with the fat of wheat." There is no want of wheat, and that of the best kind. Comp. Notes on Ps. cxxxii. 15: " I will satisfy her poor with bread."
15. Se sendeth forth his commandment upon earth. That is, with reference to the productions of the earth; to the changes which occur; to the seasons; to snow, frost, ice, cold, heat, wind; and he is univer-
16 He givetli snow like wool: lie scattereth tlie hoarfrost like ashes.
17 He casteth forth his ice like morsels: who can stand before his cold?
18 He sendeth out his word, and melteth them: he causeth his wind to blow, and the waters flow.
19 He '' sheweth his i word unto Jacob, his statutes q and his judgments unto Israel.
20 He »■ hath not dealt so with any nation; and as for his judgments, they have not known them. Praise ye the Lord.
sally and immediately obeyed. Nature everywhere yie ds a ready acquiescence to his wiU. % Sis word runneth very swiftly. As it it hastened to obey him. There is no delay. Comp Notes on Ps xxxu,. 9 • "He spake, and it was done; he commanded, and it stooa last. Snow, and frost, and ice, and cold, and heat, and wind, are entirely obedient to him. There is no reluctance in obeying him; there is no
^16 * Se giveth snow like wool. He covers the earth with snow, so that it seems to have a clothing of wool. Comp. Notes on Job xxxvii. 6 • " For he saith to the snow. Be thou on the earth. IF He scattereth the hoar-frost like ashes. As if ashes were strewed over the earth: or, as easily as one strews ashes.,,,,
17 Se casteth forth his ice like morsels. The word rendered morsels means properly a bit, a crumb, as of bread, Gen xviii. 5 5 Judges xix. 5 The allusion here would seem to be to hail, which God sends upon the earth as easily as one scatters crumbs of bread from the baud. IF Who can stand lefore his cold? Or. had. The word is the same, except in pointing, as the preceding word rendered tee. The idea is that no one can stand before the peltmgs of the had, when God sends it forth, or scatters it upon the earth. -r.,
18 Se sendeth out histvord. He commands: or, he speaks. 1| And, melteth them. Melts the snow and the ice. Comp. Notes on Jobxxxvii 10-12 • " By the breath of God frost is given," etc. The idea is, that they a^e entirely under his control. They obey him when he speaks. IF kecauseth his wind to Mow. The warm south wind:- his wind, because he directs it, and causes it to perform his will. % And the waters flow. The snow and the ice melt.
19. Se showeth his word unto Jacob. Marg., words. His commands; his promises; his laws. The things which were before adverted to, pertain to the world in general. All men see his works; all enioy the benefits of his arrangements in the seasons,— in the changes which occur upon the earth; but he has peculiarly favoured his own people by giving them his laws,-his revealed will. This distinguishes them above all other nations ot the earth, and gives them peculiar occasion for gratitude, t Sis statutes and hts judgments unto Israel His laws; his written word. The woTdjudymeyits here refers to the' law of God as being that which he judges or determines to be
"^20." Se hath not dealt so with any nation. He has favoured Israel more than any other people by giving them his reveale^d truth This was so. There was no nation in the ancient world so favoured as the Hebrew people in this respect. There is no nation now so favoured as
PRAISE 1 ye tte Lord. Praise ye the Lord from the heavens: praise him in the
3 Praise ye him, sun and moon: praise him, all ye stars of light.
the nation that has the revealed will of God— the Bible. The possession of that book gives a nation a vast superiority in all respects over all others. In laws, customs, morals, intelligence, social life, purity, charity, prosperity, that book elevates a nation at once, and scatters blessings which can be derived from nothing else. The highest benevolence that could be shown to any nation would be to put it in possession of the word of God in the language of the people. _ If And as for his judgments, they have not knoion them. Other nations are ignorant of his laws, his statutes, his revealed will. They are consequently subjected to all the evils which arise from ignorance of those laws. The fact that the ancient people of God possessed them was a sufficient reason for the Hallelujah with which the psalm closes. The fact that we possess them is a sufficient reason why we should re-echo the shout of praise, and cry Hali-elujah.
The author of this psalm is unknown. The occasion on wliich it was composed was probably the same as that on which the two previous psalms and the two following were written,— each commencing and closing with a Hallelujah. That occasion was, most probably, as before remarked, the rebuilding of Jerusalem after the capti\'ity, and the dedication of the temple.
The psalm is, in general, a call on all parts of the universe to praise the Lord. It is properly divided into two portions. In the first (vers. 1-6), the call is addressed to the heavens— to ail that is above the earth — to praise Jehovah.; in the second (vers. 7-14), the call is addressed to all the dwellers on the earth to unite in that praise. The psalm is most animated and triumphant. The language accords with the sentiment. It is adapted to the most animating and spirit-stirring music; and these psalms — this and the two preceding and the two following— in style, in sentiment, in poetic beauty, in sublimity, in their adaptedness to fill the soul mth lofty emotions
Psalms. Little can be needed, or can be added, in illustration of the sentiments of the psalm.
1. Fraiseye the LoED. See Notes on Ps. cxlvi. 1. 1 Praise ye the Lo-RX> from the heavens. On the part of the heavens. Let those who dwell in heaven begin the song. •([ Praise Mm in the Iwights. All that are in the heights; to wit, in the highest parts of the universe, or the heavens.
2. Praise ye him, all his angels. Dwelling in the heavens. Comp. Notes on Ps. ciii. 20. T[ Praise ye him, all his hosts. See Notes on Ps. ciii. 21, and on Isa. i. 9. All his armies, — referring to the angels considered as marshalled into hosts, of which God is the Head and Leader.
3. Praise ye him, sun and moon. The most conspieuous and glorious objects in the heavens, as apparent to the eyes of men. ^Praise hi'm, all ye stars of light. A poetical expression to denote bright or shining stars. The phrase embraces all the stars as they strike the
4 Praise him, ye keavens ' of heavens, and ye waters that be above the heavens.
5 Let them praise the name of the Lord: " for he commanded, and they were created.
6 He hath also stablished them for ever and ever: he hath made a decree which shall not pass.
7 Praise the Loed from the earth, ye dragons, " and all deeps:
eyes of men. Each one has something peculiar to it for which to praise God; and the entire groups — the immense multitudes, as such — should join in one chorus of praise.
4. Fraise him, ye heavens of heavens. Referring to the idea that there is one heaven rising above another. See Xotes on Ps. Ixviii. 33. See 1 Kings viii. 27: " Behold, the heaven and heaven of heavens cannot contain thee." Comp. 2 Chron. ii. 6. ^ And ye waters that be ahove the heavens. Gen. i. 7: " And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament." The allusion here is to the waters which seem to be above the lower heaven, i.e., the air, and which seem to come from some higher region — some higher heaven. See Xotes on Ps. civ. 3: " ^^^ao layeth the beams of his chambers in the waters."
5. Let them praise the name of the LoED. That is. Let them praise Jehovah himself, — the name being often put for the person or thing referred to. ^ For he commanded, and they were created. He showed his great power by merely speaking, and they came at once into being. Comp. Notes on Ps. xxxiii. 6, 9.
6. He hath also stablished them for ever aTid ever. He has made them firm, stable, enduring. That they 7nay be eternal is possible; that they will not he, no one can prove. Matter, when created, has no necessary tendency to decay or annihilation; and the universe — the stars, and suns, and systems — which have endured so many millions of ages may continue to esist any number of millions of ages to come. Of course, however, all this is dependent on the wUl of God. On the meaning of this passage, comp. Kotes on Ps. cxix. 90; Ixxii. 5; Ixxxix. 2, 36, 37. See also Notes on 2 Pet. iii. 7, 10, 13. ^ Se hath made a decree which shall not pass. He has given a law or statute which they cannot pass. The word rendered decree here seems to be used in the sense of limit or bound; and the idea is, that he has bound them by a fixed laio; he has established laws which they are compelled to observe. The fact is, in regard to them, that he has established great laws — as the law of gravitation — by which they are held from flying oft'; he has marked out orbits in which they move; he has so bound them that they perform their revolutions with unerring accuracy in the very path which he has prescribed. So accurate are their movements that they can be predicted with exact precision; and so uniform, that any succession of ages does not vary or aS"ect them.
7. Praise the T.OB.Dfrom the earth. From among those who dwell on the earth. In respect to terrestrial objects, let these also tinite in the praise of God. ^ Ye dragons. On the meaning of this word, see Notes on Ps. xci. 13; Isa. xiii. 22. The word may mean a great lisli, B whale, a sea-monster, or a serpent. It would seem to refer here to
8 Fire, and hail; snow, and vapours; stormy wind fulfilling his word:
9 Mountains, and all hills; fruitful trees, and all cedars:
11 Kings of the earth, and all people; princes, and all judges of the earth:
whales and sea-monsters. See Notes on Rev. xii. 3. ^ And all deeps. All that are in the depths of the sea. Not merely the " dragons " or sea-monsters, hut all that inhabit the oceans.
8. Fire, and hail. Fire, when accompanied by hailj that is, the lightning. See Ps. xviii. 12. ^ Snow, and vapours. Snow and clouds. It was not unnatural that these should be combined, or suggested together to the mind. If Stormy wind. The storm; the tempest. ^ Fulfilling his word. Obeying his command; accomplishing his purpose. Let tlie storm-wind, which seems to be so little under any control, speak his praise by showing how obedient it is to his will, and how exactly it carries out his designs. Its perfect submission to his laws, — the exactness with which, though apparently so fierce, raging, and lawless, it carries out his plans, and pauses when he commands it, — is in fact an act of praise or homage, as it proclaims his majesty, his supremacy, and his power. On the sentiment here expressed, comp. Notes on Ps. cvii. 29; Ps. Ixxxix. 9.
9. Mountains, and all hills. As being among the loftiest objects of earth, raising their heads highest towards the heavens. ^ Fruitful trees, and all cedars. Fruitful trees, not as distinguished from those which are barren, but as distinguished from forest-trees, those whose nature is that they do not bear fruit. Of the latter, the cedar was the most prominent, and, therefore, is made the representative of the whole.
10. Beasts, and all cattle. Wild beasts and tame; those which roam the forest, and those which hare been domesticated for the service of man. As fruitful trees and cedars might include all the trees, so the " beasts and cattle " here might include the whole of those that were wild and tamed. ^ Creeping things, and flying fowl. Marg., as in Heb., Bii-ds of wing. These are grouped together for a reason similar to that for which fruitful trees and cedars, and beasts and cattle, are grouped together, to embrace the whole. The expression embraces the loftiest and lowest; those which ascend farthest above the earth, and those which creep upon its surface. The word rendered creeping things would properly embrace the smaller animals which creep along upon the ground; both those which have four feet or more, as mice, lizards, crabs, etc., and those without feet, which glide or drag themselves upon the ground, as worms and serpents. (Gesenius, Lex.) These, in their lowly condition, and in their humble way, are called on to unite in the general chorus of praise. Accomplishing the purpose for which they are made, they will, with the most lofty of created beings, contribute to proclaim the wisdom, the power, and the goodness of God.
11. Kings of the earth, and all people. This would embrace all, as all are included in the idea of the rulers and the ruled. ^ Princes, and all judges of the earth. Those of exalted rank; those high in authority. This is proper in itself considered, as they are men like other men; and proper as an example to the rest. None of any rank
12 Both young men, and maidens; old men, and childi-en:
13 Let them praise the name of the Lord: for ^ his name alone is ' excellent; his glory
is above the earth and heaven. 14 He alsoexalteth the horn of his people, the praise of all his saints, even of the children of Israel, a people near ^ unto him. Praise ye the Lord.
Let them praise Jehovah, ^ For Ms name alone it are exempt from the obligation to praise God; none are cut off from the privilege.
12. Both yovMg men, and maidens. Those in the morning of life, — just entering on their career; just forming their character: — with ardour, elasticity, cheerfulness, hope; — let them consecrate all this to God: — let all that there is in the buoyancy of their feelings, in the melody of their voices, in their ardour and vigour, be employed in the praise and the service of God. Tf Old men, and children. Old men. with what remains of hfe, and children, with all that there is of joyousness — let all unite in praising God. Life, as it closes, — life, as it begins, — let it all be devoted to God.
13. Let them praise the name of the LOED. — the name being often put for the person, excellent. Marg., asin Heb., ea?aZ<ec^. He only is exalted as God. See Notes on Ps. viii. 1: "0 Lord, our Lord, how excellent is thy name in all the earth!" ^ Sis glory is above the earth and heaven. Comp. Notes on Ps. cxiii. 4: " The Lord is high above all nations, and his glory above the heavens." See also Notes on Ps. viii. 1: " Who hast set thy glory above the heavens."
14. He also exalteth the horn of his people. He gives them power and prosperity. See Notes on Ps. Ixxxix. 17: " And in thy favour our horn shall be exalted." Comp. Ps. xcii. 10; cxii. 9. IT The praise of all his saints. That is, " he has raised up praise for all his saints;" or, has given them occasion for praise. He has so blessed them with special mercies as to make praise peculiarly appropriate for them. ^ Even of the children of Israel, a people near unto him. Whom he admits to his presence as his friends; whom he regards as his own. See Notes on Eph. ii. 13; comp. Notes on Acts ii. 39. ^ Praise ye the Loed. Hallelu-jah. Let all unite in his praise.
This belongs to the group of psabns already referred to (cxlvi.-cl.), each beginning and ending with a Hallelujah, and probably composed after the return frum the captivity, and the rebuilding of the walls of the city and the second temple. This'psabn would be eminently appropriate to such an occasion, — first, as expressing the joy of the nation; and secondly, a^ indicative of what the nation was to do" in those circumstances in carrying out the purposes of God, and accomplishing his will. The people are considered as restored to their land; as safe, peaceful, happy; theii- city is securely fortified, and they are aiTned to defend themselves, and are now in a position to carry their conquests over the heathen and hostile powers around them. The psahn, therefore, consists of two parts: —
I. The exhortation to praise, to joy, to rejoicing — as appropriate to their deliverance; to their safu return; to their re-establishment in their own land, vers. 1-5.
II. The exhortation to cany out the purposes of God in regard to the people who Lid ^vTonged them, and who were still hostOe to them: — to
PSALM CXLIX. "DRAISE'yetheLoRD. Sing -*• unto the Lord a new song, and his praise in the congregation of saints.
2 Let Israel rejoice in him that y made him: let the chil-
3 Let them praise his name 2 in the dance: let them sing praises unto him with the timbrel and hai-p.
inflict on them the pxinishment which was due to them, and which God designed to bring upon them,— regarding themselves as called of God to be his instruments in executing that punishment, in token of the Diviue displeasure at the conduct of those who had oppressed and wronged them, vers. 6-9.
1. Praise ye the Loed. Marg., Hallelujah. See Notes on Ps. cxlvi. 1. ^ Sing unto the Loed a neio song. As if there was a new and a special occasion for praise. This would be so if the psalm was composed on the return from the exile; on the rebuilding of the city; and on the re-dedication of the temple. On the meaning of the language, see Notes on Ps. xxxiii. 3; Rev. v. 9; xiv. 3; see also.Ps. xcvi. 1; Isa. xlii. 10. TT And his praise in the congregation of saints. In the assembly of the people of God. See Notes on Ps. cxlviii. 14; cxi. 1.
2. Let Israel. The people of Israel; the Hebrew people; the people of God. % Rejoice in Mm that made him. Him, who has made the people what they are. All that they have and are is to be traced to him, as really as the universe of matter is to be traced to his power. Their condition is not one of development, or one which is the result of their own wisdom, grace, or power. See Notes on Ps. c. 3: " It is he that hath made us, and not we ourselves." Comp. Isa. liv. 5. % Let the children of Zion. Those who dwell in Zion or Jerusalem. \ Be joyful in their King. In God as their king, {a) That they have a king, or that there is one to rule over them j (J) That they have such a king; one so wise, so powerful, so good; (c) That he administers his government with so much efficiency, impartiality, equity, wisdom, goodness. Comp. Ps. c. 3-5.
3. Let them praise his name in the dance. Marg., with the pipe. The Hebrew word here —?5inp, Mahhol— is rendered dancing in Ps. XXX. 11; dance, as here, Ps. cl. 4 (where also the margin has pipe); Jer. xxxi. 13; Lam. v. 15; dances, Jer. xxxi. 4. It does not elsewhere occur. On the verb ^^n, hhool, see Notes on Ps. x. 5; li. 5. Here it cannot be improper to regard it as referring to that measured tread, or solemn movement which sometimes constituted a part of worship: 2 Sam. vi. 14. Such a movement cannot be proved to be wrong in worship; whether it is wise or expedient is a different matter. Customs in worship change as the customs of a people change; and that might be very proper in one stage of society, or in one period of the world, which, though not in itself wrong, might be very unadvisable in another. There was much in the Hebrew mode of worship which cannot be transferred to the forms of Christian worship without an obvious incongruity and disadvantage; and because a thing has been done, and is not in itself wrong, we should not infer that it should u«- vays be done, or that it would be always best. If people like the
4. For ^ the Lokd taketh pleasure in liis people: lie will beautify the meek with salvation.
6 Let the saints be joyful
in glory: let them sing aloud upon their beds.
6 liet the high praises of God be in their ' mouth, and a twoedged y sword in theii- hand; 1 throat, y Heb. iv. 13.
Shakers dance in worship, they have an undoubted right to do so, and it may be the mo>t edifying mode of worship for them with their low notions of religion; let not others ridicule them; nor let others go to see them as they would any other outre performance from idle curiosity. Such absurdities might soon die away if they were not kept alive by the notice which they attract, and by the foolish curiosity of wiser people. There are some things which are more certain to come to an end by neglect than they could by sober argument; some things which live merely because they are ridiculed, and because they who practise them are exalted into conspicuity by their own folly, and by the idea that they are martyrs. ^ Let them sing praises unto him with the timbrel and harp. On these instruments, see Notes on Isa. v. 12 j Job xsi. 12; Ps. Ixviii. 25; Isxxi. 2.
4. For the Lord taketh pleasure in his people. Let thera rejoice on this account. He loves them; he approves their conduct; he bestows his favours upon them. All this should add to their joj', and fill their hearts with gladness. Comp. Notes on Ps. xxxv. 27. The Hebrew word here rendered -'taketh pleasure" conveys the idea of complacency, satisfaction, delight. It is the opposite of being pained or offended. God has complacency in his people. He delights in their welfare; he delights in doing them good. ^ He will heautify the meek with salvation. The word here rendered beautify means to adorn, to honour, as the sanctuary, Isa. Ix. 7 (rendered, glorify); and it here means that the salvation which God would bestow upon them would be of the nature of an ornament, as if they were clothed with costly or splendid raiment. Comp. Ps. cxxxii. 16. The word meek here means humble or lowly, and may refer to those who are humble in rank or condition, or those who are humble in heart. Perhaps the two ideas are here combined. They have not external adorning, but God wiU give them an honour and beauty in salvation which no outward adorning could impart.
5. Let the saints be joyful in glory. In the glory of their condition; in the favour of God; in the honour which he bestows upon them. Let them rejoice in this; let them shout and triumph over this. Other men rejoice in honour; in wealth; in houses, lands, parks, libraries, works of art: let the saints rejoice in the glory of being the fi-iends of God; in the hope of heaven. Comp. Ps. Ixxxiv. 11. % Let them sing aloud upon their beds. Comp. Notes on Job xxxv. 10; Acts xvi. 25; Ps. xxxiv. 1. The idea is, that in the meditations of the night, when darkness is around them, when alone with God, they may find occasion for exultation and praise. Their hearts may be fuU of joy, and alone they may give expression to their joy In songs of praise.
6. Let the high praises of God be in their mouth. Slarg., as in Heb., in their throat. Literally, " Praises of God in their throat; and a sword of two edges in their hand." That is. In the very work of executing the purposes of God on his enemies, there should be the feeling and the language of praise. Their hearts should be full of confidence in God; they should feel that they are engaged in his
7 To execute vengeance upon tlie heathen, and punishments upon the people;
8 To bind their kings with chains, and theii* nobles with
9 To execute upon them the judgment written: this honour have all his saints. Praise ye the Lord.
service; and while they defend themselves, or inflict punishment on the enemies of God, they should chant his praise. The idea is, that even in the work of war they might feel that they were engaged in the service of God, and that the passions usual in war should be subdued and kept under by the consciousness that they are mere instruments in the hand of God to accomplish his purposes. Perhaps the Hebrew word rendered kiffk praises — DiTOTol^, romemoth — may imply more than mere praise. It may embrace anything that is lofty and exalted, and may mean here that they would have the consciousness that they were engaged in high and lofty aimsj that they were carrying out the great designs of God; that they were executing purposes more momeTitous than their own could be — even the eternal purposes of the Most High. This would give an importance, a dignity, an elevation to their conduct which could spring from no other source. "If And a two-edged sivord in their hand. Literally, a sword of edges; that is, a sword with an edge on both sides of the blade, Roman swords were often made in this manner. They were made for piercing as well as for striking. See Notes on Heb. iv. 12.
7. To execute vengeance upon the heathen. To inflict punishment upon them as a recompence for their sins. The word heathen here means nations. The allusion is, doubtless, to those who had oppressed and injured the Hebrew people,— perhaps referring to those who had destroyed the city and the temple at the time of the Babylonish captivity. They were now to receive the punishment due for the wrongs which they had done to the nation; a just recompence at the hand of God, and by the instrumentality of those whom they had wronged. Comp. Notes on Ps. cxxxvii. 7-9. IF And punishments upon the people. The people of those lands. Those who had waged war with the Hebrew nation.
8. To hind their Icings with chains. To make them prisoners and captives. This is but carrying out the idea in the previous verses, of inflicting punishment upon them for the wrongs which they had done to the people of God. There is no evidence that this refers to a spiritual conquest, or to a spiritual subjection of those nations to the true religion. The whole idea is in accordance with what is so often expressed in the Psalms — that of inflicting just punishment on the wicked. See General Introd., § 6. ^ And their nobles with fetters of iron. To make them prisoners. That is, to subdue them. Captives in war, even those of elevated r;ink, were often led in chains to grace the triumph of conquerors.
9. To execute upon them the judgment written. Either, that which is written in the law in general as what is threatened to wicked men; or, that which was written for thiir particular case, or which they were specifically commanded to do. Comp. Deut. vii. 1, 2; xxxii. 41-43. Most probably the reference is to some particular command in this case. ^ This honour have all his saints, (a) It is an honour to engage in executing or carrying out the purposes of God. As it is an honour to
tuai-y: praise him in the firmament of his power.
2 Praise him for his mighty acts: praise him according to his excellent greatness.
be a magistrate, a judge, a sheriff, a constable, a commander of an army, an admiral in a navy, to execute the purposes of a government, — an honour sought with great avidity among men as among the most valued distinctions of life, — why should it be less honourable to execute the purposes of God? Are the objects which he seeks in his administration less important than those which are sought among men? Are his laws of less importance? Are his aims less pure? Is there less of justice, and equity, and benevolence in his plans? (b) It is an honour which pertains to " all the saints " — to all who love and fear God — to be engaged in carrying out or executing his plans. In their own way, and in their own sphere — it may, indeed, be a very humble sphere — but each and all in their own sphere, are engaged in executing the purposes of God. In the duties of a family; in kindness to the poor; in the office of a teacher or a magistrate; in clearing a farm; in cultivating the land; in building a schoolhouse; in founding a church, a college,' an asylum for the blind, the dumb, the lame, the insane; in contributing to send the gospel abroad over our own land, or among the heathen, or in going to carry that gospel to a benighted world, — in some of these ways all who are truly the friends of God, or who are entitled to be enrolled among the " saints of the Lord " are, in fact, carrying out the purposes of the Lord — the "judgments written" to guide mankind; and man's highest honour here, as it will be in heaven, is to carry out the purposes of the Lord. Tf Praise ye the Loed. Hallelu-jah. It is a subject of praise and thanksgiving, it should lead us to shout Hallelujah, that we are permitted to be employed in any way, however humble, in carrying out the Divine plans, or in accomplishing those great designs which he contemplates toward our race.
This beautiful and animated psalm closes the series of the Hallelujah Psalms (cxlvi.-cL), and appropriately also closes the entire volume. Its author is unknown, but in respect to the object for which it was composed there can be no uncertainty. It was manifestly designed^ whoever wrote it, to occupy the very place which it does occupy, — to complete the volume devoted to praise. Praise is the suitable ending of the book; praise is what the Spirit of inspiration meant to secure in the heart and on the lips. In the review of the whole there is occasion for praise. In view of all that has been disclosed about God, about his religion, about the manifestations of his mercy and grace to his people, there is occasion for praise. After all that has been experienced, observed, and recorded in this book — all of trial, sorrow, temptation, conflict, disappointment, sickness, bereavement, persecution, war, captivity, bondage, exile, tears, pain, darkness, trouble — there is, as the result of the whole, as there will be at the end of our own troubled and chequered Uves, occasion for exultation, praise, triumph, — songs, rejoicings, raptures, hallelujahs. This psalm, then, made up whoUy of expressions of gratitude and praise, is an appropriate close to the entire Book of Psalms. So may our lives close, when its varied scenes are over, with thanksgivings and praises, as a proper expression in view of the past, and as emblematic of the uninterrupted emplo)'ment that awaits us in the heavens.
z of the ' trumpet: praise him with the psaltery and harp.
1. Praise ye the Loed. See Notes on Ps. cxlvi. 1. % Praise God in Us sanctuary. His holy place; the place where he dwells. The allusion here is, probably, to the temple, the place of his abode on earth. ^ Praise hiyn in the firmament of his power. The whole expression is equivalent to earth and heaven; — Praise him on earth; praise him in heaven. The word venAeTeA firmament is the same which is used in Gen. i. 6. It properly means an expanse — a thing spread out. The verb from which the word is derived means to beatj then, to beat out, —that is, to spread out by beating, as gold is; and then, simply to spread out, to expand. Comp. Ps. cxxxvi. 6; Isa. xlii. 5; xliv. 24. In Syriac the word means to make firm; but this idea is not necessarily in the Hebrew word. The idea of a firmament as something firm is derived from the Septuagint, — in Gen. i. 6, ffrspeojiia — in this place, iv (TTepewixari. The Hebrew, however, merely means an expansesomething spread out, as the heavens seem to us to be "stretched out;" and the call here is on all that dwell above that expanse— in heaven— to unite with those on earth in his praise. It is called " the expanse of his power " hecanse it is in the heavens— in the sun, the moon, the stars — that the potver of God seems to be principally displayed.
2. Praise him for his mighty acts. See Notes on Ps. cxlv. 4: " One generation shall praise thy works to another, and shall declare thy mighty acts." The Hebrew word is the same. The reference is to that which displays the power of God; the things which manifest his omnipotence. ^ Praise him according to his excellent greatness. Heb., the multitude of his greatness. Let the praise in elevation correspond with this; let it be such as shall properly express this; let aU be employed that will contribute to make this known, or that will be appropriate to this. Hence the psalmist proceeds to call on all to make use of everything, by instrument and voice, that would in any manner set forth the praise of God.
3. Praise him tvith the sound of the trumpet. Marg., cornet. In this verse and the verses following there is an allusion to the instruments of music which were commonly employed in Hebrew worship. The idea is, that all these — all that could properly express praise — should be used to celebrate the praises of God. Each one, with its own distinct note, and all combined in harmony, should be employed for this purpose. Most of these instruments, and many more, are now combined' in the organ, where the instruments, instead of being played on by separate performers, are so united that they can be supplied with wind from one source — the bellows — and all played by one performer. Thus one mind directs the performance, securing, if skilfully done, perfect unity and harmony. This instrument was unknown to the Hebrews. Among them, each instrument bad its own performer. The trumpet was principally used to call the people together, but it was also an important instrument among those used by the bands of musicians that performed in the temple, as its tones are now important ones in the organ. IT Praise him with the psaltery and harp. Heb., the nehel and Mnnor. See these instruments described in the Notes on Isa. v. 12. The word here rendered psaltery is there rendered viol, — " And the harp and the viol," etc.
4 Praise liim witli tlie timbrel and ^ dance: praise him with stringed instraments and organs.
5 Praise him tipon the loud " cymbals: praise him upon the high-sounding cymbals.
4. Praise Mm with the timbrel. Heb., toph. See this described in the Notes on Isa. v. 12. It is rendered tabret and tahrets in Gen. xxxi. 27; 1 Sam. x. 5; xviii. 6; Isa. v. 12; xxiv. 8; xxx. 32: Jer. xxxi. 4; Ezek. xxviii. 13; timbrel and timbrels in Ex. xv. 20; Judges xi. 84; 2 Sam. vi. 5; 1 Chron. xiii. 8; Job xxi. 12; Ps. Ixxxi. 2; cxlix. 3; and in the margin in Jer. xxxi. 4. The word does not occur elsewhere. It was an instrument that was struck with the hands. ^ And dance. See this word explained in the Notes on Ps. cxlix. 3. Dancing among the Hebrews seems to have accompanied the timbrel or tabret. See Ex. XV. 20. If Praise him tvith stringed instruments. D'^BQ minnim. This word means strings, from a verb which means to divide; and the proper reference would be to slender threads, as if they were divided, or made small. It is nowhere else applied to instruments of music, but might be properly applied to a harp, a violin, a bass-viol, etc. The word strings is indeed applied elsewhere to instruments of music (Ps. xxxiii. 2; cxliv. 9; 1 Sam. xviii. 16; Isa. xxxviii. 20; Hab. iii. 19), but the Hebrew word is different. Such instruments were commonly used in the praise of God. See Notes on Ps. xxxiii. 2. ^ And organs. Heb., uggab. See this word explained in the Notes on Job xxi. 12. It occurs elsewhere only in Gen. iv. 21; Job xxi. 12; xxx. 31; — in all of which places it is rendered organ. The word is derived from a verb meaning to breathe, to blow; and would be applicable to any wind-instrument. It here represents the whole class of wind-instruments. The word organ is a Greek word, and is found in the Septuagint in this place; and hence our word organ has been introduced into the translation. The Greek word properly denotes (a) something by which work is accomplished, as a machine; {b) a musical instrument; (c) the material from which anything is made; {d) the work itself. {Passow. Lex.). Our word organ, as used in music, suggests the idea of a combination of instruments or sounds. That idea is not found in the Hebrew word. It denotes merely a wind-instrument. Neither the Hebrews nor any of the ancient nations had an instrument that corresponded with the organ as we now use the term.
5. Praise him upon the loud cymbals. Literally, "the cymbals of sound" or hearing. That is. Let there be audibly expressed joy. The allusion here is to an instrument of music that was most distinctly heard in union with other instruments. The sound of the cymbal would be most clearly audible in its accompaniment of the other instruments referred to, — as the sound of cymbals, or as the "triangle " would be now. The Hebrew word rendered cymbal means a tinkling, clanging, ringing, as of metal, or of arms; then, a,whirring, as of wings (comp. Notes on Isa. xviii. 1); then, any tinkling or clanging instrument, as a fish-spear or harpoon; then, cymbals, instruments of music. The cymbal, as now used, is an instrument of brass, in a circular form, like a dish, producing, when two are struck together, a sharp, ringing sound. — Webster. An instrument of this kind is evidently referred to here. The word occurs in the Bible in the following places only: — Deut. xxviii. 42, rendered locust; 2 Sam. vi. 5, rendered, as here.
6 Let '> every thing that hath
oymhal; Job xli. 7, rea^evedL fish-spears; and Isa. xviii. 1, reudered shadowing with. \ Praise him upon the high-sounding cymhals. The cymbals of joyful voice. On the word teruah, rendered high, see Notes on Ps. Ixxxix. 16. A loud, lofty sound or shout, as on the reception of a conqueror, is the idea here; and the sense is, that the praise of God was to be celebrated with that which would in the highest sense express joy and triumph.
6. Let everything that hath hreath praise the Loed. All living things in the air, the earth, the waters. Let there be one universal burst of praise. Let his praises be celebrated not only with instruments of music, but let all living beings unite in that praise; let a breathing universe combine in one solemn service of praise. ^ Praise ye the LoED. Hallelu-jah. Thus, at the end of all the trials, the conflicts, the persecutions, the sorrows, the joys recorded in this book, the psalmist gives utterance to feelings of joy, triumph, transport, rejoicing; and thus at the end of all, — when the affairs of this world shall be closed, — when the church shall have passed through all it.s trials, shall have borne all its persecutions, shall have suffered all that it is appointed to suffer, — when the work of redemption shall be complete, and all the ransomed of the Lord shall have been recovered from sin, and shall be saved, — that church, all heaven, the whole universe, shall break forth in one loud, long, triumphant Hallelujah. "The ransomed of the Lord shall return, and come to Zion with songs, and everlasting joy upon their heads: they shall obtain joy and gladness; and sorrow and sighing shall flee away," Isa. xxxv. 10.
Here I close my exposition of this Book, and with it all chat I purpose or expect to prepare in attempting to furnish a commentary on the Holy Scriptures. The volumes which I have prepared have occupied me daily, almost without intermission, for nearly forty years of my life; and now, at sixty-eight years of age, and with the diminished power of vision with which it has pleased God to afiilct me, I can hope to attempt no more. More than a generation has passed away while I have been engaged in these labours; and the finishing of this work, and the reason why I cannot hope to do more, admonish me that I am soon to follow that generation to the grave, and that all my work must soon be ended.
A man who has written so much may be pardoned, perhaps, for this personal reflection at the end of so long a journey, and in view of the thought that his labour of life, in this respect, is ended. It has been remarked that " the close of a literary undertaking is always contemplated as an event of great interest to the feelings of an author. It is the termination of his labours, and the commencement of his hopes and fears."* Mr. Gibbon has thought proper to record the precise day and hour in which he concluded his "Decline and Fall of the Roman Empire." " I have presumed," he says, " to mark the moment of conception: — I shall now commemorate the hour of my final deliverance. It was on the day, or rather night, of the 27th of June, 1787, between the hours of eleven anu twelve, that I wrote the last
Hues of the last page, in a sumiuer-liouse in my garden. After laying down my pen, I took several turns in a berceau or covered walk of acacias, which commands a prospe(,'t of the country, the lake, and the mountains. The air was temperate, the sky was serene, the silver orb of the moon was reflected from the waters, and all nature was silent. I will not dissemble the first emotions of joy on the recovery of my freedom, and, perhaps, the establishment of my fame. But my pride was soon humbled, and a sober melancholy was spread over my mind, by the idea that I had taken an everlasting leave of an old and agreeable companion, and that whatever miglit be the future date of my history, the life of the historian might be short and precarious."*
Nor is Pope's reflection less affecting. " The morning after my exit," he says, " the sun will rise as bright as ever, the flowers smell as sweet, the plants spring as green, the world will proceed in its old course, and people laugh and marry as they were used to do."
I may not compare myself with these men; but I am conscious of similar emotions, as I bring to a close this long series of works, designed to illustrate the Bible. God has blessed me in this work far above all that I had any reason to anticipate; and while I have cause to believe that he has made it nseful in some measure to the world, and venture to hope that he will make it useful when the fingers which now move this pen shall be stiff in the grave, he has made it, during nearly forty years, a source of constant blessing to my own soul. In the review of this part of my life I can now conceive of no way possible in which I could have more profitably spent the early hours of each day than in the study of the Bible. That it has required some sacrifice to do it, — that it has demanded some resoluteness of purpose and steadiness of aim, — that it has required some discipline of mind to keep me firm to the purpose, is indeed true; but the very discipline — the necessity of carrying out a fixed purpose — has been useful to me, and apart from any other results would in itself have been worth all which it has cost me.
I cannot close this work without emotion. I cannot lay down my pen at the end of this long task without feeling that with me the work of life is nearly over. Yet I could close it at no better place than in finishing the exposition of this book; and the language with which the Book of Psalms itself closes seems to me to be eminently appropriate to all that I have experienced. All that is past, — all in the prospect of what is to come, — calls for a long, a joyful, a triumphant Hallelujah.