THE
TREASURY OF DAVID
"WESTWOOD." C. H. SPURGEON'S HOME ON BEULAH HILL.
Specially drawn for " The Treasury of David " by E, H. Fitchew.
THE
TREASURY OF DAVID
CONTAINING
AN ORIGINAL EXPOSITION OF THE BOOK OF PSALMS ;
A COLLECTION OF ILLUSTRATIVE EXTRACTS FROM THE WHOLE RANGE OF LITERATURE;
A SERIES OF HOMILETICAL HINTS UPON ALMOST EVERY VERSE AND LISTS OF WRITERS UPON EACH PSALM.
IN SIX VOLUMES
C. H. SPURGEON.
VOL. V.
PSALM CXI. TO CXIX. ^CLI^
MARSHALL BROTHERS, LTD.
PUBLISHERS LONDON, EDINBURGH AND NEW YORK.
PREFACE.
AT length I am able to present to the Christian public another part of " The Treasury of David." It has demanded longer labour than its predecessors, but that labour has been freely given to it ; and to the utmost of my ability I have kept the volume up to the level of those which have gone before. In the production of this exposition I had far rather be long than lax ; for I know by experience the disappointment which comes to readers when, after a promising beginning, they see a serious declension towards the end. The general acceptance given to this Commentary has placed me under a heavy obligation to do my best even to the end. Towards that end I am still proceeding with all possible diligence, and it is with great pleasure that I look forward to the speedy issue of the last volume of the work. Many labours distract me from this favourite employment, but I hope to press on with more speed than of late, if my life be spared. It would be imprudent to make too sure of that ; for the most fragile Venice glass is not more brittle than human life :
"The spider's most attenuated thread Is cord, is cable, to the tender film Which holds our soul in life."
I have been all the longer over this portion of my task because I have been bewildered in the expanse of the One Hundred and Nineteenth Psalm, which makes up the bulk of this volume. Its dimensions and its depth alike overcame me. It spread itself out before me like a vast, rolling prairie, to which I could see no bound, and this alone created a feeling of dismay. Its expanse was unbroken by a bluff or headland, and hence it threatened a mono tonous task, although the fear has not been realized. This marvellous poem seemed to me a great sea of holy teaching, moving, in its many verses, wave upon wave ; altogether without an island of special and remarkable state ment to break it up. I confess I hesitated to launch upon it. Other Psalms have been mere lakes, but this is the main ocean. It is a continent of sacred thought, every inch of which is fertile as the garden of the Lord : it is an amazing level of abundance, a mighty stretch of harvest-fields. I have now crossed the great plain for myself, but not without persevering, and, I will add, pleasurable, toil. Several great authors have traversed this region and left their tracks behind them, and so far the journey has been all the easier for me ; but yet to me and to my helpers it has been no mean feat of patient authorship and research. This great Psalm is a book in itself : instead of being one among many Psalms, it is worthy to be set forth by itself as a poem of surpassing excellence Those who have never studied it may pronounce it commonplace, and complain of its repetitions ; but to the thoughtful student it is like the great deep, full, so as never to be measured ; and varied, so as never to weary the eye. Its depth is as great as its length ; it is mystery, not set forth as mystery, but concealed beneath the simplest statements ; may I say that it is experience allowed to prattle, to preach, to praise, and to pray like a child-prophet in his own father's house ?
PREFACE.
My venerable friend, Mr. Rogers, has been spared to help me with his admirable suggestions ; but Mr. Gibson, who so industriously translated from the Latin authors, has fallen asleep, leaving behind him copious notes upon the rest of the Psalms. Aid in the homiletical department has been given me by several of the ministers who were educated at the Pastor's College, and their names are duly appended to the hints and skeletons which they have supplied. In this department the present volume is believed to be superior to the former ones. May it prove to be really useful to my brethren. and my desire is fulfilled. I know so well the use of a homiletic hint when the mind is in search for a subject, that I have felt peculiar pleasure in supplying my readers with a full measure of such helps.
In hunting up rare authors, and making extracts from them, Mr. Keys has rendered me great assistance, and I am also a debtor to others who have cheerfully rendered me service when I have sought it. Burdened with the care of many institutions, and the oversight of a singularly large church, I cannot do such justice to my theme as I could wish. Learned leisure would be far more accurate than my busy pen can ever hope to be. If I had nothing else to think of, I would have thought of nothing else, and undivided energies could have accomplished what spare strength can never perform. Hence, I am glad of help ; so glad, that I am happy to acknowledge it. Not in this thing only, but in all other labours, I owe in the first place all to God, and secondarily, very, very much to those generous friends who find a delight in making my efforts successful.
Above all, I trust that the Holy Spirit has been with me in writing and compiling these volumes, and therefore I expect that he will bless them both to the conversion of the unrenewed and to the edification of believers. The writing of this book has been a means of grace to my own heart ; I have enjoyed for myself what I have prepared for my readers. The Book of Psalms has been a royal banquet to me, and in feasting upon its contents I have seemed to eat angels' food. It is no wonder that old writers should call it, — the school of patience, the soul's soliloquies, the little Bible, the anatomy of conscience, the rose garden, the pearl island, and the like. It is the Paradise of devotion, the Holy Land of poesy, the heart of Scripture, the map of experience, and the tongue of saints. It is the spokesman of feelings which else had found no utterance. Does it not say just what we wished to say ? Are not its prayers and praises exactly such as our hearts delight in ? No man needs better company than the Psalms ; therein he may read and commune with friends human and divine ; friends who know the heart of man towards God and the heart of God towards man ; friends who perfectly sympathize with us and our sorrows, friends who never betray or forsake. Oh, to be shut up in a cave with David, with no other occupation but to hear him sing, and to sing with him ! Well might a Christian monarch lay aside his crown for such enjoyment, and a believing pauper find a crown in such felicity.
It is to be feared that the Psalms are by no means so prized as in earlier ages of the Church. Time was when the Psalms were not only rehearsed in all the churches from day to day, but they were so universally sung that the common people knew them, even if they did not know the letters in which they were written. Tune was when bishops would ordain no man to the ministry unless he knew " David " from end to end, and could repeat each Psalm correctly ; even Councils of the Church have decreed that none should hold ecclesiastical office unless they knew the whole Psalter by heart. Other practices of those ages had better be forgotten, but to this memory accords
PREFACE. V«
an honourable record. Then, as Jerome tells us, the labourer, while he held the plough, sang Hallelujah ; the tired reaper refreshed himself with the Psalms, and the vinedresser, while trimming the vines with his curved hook, sang something of David. He tells us that in his part of the world, Psalms were the Christian's ballads ; could they have had better ? They were the love-songs of the people of God ; could any others be so pure and heavenly ? These sacred hymns express all modes of holy feeling ; they are fit both for childhood and old age ; they furnish maxims for the entrance of life, and serve as watchwords at the gates of death. The battle of life, the repose of the Sabbath, the ward of the hospital, the guest-chamber of the mansion the church, the oratory, yea, even heaven itself may be entered with Psalms,
Finally, when I reach the last Psalm, it is my firm conviction that I shall find no truer closing words for myself than those of Bishop Home, which I take liberty here to quote, using them as if they were my own, since they admirably express my present feelings and past experiences : —
" And now, could the author flatter himself that anyone would take half the pleasure in reading the following exposition which he hath taken in writing it, he would not fear the loss of his labour. The employment detached him from the bustle and hurry of life, the din of politics, and the noise of folly. Vanity and vexation flew for a season, care and disquietude came not near his dwelling. He arose fresh as the morning to his task ; the silence of the night invited him to pursue it ; and he can truly say, that food and rest were not preferred before it. Every Psalm improved infinitely upon his acquain tance with it, and no one gave him uneasiness but the last ; for then he grieved that his work was done. Happier hours than those which have been spent on these meditations on the songs of Zion he never expects to see in this world. Very pleasantly did they pass, and they moved smoothly and swiftlj along ; for when thus engaged, he counted no time. The meditations are gone, but have left a relish and a fragrance upon the mind, and the remem brance of them is sweet."
Reader, I am,
Thine to serve
For Christ's sake,
INDEX
OF AUTHORS QUOTED OR REFERRED TO
Adams, Thomas (1614), 92, 118, 124, 127, 152,
246, 389, 427
Addison, Joseph (1672 — 1719), 228 Agellius (1532 — 1608), 21, 338, 372 Ainsworth, Henry (1622), 127 Alexander, J. Addison (1860), 59, 62, 117,
151, 178, 194, 201, 238, 281, 336, 361, 383 Alexander, William (1877), 133 Alleine, Richard (1611 — 1681), 388 Alphonsus (1385 — 1458), 188 Alting, Jacob (1618 — 1679), 121 Ambrose (340 — 397), 76, 167, 216, 232, 246,
248. 308, 375, 384, 407, 437 "American Messenger, The " (1881), 346 Anderson, James (1847), 429 Andrewes, Lancelot (1555 — 1626), 12, 122,
123, 124
Appolinarius (382), 365 Aquilla of Pontus (circa 100), 365 Aquinas, Thomas (1224 — 1274), 184 Arama, Meir-Ben-Isaac (1556), 372 Aristippus (370 B.C.), 237 Aristotle. 237
Arndt, Frederic (1861), 39 Arvine, K. (1859), 60, 275 Athanasius, 24 Augustine (353 — 429), 61, 115, 118, 120, 132,
234, 281, 311, 426, 442 Austin, John (1668), 30 Ayguan, M. (1416), 167, 203
Baillie, Joanna (1762 — 1851), 154
Baker, Sir Richard (1568 — 1645), 74, 75, 77,
80, 81, 82, 87, 93, 220 Bardsley, J. W. (1876), 283 Barnes, Albert (1798 — 1870), 20, 22, 39, 63,
79. 89, 98, 118, 119, 151, 154, 183, 194, 220,
231, 232, 249, 259, 278, 291, 308, 371, 409,
421, 436, 442 Barrow, Isaac (1630 — 1677), 24, 135, 283,
296, 428
Basil (329—379), 87, 384 Basilius, 24
Bate, James (1703—1775). 33 Baxter, Richard (1615 — 1691). 7, 420 Bayne, Paul (1617), 147, 148, 149, 155, 164,
166, 197, 198, 202, 204 Becon, Thomas (1511 — 1567), 84 Bede, Venerable, 123 Beecher, H. W. (1872), 180, 340 Bellarmine, R. (1542 — 1621), 7, 58, 61, 85,
117, 118, 123, 166, 217, 235, 246, 313. 371 Bellett (1871), 98 Bennett, J. R. (1881), 282 Berlenbiirger, Bibel, 78 Bernard (1091 — 1157). 168 Berriman, W. (1688 — 1749), 25 Bevan, W. L. (1863), 352, 409 Binney, Thomas (1798 — 1874), 21 Binnie, W. (1870), 19, 22, 64
Bogan, Z. (1625 -1659), 324
Bonar, A. A. (1859), 33, 45, 59, 133
Bonar, Horatius (1875), 292
Boos, M. (1762 — 1825), 131
Bouchier, Barton (1856), 6, 34, 58, 82, 117, 148, 164, 177, 197, 260, 261, 302, 376, 410. 418, 428, 429, 442
Bourdillon, F. (1881), 294
Bowen, G. (1873), 12, 284, 339
Bowes, G. S. (1869), 268
Boys, John (1571—1625), n. 13, 34, 35, 38, 39, 45, 49, 165
Brainerd, D. (1717 — 1747), 247
Bridge, W. (1600 — 1670), 268, 301
Bridges, C. (1794 — 1869), 152, 154, 156, 169, 176, 181, 184, 188, 201, 221, 223, 225, 233, 236, 238, 252, 264, 278, 280, 297, 314, 340, 346, 362, 364, 371, 372, 373, 376, 386, 388, 389, 405, 408, 410, 412, 420, 422, 427. 431, 439, 440
Brooks, T. (1608 — 1680), 84, 183, 236, 245, 260, 262, 338, 394, 405, 420, 432
Brown, John (1722 — 1787), 275
Bruce, M. (1666), 387
Brucioli, Antonio (1534), 152
Bunting, W. M. (1836), 90, 91
Bunyan, J. (1628 — 1688). 265, 387, 430
Burder, S. (1773 — 1837), 119, 120, 249
Burroughs, J. (1599 — 1646), 347, 382, 438
Caesarius, Arelatensis (470 — 552), 300 Calamy, E. (1600 — 1666), 252, 261, 286, 323 Calvin, John (1509 — 1564), 9, n, 20, 47, 59, 62, 63, 118, 121, 123, 133, 149, 153. 164, 165, 178, 179, 184, 186, 188, 202, 219, 235, 250, 265, 300, 309, 312, 313, 354, 397. 399, 426, 440
Capel, R. (1586—1656), 116. 219, 335 Carlyle, Thomas (1795 — 1881), 442 Caryl, Joseph (1602 — 1673), 9, 12, 22, 25, 59, 75, 77, 84, 116, 120, 127, 178, 221, 238, 286, 328, 340, 352, 371, 376, 441 Chalmers, Thomas (1780 — 1847), 22, 170, 321,
365 Charnock, S. (1628—1680), 58, 93, 237, 263,
297. 323. 348, 359. 361. 438 Chrysostom (347 — 407), 21 Cicero, 170 Clarke, Adam (1760 — 1832), 10, 60, 74, 87,
99, 114, 154, 163, 170, 198, 216, 218, 238,
263, 297, 312, 354, 386, 398 Clarke, S. (1599 — 1682), 93 Clerke, R., 263 Cobbin, I. (1839), 125 Cocceius, J. (1603 — 1669), 37* Codner, E. (1860), 226 Coleman. J. N. (1863), 5 Cook, Eliza (1817), 279 Cotton, J. (1585 — 1653), 427 Cowles, H. (1872), 127, 163, 221, 232
INDEX.
Cowley, A. (1618 — 1667), 46, 49
Cowper, William (1566 — 1619), 10, 135, 147, 149, 150, 152, 155, 165. 166, 167, 168, 169, 170, 176, 182, 183, 185, 187, 195, 196, 198,
201, 202, 203, 204, 216, 2l8, 219, 220, 224, 231, 236, 237, 244, 249, 250. 251, 252, 260, 26l, 265, 267, 281, 284, 286, 291, 297, 298,
299. 3°9, 312, 314, 321, 322, 324, 326, 335, 336, 338, 346. 348. 35°, 351, 352, 354. 363, 364, 365. 366, 367, 372, 373, 376, 377, 385, 393. 394. 396. 397. 4°5. 406, 409, 411, 417, 420, 421, 436, 438, 442
Cowper, William (Poet), 25
Cox, Michael (1748), 22, 25
Cranmer, Thomas (1489 — 1556), 427
Creswell, D. (1776 — 1884), 127
Crouch, W. (1708), 219
Cummings, A. (1859), 418
Cyprian (200 — 258), 313
Davies, S. (1724 — 1761), II
Davis, C. A., 443
Davis, T. (1864), 269
De Burgh, W. (1860), 132
Delitzsch, Franz (1871), 32, 38, 49, 114, 115, 116, 132, 135, 155, 225, 249, 396
De Wette, W. (1850), 98
Dick, T. (1772), 7
Dickson, David (1583 — 1662), 6, 20, 34, 39, 81, 98, 99, 116, 119, 165, 167, 176, 182, 196, 200, 204, 231, 233, 234, 236, 246, 259, 292, 309. 348. 359, 365, 372, 417. 419, 441
Didymus, Alexandrinus (308 — 395), 21
Doddridge, P. (1702 — 1751), 347, 421, 426
Donne, John (1573 — 1631), 164
Dryden, J. (1631 — 1701), 273
Dun, J. (1790), 23
Duncan, M. B. (1825 — 1865), 276
Dunlop, W. (1692 — 1720), 262
Edersheim, A. (1873), 80 Edward Sixth (1537 — 1553), 382 Edwards, John (1637 — 1716), 363 Edwards, Jonathan (1703 — 1758), 85, 135,
248. 339, 34i
Euthymius, Zigabenus (1125), 384 Evans, J. H. (1785 — 1849), 164, 411 Ewald, H. (1876), 46 " Expositor, The " (1876), 327, 346
Faber, F. W. (1815—1863), 419 Farindon, A. (1596 — 1658), 181 Fausset, A. R. (1866), 9, 20, 22, 24, 135, 196,
266, 398, 422, 430
Fenner, W. (1560 — 1640), 151, 281, 292 Fenton, T. (1732), 24, 48, 61, 123 Flavel, John (1627 — 1691), 164 Ford, J. (1856), 122 Foster, J. (1768 — 1843), 328 " Four Friends " (1867), 5, 134 Francis, P. (1773), 371 French, W. (1842), 73 Friesch, J. D. (1731), 125 Fry. J. (1842), 19 Fuller, Thomas (1608 — 1661), 247
Gadsby, J. (1862), 310, 312, 388
Geier, Martin (1614 — 1681), 6, 8, 59, 118, 120,
148, 153, 169, 199, 231, 232, 281, 373 Genebrardus, G. (1537 — 1597), 338 Gerhohus (1093 — 1169), 431 Gesenius, F. H. W. (1786—1842), 201
Gesner, S. (1559—1605), 6, 19, 21. 77, 116,
126, 137, 151, 199, 231, 232, 260, 263, 280,
323. 4°8
Gibbon, E. (1737—1794), 394 Gibbon, John (circa 1660), 162 Gibson, E. T., 238 Gill, John (1697—1771), 9, 35, 37, 44, 45, 62,
116, 117, 163, 248, 251, 260, 278, 292, 310
359, 371, 375, 383, 387, 393, 396 Gill, T. H. (1880), 438 Gilpin, R. (1625 — 1699), 207, 311 Gleig, G. (1803), 24 " Gold Dust " (1880), 282 Good, J. M. (1764 — 1827), 135 Goodwin, T. (1600 — 1679), 8, 360 Gosse, P. H. (1856), 47 Gouge, W. (I575—I653), 74, 76, 77, 78, 79,
80, 81, 84, 88, 90, 91, 94, 98 Graham, W. (1857), 396 Grant, W. (1814—1876), 362 Green, W. (1762), 62, 238 Greenham, R. (1531 — 1591), 149, 150, 152,
*55» I56, 167, 185, 198, 199, 200, 202, 215,
224, 225, 232, 251, 261, 275, 280, 300, 301,
312, 325, 326, 339, 351, 352, 353, 364, 395,
422, 431, 437, 440
Greenhill, W. (1591 — 1677), 117, 366, 388 Gregory (324—389), 123 Griffin, R. A. (1868), 457 Gurnall, William (1617 — 1679), 75, 87, 155,
164, 182, 222, 300, 309, 361, 384, 386, 419.
426, 429, 432, 44° Gwyther, J. (1833), 78
Haak, T. (1618 — 1657), 359
Hakewill, G. (1579 — 1649), 337
Haley, J. W. (1875), 377
Hall, J. (1574—1656), 125. 184
Halyburton, T. (1674—1712), 389
Hamilton, J. (1814—1867), 383
Hammond, H. (1605 — 1660), 12, 123, 149. *53. I76> 216, 237
Hardy, N. (1618—1670), 81, 83, 133, 336
Harmer, T. (1715 — 1788), 310
Havergal, F. R. (1836 — 1879), 165, 264, 302
Hawker, R. (1753—1827), 45
Hemans, F. D. (1793 — 1835), 30
Hengstenburg, 38, 61, 63
Henry, Matthew (1662 — 1714), 13, 37, 46, 49, 60, 6l, 80, 124, 125, 127, 134, 137, 185, 1 88, 196, 199, 200, 201, 203, 216, 233, 235, 236, 244, 245, 246, 250, 252, 262, 265, 266, 281, 298, 3°i, 313, 3M, 327. 336, 350, 36i, 364, 366, 375, 388, 406, 408, 422
Henry, P. (1631 — 1696), 132, 263
Herbert, G. (1593 — 1632), 464
Hervey, J. (1714—1758), 334
Heywood, O. (1629 — 1702), 168, 285, 349, 430
Hieron, S. (1572 — 1613), 439
Hilary, 132, 148, 291
Hodges, T. (1642), 35, 36
Holdsworth, R. (1590 — 1649), 238, 352, 353
Hole, Matthew (1730), 33
Homer, 118
Hood, E. P. (1871), 308
Hooker, T. (1586 — 1647), 303, 310
Hopkins, E. (1633 — 1690), 279
Horace, 132, 371
Home, George (1730 — 1792), u, 21, 25, 6cs 120, 176, 181, 215, 237, 244, 292, 298, 366, 38l, 394, 395, 398, 4", 429, 439
INDEX.
Horsley, S. (1733—1806). 84, 85, 365
Horton, T. (1673), 121, 187
Hugh de St. Victor (1098 — 1141), 291
Hupfeld, H. (1796), 245
Hurst, H. (1690), 87, 88, 93
Irenaeus (130 — 200), 363
Jacomb, S. (1629 — 1659), 169 James, J. A. (1785—1859), 375
ameson, J. (1838), 91
ansen, C. (1510 — 1576), 308
archi (1104 — 1180), 387
ay, Wm., 249, 386
ebb, J. (1846), 138. 225, 284
enkyn, W. (1612—1685), 376 Jerome (345 — 420), 308 Jones, Sir W. (1746—1794), 395 Junius (1545 — 1602), 248 Juvenal, 59
Kay, W. (1871), 48, 61, 88, 180, 221, 237, 264,
300, 394
Keble, J. (1792—1866), 48 Kempis, Thomas a (1380 — 1471) 388 Ker, J. (1877), 178, 180 Kerr, J. (1880), 329 Kitto, J. (1804 — 1854), 49 Knapp, G. C. (1753—1825), 98 Kiibler, Theodore (1880), 147, 162, 194
Lavington, S. (1728 — 1807), 91
Law, H. (1878), 148, 219, 232, 351, 440
Lawrence, M. (1657), 77> 222, 3*9
Le Blanc, T. (1599 — 1669), 98, 147, 153, 162,
194, 201, 219, 236, 260, 265, 309, 430 Le Clerc, J. (1657—1736), 26 Lee, S. (1625 — 1691), 406 Leighton, R. (1611- -1684), 23, 24, 122, 182,
206, 389
Lewis, W. G. (1872), 279 Long, J. (1881), 218 Longfellow, H. W. (1807 — 1882), 249 Lorinus, J. (1569 — 1634), 291 Love, C. (1618 — 1651), 336 Lowth, R. (1710 — 1787), 36 Lubbock, J. (1878), 277 Lucas, R. (1648 — 1715), 24 Luther, Martin (1483 — 1546), 115, 117, 420 Lynch, T. T. (1818 — 1871), 323
M'Call, R. S. (1834), 79, 80
M'Cheyne, R. M.* (1813-1843), 179, 430
Macduff, J. R. (1862), 322
Macgregor, D. (1869), 491
Maclagan, J. (1788-1852), 381
Macmillan, H., 283
Mant, R. (1776 — 1848), 34, 36, 206, 440
Manton, T. (1620 — 1677), 9, 20, 24, 58, 61, 62, 75, 93, 118, 147, 149, 151, 153, 154, 155, 156, 162, 168, 169, 170, 177, 181, 183, 186, 188, 197, 199, 200, 201, 202, 205, 206, 215,
216, 2l8, 219, 221, 223, 224, 231, 233, 234,
244, 245, 246, 247, 248, 253, 260, 261, 262, 264, 266, 268, 275, 278, 280, 293, 295, 298, 299, 300, 301, 302, 303, 308, 309, 310, 311, 312, 319, 320, 322, 335, 337, 338, 340, 341, 346, 348, 349, 350, 360, 362, 363, 365, 366, 381, 384, 385, 387, 388, 389, 393, 395, 396, 397, 398, 400, 4i8, 427, 428, 440
March, D. (1880), 251
Marchant, F. G. (1879), 136, 147, 153. 162, 167, 182, 201, 206
Marloratus, A. (1506 — 1562), 45
Marsh, E. G. (1832), 7
Marshall, S. (1655), 329
Marshall, W. (1690), 261, 264, 429
Martin, James (1878), 429
Martin, John (1817), 293
Martyn. H. (1781—1812), 366, 383
Mason, J. (1694), 260, 263, 275, 279, 285, 309
Maudson, W. T. (1855), 6
Mayhew, R. (1679), 377
Mede, J. (1586—1638), 23
Mellor, E. (1823—1881), 374
Melvill, H. (1798 — 1871), 179, 205, 263, 384,
385, 408
Menander (342 B.C.), 184 Mercier (1570), 162 Mestral, Armand de (1856), 133 Milton, John (1608 — 1674), 8 " Mishna," The, 25 Moffatt, H. B. (1871), 205 Mollerus (1639), 10, 20, 33, 82, 98, 215, 236,
252 291, 314, 383 Monson, J. (1629), 178, 183, 204, 221, 251,
263, 265, 268, 372, 395, 4°6, 4°7- 43°. 437 Morris, A. J. (1814—1869), 348 Mudge, Z. (1769), 216 Muis, Simon de (1587 — 1644), 252, 371 Murphy, J. G. (1875), 47, 61, 137, 165, 196,
219, 224, 397 Musculus, Wolfgang (1497 — 1563), 9, 20, 35,
48, 77, 94, 220, 231, 266, 278, 309, 310, 312,
323, 334, 339, 349, 353- 3«4
Nalson, Valentine (1641 — 1724), 37 Nalton, J. (1664), 252, 264 Neale, J. M. (1818—1866), 61, 120, 121, 148, 237, 263, 291, 313, 346, 359, 385, 393. 394,
417
Neil, J. (1879—1882), 278, 323 " New Dictionary of Quotations, A" (1872), 85 Newland, H. (1860), 123 Newman, J. H. (1801), 296, 347 Newton, J. (1725 — 1807), 70 Nickolson, W. (1671), 120, 165, 166, 225, 232,
3°3, 377. 389
Olin, S. (1843), 49 Olshausen, J. (1853), 45, 57 Oosterzee, J. (1817 — 1882), 196 Origen, 133
Orton, J. (1717—1783), 38 Owen, J. (1616 — 1683), 180, 436
Palenterius, J. P. (1600), 84, 132, 176, 268
Parkhurst, J. (1728 — 1797), 45
Pascal Blaise (1623 — 1662), 7
Patrick, Simon (1626 — 1707), 347
Paulus, Burgensis, 32
Payson, E. (1738 — 1827), 367, 418
Perowne, J. J. S. (1868), 21, 46, 48, 219, 245,
367, 383, 410
Phillips, G. (1846), 9, 24, 167, 373, 374 Philpot, J. (1555), 88 Philpot, J. C. (1802 — 1869), 126 Pierce, S. E. (1818), 62, 383 " Plain Commentary, A " (1859), 24, 47, 338,
388 Plumer, W. S. (1867), 8, 88, 118, 120, 147,
199, 201, 202, 225, 246, 251, 296, 312, 314,
341, 381, 382, 393, 418, 420 Pool, Matthew (1624 — 1679), 46, 216, 376,
400
xii
INDEX.
Pounden, P. (1831), 89 Power, P. B. (1861), 117, 122, 127, 207 Preston, J. (1587 — 1628), 203 Pridham, A. (1869), 10, 63, 114 Prosper of Aquitaine (403 — 463), 206 Pythagoras, 303
" Quiver, The " (1880), 133
Raleigh, A. (1872), 21, 182, 184, 222
Ranew, N. (1670), 168, 169, 170, 354
Redford, G. (1828), 285
Reed, Andrew (1877), 61
Reuss (1804), 133
Reyner, E. (1600 — 1670), 341
Richter, H. and W. (1834 — 40), 9
Rivetus, A. (1572 — 1651), 121, 351
Robert, King of Sicily (1343), 382
Roberts, J. (1844), 26, 38, 309, 340
Robertson, F. W. (1816—1853), 235
Robinson, R. (1614 — 1655), 48, 361
Rogers, G., 98
Rosenmiillcr, E. F. K. (1768 — 1835), 310
Ruskin, J., 132
Rutherford, Samuel (1600 — 1661), 233, 308
Ryland, J. (1753—1825), 277
Ryland, R. H. (1853), 115
S. T. (1621), 19
Salter, H. G. (1840), 250, 363
Sanderson, R. (1587 — 1663), 295, 362
Sandys, E. (1519—1588), 335
Saunders, Isaac (1818), 10
Savallerius, 162
Savanarola (1452 — 1498), 352
Saxon Proverb, 235
Schweinfurth, G. (1873), 119
Scott, J., 93
Scott, T. (1747—1821), 21, 359
Scriver, C. (1629 — 1693), 441
Seeker, W. (1660), 221, 283
Seed, J. (1747), 34
Shakespeare, 105
Sheffield, J. (1660), 148, 197
Shepard, T. (1671), 431
Sibbes, R. (157?— i&35), 244, 245
Simmons, W. (1661), 132, 222
Slater, W. (1626), 74, 79, 82
Smith, H. (1560 — 1591), 12, 185
Smith, P. (1644), 119
" Smith's Dictionary of the Bible " (1863), 125
" Speaker's Commentary, The" (1873), 6, 61, 150, 281
Spencer, J. (1654), 23, 284, 348, 386
Spurstowe, W. (1666), 303
Stanley, A. P. (1864), 47 '
Starke, C. (1740), 125
Statham, W. M. (1879), 430
Stephen, J. (1861), 162, 163, 164, 165, 176, 183, 196, 203, 204, 215, 216, 219, 225, 235, 244, 251, 265, 267, 277, 298, 311, 313, 314, 349, 371, 373, 387, 394, 396, 398, 405, 418, 419, 428, 438, 439, 441
Stier, R. (1834), 75, 78
Stock, R. (1626), 180, 292
Stoughtoni T. (1616), 334
Street, S. (1790), 136
Struther, W. (1633), 187, 432
Summers, S. (1837), 7
Superville, Daniel de (1657 — 1728), 12
Swinnock, G. (1627 — 1673), 124, 165, 262,
267, 328, 340, 362, 394, 407. 43i Symonds, J. (1653), 326
Tate. N. (1652 — 1715), 4
Taylor, Isaac (1787 — 1865), 130
Taylor, W. M. (1880), 187
Temoa, 135
Tenison, T. (1636 — 1715), 22
Theodoret (393 — 457), 148
Theodoricus (1417), 348
Tholuck, A. F. (1856), 79
Thrupp, J. F. (1826 — 1867), 99, 319
Tillotson, J. (1630 — 1694), 327
Torshall, S. (1649), 35, 89
Traill, R. (1642 — 1716), 329
Trapp, J. (1601 — 1669), 9, 10, n, 13, 21, 44, 48, 60, 61, 62, 80, 84, 93, 118, 120, I2i, 124, 125, 148, 153, 169, 202, 221, 246, 249, 291, 293, 313. 35i, 372, 377- 430, 436
Tremellius, E. (1510 — 1580), 281
Trench, R. C. (1807), 335
Tucker, W. H. (1840), 74
Tuckney, A. (1599—1670), 319, 422
Usher, J. (1580—1656), 220
Vatablus, F. (1547), 261 Vaughan, H. (1621 — 1695), 251 Vaughan, J. (1877), 251, 364 Vaux, J. E. (1878), 203 Veal, E. (1632—1708), 154 Venema, H. (1697 — 1787), 7 Vianney, J. B. M. (1786—1859), 348 Vidal, J. H. (1863), 8, 9 Vincent, N. (1697), 282, 419, 431
Walford, W. (1837), 12, 48
Walker, R. (1716 — 1783), 439
Wallace, A. (1853), 325
Washbourne, T. (1606—1687), 279
Watson, R. (1781—1833), 36, 37
Watson, T. (1660), 203, 224, 234, 245, 246,
285, 298, 325, 352, 359, 382, 431 Watts, Isaac (1674—1748), 44 Webbe, G. (1610), 375 Weiss, B. (1858), 7 Wells, J. (1882), 347 Wermuellerus, Otto (about 1500), 279, 284,
417
Wesley, Charles (1708 — 1788), 106
Whitecross, J. (1858), 185
Wilberforce, W. (1759—1833), 133
Wilcocks, T. (1549 — 1608), 6, 291
Wilcox, D. (1676—1733), 80, 324
Willison, J. (1680-1750), 268, 280
Wilson, T. (1621), 20
Wilson, W. (1783—1873), 6, 10, 38, 60, 384
Wilson, W. (1860), 63, 216
Wisheart, W. (1657—1727), 166
Witherspoon, J. (1722 — 1797), 92
Wordsworth, C. (1868), 116, 136, 359
Wright, Abraham (1661), 8, 10, 47, 63, 98, 99, 116, 127, 203, 282, 286, 327, 353, 371, 377, 397- 398, 418, 428, 437, 43»
Wright, W. A. (1863), 125
Wylie, J. A., 121
Young, E. (1684 — 1765), 90 Young, R. (1879), 303
PSALM CXI.
There is no title to this Psalm, but it is an alphabetical hymn of praise, having for its subject the works of the Lord in creation, providence, and grace. The sweet singer dwells upon the one idea that God should be known by his people, and that this knowledge when turned into practical piety is man's true wisdom, and the certain cause of lasting adoration. Many are ignorant of what their Creator has done, and hence they are foolish in heart, and silent as to the praises of God : this evil can only be removed by a remembrance of God's works, and a diligent study of them ; to this, therefore, the Psalm is meant to arouse us. It may be called THE PSALM OF GOD'S WORKS intended to excite us to the work of praise.
DIVISION. — The Psalmist begins with an invitation to praise, verse 1 ; and then proceeds to furnish us with matter for adoration in God's works and his dealings with his people, 2 — 9. He closes his song with a commendation of the worship of the Lord and of the men who practise it.
EXPOSITION.
P
RAISE ye the LORD. I will praise the LORD with my whole heart, in the assembly of the upright, and in the congregation.
1. "Praise ye the LORD," or, Hallelujah! All ye his saints unite in adoring Jehovah, who worketh so gloriously. Do it now, do it always : do it heartily, do it unanimously, do it eternally. Even if others refuse, take care that ye have always a song for your God. Put away all doubt, question, murmuring, and rebellion, and give yourselves up to the praising of Jehovah, both with your lips and in your lives. "/ will praise the LORD with my whole heart." The sweet singer commences the song, for his heart is all on flame : whether others will follow him or not, he will at once begin and long continue. What we preach we should practise. The best way to enforce an exhortation is to set an example ; but we must let that example be of the best kind, or we may lead others to do the work in a limping manner. David brought nothing less than his whole heart to the duty ; all his love went out towards God, and all his zeal, his skill, and his ardour went with it. Jehovah the one and undivided God cannot be acceptably praised with a divided heart, neither should we attempt so to dishonour him ; for our whole heart is little enough for his glory, and there can be no reason why it should not all be lifted up in his praise. All his works are praiseworthy, and therefore all our nature should adore him. "In the assembly of the upright, and in the congregation " ; — whether with few or with many he would pour forth his whole heart and soul in praise, and whether the company was made up of select spirits or of the general mass of the people he would continue in the same exercise. For the choicest society there can be no better engagement than praise, and for the general assembly nothing can be more fitting. For the church and for the congregation, for the family or the community, for the private chamber of pious friendship, or the great hall of popular meeting, the praise of the Lord is suitable ; and at the very least the true heart should sing hallelujah in any and every place. Why should we fear the presence of men ? The best of men will join us in our song, and if the common sort, will not do so, our example will be a needed rebuke to them. In any case let us praise God, whether the hearers be a little band of saints or a mixed multitude. Come, dear reader, he who pens this comment is in his heart magnifying the Lord : will you not pause for a moment and join in the delightful exercise ?
2 The works of the LORD are great, sought out of all them that have pleasure therein.
3 His work is honourable and glorious : and his righteousness endureth for ever.
4 He hath made his wonderful works to be remembered : the LORD is gracious and full of compassion.
VOL. v. 1
2 EXPOSITIONS OF THE PSALMS.
5 He hath given meat unto them that fear him : he will ever be mindful of his covenant.
6 He hath shewed his people the power of his works, that he may give them the heritage of the heathen.
7 The works of his hands are verity and judgment ; all his commandments are sure.
8 They stand fast for ever and ever, and are done in truth and uprightness.
9 He sent redemption unto his people : he hath commanded his covenant for ever : holy and reverend is his name.
2. "The works of the LOUD are great." In design, in size, in number, in excellence, all the works of the Lord are great. Even the little things of God are great. In some point of view or other each one of the productions of his power, or the deeds of his wisdom, will appear to be great to the wise in heart. "Sought out of all them that have pleasure therein." Those who love their Maker delight in his handiworks, they perceive that there is more in them than appears upon the surface, and therefore they bend their minds to study and understand them. The devout naturalist ransacks nature, the earnest student of history pries into hidden facts and dark stories, and the man of God digs into the mines of Scripture, and hoards up each grain of its golden truth. God's works are worthy of our researches, they yield us instruction and pleasure wonderfully blended, and they grow upon, appearing to be far greater, after investigation than before. Men's works are noble from a dis tance ; God's works are great when sought out. Delitzsch reads the passage, " Worthy of being sought after in all their purposes," and this also is a grand truth, for the end and design which God hath in all that he makes or does is equally admirable with the work itself. The hidden wisdom of God is the most marvellous part of his works, and hence those who do not look below the surface miss the best part of what he would teach us. Because the works are great they cannot be seen all at once, but must be looked into with care, and this seeking out is of essential service to us by educating our faculties, and strengthening our spiritual eye gradually to bear the light of the divine glory. It is well for us that all things cannot be seen at a glance, for the search into their mysteries is as useful to us as the knowledge which we thereby attain. The history of the Lord's dealings with his people is especially a fit subject for the meditation of reverent minds who find therein a sweet solace, and a never failing source of delight.
3. "His work is honourable and glorious." His one special work, the salvation of his people, is here mentioned as distinguished from his many other works. This reflects honour and glory upon him. It is deservedly the theme of the highest praise, and compels those who understand it and experience it to ascribe all honour and glory unto the Lord. Its conception, its sure foundations, its gracious purpose, its wise arrangements, its gift of Jesus as Redeemer, its application of redemption by the Holy Ghost in regeneration and sanctification, and all else which make up the one glorious whole, all redound to the infinite honour of Him who contrived and carried out so astounding a method of salvation. No other work can be com pared with it : it honours both the Saviour and the saved, and while it brings glory to God it also brings us to glory. There is none like the God of Jeshurun, and there is no salvation like that which he has wrought for his people. "And his righteouesnss endureth for ever." In the work of grace righteousness is not forgotten, nor deprived of its glory ; rather, it is honoured in the eyes of the intelligent universe. The bearing of guilt by our great Substitute proved that not even to effect the purposes of his grace would the Lord forget his righteousness ; no future strain upon his justice can ever be equal to that which it has already sustained in the bruising of his dear Son ; it must henceforth assuredly endure for ever. Moreover, the righteous ness of God in the whole plan can never now be suspected of failure, for all that it requires is already performed, its demands are satisfied by the double deed of our Lord in enduring the vengeance due, and in rendering perfect obedience to the law. Caprice does not enter into the government of the Lord, the rectitude of it is and must for ever be beyond all question. In no single deed of God can un righteousness be found, nor shall there ever be : this is the very glory of his work, and even its adversaries cannot gainsay it. Let believers, therefore, praise him
PSALM THE HUNDRED AND ELEVENTH. 3
evermore, and never blush to speak of that work which is so honourable and glorious.
4. "He hath made his wonderful works to be remembered." He meant them to remain in the recollection of his people, and they do so : partly because they are in themselves memorable, and because also he has taken care to record them by the pen of inspiration, and has written them upon the hearts of his people by his Holy Spirit. By the ordinances of the Mosaic law, the coming out of Egypt, the sojourn in the wilderness, and other memorabilia of Israel's history were constantly brought before the minds of the people, and their children were by such means instructed in the wonders which God had wrought in old time. Deeds such as God has wrought are not to be admired for an hour and then forgotten, they are meant to be perpetual signs and instructive tokens to all coming generations ; and especially are they designed to confirm the faith of his people in the divine love, and to make them know that "the LORD is gracious and full of compassion." They need not fear to trust his grace for the future, for they remember it in the past. Grace is as conspicuous as righteousness in the great work of God, yea, a fulness of tender love is seen in all that he has done. He treats his people with great consideration for their weakness and infirmity ; having the same pity for them as a father hath towards his children. Should we not praise him for this ? A silver thread of lovingkindness runs through the entire fabric of God's work of salvation and pro vidence, and never once is it left out in the whole piece. Let the memories of his saints bear witness to this fact with grateful joy.
5. "He hath given meat unto them that fear him." Or spoil, as some read it, for the Lord's people both in coming out of Egypt and at other times have been enriched from their enemies. Not only in the wilderness with manna, but everywhere else by his providence he has supplied the necessities of his believing people. Somewhere or other they have had food convenient for them, and that in times of great scarcity. As for spiritual meat, that has been plentifully furnished them in Christ Jesus ; they have been fed with the finest of the wheat, and made to feast on royal dainties. His word is as nourishing to the soul as bread to the body, and there is such an abundance of it that no heir of heaven shall ever be famished. Truly the fear of the Lord is wisdom, since it secures to a man the supply of all that he needs for soul and body. "He will ever be mindful of his covenant." He could not let his people lack meat, because he was in covenant with them, and they can never want in the future, for he will continue to act upon the terms of that covenant. No promise of the Lord shall fall to the ground, nor will any part of the great compact of eternal love be revoked or allowed to sink into oblivion. The covenant of grace is the plan of the great work which the Lord works out for his people, and it will never be departed from : the Lord has set his hand and seal to it, his glory and honour are involved in it, yea, his very name hangs upon it, and he will not even in the least jot or tittle cease to be mindful of it. Of this the feeding of his people is the pledge : he would not so continually supply their needs if he meant after all to destroy them. Upon this most blessed earnest let us settle our minds ; let us rest in the faithfulnesi of the Lord, and praise him with all our hearts every time that we eat bread or feed upon his word.
6. "He hath shewed his people the power of his works." They have seen what he is able to do and what force he is prepared to put forth on their behalf. This power Israel saw in physical works, and we in spiritual wonders, for we behold the matchless energy of the Holy Ghost and feel it in our own souls. In times of dire distress the Lord has put forth such energy of grace that we have been astonished at his power ; and this was part of his intent in bringing us into such conditions that he might reveal to us the arm of his strength. Could we ever have known it so well if we had not been in pressing need of his help ? We may well turn this verse into a prayer and ask to see more and more the power of the Lord at work among us in these latter days. O Lord, let us now see how mightily thou canst work in the saving of sinners and in preserving and delivering thine own people. "That he may give them the heritage of the heathen." He put forth all his power to drive out the Canaanites and bring in his people. Even thus may it please his infinite wisdom to give to his church the heathen for her inheritance in the name of Jesus. Nothing but great power can effect this, but it will surely be accomplished in due season.
7. "The works of his hands are verity and judgment." Truth and justice are conspicuous in all that Jehovah does. Nothing like artifice or crooked policy can ever be seen in his proceedings ; he acts faithfully and righteously towards his people,
4 EXPOSITIONS OF THE PSALMS.
and with justice and impartiality to all mankind. This also should lead us to praise him, since it is of the utmost advantage to us to live under a sovereign whose laws, decrees, acts, and deeds are the essence of truth and justice. "All his commandments are sure." All that he has appointed or decreed shall surely stand, and his precepts which he has proclaimed shall be found worthy of our obedience, for surely they are founded in justice and are meant for our lasting good. He is no fickle despot, commanding one thing one day and another another, but his commands remain absolutely unaltered, their necessity equally unquestionable, their excellence per manently proven, and their reward eternally secure. Take the word commandments to relate either to his decrees or his precepts, and we have in each case an important sense ; but it seems more in accordance with the connection to take the first sense and consider the words to refer to the ordinances, appointments, or decrees of the great King.
" Whate'er the mighty Lord decrees,
Shall stand for ever sure, The settled purpose of his heart
To ages shall endure."
8. "They stand fast for ever and ever." That is to say, his purposes, commands, and courses of action. The Lord is not swayed by transient motives, or moved by the circumstances of the hour ; immutable principles rule in the courts of Jehovah, and he pursues his eternal purposes without the shadow of a turning. Our works are too often as wood, hay, and stubble, but his doings are as gold, silver, and precious stones. We take up a purpose for a while and then exchange it for another, but he is of one mind, and none can turn him : he acts in eternity and for eternity, and hence what he works abides for ever. Much of this lasting character arises out of the fact which is next mentioned, namely, that they "are done in truth and up rightness." Nothing stands but that which is upright. Falsehood soon vanishes, for it is a mere show, but truth has salt in it which preserves it from decay. God always acts according to the glorious principles of truth and integrity, and hence there is no need of alteration or revocation ; his works will endure to the end of time.
9. "He sent redemption unto his people." When they were in Egypt he sent not only a deliverer, but an actual deliverance ; not only a redeemer, but complete redemption. He has done the like spiritually for all his people, having first by blood purchased them out of the hand of the enemy, and then by power rescued them from the bondage of their sins. Redemption we can sing of as an accomplished act : it has been wrought for us, sent to us, and enjoyed by us, and we are in very deed the Lord's redeemed. "He hath commanded his covenant for ever." His divine decree has made the covenant of his grace a settled and eternal institution : redemption by blood proves that the covenant cannot be altered, for it ratifies and establishes it beyond all recall. This, too, is reason for the loudest praise. Re demption is a fit theme for the heartiest music, and when it is seen to be connected with gracious engagements from which the Lord's truth cannot swerve, it becomes a subject fitted to arouse the soul to an ecstacy of gratitude. Redemption and the covenant are enough to make the tongue of the dumb sing. "Holy and reverend is his name." Well may he say this. The whole name or character of God is worthy of profoundest awe, for it is perfect and complete, whole or holy. It ought not to be spoken without solemn thought, and never heard without profound homage. His name is to be trembled at, it is something terrible ; even those who know him best rejoice with trembling before him. How good men can endure to be called " reverend " we know not. Being unable to discover any reason why our fellow-men should reverence us, we half suspect that in other men there is not very much which can entitle them to be called reverend, very reverend, right reverend, and so on. It may seem a trifling matter, but for that very reason we would urge that the foolish custom should be allowed to fall into disuse.
10 The fear of the LORD is the beginning of wisdom : a good under standing have all they that do his commandments : his praise endureth for ever.
10. "The fear of the LORD is the beginning of wisdom." It is its first principle, but it is also its head and chief attainment. The word " beginning " in Scripture sometimes means the chief ; and true religion is at once the first element of wisdom, and its chief fruit. To know God so as to walk aright before him is the greatest of
PSALM THE HUNDRED AND ELEVENTH. 5
all the applied sciences. Holy reverence of God leads us to praise him, and this is the point which the psalm drives at, for it is a wise act on the part of a creature towards his Creator. "A good understanding have all they that do his commandments." Obedience to God proves that our judgment is sound. Why should he not be obeyed ? Does not reason itself claim obedience for the Lord of all ? Only a man void of understanding will ever justify rebellion against the holy God. Practical godliness is the test of wisdom. Men may know and be very orthodox, they may talk and be very eloquent, they may speculate and be very profound ; but the best proof of their intelligence must be found in their actually doing the will of the Lord. The former part of the Psalm taught us the doctrine of God's nature and character, by describing his works : the second part supplies the practical lesson by drawing the inference that to worship and obey him is the dictate of true wisdom. We joyfully own that it is so. "His praise endureth for ever." The praises of God will never cease, because his works will always excite adoration, and it will always be the wisdom of men to extol their glorious Lord. Some regard this sentence as referring to those who fear the Lord — their praise shall endure for ever : and, indeed, it is true that those who lead obedient lives shall obtain honour of the Lord, and commendations which will abide for ever. A word of approbation from the mouth of God will be a mede of honour which will outshine all the decorations which kings and emperors can bestow.
Lord, help us to study thy works, and henceforth to breathe out hallelujahs as long as we live.
EXPLANATORY NOTES AND QUAINT SAYINGS.
Whole Psalm. — This is the first alphabetical Psalm which is regular throughout. The four former alphabetical Psalms, namely, ix. and x., xxxiv. and xxxvii., are irregular and defective in many particulars, for the rectification of which neither Hebrew MS. editions nor ancient versions afford sanction and authority. It is singular that not only are Psalms cxi. and cxii. perfectly regular, but, furthermore, that not one various reading of note or importance occurs in either of these Psalms. — John Noble Coleman.
Whole Psalm. — The following translation is given to enable the reader to realize the alphabetical character of the Psalm. It is taken from " The Psalms Chrono logically Arranged. By Four Friends."
All my heart shall praise Jehovah, I
Before the congregation of the righteous ; Deeds of goodness are the deeds of Jehovah, 2
Earnestly desired of all them that have pleasure therein ; For his righteousness endureth for ever, 3
Glorious and honourable is his work ; He hath made his wonderful works to be remembered. 4
In Jehovah is compassion and goodness ; Jehovah hath given meat to them that fear him, 5
Keeping his covenant for ever, Learning his people the power of his works, 6
Making them to possess the heritage of the heathen ; Nought save truth and equity are the works of his hands, 7
Ordered and sure are his commands, Planted fast for ever and ever, 8
Righteous and true are his testimonies ; Salvation hath he sent unto his people, 9
Their covenant hath he made fast for ever ; Upright and holy is his name, 10
Verily, the fear of the Lord is the beginning of wisdom. Yea, a good understanding have all they that do thereafter ;
Zealously shall he be praised for ever.
Whole Psalm. — The general opinion of interpreters is, that this and some of the following Psalms were usually sung at the eating of the Paschal lamb, of which
6 EXPOSITIONS OF THE PSALMS.
custom mention is also made, Matt, xxvi., that Christ and the disciples sang a hymn before they went out into the garden. — Solomon Gesner.
Whole Psalm. — The two Psalms, cxi. and cxii., resemble one another in con struction, alphabetical arrangement, and general tone and manner. They are connected in this way : Ps. cxi. sets forth the greatness, mercy, and righteousness of God : Ps. cxii. the reflection of these attributes in the greatness, ver. 2, mercy, ver. 5, and righteousness, ver. 4, 9, of his chosen. The correspondence of purpose in the two Psalms is important to the right appreciation of some difficulties connected with the latter Psalm. — Speaker's Commentary.
Whole Psalm. — The scope of this Psalm is to stir up all to praise God, and that for so many reasons as there are verses in the Psalm. The exhortation is in the first words, "Praise ye the Lord." The reasons follow in order. The Psalm is composed so after the order of the Hebrew alphabet, as every sentence or half verse beginneth with a several letter of the A B G in order, and all the Psalm is of praise only. Whence we learn in general, 1. Sometimes it is expedient to set all other things apart, and employ ourselves expressly to proclaim the praises of the Lord only ; for so is done in this Psalm. 2. The praises of the Lord are able to fill all the letters and words composed of letters, in all their possible junctures of composition ; for so much doth the going through all the letters of the ABC point out unto us, he is Alpha and Omega, and all the middle letters of the A B C of praise. 3. The
E raises of the Lord are worthy to be kept in memory : for that this Psalm may be tie better remembered, it is composed after the manner of the ABC, and so it insinuateth thus much to us. — David Dickson.
Verse 1. — "Praise ye the LORD," etc. The exhortation is immediately succeeded by the expression of a firm resolve ; the Psalmist having commenced by urging the duty of gratitude upon others — "Praise ye the Lord," forthwith announces his determination to act upon his own advice — "I will praise the Lord with my whole heart." Such a conjunction of ideas is fraught with several most important lessons.
1. It teaches us, very emphatically, that our preaching, if it is to carry weight and conviction, must be backed and exemplified by our conduct ; that we need never expect to persuade others by arguments which are too weak to influence ourselves.
2. Another inference is similarly suggested — that our own decision should be given without reference to the result of our appeal. The Psalmist did not wait to ascertain whether those whom he addressed would attend to his exhortation, but, before he could receive a reply, declared unhesitatingly the course he would himself adopt. — W. T. Maudson, in a Sermon on Thanksgiving, 1855.
Verse 1. — "With my whole heart." That is, earnestly, and with a sincere affection ; meaning also, that he would do it privately, and, as it were, within himself, as by the next words he noteth that he will do it openly. — Thomas Wilcocks.
Verse 1. — "With my whole heart." We see the stress here laid upon a whole heart, and the want of which is the great canker of all vital godliness. Men are ever attempting to unite what the word of God has declared to be incapable of union — the love of the world and of God — to give half their heart to the world, and the other half to God. Just see the energy, the entireness of every thought and feeling and effort which a man throws into a work in which he is deeply interested ; the very phrase we use to describe such an one is, that " he gives his whole mind to it." Attempt to persuade him to divert his energies and divide his time with some other pursuit, and he would wonder at the folly and the ignorance that could suggest such a method of success. " Just take a hint from Satan," says some one; " see how he plies his powers on the individual, as if there were but that one, and as if he had nothing else to do but to ruin that one soul." It was a holy resolution of the Psalmist that he would praise God ; and a wise one to add, "with my whole heart." And we have the result of this determination in the following verses of the Psalm. — Barton Bouchicr.
Verse 1. — Two words are used, "assembly" and "congregation." The former implies a more private meeting of worshippers, the latter the more public. The former may apply to the family circle of those who were celebrating the passover, the latter to the public worship connected with the feast. — W. Wilson.
Verse 2. — "The works of the LORD are great." Their greatness is known from comparison with the works and powers of men, which, verily, die and perish quickly. We should, therefore, admire, fear, confide, obey. — Martin Geier.
PSALM THE HUNDRED AND ELEVENTH. 7
Verse 2. — "The works of the LORD are great," etc. Their greatness is equally
manifest when we turn from the immensity to the variety of his works How
great are the works of him who gives to every plant its leaf and flower and fruit ; to every animal its faculties and functions ; to every man his understanding, affections, and will. What an accumulative idea of the magnitude of his works do we gather from the innumerable multitudes and endless diversities of being called into existence by his powers. — Samuel Summers, 1837.
Verse 2. — "The works of the LORD are great." The workman who never makes a small article, an inferior article, but makes all his articles both great and valuable, deserves much praise ; and any one that will study God's works, which we think so little of by reason of their being so constantly before us, cannot fail to behold God's infinite power and wisdom in every one of them, even though he cannot comprehend them. — Robert Bellarmine.
Verse 2. — "Great." The word V™ (gadol) "great," has in the Hebrew so extensive a range of meaning, that in the English there is no single substitute expressive enough to take its place. It denotes greatness and augmentation of various kinds. In this passage " the works of Jehovah " are described as greatly "magnified or augmented " in their influences and effects on the minds of men who behold them. The greatness ascribed to these works, is a greatness in number, in character, in dignity, in beauty, in variety, in riches. — Benjamin Weiss.
Verses 2, 4. — "Great . . . sought out." "Remembered." The works of Jehovah surpass the reach of human discovery, but are yet searched and explored with delight by all the members of his church ; for if they are too great to be understood, they are also too great to be forgotten. — Edward Garrard Marsh.
Verse 2. — "Sought out." To see God in his creatures, and to love him and converse with him, was the employment of man in his upright state. This is so far from ceasing to be our duty, that it is the work of Christ, by faith, to bring us back to it ; and therefore the most holy men are the most excellent students of God's works ; and none but the holy can rightly study or know them. Your studies of physics and other sciences are not worth a rush, if it be not God by them that you seek after. To see and admire, to reverence and adore, to love and delight in God appearing to us in his works, and purposely to peruse them for the knowledge of God ; this is the true and only philosophy, and the contrary is mere foolery, and so called again and again by God himself. — Richard Baxter, 1615 — 1691.
Verse 2. — It does not follow, that because the study of nature is now of itself an insufficient guide to the knowledge of the Creator and the enjoyment of eternal felicity, such studies are either to be thrown aside, or considered as of no importance in a religious point of view. To overlook the astonishing scene of the universe, or to view it with indifference, is virtually to " disregard the works of Jehovah, and to refuse to consider the operations of his hands." It is a violation of Christian duty, and implies a reflection on the character of the Deity, for any one to imagine that he has nothing to do with God considered as manifested in the immensity of his works ; for his word is pointed and explicit in directing the mind to such con templations. " Hearken unto this, stand still, and consider the wonderful works of God." " Lift up thine eye on high, and behold who hath created these orbs." " Remember that thou magnify his works which men behold." " Great and mar vellous are thy works, Lord God Almighty ! Thy saints shall speak of the glory of thy kingdom and talk of thy power, to make known to the sons of men thy mighty operations and the glorious majesty of thy kingdom." — Thomas Dick (1772 — ) in "The Sidereal Heavens."
Verse 2. — "Sought out of all them that have pleasure therein." This is a true characteristic of the upright and pious. The works of God are said to be "sought out of them," when they regard them, call them to mind, and carefully, taking them one by one, investigate them ; and at the same time explain them to others, and recount them : all which is included in the verb trn ; for that verb, properly is "trivit " [to rub, beat, or bray] hence by thrashing and grinding he has investigated perfectly, and has rubbed out the kernel of it for the use and profit of another : whence it is used for concionari, etc. — Hermann Venema.
Verse 2. — "Sought out," .... "have pleasure therein." Philosophy seeks truth, Theology finds it, but Religion possesses it. Human things must be known to be loved, but divine things must be loved to be known. — Blaise Pascal, 1623 — 1662.
Verses 2 — 4. — "Sought out." . . . "The LORD is gracious and full of compassion." This is the grand discovery of all the searching, and therein lies the glory that is the
8 EXPOSITIONS OF THE PSALMS.
conclusion of all. As in searching into any experiments in nature, there is an infinite pleasure that accompanies such a study to them that are addicted thereunto ; so to him that hath pleasure in the works of God, and is addicted to spy out his kindness in them, there is nothing so pleasant as the discovery of new circumstances of mercy that render his work "glorious and honourable." Get, therefore, skill in his dealings with thee, and study thy friend's carriage to thee. It is the end why he raised thee up, and admitted thee into friendship with him, to show his art of love and friendship to thee ; to show, in a word, how well he could love thee. — Thomas Goodwin.
Verse 3. — "His work is honourable and glorious." The first thing that we notice is, that whereas the preceding verse spoke of the Lord's "works " in the plural number, this speaks of his "work " in the singular number ; it would seem as if the Psalmist, from the contemplation of the works of the Lord in general, was, as it were, irresistibly drawn away to the study of one work in particular ; his mind and whole attention, so to speak, absorbed in that one work : a work so pre eminently glorious and divine, that it eclipses, at least in his eyes, all the other works, although he has just said of them that they are great, and sought out of all them that have pleasure therein. " The works of the Lord are great. His work is honourable and glorious." My next remark is, that the words used in the original are different, and as the former more strictly signifies makings, or things made, so the word in this verse more properly imports a doing or a thing done, and this, perhaps, is not without its significance. It leads me to the inference, that from the contemplation of the great works of creation, God's makings, wonderful, and interesting, and useful as they are, the spiritual mind of God's servant rapidly passes to some greater deed which the Lord hath done, some more marvellous act which he has accomplished, and which he designates as an honourable and a glorious deed. Now, since I consider that he spoke before of Christ, as the visible and immediate agent in creation, with out whom was not anything made that was made, can we hesitate long as to this greater work, the rather as to it is immediately subjoined the suggestive sentence, " And his righteousness endureth for ever." Is not this doing, the making an end of sin, and the bringing in of an everlasting righteousness ? Is it not the great mystery, in which, as in creation, though the Eternal Father is the Fountain source, the Original Contriver, He, the co-eternal Son, is the Doer the Worker ? Is it not, in short, salvation, the all-absorbing subject of God's people's wonder, love, and praise ? — James H. Vidal, in "Jesus, God and Man," 1863.
Verse 4. — "He hath made his wonderful works to be remembered." The memorials of the Divine benefits are always valued greatly by a grateful heart, as making present with us the things which transpired ages before : such under the Old Testa ment was the sacrament of the paschal Lamb ; but now the sacred Supper under the New Testament. Therefore, whatever recalls the Divine works to the memory, e.g. the ministry of the church, also the Sacred Scriptures, are worthy of the highest reverence. — Martin Geier.
Verse 4. — The sweet spices of divine works must be beaten to powder by medita tion, and then laid up in the cabinet of our memories. Therefore, says the Psalmist here, "God hath made his wonderful works to be remembered" ; he gives us the jewels of deliverance, not (because of the commonness of them) to wear them on our shoes, as the Romans did their pearls ; much less to tread them under our feet ; but rather to tie them as a chain about our necks. The impression of God's marvellous acts upon us must not be like that which the stone makes in the water, raising circles, beating one wave on another, and for a time making a noise, but soon after it sinks down, and the water returneth to its former smoothness ; and so we, while judgment is fresh, are apt to publish it from man to man, but soon after we let it sink into the depth of oblivion, and we return to our old sins. — Abraham Wright.
Verse 4. — "Made his wonderful works to be remembered." The most amazing perverseness in man is proven by the fact that he does not remember what God has so arranged that it would seem impossible that it should be forgotten. — William S. Plumer.
Verse 4.—
For wonderful indeed are all his works, Pleasant to know and worthiest to be aH Had in remembrance always with delight.
— John Milton.
PSALM THE HUNDRED AND ELEVENTH. 9
Verse 5. — The first hemistich is the consequence of what is stated in the second, i.e., because God remembered his covenant, therefore he gave food to them who fear him. — George Phillips.
Verse 5. — "He hath given meat," etc. The "meat " here mentioned is supposed to respect the paschal lamb, when they were to remember the works of God. — Thomas Man/on.
Verse 5. — "Meat." Literally, booty or spoil : the spoil (Exod. xii. 36) brought by Israel out of Egypt, as God had engaged by " covenant " to Abraham, Gen. xv. 14, " They shall come out with great substance " (Kimchi). Rather the manna and quails, which to the hungry people were like a booty thrown in their way. The word is used for "meat " in general, in Prov. xxxi. 15 ; Mai. iii. 10. — A. R. Fausset.
Verse 5. — "He hath given meat." I rather choose to render it portion, in which sense it is taken in Prov. xxx. 8, and xxxi. 15 ; as if he should say, that God has given his people all that was needful, and that, considered as a portion, it was large and liberal ; for we know that the people of Israel were enriched, not in consequence of their own industry, but by the blessing of God, who, like the father of a family, bestows upon his household everything necessary for their subsistence. In the following clause of the verse, he assigns as the reason for his care and kindness his desire of effectually demonstrating that his covenant was not null and void. — John Calvin.
Verse 5. — "He will ever be mindful of his covenant." This clause would seem to be introduced parenthetically — a passing thought, a happy thought, presenting itself spontaneously to the Psalmist's mind, and immediately expressed with his lips. It will be observed it is in the future tense, while all the other clauses are in the past — " He hath made his wonderful works to be remembered " ; " He hath given meat unto them that fear him " ; " He will ever be mindful of his covenant " ; not he hath ever been. Dwelling on these past favours of God to Israel, it is his joy to think that they were but partial fulfilments of a covenant promise, which still remained, and in its highest sense should remain for ever ; and that covenant itself the memorial or type of the better, the spiritual covenant, the gospel. So out of the abundance of the heart his mouth speaketh, and he celebrates God's promised truth to Israel as the memorial and pledge of his eternal faithfulness to the New Testament Israel, his blood-ransomed church. — James H. Vidal.
Verse 6. — "He hath shewed his people," etc. The Prophet indicates the unbelief of the Jews, who murmured against God in the desert, as if he could not enable them to enter into the promised land, and possess it, because the cities were walled, and the inhabitants strong, and giants dwelt in it. "He shewed," he says, i.e., he placed before their eyes, " the power of His works," when he gave the lands of the heathen to be inhabited by his own people. — Wolfgang Musculus.
Verse 6. — "He hath shewed his people the power of his works." So he hath showed his works of power to his people in Gospel times, as the miracles of Christ, his resurrection from the dead, redemption by him, and the work of grace on the hearts of men in all ages. — John Gill.
Verse 6. — "He hath shewed his people," etc. To them it is given to see, but not to others who are delivered up to a judicial blindness. " Call unto me, and I will answer thee, and show thee great and mighty things, which thou knowest not." Jer. xxxiii. 3. — John Trapp.
Verse 6. — "To give them the heritage of the heathen." The heathen themselves are bequeathed to God's people, and they must take possession of this inheritance to draw them to themselves. — Richter, in Lange's Commentary.
Verse 7. — The works of God expound his word, in his works his word is often made visible. That is an excellent expression, "The works of his hands are verity and judgment." The acts of God are verity, that is, God acts his own truths. As the works of our hands ought to be the verity and judgments of God, (every action of a Christian ought to be one of Christ's truths), so it is with God himself ; the works of his hands are his own verity and judgments. When we cannot find the meaning of God in his word, we may find it in his works : his works are a comment an infallible comment upon his word. — Joseph Caryl.
Verses 7, 8. — God is known to be faithful and just both in his works and in his word, insomuch that the most beautiful harmony is apparent between the things
10 EXPOSITIONS OF THE PSALMS.
he has spoken and those he has done. This wonderfully confirms the hope and faith of the godly. — Mollerus.
Verse 8. — "They stand fast for ever and ever." 0'9»o, semuchim, they are propped up, buttressed for ever. They can never fail ; for God's power supports his works, and his providence preserves the record of what he has done. — Adam Clarke.
Verse 8. — "They stand fast," are established, "for ever and ever," etc. This verse seems to have reference to the works of God mentioned in the former. His doings were not the demand of an occasion, they were in unison with a great and extensive purpose, with respect to the people of Israel and the Messiah. Not one jot or tittle shall pass from the law of his mouth, till all be fulfilled. — W. Wilson.
Verse 8. — "They are done in truth." It is impossible that any better way should be directed, than that which the Lord useth in the disposal of all things here below, for all the works of the Lord are done in truth. As the word of God is a word of truth, so all his works are works of truth ; for his works are nothing else but the making good of his word, and they are answerable to a threefold word of his. First, to his word of prophecy. Whatsoever changes God makes in the world, they hit some word of prophecy. Secondly, the works of God are answerable to his word for threatening. God threatens before he smites, and he never smote any man with a rod or sword, but according to his threatening. Thirdly, the works of God are answerable to his word of promise. All mercies are promised, and every work of mercy is the fulfilling of some promise. Now seeing all the works of God are reducible, either to prophecies, threatenings, or promises ; they "are done in truth " ; and what can be better done than that which is done in truth ? The Jewish doctors observe, that the word emeth here used for truth, consists of aleph, the first letter of the alphabet, mem, the middle letter thereof, and tau, the last ; to shew, that as God is alpha and omega, so the truth of God is the all in all of our comfort. Grace and truth by Christ is the sum of all the good news in the world. — Abraham Wright.
Verse 8. — "Are done." Verses 7 and 8 contain a precious meaning for the soul whose rest is the finished work of Christ. Jehovah has commanded, giving it in trust to Jesus to make sure, in perfect obedience, the word of truth and holiness. The commandment therefore has been "done." It has been done "in truth and uprightness " by him whose meat it was to do it ; who willingly received it with a knowledge of its end, and in whose accomplishment of it the believing sinner finds his assurance and eternal peace. John xii. 50. Jesus held the law within his heart, to keep it there for ever. As the fulfiller in truth of the commandment, he has become its end for righteousness to every believer in his name. — Arthur Pridham.
Verse 9. — "He sent redemption to his people." Once out of Egypt, ever out of Satan's thraldom. — John Trapp.
Verse 9. — "Sent redemption " . . . . "commanded his covenant." The deliverance was the more thankworthy, as being upon a covenant account ; for thus every mercy is a token of the Lord's favour to his favourite : it is this which makes common mercies to become special mercies. Carnal men, so that they enjoy mercies, they mind not which way they come in, so as they can but have them ; but a child of God knows that everything that comes through the Redeemer's hands and by his covenant is the better for it, and tastes the sweeter by far. — William Cooper, in the Morning Exercises.
Verse 9. — "Redemption." Praise our Triune Jehovah for his redemption. Write it down where you may read it. Affix it where you may see it. Engrave it on your heart that you may understand it. It is a word big with importance. In it is enfolded your destinies and those of the Church, to all future ages. There are heights in it you never can have scaled, and depths you never can have fathomed. You have never taken the wings of the morning, and gained the utmost parts of earth, to measure the length and breadth of it. Wear it as a seal on your arm, as a signet on your right hand, for Jesus is the author of it. O ! prize it as a precious stone, more precious than rubies. . . . Let it express your best hopes while living, and dwell on your trembling lips in the moment of dissolution ; for it shall form the chorus of the song of the redeemed throughout eternity. — Isaac Saunders, 1818.
Verse 9. — "He hath commanded his covenant for ever." As he covenanted, so he looketh that his covenants should be respected, which are as binding to us, as
PSALM THE HUNDRED AND ELEVENTH. 11
his covenant is to him ; and, through grace, his covenant is as binding to him, as those are to us. — John Trapp.
Verse 9. — "Holy and reverend, or, terrible, is his name." " Holy is his name," and therefore "terrible " to those who, under all the means of grace, continue unholy. — George Home.
Verse 9. — "Holy and reverend is his name." Which therefore we should not presume on a sudden to blurt out. The Jews would not pronounce it. The Grecians (as Suidas observeth), when they would swear by their Jupiter, forbare to mention him. This should act as a check to the profaneness common amongst us. Let those that would have their name reverend, labour to be holy as God is holy. — John Trapp.
Verse 10 (first clause). — In this passage "fear " is not to be understood as referring to the first or elementary principles of piety, as in 1 John iv. 18, but is comprehensive of all true godliness, or the worship of God. — John Calvin.
Verse 10. — "The fear of the LORD is the beginning of wisdom," etc. The text shows us the first step to true wisdom, and the test of common sense. It is so frequently repeated, that it may pass for a Scripture maxim, and we may be sure it is of singular importance. Job starts the question, " Where shall wisdom be found ? and where is the place of understanding ? " He searches nature through in quest of it, but cannot find it : he cannot purchase it with the gold of Ophir, and its price is above rubies. At length he recollects the primitive instruction of God to man, and there he finds it : " To man he said, Behold, the fear of the Lord, that is wisdom ; and to depart from evil is understanding." — Job xxviii. 28. Solomon, the wisest of men, begins his Proverbs with this maxim, " The fear of the LORD is the beginning of knowledge," Prov. i. 7. And he repeats it again : " The fear of the LORD is the beginning of wisdom ; and the knowledge of the holy," (the knowledge of those that may be called saints with a sneer), " is understanding," Prov. ix. 10. "The fear of the LORD" in Scripture signifies not only that pious passion or filial reverence of our adorable Father who is in heaven, but it is frequently put for the whole of practical religion ; hence it is explained in the last part of the verse by "doing his commandments." The fear of the Lord, in this latitude, implies all the graces and all the virtues of Christianity ; in short, all that holiness of heart and life which is necessary to the enjoyment of everlasting happiness. So that the sense of the text is this : To practise religion and virtue, to take that way which leads to everlasting happiness, is wisdom, true wisdom, the beginning of wisdom, the first step towards it : unless you begin here you can never attain it ; all your wisdom without this does not deserve the name ; it is madness and nonsense. "To do his commandments " is the best test of a "good understanding " : a "good " sound "understanding " have "all they " that do this, "all " of them without exception : however weak some of them may be in other things, they are wise in the most important respect ; but without this, however cunning they are in other things, they have lost their understandings ; they contradict common sense ; they are beside themselves. In short, to pursue everlasting happiness as the end, in the way of holiness as the mean, this is "wisdom," this is common sense, and there can be none without this. — Samuel Davies, A.M. (1724 — 1761) President of Princeton College, New Jersey.
Verse 10. — "The fear of the LORD is the beginning of wisdom." Now, then, I demand of the worldling what is the most high and deep point of wisdom ? Is it to get an opulent fortune, to be so wise as fifty thousand pounds ? Behold, " godli ness is great gain," saith Paul, and the Christian only rich, quoth the renowned catechist [Clement] of Alexandria. Is it to live joyfully, (or to use the gallant's phrase) jovially? Behold, there is joyful gladness for such as are true hearted, Ps. xcvii. 11 . A wicked man in his mad-merry humour for a while may be Pomponius Lfctus, but a good man only is Hilarius ; only he which is faithful in heart is joyful in heart. Is it to get honour ? the praise of God's fear (saith our text) endures for ever. Many worthies of the world are most unhappy, because they be commended where they be not, and tormented where they be ; hell rings of their pains, earth of their praise ; but " blessed is the man that feareth the Lord " (Ps. cxii. 1), for his commendation is both here lasting, and hereafter everlasting ; in this world he is renowned among men, in the next he shall be rewarded amongst saints and angels in the kingdom of glory. — John Boys.
Verse 10. — "The fear of the LORD is the beginning of wisdom." It is not only the
12 EXPOSITIONS OF THE PSALMS.
beginning of wisdom, but the middle and the end. It is indeed the Alpha and Omega, the essence, the body and the soul, the sum and substance. He that hath the fear of God is truly wise. ... It is surely wisdom to love that which is most lovable, and to occupy our hearts with that which is most worthy of our attachment, and the most capable of satisfying us. — From the French of Daniel de Superville, 1700.
Vf.rse 10 (first clause). — Fear is not all then ; no, for it is but the beginning. God will have us begin, but not end there. We have begun with qui timet Bum, " who fears him ; " we must end with et operator justitiam, " and does justice," and then comes acceplus est Illi, and not before. For neither fear, if it be fear alone ; nor faith, if it be faith alone, is accepted of Him. If it be true fear, if such as God will accept, it is not timor piger, " a dull lazy fear " ; his fear that feared his lord and " went and digged his talent into the ground," and did nothing with it. Away with his fear and him " into outer darkness." — Lancelot Andrewes.
Verse 10. — Can it then be said that the non-religious world is without wisdom ? Has it no Aristotle, no Socrates, no Tacitus, no Goethe, no Gibbon ? Let us under stand what wisdom is. It is not any mere amount of knowledge that constitutes wisdom. Appropriate knowledge is essential to wisdom. A man who has not. the knowledge appropriate to his position, who does not know himself in his relation to God and to his fellow-men, who is misinformed as to his duties, his dangers, his necessities, though he may have written innumerable works of a most exalted character, yet is he to be set down as a man without wisdom. What is it to you that your servant is acquainted with mathematics, if he is ignorant of your will, and of the way to do it ? The genius of a Voltaire, a Spinoza, a Byron, only makes their folly the more striking. As though a man floating rapidly onwards to the falls of Niagara, should occupy himself in drawing a very admirable picture of the scenery. Men who are exceedingly great in the world's estimation have made the most signal blunders with regard to the most important things ; and it is only because these things are not considered important by the world, that the reputation of these men remains.
If you have learned to estimate things in some measure as God estimates them, to desire what he offers, to relinquish what he forbids, and to recognise the duties that he has appointed you, you are in the path of wisdom, and the great men we have been speaking about are far behind you — far from the narrow gate which you have entered. He only is wise, who can call Christ the wisdom of God. — George Bowen.
Verse 10. — "The beginning of wisdom." That is, the principle whence it springs, and the fountain from which it flows. — William Walford.
Verse 10. — As there are degrees of wisdom, so of the fear ef the Lord ; but there is no degree of this fear so inferior or low, but it is a beginning, at least, of wisdom ; and there is no degree of wisdom so high or perfect, but it hath its root in, or be ginning, from this fear. — Joseph Caryl.
Verse 10. — "Beginning of wisdom." The word translated beginning is of uncertain sense. It may signify the first in time only, and so the rudiments, first foundation, or groundwork, and so though the most necessary, yet the most imperfect part of the work. And if it should thus be understood here and in other places, the sense would be no more but this, that there were no true wisdom, which had not its founda tion in piety and fear of God. But the word signifies the first in dignity as well as in order of time, and is frequently used for the chief or principal of any kind. . . . And thus it is to be understood here, that "the fear of the Lord " (which signifies all piety) is the principal or chief of wisdom, as sapientia prima in Horace is the principal or most excellent wisdom ; according to that of Job xxviii. 28 : " Unto man he said, Behold, the fear of the Lord, that is wisdom ; and to depart from evil is under standing," that, by way of eminence, the most excellent wisdom and understanding. — Henry Hammond.
Verse 10. — "A good understanding have all they that do his commandments." They which do the commandments have a good understanding ; not they which speak of the commandments, nor they which write of the commandments, nor they which preach of the commandments, but they which do the commandments, have a good understanding. The rest have a false understanding, a vain understanding, an understanding like that of the scribes and pharisees, which was enough to condemn them, but not to save them. — Henry Smith.
Verse 10. — "A good understanding have all they that do," etc. So much a man
PSALM THE HUNDRED AND ELEVENTH. 13
knoweth in true account, as he doth ; hence understanding is here ascribed to the will ; so Job xxviii. 28. Some render it good success. — John Trapp.
Verse 10 (last clause). — "The praise of it endures for ever" ; or as other trans lations, "his praise " ; referring it either to God, or else to the man who fears God. Some divines ascribe this praise to God alone, because tehilla properly signifieth only that kind of praise which is due to God ; and so they make this clause to contain both a precept and a promise. Precept, exhorting us to praise God with all our heart, both in the secret assemblies of the faithful and in the public congregation. And lest any man in executing this office should be discouraged, the prophet addeth a promise, " God's praise doth endure for ever " ; as if he should have said, " The Lord is King, be the people never so impatient ; the Lord is God, albeit the Gentiles furiously rage together, and the Jews imagine a vain thing ; the kings of the earth stand up, and the rulers combine themselves against him," Ps. xcix. 1 ; xviii. 31 ; ii. 1. He that dwelleth in heaven hath all his enemies in derision, and makes them all his footstool ; his power is for ever, and so consequently his praise shall endure for ever ; in the militant church, unto the world's end ; in the triumphant, world without end.
Most interpreters have referred this unto the good man who fears the Lord, yet diversely. S. Augustine expoundeth it thus, "his praise," that is, his praising of the Lord, "shall endure for ever," because he shall be one of them of whom it is said (Ps. Ixxxiv. 4) " Blessed are they that dwell in thy house : they will be still praising thee." Others understand by "his praise " the commendation of the good man, both in the life present and in that which is to come, for his righteousness shall be had in an everlasting remembrance. Ps. cxii. 6. — John Boys.
Verse 10 (second clause). — Where the fear of the Lord rules in the heart, there will be a constant conscientious care to keep his commandments : not to talk them, but to do them ; and such "have a good understanding," i.e., First, They are well understood, their obedience is graciously accepted as a plain indication of their mind, that they do indeed fear God. Secondly, They understand well. 1. It is a sign they do understand well : the most obedient are accepted as the most in telligent. They are wise that make God's law their rule, and are in everything ruled by it. 2. It is the way to understand better. " A good understanding are they to all that do them " ; i.e., the fear of the Lord, and the laws of God give men a good understanding, and are able to make them wise unto salvation. — Condensed from Matthew Henry.
HINTS TO PREACHERS.
Verse 1. — "Praise ye the Lord" ; there is an exhortation. "/ will praise the Lord ; " there is a vow. It shall be "with my whole heart " ; there is experimental godliness. It shall be "in the assembly of the upright " ; there is a relative position occupied along with the family of God. — Joseph Irons.
Verse I. — "With my whole heart." This includes spirituality, simplicity, and earnestness. — Joseph Irons.
Verse 1. — I. Who are the upright ? II. What are they doing ? Praising God. III. What shall I do if I am favoured to stand among them ? "I will praise the Lord."
Verse 1. — WThere I love to be, and what I love to do.
Verse 2. — The Christian philosopher. I. His sphere : " The works of the Lord." II. His work : " Sought out." III. His qualification : " Pleasure therein." IV. His conclusion : " Praise," as in verse 1.
Verses 2 — 9. — The Psalmist furnishes us with matter for praise from the works of God. 1. The greatness of his works and the glory of them. 2. The righteousness of them. 3. The goodness of them. 4. The power of them. 5. The conformity of them to his word of promise. 6. The perpetuity of them. — Matthew Henry.
Verse 3 (last clause). — As an essential attribute, as revealed in providence, as vindicated in redemption, as demonstrated in punishment, as appropriated by believers.
14 EXPOSITIONS OF THE PSALMS.
Verse 4. — The compassion of the Lord as seen in aiding the memories of his people.
Verses 4, 5. — God's marvels ought not to be nine-day wonders. I. // ts God's design that his wonders should be remembered, therefore, 1. He made them great. 2. He wrought them for an undeserving people. 3. He wrought them at memorable times. 4. He put them on record. 5. He instituted memorials. 6. He bade them tell their children. 7. He so dealt with them as to refresh their memories. II. It is our wisdom to remember the Lord's wonders. 1. To assure us of his compassion : " The Lord is gracious." 2. To make us consider his bounty : " he hath given meat." 3. To certify us of his faithfulness : " he will ever be mindful of his covenant." 4. To arouse our praise : " Praise ye the Lord."
Verse 5. — There is, I. Encouragement from the past : " He hath given meat," etc. II. Confidence for the future : " He will ever be mindful," etc. — G. R.
Verse 6. — The power of God an encouragement for the evangelization of the heathen.
Verse 9. — Redemption. Conceived, arranged, executed, and applied by God. By price and by power. From sin and death. That we may be free, the Lord's own, the Lord's glory.
Verse 9. — Redemption. I. Its author : " He sent." II. Its objects : " Unto his people." III. The pledge it gives us : " He hath commanded his covenant," etc. IV. The praise it creates in us.
Verse 9. — "Holy and reverend." I. The holiness of God the object of our rever ence. II. Such reverence has much useful influence over us. III. It should always accompany our faith in redemption and covenant. See preceding clauses of verse.
Verse 10. — I. The beginner in Christ's school. II. The man who has taken a degree : " a good understanding," etc. III. The Master who receives the praise.
Verse 10. — I. The beginning of wisdom : " the fear of the Lord " — God is feared. II. Its continuance : " a good understanding have all they that do his command ments " — when the fear of the Lord in the heart is developed in the life. III. Its end, praising God for ever : " his praise," etc. — G. R.
PSALM CXII.
TITLE AND SUBJECT. — There is no title to this Psalm, but it is evidently a companion to the hundred and eleventh, and, like it, it is an alphabetical Psalm, Even in the number of verses, and clauses of each verse, it coincides with its predecessor, as also in many of its words and plirases. The reader should carefully compare the two Psalms line by line. The subject of the poem before us is — the blessedness of the righteous man, and so it bears the same relation to the preceding which the moon does to the sun ; for, while the first declares the glory of God, the second speaks of the reflection of the divine brightness in men born from above. God is here praised for the manifestation of his glory which is seen in his people, fust as in the preceding Psalm he was magnified for his own personal acts. The hundred and eleventh speaks of the great Father, and this describes his children renewed after his image. The Psalm cannot be viewed as the extolling of man, for it commences with "Praise ye the Lord ; " and it is intended to give to God all the honour of his grace which is manifested in the sons of God.
DIVISION. — The subject is stated in the first verse, and enlarged upon under several heads from 2 to 9. The blessedness of the righteous is set forth by contrast with the fate of the ungodly in verse 10.
EXPOSITION.
pRAISE ye the LORD. Blessed is the man that feareth the LORD, that •*• delighteth greatly in his commandments.
1. "Praise ye the LOKD." This exhortation is never given too often ; the Lord always deserves praise, we ought always to render it, we are frequently forgetful of it, and it is always well to be stirred up to it. The exhortation is addressed to all thoughtful persons who observe the way and manner of life of men that fear the Lord. If there be any virtue, if there be any praise, the Lord should have all the glory of it, for we are his workmanship. "Blessed is the man that feareth the Lord." According to the last verse of Psalm cxi., " the fear of the Lord is the beginning of wisdom " ; this man, therefore, has begun to be wise, and wisdom has brought him present happiness, and secured him eternal felicity. Jehovah is so great that he is to be feared and had in reverence of all them that are round about him, and he is at the same time so infinitely good that the fear is sweetened into filial love, and becomes a delightful emotion, by no means engendering bondage. There is a slavish fear which is accursed ; but that godly fear which leads to delight in the service of God is infinitely blessed. Jehovah is to be praised both for inspiring men with godly fear and for the blessedness which they enjoy in consequence thereof. We ought to bless God for blessing any man, and especially for setting the seal of his approbation upon the godly. His favour towards the God-fearing displays his character and encourages gracious feelings in others, therefore let him be praised. "That delighteth greatly in his commandments." The man not only studies the divine precepts and endeavours to observe them, but rejoices to do so : holiness is his happiness, devotion is his delight, truth is his treasure. He rejoices in the precepts of godliness, yea, and delights greatly in them. We have known hypocrites rejoice in the doctrines, but never in the commandments. Ungodly men may in some measure obey the commandments out of fear, but only a gracious man will observe them with delight. Cheerful obedience is the only acceptable obedience ; he who obeys reluctantly is disobedient at heart, but he who takes pleasure in the command is truly loyal. If through divine grace we find ourselves described in these two sentences, let us give all the praise to God, for he hath wrought all our works in us, and the dispositions out of which they spring. Let self-righteous men praise them selves, but he who has been made righteous by grace renders all the praise to the Lord.
2 His seed shall be mighty upon earth : the generation of the upright shall be blessed
16 EXPOSITIONS OF THE PSALMS.
3 Wealth and riches shall be in his house : and his righteousness endureth for ever.
4 Unto the upright there ariseth light in the darkness : he is gracious and full of compassion, and righteous.
5 A good man sheweth favour, and lendeth : he will guide his affairs with discretion.
6 Surely he shall not be moved for ever : the righteous shall be in ever lasting remembrance.
7 He shall not be afraid of evil tidings : his heart is fixed, trusting in the LORD.
8 His heart is established, he shall not be afraid, until he see his desire upon his enemies.
9 He hath dispersed, he hath given to the poor ; his righteousness endureth for ever ; his horn shall be exalted with honour.
2. "His seed shall be mighty upon earth," that is to say, successive generations of God-fearing men shall be strong and influential in society, and in the latter days they shall have dominion. The true seed of the righteous are those who follow them in their virtues, even as believers are the seed of Abraham, because they imitate his faith ; and these are the real heroes of their era, the truly great men among the sons of Adam ; their lives are sublime, and their power upon their age is far greater than at first sight appears. If the promise must be regarded as alluding to natural seed, it must be understood as a general statement rather than a promise made to every individual, for the children of the godly are not all prosperous, nor all famous. Nevertheless, he who fears God, and leads a holy life, is, as a rule, doing the best he can for the future advancement of his house ; no inheritance is equal to that of an unblemished name, no legacy can excel the benediction of a saint ; and, taking matters for all in all, the children of the righteous man commence life with greater advantages than others, and are more likely to succeed in it, in the best and highest sense. "The generation of the upright shall be blessed." The race of sincere, devout, righteous men, is kept up from age to age, and ever abides under the blessing of God. The godly may be persecuted, but they shall not be forsaken ; the curses of men cannot deprive them of the blessing of God, for the words of Balaam are true, " He hath blessed, and I cannot reverse it." Their children also are under the special care of heaven, and as a rule it shall be found that they inherit the divine blessing. Honesty and integrity are better corner-stones for an honourable house than mere cunning and avarice, or even talent and push. To fear God and to walk uprightly is a higher nobility than blood or birth can bestow.
3. "Wealth and riches shall be in his house." Understood literally this is rather a promise of the old covenant than of the new, for many of the best of the people of God are very poor ; yet it has been found true that uprightness is the road to success, and, all other things being equal, the honest man is the rising man. Many are kept poor through knavery and profligacy ; but godliness hath the promise of the life that now is. If we understand the passage spiritually it is abundantly true. What wealth can equal that of the love of God ? What riches can rival a contented heart ? It matters nothing that the roof is thatched, and the floor is of cold stone : the heart which is cheered with the favour of heaven is " rich to all the intents of bliss." "And his righteousness endureth for ever." Often when gold comes in the gospel goes out ; but it is not so with the blessed man. Prosperity does not destroy the holiness of his life, or the humility of his heart. His character stands the test of examination, overcomes the temptations of wealth, survives the assaults of slander, outlives the afflictions of time, and endures the trial of the last great day. The righteousness of a true saint endureth for ever, because it springs from the same root as the righteousness of God, and is, indeed, the reflection of it. So long as the Lord abideth righteous he will maintain by his grace the righteousness of his people. They shall hold on their way, and wax stronger and stronger. There is also another righteousness which belongs to the Lord's chosen, which is sure to endure for ever, namely, the imputed righteousness of the Lord Jesus, which is called " everlasting righteousness," belonging as it does to the Son of God himself, who is " the Lord our righteousness."
PSALM THE HUNDRED AND TWELFTH 17
4. "Unto the upright there ariseth light in the darkness." He does not lean to injustice in order to ease himself, but like a pillar stands erect, and he shall be found so standing when the ungodly, who are as a bowing wall and a tottering fence, shall lie in ruins. He will have his days of darkness, he may be sick and sorry, poor and pining, as well as others ; his former riches may take to themselves wings and fly away, while even his righteousness may be cruelly suspected ; thus the clouds may lower around him, but his gloom shall not last for ever, the Lord will bring him light in due season, for as surely as a good man's sun goes down it shall rise again. If the darkness be caused by depression of spirit, the Holy Ghost will comfort him ; if by pecuniary loss or personal bereavement, the presence of Christ shall be his solace ; and if by the cruelty and malignity of men, the sympathy of his Lord shall be his support. It is as ordinary for the righteous to be comforted as for the day to dawn. Wait for the light and it will surely come ; for even if our heavenly Father should in our last hours put us to bed in the dark, we shall find it morning when we awake. "He is gracious, and full of compassion, and righteous." This is spoken of God in the fourth verse of the hundred and eleventh Psalm, and now the same words are used of his servant : thus we are taught that when God makes a man upright, he makes him like himself. We are at best but humble copies of the great original ; still we are copies, and because we are so we praise the Lord, who hath created us anew in Christ Jesus. The upright man is " gracious," that is, full of kindness to all around him ; he is not sour and churlish, but he is courteous to friends, kind to the needy, forgiving to the erring, and earnest for the good of all. He is also " full of compassion " ; that is to say, he tenderly feels for others, pities them, and as far as he can assists them in their time of trouble. He does not need to be driven to benevolence, he is brimful of humanity ; it is his joy to sympathize with the sorrowing. He is also said to be " righteous " : in all his transactions with his fellow men he obeys the dictates of right, and none can say that he goes beyond or defrauds his neighbour. His justice is, however, tempered with com passion, and seasoned with graciousness. Such men are to be found in our churches, and they are by no means so rare as the censorious imagine ; but at the same time they are far scarcer than the breadth of profession might lead us to hope. Lord, make us all to possess these admirable qualities.
5. "A good man sheweth favour, and lendeth." Having passed beyond stern integrity into open-handed benevolence he looks kindly upon all around him, and finding himself in circumstances which enable him to spare a little of his wealth he lends judiciously where a loan will be of permanent service. Providence has made him able to lend, and grace makes him willing to lend. He is not a borrower, for God has lifted him above that necessity ; neither is he a hoarder, for his new nature saves him from that temptation ; but he wisely uses the talents committed to him. "He will guide his afjairs with discretion." Those who neglect their worldly business must not plead religion as an excuse, for when a man is truly upright he exercises great care in managing his accounts, in order that he may remain so. It is sometimes hard to distinguish between indiscretion and dishonesty ; care lessness in business may become almost as great an evil to others as actual knavery ; a good man should not only be upright, but he should be so discreet that no one may have the slightest reason to suspect him of being otherwise. When the righteous man lends he exercises prudence, not risking his all, for fear he should not be able to lend again, and not lending so very little that the loan is of no service. He drives his affairs, and does not allow them to drive him ; his accounts are straight and clear, his plans are wisely laid, and his modes of operation carefully selected. He is prudent, thrifty, economical, sensible, judicious, discreet. Men call him a fool for his religion, but they do not find him so when they come to deal with him. " The beginning of wisdom " has made him wise, the guidance of heaven has taught him to guide his affairs, and with half an eye one can see that he is a man of sound sense. Such persons greatly commend godliness. Alas, some professedly good men act as if they had taken leave of their senses ; this is not religion, but stupidity. True religion is sanctified common sense. Attention to the things of heaven does not necessitate the neglect of the affairs of earth ; on the contrary, he who has learned how to transact business with God ought to be best able to do business with men. The children of this world often are in their generation wiser than the children of light, but there is no reason why this proverb should continue to- be true.
6. "Surely he shall not be moved for ever." God has rooted and established
VOL. V. 2
18 EXPOSITIONS OF THE PSALMS.
him so that neither men nor devils shall sweep him from his place. His prosperity shall be permanent, and not like that of the gambler and the cheat, whose gains are evanescent : his reputation shall be bright and lustrous from year to year, for it is not a mere pretence ; his home shall be permanent, and he shall not need to wander from place to place as a bird that wanders from her nest ; and even his memory shall be abiding, for a good man is not soon forgotten, and "the righteous shall be in everlasting remembrance." They are of a most ancient family, and not mushrooms of an hour, and their grand old stock shall be found flourishing when all the proud houses of ungodly men shall have faded into nothing. The righteous are worth remembering, their actions are of the kind which record themselves, and God himself takes charge of their memorials. None of us likes the idea of being forgotten, and yet the only way to avoid it is to be righteous before God.
7. "He shall not be afraid of evil tidings." He shall have no dread that evil tidings will come, and he shall not be alarmed when they do come. Rumours and reports he despises ; prophecies of evil, vented by fanatical mouths, he ridicules ; actual and verified information of loss and distress he bears with equanimity, resigning everything into the hands of God. "His heart is fixed, trusting in the Lord." He is neither fickle nor cowardly ; when he is undecided as to his course he is still fixed in heart : he may change his plan, but not the purpose of his soul. His heart being fixed in solid reliance upon God, a change in his circumstances but slightly affects him ; faith has made him firm and steadfast, and therefore if the worst should come to the worst, he would remain quiet and patient, waiting for the salvation of God.
8. "His heart is established." His love to God is deep and true, his confidence in God is firm and unmoved ; his courage has a firm foundation, and is supported by omnipotence. He has become settled by experience, and confirmed by years. He is not a rolling stone, but a pillar in the house of the Lord. "He shall not be afraid." He is ready to face any adversary — a holy heart gives a brave face. "Until he see his desire upon his enemies." All through the conflict, even till he seizes the victory, he is devoid of fear. When the battle wavers, and the result seems doubtful, he nevertheless believes in God, and is a stranger to dismay. Grace makes him desire his enemies' good : though nature leads him to wish to see justice done to his cause, he does not desire for those who injure him anything by way of private revenge.
9. "He hath dispersed, he hath given to the poor." What he received, he dis tributed ; and distributed to those who most needed it. He was God's reservoir, and forth from his abundance flowed streams of liberality to supply the needy. If this be one of the marks of a man who feareth the Lord, there are some who are strangely destitute of it. They are great at gathering, but very slow at dispersing ; they enjoy the blessedness of receiving, but seldom taste the greater joy of giving. " It is more blessed to give than to receive " — perhaps they think that the blessing of receiving is enough for them. "His righteousness endureth for ever." His liberality has salted his righteousness, proved its reality, and secured its perpetuity. This is the second time that we have this remarkable sentence applied to the godly man, and it must be understood as resulting from the enduring mercy of the Lord. The character of a righteous man is not spasmodic, he is not generous by fits and starts, nor upright in a few points only ; his life is the result of principle, his actions flow from settled, sure, and fixed convictions, and therefore his integrity is maintained when others fail. He is not turned about by companions, nor affected by the customs of society ; he is resolute, determined, and immovable. "His horn shall be exalted with honour." God shall honour him, the universe of holy beings shalll honour him, and even the wicked shall feel an unconscious reverence of him. Let it be observed, in summing up the qualities of the God-fearing man, that he is described not merely as righteous, but as one bearing the character to which Paul refers in the memorable verse, " For scarcely for a righteous man will one die : yet per- adventure for a good man some would even dare to die." Kindness, benevolence, and generosity, are essential to the perfect character ; to be strictly just is not enough, for God is love, and we must love our neighbour as ourselves : to give every one his due is not sufficient, we must act upon those same principles of grace which reign in the heart of God. The promises of establishment and prosperity are not to churlish Nabals, nor to niggard Labans, but to bountiful souls who have proved their fitness to be stewards of the Lord by the right way in which they use their substance.
PSALM THE HUNDRED AND TWELFTH. 19
10 The wicked shall see it, and be grieved ; he shall gnash with his teeth, and melt away : the desire of the wicked shall perish.
The tenth and last verse sets forth very forcibly the contrast between the righteous and the ungodly , thus making the blessedness of the godly appear all the more remarkable. Usally we see Ebal and Gerizim, the blessing and the curse, set the one over against the other, to invest both with the greater solemnity. " The wicked shall see it, and be grieved." The ungodly shall first see the example of the saints to their own condemnation, and shall at last behold the happiness of the godly and to the increase of their eternal misery. The child of wrath shall be obliged to witness the blessedness of the righteous, though the sight shall make him gnaw his own heart. He shall fret and fume, lament and wax angry, but he shall not be able to prevent it, for God's blessing is sure and effectual. " He shall gnash with his teeth." Being very wrathful, and exceedingly envious, he would fain grind the righteous between his teeth ; but as he cannot do that, he grinds his teeth against each other. " And melt away." The heat of his passion shall melt him like wax, and the sun of God's providence shall dissolve him like snow, and at the last the fire of divine vengeance shall consume him as the fat of rams. How horrible must that life be which like the snail melts as it proceeds, leaving a slimy trail behind. Those who are grieved at goodness deserve to be worn away by such an abominable sorrow. " The desire of the wicked shall perish." He shall not achieve his purpose, he shall die a disappointed man. By wickedness he hoped to accomplish his purpose — that very wickedness shall be his defeat. While the righteous shall endure for ever, and their memory shall be always green ; the ungodly man and his name shall rot from off the face of the earth. He desired to be the founder of a family, and to be remembered as some great one : he shall pass away and his name shall die with him. How wide is the gulf which separates the righteous from the wicked, and how different are the portions which the Lord deals out to them. O for grace to be blessed of the Lord 1 This will make us praise him with our whole heart.
EXPLANATORY NOTES AND QUAINT SAYINGS.
Whole Psalm. — The hundred and eleventh and the hundred and twelfth Psalms, two very short poems, dating apparently from the latest age of inspired psalmody, present such features of resemblance as to leave no doubt that they came from the same pen. In structure they are identical ; and this superficial resemblance is designed to call attention to something deeper and more important. The subject of the one is the exact counterpart of the subject of the other. The first celebrates the character and works of God ; the second, the character and felicity of the godly man. — William Binnie.
Whole Psalm. — Here are rehearsed the blessings which God is wont to bestow on the godly. And as in the previous Psalm the praises of God were directly celebrated, so in this Psalm they are indirectly declared by those gifts which are conspicuous in those who fear him. — Solomon Gesner.
Whole Psalm. — This Psalm is a banquet of heavenly wisdom ; and as Basil speaketh of another part of Scripture, likening it to an apothecary's shop ; so may this book of Psalms fitly be compared ; in which are so many sundry sorts of medicines, that every man may have that which is convenient for his disease. — T. S., 1621.
Whole Psalm. — The righteousness of the Mediator, I make no doubt, is celebrated in this Psalm ; for surely that alone is worthy to be extolled in songs of praise : especially since we are taught by the Holy Ghost to say, " I will make mention of thy righteousness, even of thine only." I conclude, therefore, that in this alphabetical Psalm, for such is its construction, Christ is " the Alpha and the Omega." — John Fry.
Verse 1. — This Psalm is a praising of God for blessing the believer, and the whole Psalm doth prove that the believer is blessed : which proposition is set down
20 EXPOSITIONS OF THE PSALMS.
in verse 1, and confirmed with as many reasons as there are verses following. Whence learn, 1. Albeit, in singing of certain Psalms, or parts thereof, there be nothing directly spoken of the Lord, or to the Lord, yet he is praised when his truth is our song, or when his works and doctrine are our song ; as here it is said, " Praise ye the Lord." and then in the following verses the blessedness of the believer taketh up all the Psalm. 2. It is the Lord's praise that his servants are the only blessed people in the world. " Praise ye the Lord." Why ? because " Blessed is the man that feareth the Lord." 3. He is not the blessed man who is most observant to catch opportunities to have pleasure, profit, and worldly preferment, and careth not how he cometh by them : but he is the blessed man who is most observant of God's will, and careful to follow it. — David Dickson.
Verse 1. — " Blessed is the man that feareth the Lord." It is not said simply, Blessed is the man who fears : for there is a fear which of itself produces misery and wretchedness rather than happiness. It has to do, therefore, chiefly with what is feared. To fear when it is not becoming, and not to fear when fear is proper, these are not blessedness for a man, but misery and wretchedness. The prophet, therefore, says rightly, " Blessed is the man that feareth the Lord " : and in the 7th and 8th verses he says of this blessed one that he shall not be afraid of evil tidings. Therefore, he who fears God and, according to the exhortation of Christ, does not fear those who can kill the body, he truly may be numbered among the blessed. — Wolfgang Musculus.
Verse 1. — " Feareth the Lord." Filial fear is here intended. Whereby we are both restrained from evil, Prov. iii. 7 ; and incited unto well doing, Eccles. xii. 13 ; and whereof God alone is the author, Jer. xxxii. 39, 40 ; A duty required of every one, Ps. xxxiii. 8 ; Early, 1 Kings xviii. 12 ; Only, Luke xii. 5 ; Continually, Prov. xxiii. 17 ; With confidence, Ps. cxv. 11 ; With joyfulness, Ps. cxix. 74 ; With thankfulness, Rev. xix. 5. — Thomas Wilson, in "A Complete Christian Dictionary," 1661.
Verse 1. — " That delighteth greatly in his commandments." The Hebrew word r?n, chaphets, is rather emphatical, which is, as it were, to take his pleasure, and I have rendered it to delight himself. For the prophet makes a distinction between a willing and prompt endeavour to keep the law, and that which consists in mere servile and constrained obedience. — John Calvin.
Verse 1. — " That delighteth greatly in his commandments " — defining what con stitutes the true " fear of the Lord," which was termed " the beginning of wisdom," Ps. cxi. 10. He who hath this true " fear " delights (Ps. cxi. 2) not merely in the theory, but in the practice of all " the Lord's commandments." Such fear, so far from being a " hard " service, is the only " blessed " one (Jer. xxxii. 39). Compare the Gospel commandments, 1 John iii., 23, 24 : v. 3. True obedience is not task-work, as formalists regard religion, but a " delight " (Ps. i. 2). Worldly delights, which made piety irksome, are supplanted by the new-born delight in and taste for the will and ways of God (Ps. xix. 7 — 10). — A. R. Fausset.
Verse 1. — " In his commandments." When we cheerfully practise all that the Lord requireth of us, love sweeteneth all things, and it becomes our meat and drink to do his will. The thing commanded is excellent, but it is sweeter because com manded by him — " his commandments." A man is never thoroughly converted till he delighteth in God and his service, and his heart is overpowered by the sweetness of divine love. A slavish kind of religiousness, when we had rather not do than do our work, is no fruit of grace, and cannot evidence a sincere love. — Thomas Manton.
Verse 2. — " His seed." If any one should desire to leave behind him a flourishing posterity, let him not think to accomplish it by accumulating heaps of gold and silver, and leaving them behind him ; but by rightly recognising God and serving Him ; and commending his children to the guardianship and protection of God. — Mollerus.
Verse 2. — " The generation of the upright " — the family ; the children — " shall be blessed." Such promises are expected to be fulfilled in general ; it is not required by any proper rules of interpreting language that this should be universally and always true. — Albert Barnes.
Verse 2. — " The generation of the upright shall be blessed." Albeit, few do believe it, yet is it true, that upright dealing hath better fruits than witty projecting and cunning catching. — David Dickson.
Verses 2, 3. — It is probable that Lot thought of enriching his family when he
PSALM THE HUNDRED AND TWELFTH. 21
chose the fertile plains of wicked Sodom, yet the event was very different ; but Abraham " feared the Lord, and delighted greatly in his commandments," and his descendants were " mighty upon earth." And thus it will generally be, in every age, with the posterity of those who imitate the father of the faithful ; and their disinterested and liberal conduct shall prove, in the event, a far preferable inheritance laid up for their children, than gold and silver, houses and lands, would have been. — Thomas Scott.
Verse 3. — " Wealth and riches shall be in his house, and his righteousness endureth for ever." He is not the worse for his wealth, nor drawn aside by the deceitfulness of riches, which yet is hard and happy. — John Trapp.
Verse 3. — In the lower sense, we may read these words literally of abundant wealth bestowed on the righteous by God, and used, not for pride and luxury, but for continual works of mercy, whence it is said of the person so enriched, that " his righteousness endureth for ever." But the higher meaning bids us see here those true spiritual riches which are stored up for the poor in spirit, often most needy in the prosperity of the world ; and we may come at the truest sense by comparing the words wherein the great apostle describes his own condition, " As poor, yet making many rich ; as having nothing, and yet possessing all things." 2 Cor. vi. 10. For who can be richer than he who is heir of God and joint heir with Jesus Christ ? — Agellius, Chrysostom, and Didymus, in Neale and Liltledale.
Verse 3. — "His righteousness endureth for ever." It seems a bold thing to say this of anything human, and yet it is true ; for all human righteousness has its root in the righteousness of God. It is not merely man striving to copy God. It is God's gift and God's work. There is a living connexion between the righteousness of God and the righteousness of man, and therefore the imperishableness of the one appertains to the other also. Hence the same thing is affirmed here of the human righteousness which in cxi. 3 is affirmed of the Divine. — J. J. S. Perowne.
Verse 3. — "His righteousness endureth for ever." We are justified before God by faith only : Rom. iii. 4 : but they are righteous before men, who live honestly, piously, humbly, as the law of God requires. Concerning this righteousness the Psalmist says that it endureth for ever, while the feigned and simulated uprightness of hypocrites is abominable before God, and with men speedily passes away. — Solomon Gesner.
Verse 4. — "Unto the upright there ariseth light in the darkness." The arising of light out of darkness, although one of the most common, is one of the most beautiful, as it is one of the most beneficent natural phenomena. The sunrise is a daily victory of light over darkness. Every morning the darkness flees away. Heavy sleepers in the city are not apt to be very well acquainted with the rising sun. They know the tender beauties of the dawning, and the glories of sunrise by poetical description, or by the word of others. The light has fully come, and the day has long begun its work, especially if it be summer time, before ordinary citizens are awake ; and, unless on some rare occasions, the millions of men who, every day, see more or less the fading of the light into the dark, never see the rising of the light out of the dark again ; and, perhaps, seldom or never think with what thankfulness and joy it is hailed by those who need it — by the sailor, tempest- tossed all night, and driven too near the sand-bank or the shore ; by the benighted traveller lost in the wood, or in the wild, who knows not south from north until the sun shall rise ; but the night watcher in the sick room, who henrs, and weeps to hear, through the weary night, the moaning of that old refrain of sorrow, " Would God it were morning 1 " What intensity of sorrow, fear, hope, there may be in that expression, " more than they that watch for the morning ; I say, more than they that watch for the morning " ! Now I make no doubt that there is at least some what of that intenser meaning carried up into the higher region of spiritual experience, and expressed by the text, " Unto the upright there ariseth light in the darkness." . . . Sincerity : an honest desire to know the truth : readiness to make any sacrifice in order to the knowledge : obedience to the truth so far as it is known already — these will bring the light when nothing else will bring it. — Alexander Raleigh, in "The Little Sanctuary and other Meditations," 1872.
Verse 4. — "Unto the upright there ariseth light in the darkness." The great lesson taught by this simile is the connection which obtains between integrity of purpose and clearness of perception, insomuch that a duteous conformity to what is right,
22 EXPOSITIONS OF THE PSALMS.
is generally followed up by a ready and luminous discernment of what is true. It tells us that if we have but grace to do as we ought, we shall be made to see as we ought. It is a lesson repeatedly affirmed in Scripture, and that in various places both of the Old and New Testament : " The path of the just is as the shining light, that shineth more and more unto the perfect day " ; " The righteousness of the upright shall deliver them " ; " Light is sown for the righteous, and gladness for the upright in heart " ; or still more specifically, " To him that ordereth his con versation aright will I shew the salvation of God." — Thomas Chalmers, 1780 — 1847.
Verse 4. — "Unto the upright there ariseth light in the darkness " : that is, comfort in affliction. He hath comforted others in affliction, and been light to them in their darkness, as is showed in the latter end of the fourth verse, and in the fifth, and therefore by way of gracious retaliation, the Lord will comfort him in his affliction, and command the light to rise upon him in his darkness. — Joseph Caryl.
Verse 4. — "Light." "Darkness." While we are on earth, we are subject to a threefold "darkness " ; the darkness of error, the darkness of sorrow, and the dark ness of death. To dispel these, God visiteth us, by his Word, with a threefold " light " ; the light of truth, the light of comfort, and the light of life. — George Home.
Verse 4. — "Gracious, and full of compassion, and righteous " — attributes usually applied to God, but here said of "the upright." The children of God, knowing in their own experience that God our Father is " gracious, full of compassion, and righteous," seek themselves to be the same towards their fellow men from instinctive imitation of him (Matt. v. 45, 48 ; Eph. v. 8 ; Luke vi. 36). — A. R. Fausset.
Verse 5. — "A good man sheweth favour," etc. Consider that power to do good is a dangerous ability, unless we use it. Remember that it is God who giveth wealth, and that he expecteth some answerable return of it. Live not in such an inhuman manner as if Nabal and Judas were come again into the world. Think frequently and warmly of the love of God and Jesus to you. You will not deny your crumbs to the miserable, when you thankfully call to mind that Christ gave for you his very flesh and blood. Consider as one great end of poverty is patience, so one great end of wealth is charity. Think how honourable it is to make a present to the great King of the world ; and what a condescension it is in his all-sufficiency to do that good by us, which he could so abundantly do without us. — Thomas Tenison, 1636—1715.
Verse 5. — "Lendeth." The original word here, *$, lavah, means to join oneself to any one ; to cleave to him ; then to form the union which is constituted between debtor and creditor, borrower and lender. Here it is used in the latter sense, and it means that a good man will accommodate another — a neighbour — with money, or with articles to be used temporarily and returned again. A man who always borrows is not a desirable neighbour ; but a man who never lends — who never is willing to accommodate — is a neighbour that no one would wish to live near — a crooked, perverse, bad man. True religion will always dispose a man to do acts of kindness in any and every way possible. — Albert Barnes.
Verse 5. — Charity though it springs in the heart should be guided by the head, that it may spread itself abroad to the best advantage. "He will guide his affairs with discretion," and no affairs are so properly the good man's own as the dispensation and stewardship of those blessings which God has entrusted him with, for "it is required in stewards that a man be found faithful." — Michael Cox, 1748.
Verse 5. — "He will guide his affairs with discretion." Just as a steward, servant, or agent in any secular concern has to feel that his mind is his master's, as well as his hands, and that his attention, thought, tact, and talent, should be vigorously and faithfully given to the interests of his employer ; so the Christian stewardship of money, demands on the part of God's servant, in respect to every form of its use and disposal, the exercise of reflexion ; a reference to conscience ; the recollection of responsibility to God ; attention to the appeals of humanity is addressed to the ear of justice and love. Everything is to be weighed as in the balance of the sanctuary ; a decision formed ; and then energy, skill schemes, and plans wisely constructed, prudential limitations or beneficent liberality as may seem best. Spending, saving, giving, or lending, all being done so as best to meet what may be felt to be the Master's will, and what may best evince at once the wisdom and the fidelity of his servant. — Thomas Binney, in "Money : a Popular Exposition in Rough Notes," 1865.
PSALM THE HUNDRED AND TWELFTH. 23
Verse 5. — "Discretion." There is a story, concerning divers ancient Fathers, that they came to St. Anthony, enquiring of him, what virtue did by a direct line lead to perfection, that so a man might shun the snares of Satan. He bade every one of them speak his opinion ; one said, watching and sobriety ; another said, fasting and discipline ; a third said, humble prayer ; a fourth said, poverty and obedience ; and another, piety and works of mercy ; but when every one has spoken his mind, his answer was, That all these were excellent graces indeed, but discretion was the chief of them all. And so beyond doubt it is ; being the very Auriga virlulum, the guide of all virtuous and religious actions, the moderator and orderer of all the affections ; for whatsoever is done with it is virtue, and what without it is vice. An ounce of discretion is said to be worth a pound of learning. As zeal without knowledge is blind, so knowledge without discretion is lame, like a sword in a mad man's hand, able to do much, apt to do nothing. Tolle hanc et virtus vitium erit. He that will fast must fast with discretion, he must so mortify that he does not kill his flesh ; he that gives alms to the poor, must do it with discretion, Omni peienti non omnia petenti — to every one that doth ask, but not everything that he doth ask ; so likewise pray with discretion, observing place and time ; place, lest he be reputed a hypocrite ; time, lest he be accounted a heretic. Thus it is that discretion is to be made the guide of all religious performances. — Quoted by John Spencer, 1658.
Verse 6. — What doth the text say? "The righteous (that is the bountiful) shall be in everlasting remembrance." God remembers our good deeds, when he rewards them (as he does our prayers, when he hears them). If to remember, then, be to reward, an everlasting reward is our everlasting remembrance. . . . Now in those who are to be partakers of mercy, the divine wisdom requires this congruity, that they be such as have been ready to show mercy to others. — Joseph Mede, 1586 — 1638.
Verse 6. — "The righteous shall be in everlasting remembrance." The stately and durable pyramids of Egypt have not transmitted to posterity even the names of those buried in them. And what has even embalming done, but tossed them about, and exposed them to all the world as spectacles to the curious, of meanness, or horror ? But the piety of Abraham, of Jacob, of David and Samuel, of Hezekiah, Josiah and others, is celebrated to this very day. So when pyramids shall sink, and seas cease to roll, when sun and moon and stars shall be no more, "the righteous shall be in everlasting remembrance." — John Dun, 1790
Verse 7. — "He shall not be afraid of evil tidings." How can you affright him ? Bring him word his estate is ruined ; " yet my inheritance is safe," says he. Your wife, or child, or dear friend is dead ; " yet my Father lives." You yourself must die ; " well, then, I go home to my Father, and to my inheritance."
For the public troubles of the Church, doubtless it is both a most pious and generous temper, to be more deeply affected for these than for all our private ones ; and to sympathise in the common calamities of any people, but especially of God's own people, hath been the character of men near unto him. Observe the pathetical strains of the prophet's bewailing, when he foretells the desolation even of foreign kingdoms, much more of the Lord's chosen people, still mindful of Sion, and mournful of her distresses. (Jer. ix. 1, and the whole Book of Lamentations.) Yet even in this, with much compassion, there is a calm in a believer's mind ; he finds amidst all hard news, yet still a fixed heart, trusting, satisfied in this, that deliverance shall come in due time, Ps. cii. 13, and that in those judgments that are inflicted, men shall be humbled and God exalted, Isaiah ii. 11, and v. 15, 16 ; and that in all tumults and changes, and subversion of states, still the throne of God is fixed, and with that the believer's heart likewise, Ps. xciii. 2. So Ps. xxix. 10. — Robert Leighlon.
Verse 1. — "He shall not be afraid," etc. If a man would lead a happy life, let him but seek a sure object for his trust, and he shall be safe : "He shall not be afraid of evil tidings : his heart is fixed, trusting in the Lord." A man that puts his con fidence in God, if he hears bad news of mischief coming towards him, as suppose a bad debt, a loss at sea, accidents by fire, tempests, or earthquakes, as Job had his messengers of evil tidings, which came thick and threefold upon him, yet he is not afraid, for his heart is fixed on God : he hath laid up his confidence in God, therefore his heart is kept in an equal poise ; he can say, as Job, " The Lord gave, and the Lord hath taken away ; blessed be the name of the Lord," Job i. 21. His
24 EXPOSITIONS OF THE PSALMS.
comforts did not ebb and flow with the creature, but his heart was fixed, trusting in the Lord. — Thomas Manton.
Verse 7 (first clause). — The good man will not be alarmed by any report of danger, whilst the dishonest man, conscious of his wickedness, is always in a state of fear. — George Phillips.
Verse 7. — "His heart is fixed," or prepared, ready, and in arms for all services ; resolved not to give back, able to meet all adventures, and stand its ground. God is unchangeable ; and therefore faith is invincible, for it sets the heart on him ; fastens it there on the rock of eternity ; then let winds blow and storms arise, it cares not. — Robert Leighton.
Verse 7. — "His heart is fixed " — established fearlessly. So Moses, with the Red Sea before and the Egyptian foes behind (Exod. xiv. 13) ; Jehoshaphat before the Ammonite horde of invaders (2 Chron. xx. 12, 15, 17) ; Asa before Zerah, the Ethiopian's " thousand thousand, and three hundred chariots " (2 Chron. xiv. 9 — 12). Contrast with the persecuted David's fearless trust, Saul's panic-stricken feeling at the Philistine invasion, inasmuch as he repaired for help to a witch. How bold were the three youths in prospect of Nebuchadnezzar's fiery furnace 1 How fearless Stephen before the council ! Basilius could say, in answer to the threats of Csesar Valens, " such bug-bears should be set before children." Athanasius said of Julian, his persecutor, " He is a mist that will soon disappear." — A. R. Fausset.
Verse 1. — "Trusting in the Lord," I need not prove that a man can have no other sure comfort and support. For what can he confide in ? His treasure ? This may soon be exhausted, or it may awaken the avarice or ambition of a powerful enemy, as Hezekiah's did the king of Babylon, and so instead of being a defence, prove the occasion of his ruin. Can he confide in power ? Alas, he knows that when this is grown too big to fall by any other hands, it generally falls by its own. Can he finally confide in worldly wisdom ? Alas, a thousand unexpected accidents, and unobserved latent circumstances, cross and frustrate this, and render the Ahithophels not only unfortunate, but often contemptible too. — Richard Lucas, 1648—1715
Verse 8. — "His heart is established." Happy, surely, is the man whose heart is thus established. Others may be politic, he only is wise ; others may be fortunate, he only is great ; others may drink deeper draughts of sensual pleasure, he only can eat of the tree of life, which is in the midst of the paradise of God. He is an image of that great Being whom he trusts .... and in the midst of storms, and thunders, and earthquakes sits himself serene and undisturbed, bidding the prostrate world adore the Lord of the universe. — George Gleig, 1803.
Verse 8. — "Until he see his desire upon his enemies." His faith will not fail, nor shrink, nor change, while one by one his enemies are brought to the knowledge of the truth and the love of Christ, and he shall see his heart's desire fulfilled upon them, even that they may be saved. — Plain Commentary.
Verse 8. — " Until he see his desire upon his enemies." Or, according to the original, Until he looks upon his oppressors ; that is, till he behold them securely, and, as we say, confidently looks in their faces ; as being now no longer under their power, but being freed from their tyranny and oppression. — Thomas Fenton.
Verse 9. — When all the flashes of sensual pleasure are quite extinct, when all the flowers of secular glory are withered away ; when all earthly treasures are buried in darkness ; when this world, and all the fashion of it, are utterly vanished and gone, the bountiful man's state will be still firm and flourishing, and "his righteousness shall endure for ever." "His horn shall be exalted with honour." A horn is an emblem of power ; for it is the beast's strength, offensive and defensive : and of plenty, for it hath within it a capacity apt to contain what is put into it ; and of sanctity, for in it was put the holy oil, with which kings were consecrated ; and of dignity, both in consequence upon the reasons mentioned (as denoting might, and influence, and sacredness accompanying sovereign dignity) and because also it is an especial beauty and ornament to the creature which hath it ; so that this expression, "his horn shall be exalted with honour," may be supposed to import that an abundance of high, and holy, of firm and solid honour shall attend upon the bountiful person. . . . God will thus exalt the bountiful man's horn even here in this world, and to an infinitely higher pitch he will advance it in a future state. — Isaac Barrow, 1630 — 1677.
Verse 9. — "For ever." The Hebrew phrase in this text is not oViy^ in seculum,
PSALM THE HUNDRED AND TWELFTH. 25
which is sometimes used of a limited eternity, but y>, in eternum, which seems more expressive of an endless duration, and is the very same phrase whereby the duration of God's righteousness is expressed in the foregoing Psalm at the third verse. — William Berriman, 1688—1749.
Verses 9, 10. — These words are an enlargement of the character, begun at the first verse, of the blessed man that feareth the Lord, that delighteth greatly in his commandments. The author closes that character with an amiable description of his charity, and so leaves on our minds a strong impression, that benevolence of heart when displayed in the benefaction of the hand is the surest mark and fairest accomplishment of a moral and religious mind ; which, whether it rewards the worthy, or relieves the unworthy object, is the noblest imitation of the dealings of God with mankind. For he rewardeth the good if any can be called so but him self, (though the name good is but God spread out). He beareth even with the wicked and stretcheth out his hand to save even them. — Michael Cox.
Verse 10. — "The wicked." The word vvi, the wicked, is used emphatically, by the Jews, to denote him who neither gives to the poor himself, nor can endure to see other people give ; while he who deserves but one part of this character is only said to have an evil eye in regard of other people's substance, or in regard of his own. — Mishna.
Verse 10. — "The wicked shall see it and be grieved," etc. — The sight of Christ in glory with his saints, will, in an inexpressible manner torment the cruciflers of the one, and the persecutors of the other ; as it will show them the hopes and wishes of their adversaries all granted to the full, and all their own " desires " and designs for ever at an end ; it will excite envy which must prey upon itself, produce a grief which can admit of no comfort, give birth to a worm which can never die, and blow up those fires which nothing can quench. — George Home.
Verse 10. — "The wicked shall see it, and be grieved," etc. It is the property of the Devil, not to mistake the nature of virtue, and esteem it criminal, but to hate it for this reason, because it is good, and therefore most opposite to his designs. The wicked, as his proper emissaries, resemble him in this, and grieve to have the foulness of their vices made conspicuous by being placed near the light of virtuous example. . . . They may, like the giants of ancient fable, attempt a romantic war with heaven ; but all their preparations for that purpose must recoil with double force upon themselves, and cover them with shame and confusion. ... If such be the effect of their malice in the present life, that, instead of injuring those they rage against, it usually turns to their own vexation, how much more, when the scene shall open in the life to come. . . . They shall continue then to gnash their teeth (the wretched amusement of that cursed state) as well in grief and anguish for their own torments, as in rage and envy at the abundant honour which is done the saints. — William Berriman.
Verse 10. — "The wicked shall see it, and be grieved " ; that is, he shall have secret indignation in himself to see matters go so ; "he shall gnash with his teeth, and melt away." Gnashing of teeth is caused by vexing the heart ; and therefore it follows, " he melts away " ; which notes (melting is from the heart) an extreme heat within. The sense is very suitable to that of Eliphaz (Job v. 2) " wrath slayeth the foolish," or wrath makes him melt away, it melts his grease with chafing, as we say of a man furiously vexed. Hence that deplorable condition of the damned, who are cast out of the presence of God for ever, is described by " weeping, and wailing, and gnashing of teeth " ; which imports not only pain, but extreme vexing at, or in themselves. These finally impenitent ones shall be slain for ever with their own wrath, as well as with the wrath of God. — Joseph Caryl.
Verse 10. — "The wicked shall see it." The Psalm which speaks of the blessedness of the saints also bears solemn testimony to the doom of the wicked. Cowper sings as if this verse was before his eyes.
. . . The same word, that like the polished share Ploughs up the roots of a believer's care, Kills, too, the flow'ry weeds where'er they grow, That bind the sinner's Bacchanalian brow. Oh that unwelcome voice of heavenly love. Sad messenger of mercy from above, How does it grate upon his thankless ear, Crippling his pleasures with the cramp of fear ;
26 EXPOSITIONS OF THE PSALMS.
His will and judgment at continual strife, That civil war embitters all his life ; In vain he points his pow'rs against the skies, In vain he closes or averts his eyes ; Truth will intrude.
Verse 10. — "He shall gnash with his teeth." An enraged man snaps his teeth together, as if about to bite the object of his anger. Thus in the book Ramyanum, the giant Ravanan is described as in his fury gnashing together his " thirty-two teeth 1 " Of angry men it is frequently said, " Look at the beast, how he gnashes his teeth ! " "Go near that fellow ! not I, indeed ! he will only gnash his teeth." — Joseph Roberts.
Verse 10. — "He shall gnash with his teeth, and melt away." The effect of envy, which consumes the envious. Thus the poet : " Envy is most hateful, but has some good in it, for it makes the eyes and the heart of the envious to pine away." — • John Le Clerc, 1657—1736.
HINTS TO PREACHERS.
Verse 1. — "Praise ye the LORD." I. Who should be praised ? Not man, self, wealth, etc., but God only. II. Who should praise him ? All men, but specially his people, the blessed ones described in this Psalm. III. Why should they do it ? For all the reasons mentioned in succeeding verses. IV. How should they do it ? Chiefly by leading such a life as is here described.
Verse 1 (second clause). — I. Fear of the Lord ; what it is. II. Its connection with the delight mentioned. III. The qualities in the commandments which excite delight in godfearing minds.
Verse 2. — The real might of the holy seed and their true blessedness.
Verse 3. — The riches of a Christian : content, peace, security, power in prayer, promises, providence, yea, God himself.
Verse 3. — The enduring character of true righteousness. 1. Based on eternal principles. 2. Growing out of an incorruptible seed. 3. Sustained by a faithful God. 4. United to the everliving Christ.
Verse 3. — Connection of the two clauses — How to be wealthy and righteous. Note the following verses, and show how liberality is needful if rich men would be righteous men.
Verse 4 (whole verse) — I. The upright have their dark times. II. They shall receive comfort. III. Their own character will secure this.
Verse 4 (first clause). — I. The character of the righteous : " upright," " gracious," etc. II. His privilege. 1. Light as well as darkness. 2. More light than darkness. 3. Light in darkness : inward light in the midst of surrounding darkness. Light seen above, when all is dark below. Even darkness itself becomes the harbinger of day.— G. R.
Verse 4 (last clause). — A Trinity of excellencies found in true Christians, in Christ, and in God : their union forms a perfect character when they are well balanced. Show how they are exemplified in daily life.
Verse 5. — I. A good man is benevolent, but a benevolent man is not always good. II. A good man is prudent, but a prudent man is not always a good man. There must first be goodness and then its fruits. " Make the tree good," etc. — G. R.
Verse 5. — "Lending." I. It is to be done. II. It is to be done as a favour ; borrowing is seeking alms. III. It should be done very discreetly. Add to this a homily on borrowing and repaying.
Verse 6. — I. In this life the Christian is, 1, Steadfast ; 2, Calm ; 3, Unconquer able : and II. When this life is over his memory is, 1, Beloved ; 2, Influential ; 3, Perpetual.
Verse 6. — I. The character of the righteous is eternal : " surely," etc. II. His influence upon others is eternal : " shall be had," etc. — G. R.
Verse 7. — 1. "He shall not be afraid," etc. : peaceful. 2. "His heart is fixed " : restful. 3. "Trusting in the Lord" : trustful ; the cause of the former.
PSALM THE HUNDRED AND TWELFTH. 27
Verse 7. — I. The waves : " evil tidings." II. The steady ship : " he shall not be afraid." III. The anchor : " his heart is fixed, trusting." IV. The anchorage : " in the Lord."
Verse 8. — Heart establishment, the confidence which flows from it, the sight which shall be seen by him who possesses it.
Verse 8.— I. The security of the righteous : " his heart is established." II. His tranquillity : " he shall not be afraid ; " and, III. His expectancy : " until," etc. — G. R.
Verse 9. — Benevolence : its exercise in almsgiving, its preserving influence upon character, and the honour which it wins.
Verse 10. — I. What the wicked must see, and its effect upon them. II. What they shall never see (their desire), and the result of their disappointment.
PSALM CXIII.
TITLE AND SUBJECT. — This Psalm is one of pure praise, and contains but little which requires exposition ; a warm heart full of admiring adoration of the Most High will best of all comprehend this sacred hymn. Its subject is the greatness and con descending goodness of the God of Israel, as exhibited in lifting up the needy from their low estate. It may fitly be sung by the church during a period of revival after it has long been minished and brought low. With this Psalm begins the Hallel, or Hallelujah of the Jews, which was sung at their solemn feasts : we will therefore call it THE COM MENCEMENT OF THE HALLEL. Dr. Edersheim tells us that the Talmud dwells upon the peculiar suitableness of the Hallel to the Passover, "since it not only recorded the goodness of God towards Israel, but especially their deliverance from Egypt, and therefore appropriately opened with 'Praise ye Jehovah, ye servants of Jehovah,' — and no longer servants of Pharaoh." Its allusions to the poor in the dust and the needy upon the dunghill are all in keeping with Israel in Egypt, and so also is the reference to the birth of numerous children where they were least expected.
DIVISION. — No division need be made in the exposition of this Psalm, except it be that which is suggested by the always instructive headings supplied by the excellent authors of our common version : an exhortation to praise God, for his excellency, 1 — 5 ; for his mercy, 6 — 9.
EXPOSITION.
pRAISE ye the LORD. Praise, O ye servants of the LORD, praise the * name of the LORD.
2 Blessed be the name of the LORD from this time forth and for evermore.
3 From the rising of the sun unto the going down of the same the LORD'S name is to be praised.
4 The LORD is high above all nations, and his glory above the heavens.
5 Who is like unto the LORD our God, who dwelleth on high,
6 Who humbleth himself to behold the things that are in heaven, and in the earth !
7 He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill ;
8 That he may set him with princes, even with the princes of his people.
9 He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye the LORD.
1. "Praise ye the LORD," or Hallelujah, praise to JAH Jehovah. Praise is an essential offering at all the solemn feasts of the people of God. Prayer is the myrrh, and praise is the frankincense, and both of these must be presented unto the Lord. How can we pray for mercy for the future if we do not bless God for his love in the past ? The Lord hath wrought all good things for us, let us therefore adore him. All other praise is to be excluded, the entire devotion of the soul must be poured out unto Jehovah only. "Praise, 0 ye servants of the LORD." Ye above all men, for ye are bound to do so by your calling and profession. If God's own servants do not praise him, who will ? Ye are a people near unto him, and should be heartiest in your loving gratitude. While they were slaves of Pharaoh, the Israelites uttered groans and sighs by reason of their hard bondage ; but now that they had become servants of the Lord, they were to express themselves in songs of joy. His service is perfect freedom, and those who fully enter into it discover in that service a thousand reasons for adoration. They are sure to praise God best who serve him best ; indeed, service is praise. "Praise the name of the Lord" : extol his revealed character, magnify every sacred attribute, exult in all his doings, and reverence the very name
PSALM THE HUNDRED AND THIRTEENTH. 29
by which he is called. The name of Jehovah is thrice used in this verse, and may by us who understand the doctrine of the Trinity in Unity be regarded as a thinly- veiled allusion to that holy mystery. Let Father, Son and Holy Spirit, all be praised as the one, only, living, and true God. The close following of the words, "Hallelu-jah, Hallelu, Hallelu," must have had a fine effect in the public services. Dr. Edersheim describes the temple service as responsive, and says " Every first line of a Psalm was repeated by the people, while to each of the others they responded by a 'Hallelu jah ' or ' Praise ye the Lord ' thus —
The Levites began : 'Hallelujah ' (Praise ye the Lord).
The people repeated : 'Hallelu Jah.'
The Levites : ' Praise (Hallelu), O ye servants of Jehovah.'
The people responded : 'Hallelu Jah.'
The Levites : ' Praise (Hallelu) the name of Jehovah.'
The people responded : 'Hallelu Jah.' "
These were not vain repetitions, for the theme is one which we ought to dwell upon ; it should be deeply impressed upon the soul, and perseveringly kept prominent in the life.
2. "Blessed be the name of the LORD." While praising him aloud, the people were also to bless him in the silence of their hearts, wishing glory to his name, success to his cause, and triumph to his truth. By mentioning the name, the Psalmist would teach us to bless each of the attributes of the Most High, which are as it were the letters of his name ; not quarrelling with his justice or his severity, nor servilely dreading his power, but accepting him as we find him revealed in the inspired word and by his own acts, and loving him and praising him as such. We must not give the Lord a new name nor invent a new nature, for that would be the setting up of a false god. Every time we think of the God of Scripture we should bless him, and his august name should never be pronounced without joyful reverence. "From this time forth." If we have never praised him before, let us begin now. As the Passover stood at the beginning of the year it was well to commence the new year with blessing him who wrought deliverance for his people. Every solemn feast had its own happy associations, and might be regarded as a fresh starting-place for adoration. Are there not reasons why the reader should make the present day the opening of a year of praise ? When the Lord says, " From this time will I bless you," we ought to reply, " Blessed be the name of the Lord from this time forth."
"And for evermore " : eternally. The Psalmist could not have intended that the divine praise should cease at a future date however remote. " For evermore " in reference to the praise of God must signify endless duration : are we wrong in believing that it bears the same meaning when it refers to gloomier themes ? Can our hearts ever cease to praise the name of the Lord ? Can we imagine a period in which the praises of Israel shall no more surround the throne of the Divine Majesty ? Impossible. For ever, and more than " for ever," if more can be, let him be magnified.
3. "From the rising of the sun unto the going down of the same the LOUD' s name is to be praised." From early morn till eve the ceaseless hymn should rise unto Jehovah's throne, and from east to west over the whole round earth pure worship should be rendered unto his glory. So ought it to be ; and blessed be God, we are not without faith that so it shall be. We trust that ere the world's dread evening comes, the glorious name of the Lord will be proclaimed among all nations, and all people shall call him blessed. At the first proclamation of the gospel the name of the Lord was glorious throughout the whole earth ; shall it not be much more so ere the end shall be ? At any rate, this is the desire of our souls. Meanwhile, let us endeavour to sanctify every day with praise to God. At early dawn let us emulate the opening flowers and the singing birds,
" Chanting every day their lauds, While the grove their song applauds ; Wake for shame my sluggish heart, Wake and gladly sing thy part."
It is a marvel of mercy that the sun should rise on the rebellious sons of men, and prepare for the undeserving fruitful seasons and days of pleasantness ; let us for this prodigy of goodness praise the Lord of all. From hour to hour let us renew the strain, for each moment brings its mercy ; and when the sun sinks to his rest, let us not cease our music, but lift up the vesper hymn —
30 EXPOSITIONS OF THE PSALMS.
" Father of heaven and earth ! I bless thee for the night,
The soft still night ! The holy pause of care and mirth,
Of sound and light. Now far in glade and dell, Flower-cup, and bud, and bell Have shut around the sleeping woodlark's nest, The bee's long-murmuring toils are done, And I, the o'erwearied one, Bless thee, O God, O Father of the oppressed ! With my last waking thought."
4. "The LORD is high above all nations." Though the Gentiles knew him not, yet was Jehovah their ruler : their false gods were no gods, and their kings were puppets in his hands. The Lord is high above all the learning, judgment, and imagination of heathen sages, and far beyond the pomp and might of the monarchs of the nations. Like the great arch of the firmament, the presence of the Lord spans all the lands wl -e dwell the varied tribes of men, for his providence is universal : this may wt- excite our confidence and praise. "And his glory above the heavens : " higher than the loftiest part of creation ; the clouds are the dust of his feet, and sun, moon, and stars twinkle far below his throne. Even the heaven of heavens cannot contain him. His glory cannot be set forth by the whole visible universe, nor even by the solemn pomp of angelic armies ; it is above all conception and imagination, for he is God — infinite. Let us above all adore him who is above all.
5. "Who is like unto the LORD our God?" The challenge will never be answered. None can be compared with him for an instant ; Israel's God is without parallel ; our own God in covenant stands alone, and none can be likened unto him. Even those whom he has made like himself in some respects are not like him in godhead, for his divine attributes are many of them incommunicable and inimitable. None of the metaphors and figures by which the Lord is set forth in the Scriptures can give us a complete idea of him : his full resemblance is borne by nothing in earth or in heaven. Only in Jesus is the Godhead seen, but he unhesitatingly declared " he that hath seen me hath seen the Father." "Who dwelleth on high." In the height of his abode none can be like him. His throne, his whole character, his person, his being, everything about him, is lofty, and infinitely majestic, so that none can be likened unto him. His serene mind abides in the most elevated condition, he is never dishonoured, nor does he stoop from the pure holiness and absolute perfection of his character. His saints are said to dwell on high, and in this they are the reflec tion of his glory ; but as for himself, the height of his dwelling-place surpasses thought, and he rises far above the most exalted of his glorified people.
" Eternal Power ! whose high abode Becomes the grandeur of a God : Infinite lengths beyond the bounds Where stars revolve their little rounds.
44 The lowest step around thy seat Rises too high for Gabriel's feet ; In vain the tall archangel tries To reach thine height with wond'ring eyes.
" Lord, what shall earth and ashes do ? We would adore our Maker too ; From sin and dust to thee we cry, The Great, the Holy, and the High ! "
6. "Who humbleth himself to behold the things that are in heaven, and in the earth ! " He dwells so far on high that even to observe heavenly things he must humble himself. He must stoop to view the skies, and bow to see what angels do. What, then, must be his condescension, seeing that he observes the humblest of his servants upon earth, and makes them sing for joy like Mary when she said, " Thou hast regarded the low estate of thine handmaiden." How wonderful are those words of Isaiah, " For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy ; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the
PSALM THE HUNDRED AND THIRTEENTH. 31
contrite ones." Heathen philosophers could not believe that the great God was observant of the small events of human history ; they pictured him as abiding in serene indifference to all the wants and woes of his creatures. " Our Rock is not as their rock " ; we have a God who is high above all gods, and yet who is our Father, knowing what we have need of before we ask him ; our Shepherd, who supplies our needs ; our Guardian, who counts the hairs of our heads ; our tender and considerate Friend, who sympathizes in all our griefs. Truly the name of our condescending God should be praised wherever it is known.
7. "He raiseth up the poor out of the dust." This is an instance of his gracious stoop of love : he frequently lifts the lowrest of mankind out of their poverty and degradation, and places them in positions of power and honour. His good Spirit is continually visiting the down-trodden, giving beauty for ashes to those who are cast down, and elevating the hearts of his mourners till they shout for joy. These upliftings of grace are here ascribed directly to the divine hand, and truly those who have experienced them will not doubt the fact that it is the Lord alone who brings his people up from the dust of sorrow and death. When no hand but his can help he interposes, and the work is done. It is worth while to be cast down to be so divinely raised from the dust. "And lifteth the needy out of the dunghill," whereon they lay like worthless refuse, cast off and cast out, left as they thought to rot into destruction and to be everlastingly forgotten. How great a stoop from the height of his throne to a dunghill ! How wonderful that power which occupies> itself in lifting up beggars, all befouled with the fllthiness in which they lay I Fot he lifts them out of the dunghill, not disdaining to search them out from amidst the base things of the earth that he may by their means bring to nought the great ones, and pour contempt upon all human glorying. What a dunghill was that upon which we lay by nature I What a mass of corruption is our original estate 1 What a heap of loathsomeness we have accumulated by our sinful lives ! What reeking abominations surround us in the society of our fellow men ! We could never have risen out of all this by our own efforts, it was a sepulchre in which we saw corruption, and were as dead men. Almighty were the arms which lifted us, which are still lifting us, and will lift us into the perfection of heaven itself. Praise ye the Lord.
8. "That he may set him with princes." The Lord does nothing by halves: when he raises men from the dust he is not content till he places them among the peers of his kingdom. We are made kings and priests unto God, and we shall reign for ever and ever. Instead of poverty, he gives us the wealth of princes ; and instead of dishonour, he gives us a more exalted rank than that of the great ones of the earth. "Even with the princes of his people." All his people are princes, and so the text teaches us that God places needy souls whom he favours among the princes of princes. He often enables those who have been most despairing to rise to the greatest heights of spirituality and gracious attainment, for those who once were last shall be first. Paul, though less than the least of all saints was, nevertheless, made to be not a whit behind the very chief of the apostles ; and in our own times, Bunyan, the blaspheming tinker, was raised into another John, whose dream almost rivals the visions of the Apocalypse.
" Wonders of grace to God belong, Repeat his mercies in your song."
Such verses as these should give great encouragement to those who are lowest in their own esteem. The Lord poureth contempt upon princes ; but as for those who are in the dust and on the dunghill, he looks upon them with compassion, acts towards them in grace, and in their case displays the riches of his glory by Christ Jesus. Those who have experienced such amazing favour should sing continual hallelujahs to the God of their salvation.
9. "He maketh the barren woman to keep house, and to be a joyful mother of children." The strong desire of the easterns to have children caused the birth of offspring to be hailed as the choicest of favours, while barrenness was regarded as a curse ; hence this verse is placed last as if to crown the whole, and to serve as a climax to the story of God's mercy. The glorious Lord displays his condescending grace in regarding those who are despised on account of their barrenness, whether it be of body or of soul. Sarah, Rachel, the wife of Manoah, Hannah, Elizabeth, and others were all instances of the miraculous power of God in literally fulfilling the statement of the Psalmist. Women were not supposed to have a house till they had children ; but in certain cases where childless women pined in secret the Lord visited them in
32 EXPOSITIONS OF THE PSALMS.
mercy, and made them not only to have a house, but to keep it. The Gentile church is a spiritual example upon a large scale of the gift of fruitfulness after long years of hopeless barrenness ; and the Jewish church in the latter days will be another amazing display of the same quickening power : long forsaken for her spiritual adultery, Israel shall be forgiven, and restored, and joyously shall she keep that house which now is left unto her desolate. Nor is this all, each believer in the Lord Jesus must at times have mourned his lamentable barrenness ; he has appeared to be a dry tree yielding no fruit to the Lord, and yet when visited by the Holy Ghost, he has found himself suddenly to be like Aaron's rod, which budded, and blossomed, and brought forth almonds. Or ever we have been aware, our barren heart has kept house, and entertained the Saviour, our graces have been multiplied as if many children had come to us at a single birth, and we have exceedingly rejoiced before the Lord. Then have we marvelled greatly at the Lord who dwelleth on high, that he has deigned to visit such poor worthless things. Like Mary, we have lifted up our Magnificat, and like Hannah, we have said "There is none holy as the Lord ; for there is none beside thee : neither is there any rock like our God."
"Praise ye the LORD." The music concludes upon its key-note. The Psalm is a circle, ending where it began, praising the Lord from its first syllable to its last. May our life-psalm partake of the same character, and never know a break or a conclusion. In an endless circle let us bless the Lord, whose mercies never cease. Let us praise him in youth, and all along our years of strength ; and when we bow in the ripeness of abundant age, let us still praise the Lord, who doth not cast off his old servants. Let us not only praise God ourselves, but exhort others to do it ; and if we meet with any of the needy who have been enriched, and with the barren who have been made fruitful, let us join with them in extolling the name of him whose mercy endureth for ever. Having been ourselves lifted from spiritual beggary and barrenness, let us never forget our former estate or the grace which has visited us, but world without end let us praise the Lord. Hallelujah.
EXPLANATORY NOTES AND QUAINT SAYINGS.
Whole Psalm. — With this Psalm begins the Hallel, which is recited at the three great feasts, at the feast of the Dedication (Chanucca) and at the new moons, and not on New Year's day and the day of Atonement, because a cheerful song of praise does not harmonise with the mournful solemnity of these days. And they are recited only in fragments during the last days of the Passover, for " my creatures, saith the Holy One, blessed be He, were drowned in the sea, and ought ye to break out into songs of rejoicing ? " In the family celebration of the Passover night it is divided into two parts, the one half, Ps. cxiii. cxiv, being sung before the repast, before the emptying of the second festal cup, and the other half, Ps. cxv. — cxviii., after the repast, after the filling of the fourth cup, to which the v^ffavres (Matt. xxvi. 30, Mark xiv. 26), or singing a hymn, after the institution of the Lord's Supper, which was connected with the fourth festal cup, may refer. Paulus Burgensis styles Ps. cxiii. — cxviii. Alleluja Jiidasorum magnum. (The great Alleluiah of the Jews). This designation is also frequently found elsewhere. But according to the prevailing custom, Ps. cxiii. — cxviii., and more particularly Ps. cxv. — cxviii., are called only Hallel and Ps. cxxxvi., with its " for his mercy endureth for ever " repeated twenty-six times, bears the name of "The Great Hallel " (Wi^n Sfci). — Frank Delitzsch.
Whole Psalm. — The Jews have handed down the tradition, that this Psalm, and those that follow on to the cxviiith, were all sung at the Passover ; and they are denominated "The Great Hallel." This tradition shows, at all events, that the ancient Jews perceived in these six Psalms some link of close connection. They all sing of God the Redeemer, in some aspect of his redeeming character ; and this being so, while they suited the paschal feast, we can see how appropriate they would be in the lips of the Redeemer, in his Upper Room. Thus —
In Psalm cxiii., he sang praise to him who redeems from the lowest depth.
In Psalm cxiv., he sang praise to him who once redeemed Israel, and shall redeem Israel again.
PSALM THE HUNDRED AND THIRTEENTH. 33
In Psalm cxv., he uttered a song — over earth's fallen idols — to him who blesses Israel and the world.
In Psalm cxvi., he sang his resurrection-song of thanksgiving by anticipation.
In Psalm cxvii., he led the song of praise for the great congregation.
In Psalm cxviii. (just before leaving the Upper Room to go to Gethsemane), he poured forth the story of his suffering, conflict, triumph and glorification. — A. A. Bonar.
Whole Psalm. — An attentive reader of the Book of Psalms will observe, that almost every one of them has a view to Christianity. Many, if not most of the Psalms, were without doubt occasioned originally by accidents of the life that befell their royal author ; they were therefore at the same time both descriptive of the situation and life, the actions and sufferings, of King David, and predictive also of our Saviour, who was all along represented by King David, from whose loins he was descended according to the flesh. But this Psalm appears to be wholly written with a view to Christianity. It begins with an exhortation to all true servants and zealous worshippers of God, to "praise his name," at all times, and in all places ; "from this time forth and for evermore," and "from the rising of the sun unto the going down thereof." And the ground of this praise and adoration is set forth in the following verses to be, — first, the glorious majesty of his Divine nature ; and next, the singular goodness of it as displayed to us in his works of providence, particularly by exalting those who are abased, and his making the barren to become fruitful. His lifting the poor out of the mire, and making the barren woman to become fruitful, may, at first sight, seem an odd mixture of ideas. But a right notion of the prophetic language will solve the difficulty ; and teach us, that both the expressions are in fact very nearly related, and signify much the same thing. For by the " poor " are here meant those who are destitute of all heavenly knowledge (the only true and real riches) and who are sunk in the mire and filth of sin. So, again, his making " the barren woman to keep house, and to be a joyful mother of children," is a prophetic metaphor, or allusion to the fruitfulness of the Church in bringing forth sons or professors of the true religion. My interpretation of both these expressions is warrantable from so many parallel passages of Scripture. I shall only observe that here the profession of the Christian faith throughout the whole earth is foretold ; as also the particular direction or point of the compass, toward which Christianity should by the course of God's providence be steered and directed, viz., from East to West, or "from the rising of the sun unto the going down of the same." — James Bate, 1703—1775.
Verse 1. — "Praise ye the LORD." "Praise." The ty? is repeated. This repeti tion is not without significance. It is for the purpose of waking us up out of our torpor. We are all too dull and slow in considering and praising the blessings of God. There is, therefore, necessity for these stimuli. Then this repetition signifies assiduity and perseverance in sounding forth the praises of God. It is not sufficient once and again to praise God, but his praises ought to be always sung in the Church. — Mollerus.
Verse 1. — "Praise ye the LOUD." This praising God rests not in the mere specula tion or idle contemplation of the Divine excellence, floating only in the brain, or gliding upon the tongue, but in such quick and lively apprehensions of them as to sink down into the heart, and there beget affections suitable to them ; for it will make us love him for his goodness, respect him for his greatness, fear him for his justice, dread him for his power, adore him for his wisdom, and for all his attributes make us live in constant awe and obedience to him. This is to praise God, without which all other courting and complimenting of him is but mere flattery and hypo crisy. . . . God Almighty endowed us with higher and nobler faculties than other creatures, for this end, that we should set forth his praise ; for though other things were made to administer the matter and occasion, yet man alone was designed and qualified to exercise the act of glorifying God. ... In short, God Almighty hath so closely twisted his own glory and our happiness together, that at the same time we advance the one we promote the other. — Matthew Hole, 1730.
Verse 1. — "Praise, O ye servants of the LORD." From the exhortation to praise God, and the declaration of his deserving to be praised ; learn, that as it is all men's duty to praise the Lord, so in special it is the duty of his ministers, and officers of his house. First, because their office doth call for the discharge of it publicly. Next, because as they should be best acquainted with the reasons of his praise, so
VOL. v. 3
34 EXPOSITIONS OF THE PSALMS.
also should they be the fittest instruments to declare it. And lastly, because the ungodly are deaf unto the exhortation, and dumb in the obedience of it ; therefore when he hath said, "Praise ye the Lord," he sub-joineth, "Praise, O ye servants of the Lord." — David Dickson.
Verse 1. — "Ye servants of the LORD." — All men owe this duty to God, as being the workmanship of his hands ; Christians above other men, as being the sheep of his pasture ; preachers of the word above other Christians, as being pastors of his sheep, and so consequently patterns in word, in conversation, in love, in spirit, in faith, in pureness. 1 Tim. iv. 12. — John Boys. Verses 1—3,
Hallelujah, praise the Lord
Praise, ye servants, praise his name !
Be Jehovah's praise ador'd,
Now and evermore the same !
Where the orient sun-beams gleam,
Where they sink in ocean's stream,
Through the circuit of his rays
Be your theme Jehovah's praise.
Richard Mant.
Verse 2. — "Blessed be the name of the LORD." Let then, O man, thy labouring soul strive to conceive (for 'tis impossible to express) what an immense debt of gratitude thou owest to him, who, by his creating goodness called thee out of nothing to make thee a partaker of reason, and even a sharer of immortality with himself ; who, by his preserving goodness, designs to conduct thee safe through the various stages of thy eternal existence ; and who, by his redeeming goodness, hath prepared for thee a happiness too big for the comprehension of a human understanding. Canst thou receive such endearments of love to thee and all mankind with insensibility and coldness ? . . . In the whole compass of language what word is expressive enough to paint the black ingratitude of that man, who is unaffected by, and entirely re gardless of, the goodness of God his Creator, and the mercies of Christ ? — Jeremiah Seed, 1747.
Verse 2. — "Blessed be the name of the LORD," etc. No doubt the disciples that sat at that paschal table, would repeat with mingled feelings of thanksgiving and sadness that ascription of praise. "Blessed be the name of the LORD from this time forth and for evermore." But what Israelite, in all the paschal chambers at Jerusalem on that night, as he sang the Hallel or hymn, or which of the disciples at the sorrowing board of Jesus, could have understood or entered into the full meaning of the ex pression, "from this time forth ? " From what time ? I think St. John gives us a clue to the very hour and moment of which the Psalmist, perhaps unconsciously, spake. He tells us, that when the traitor Judas had received the sop, he immediately went out ; and that when he was gone out to clench as it were and ratify his treacherous purpose, Jesus said, "Now is the Son of man glorified, and God is glorified in Him." From that time forth, when by the determinate counsel and foreknowledge of God, the Son of man was about to be delivered into the hands of wicked men, and crucified and slain, as Jesus looked at those around him, as sorrow had indeed filled their hearts, and as with all-seeing, prescient eye he looked onwards and beheld all those that should hereafter believe on him through their word, with what signi ficance and emphasis of meaning may we imagine the blessed Jesus on that night of anguish to have uttered these words of the hymn, "Blessed be the name of the LOUD from this time forth and for evermore " ! " A few more hours and the covenant will be sealed in my own blood ; the compact ratified, when I hang upon the cross." And with what calm and confident assurance of triumph does he look upon that cross of shame ; with what overflowing love does he point to it and say, " And I, if I be lifted up, will draw all men unto me " ! It is the very same here in this Paschal Psalm ; and how must the Saviour's heart have rejoiced even in the con templation of those sufferings that awaited him, as he uttered this prediction, "From the rising of the sun unto the going down of the same the LORD'S name is to be praised " ! " That which thou scwest is not quickened except it die : " and thus from that hour to the present the Lord hath added daily to the church those whom in every age and in every clime he hath chosen unto salvation, till, in his own appointed fulness of time, from the east and from the west, from the north and from the south, all nations shall do him service, and the earth be filled with the knowledge of the Lord as the waters cover the sea." — Barton Bouchier.
PSALM THE HUNDRED AND THIRTEENTH. 35
Verse 2. — "From this lime forth and for evermore." The servants of the Lord are to sing his praises in this life to the world's end ; and in the next life, world without end. — John Boys.
Verse 3. — "From the rising of the sun unto the going down of the same." That is everywhere, from east to west. These western parts of the world are particularly prophesied of to enjoy the worship of God after the Jews which were in the east ; and these islands of ours that lie in the sea, into which the sun is said to go down, which is an expression of the old Greek poets ; and the prophet here useth such a word in the Hebrew, where the west is called, according to the vulgar conceit, the sunset, or the sun's going down, or going in. — Samuel Torshell, 1641.
Verses 4, 5. — "The LORD is high." . . , "The LORD our God dwellelh on high." But how high is he ? Answer I. So high, that all creatures bow before him and do homage to him according to their several aptitudes and abilities. John brings them all in, attributing to him the crown of glory, putting it from themselves, but setting it upon his head, as a royalty due only to him. (Rev. v. 13). 1. Some by way of subjection, stooping to him : angels and saints worship him, acknowledging his highness, by denying their own, but setting up his will as their supreme law and excellency. 2. Others acknowledge his eminency by their consternation upon the least shining forth of his glory ; when he discovers but the emblems of his greatness, devils tremble, men quake, James ii. 19 ; Isai. xxxiii. 14. Thirdly, even inanimate creatures, by compliance with, and ready subjection to, the impressions of his power, Hab. iii. 9 — 11; Isai. xlviii. 13 ; Dan. iv. 35. . . . II. He is so high that he surmounts all created capacity to comprehend him, Job. xi. 7 — 9. So that indeed, in David's phrase, his greatness is "unsearchable," Ps. cxlv. 3. In a word, he is so high, 1. That no bodily eye hath ever, or can possibly see him. 2. Neither can the eye of the understanding perfectly reach him. He dwells in inaccessible light that no mortal eye can attain to. — Condensed from a sermon by Thomas Hodges, entitled, "A Glimpse of God's Glory," 1642.
Verse 5. — " Who is like unto the LORD our God ? " It is the nature of love, that the one whom we love we prefer to all others, and we ask, Who is like my beloved ? The world has not his like. Thus love thinks ever of one, who in many things is inferior to many others ; for in human affairs the judgment of love is blind. But those who love the Lord their God, though they should glow with more ardent love for him, and should ask, Who is as the Lord our God ? in this matter would not be mistaken, but would think altogether most correctly. For there is no being, either in heaven or in earth, who can be in any way likened unto the Lord God. Even love itself cannot conceive, think, speak concerning God whom we love as he really is. — Wolfgang Musculus.
Verse 5. — " Who is like unto the Lord our God," etc. Among the gods of the nations as Kimchi ; or among the angels of heaven, or among any of the mighty monarchs on earth ; there is none like him for the perfections of his nature, for his wisdom, power, truth, and faithfulness ; for his holiness, justice, goodness, grace, and mercy. Who is eternal, unchangeable, omnipotent, omniscient, and omni present ? Nor for the works of his hands, his works of creation, providence, and grace ; none ever did the like. What makes this reflection the more delightful to truly good men is, that this God is their God ; and all this is true of our Immanuel, God with us, who is God over all, and the only Saviour and Redeemer ; and there is none in heaven and earth like him, or to be desired beside him. — John Gill.
Verse 5. — "The Lord our God who dwelleth on high." God is on high in respect of place or dwelling. It is true he is in the aerial and starry heaven by his essence and power ; but the heaven of the blessed is his throne : not as if he were so confined to that place as to be excluded from others, for " the heaven of heavens cannot contain him " ; but in respect of manifestation he is said to be there, because in that place he chiefly manifests his glory and goodness. In respect of his essence he is high indeed, inexpressibly high in excellency above all beings, not only in Abraham's phrase, "The High God," but in David's, "The Lord most High." Alas I what are all created beings in respect of him, with all their excellences, but nothing and vanity ? . . . For these excellences are divers things in the creatures, but one in God ; they are accidents in the creatures, but essence in God ; they are in the creature with some alloy or other, they are like the moon when they shine brightest,
36 EXPOSITIONS OF THE PSALMS.
yet are spots of imperfection to be found in them. In respect to measure, he is infinitely above them all. Alas, they possess some small drops in respect to the fountain, some poor glimmering rays in respect to this glorious sun ; in a word, he is an infinite ocean of perfection, without either brink or bottom. — Thomas Hodges, in a Sermon preached before the House of Commons, 1642.
Verse 5. — God is said not only to be on high, but to "dwell " on high ; this intimates calm and composed operation, and it is proper for us to take this view of the character of God's administration. You recollect that in all ages unbelief has been in some respect rendered plausible by the delays of God in the accomplish ment of his designs. So, in St. Peter's time, it would seem that because the apostles and preachers of Christianity had dwelt much on Christ's coming to judgment, they cried out, " Where is the promise of his coming, for since the fathers fell asleep, all things continue as they were from the beginning of the creation ? " "What is the apostle's answer to this ? His first answer, I grant, is, that all things have not continued as they were from the creation, for there was a flood of waters, and those who said, Where is the promise of his coming ? in the days of Noah were at last answered by the bursting earth and the breaking heavens. . . . That was his first answer ; but his second answer contains the principle that, " One day is with the Lord as a thousand years, and a thousand years as one day." The Being who is from everlasting to everlasting is under no necessity to hurry his plans ; therefore he hath fixed the times and the seasons — they are all with him, and he dwelleth on high.— Richard Watson, 1831.
Verses 5, 6. — The philosophy of the world, even in the present day, has its elevated and magnificent views of the Divine Being ; yet it would seem uniform, whether among the sages of the heathen world or among the philosophers of the present day, that the loftier their views are even of the Divine nature, the more they tend to distrust and unbelief ; and that, just in propoitlon as they have thought nobly of God, so the impression has deepened — that, with respect to individuals at least, they were not the subjects of his immediate care. The doctrine of a particular providence, and the doctrine of direct divine influence upon the heart of man, have by them always been considered absurd and fanatical. Now, when I turn to the sages of inspiration — to the holy men of old, who thought and spoke as they were moved by the Holy Ghost, I find quite a different result — that in proportion to the views they had of the glory of God, so was their confidence and hope.
That two such opposite results should spring from the same order of thoughts with respect to the Divine Being, is a singular fact, which demands and deserves some enquiry. How is it that, among the men of the world, wise as they are, in proportion as they have had high and exalted views of God, those lofty ideas tend to distrust ; while just in proportion as we are enlightened on the very same subjects by the Scriptures of truth, rightly and spiritually understood, that we as well as the authors of these sacred books, in proportion as we see the glory and the grandeur of God, are excited to a filial and comforting trust ? There are two propositions in the text which human reason could never unite. "Who dwelleth on high " — but yet he " humbleth himself to behold the things that are in heaven, and in the earth." And the reason why the mere unassisted human faculties could never unite these two ideas is, that they could not, in the nature of things, be united, but by a third dis covery, which must have come from God himself, and show the two in perfect harmony — the discovery that " God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." — Richard Watson, 1831.
Verses 5, 6. — The structure of this passage in the original is singular, and is thus stated and commented on by Bp. Lowth, in his 19th Prselection : —
Who is like Jehovah our God ?
Who dwelleth on high.
Who looketh below.
In heaven and in earth.
The latter member is to be divided, and assigned in its two divisions to the two former members ; so that the sense may be, " who dwelleth on high in heaven, and looketh below on the things which are in earth." — Richard Mant.
Verse 6. — "Who humbleth himself." Whatever may be affirmed of God, may be affirmed of him infinitely, and whatever he is, he is infinitely. So the Psalmist, in this place, does not speak of God as humble, but as infinitely and superlatively so,
PSALM THE HUNDRED AND THIRTEENTH. 37
humble beyond all conception and comparison ; he challenges the whole universe of created nature, from the highest immortal spirit in heaven to the lowest mortal on earth, to show a being endued with so much humility, as the adorable majesty of the great God of Heaven and earth. ... If some instances of the Divine humility surprise, the following may amaze us : — To see the great King of heaven stooping from his height, and condescending himself to offer terms of reconciliation to his rebellious creatures I To see offended majesty courting the offenders to accept of pardon I To see God persuading, entreating and beseeching men to return to him with such earnestness and importunity, as if his very life were bound up in them, and his own happiness depended upon theirs ! To see the adorable Spirit of God, with infinite long-suffering and gentleness, submitting to the contempt and insults of such miserable, despicable wretches as sinful mortals are I Is not this amazing ? — Valentine Nalson, 1641—1724.
Verse 6. — "Who humbleth himself to behold." — If it be such condescension for God to behold things in heaven and earth, what an amazing condescension was it for the Son of God to come from heaven to earth and take our nature upon him, that he might seek and save them that were lost ! Here indeed he humbled himself. — Matthew Henry.
Verse 7. — "He. raiseth up the poor," etc. There is no doubt a reference in this to the respect which God pays even to the lower ranks of the race, seeing that " he raiseth up the poor, and lifteth up the needy." I have no doubt there is reference throughout the whole of this Psalm to evangelical times ; that, in this respect, it is a prophetic psalm, including a reference especially to Christianity, as it may be called by eminence and distinction the religion of the poor — its greatest glory. For when John the Baptist sent two disciples to Jesus, to know whether he was the Messiah or not, the answer of our Lord was, " The blind see, the lepers are cleansed, the dead are raised " — all extraordinary events — miracles, in short, which proved his divine commission. And he summed up the whole by saying, " The poor have the gospel preached unto them ; " as great a miracle as any — as great a distinction as any. There never was a religion but the true religion, in all its various dispensa tions, that had equal respect to all classes of society. In all others there was a privileged class, but here there is none. Perhaps one of the most interesting views of Christianity we can take is its wonderful adaptation to the character and circum stances of the poor. What an opportunity does it furnish for the manifestation of the bright and mild graces of the Holy Spirit ! What sources of comfort does it open to mollify the troubles of life I and how often, in choosing the poor, rich in faith, to make them heirs of the kingdom, does God exalt the poor out of the dust, and the needy from the dunghill ! — Richard Watson.
Verse 7. — "He raiseth up the poor," etc. Gideon is fetched from threshing, Saul from seeking the asses, and David from keeping the sheep ; the apostles from fishing are sent to be " fishers of men." The treasure of the gospel is put into earthen vessels, and the weak and the foolish ones of the world pitched upon to be preachers of it, to confound the " wise and mighty " (1 Cor. i. 27, 28,) that the excellency of the power may be of God, and all may see that promotion comes from him. — Matthew Henry.
Verse l.—"He raiseth up the poor." The highest honour, which was ever done to any mere creature, was done out of regard to the lowest humility ; the Son of God had such regard to the lowliness of the blessed virgin, that he did her the honour to choose her for the mother of his holy humanity. It is an observation of S. Chry- sostom, that that very hand which the humble John Baptist thought not worthy to unloose the shoe on our blessed Saviour's feet, that hand our Lord thought worthy to baptize his sacred head. — Valentine Nalson.
Verse 7. — "And lifteth the needy out of the dunghill " ; which denotes a mean condition ; so one born in a mean place, and brought up in a mean manner, is sometimes represented as taken out of a dunghill ; and also it is expressive of a filthy one ; men by sin are not only brought into a low estate, but into a loathsome one, and are justly abominable in the sight of God, and yet he lifts them out of it : the phrases of raising up and lifting out suppose them to be fallen, as men are in Adam, fallen from a state of honour and glory, in and out of which they cannot deliver themselves ; it is Christ's work, and his only, to raise up the tribes of Jacob, and to help or lift up his servant Israel. Isa. xlix. 6 ; Luke i. 54 ; see 1 Sam. ii. 8. — John Gill.
38 EXPOSITIONS OF THE PSALMS.
Verse 7. — "The poor . . the needy." Rejoice, then, in the favourable notice God taketh of you. The highest and greatest of beings vouchsafes to regard you. Though you are poor and mean, and men overlook you ; though your brethren hate you, and your friends go far from you, yet hear I God looketh down from his majestic throne upon you. Amidst the infinite variety of his works, you are not overlooked. Amidst the nobler services of ten thousand times ten thousand saints and angels, not one of your fervent prayers or humble groans escapes his ear. — Job Orion, 1717 — 1783.
Verse 7. — Almighty God cannot look above himself, as having no superiors ; nor about himself, as having no equals ; he beholds such as are below him ; and therefore the lower a man is, the nearer unto God ; he resists the proud, and gives grace to the humble, 1 Pet. v. 5. He pulls down the mighty from their seat, and exalteth them of low degree. The Most High hath special eye to such as are most humble ; for, as it followeth in our text, "he taketh up the simple out of the dust, and lifteth the poor out of the dirt." — John Boys.
Verse 7. — "Dunghill." An emblem of the deepest poverty and desertion ; for in Syria and Palestine the man who is shut out from society lies upon the mezbele (the dunghill or heap of ashes), by day calling upon the passers-by for alms, and by night hiding himself in the ashes that have been warmed by the sun. — Franz Delitzsch.
Verse 1. — "Dunghill." The passages of the Bible, in which the word occurs, all seem to refer, as Parkhurst remarks, to the stocks of cow-dung and other offal stuff, which the easterns for want of wood were obliged to lay up for fuel. — Richard Mant.
Verses 7, 8. — These verses are taken almost word for word from the prayer of Hannah, 1 Sam. ii. 8. The transition to the "people " is all the more natural, as Hannah, considering herself at the conclusion as the type of the church, with which every individual among the Israelites felt himself much more closely entwined than can easily be the case among ourselves, draws out of the salvation imparted to herself joyful prospects for the future. — E. W. Hengstenberg.
Verse 8. — "Even with the princes of his people." It is the honour that cometh from God that alone exalts. Whatever account the world may take of a poor man, he may be more precious in the eyes of God than the highest among men. The humble poor are here ranked, not with the princes of the earth, but with "the princes of his people." The distinctions in this world, even among those who serve the same God, are as nothing in his sight when contrasted with that honour which is grounded on the free grace of God to his own. But here, also, the fulness of this statement will only be seen in the world to come, when all the faithful will be owned as kings and priests unto God. — W. Wilson.
Verse 9. — "He maketh the barren woman to keep house," etc. Should a married woman, who has long been considered sterile, become a mother, her joy, and that of her husband and friends, will be most extravagant. " They called her Malady," that is, " Barren," " but she has given us good fruit." " My neighbours pointed at me, and said, Malady : but what will they say now ? " A man who on any occasion manifests great delight, is represented to be like the barren woman who has at length borne a child. Anything which is exceedingly valuable is thus described : " This is as precious as the son of the barren woman " ; that is, of her who had long been reputed barren. — Joseph Roberts.
Verse 9. — "He maketh the barren woman to keep house," etc. As baseness in men, so barrenness in women is accounted a great unhappiness. But as God lifteth up the beggar out of the mire, to set him with princes, even so doth he "make the barren woman a joyful mother of children." He governs all things in the private family, as well as in the public weal. Children and the fruit of the womb are a gift and heritage that cometh of the Lord, Ps. cxxvii. 3 ; and therefore the Papists in praying to S. Anne for children, and the Gentiles in calling upon Diana, Juno, Latona, are both in error. It is God only who makes the barren women "a mother," and that "a joyful mother." Every mother is joyful at the first, according to that of Christ, " a woman when she travaileth hath sorrow, because her hour is come : but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world."
Divines apply this also mystically to Christ, affirming that he made the church of the Gentiles, heretofore "barren," "a joyful mother of children," according to that of the prophet : " Rejoice, O barren, that didst not bear ; break forth into joy and
PSALM THE HUNDRED AND THIRTEENTH. 39
rejoice, thou that didst not travail with child : for the desolate hath more children than the married wife, saith the Lord," Isai. liv. 1. Or it may be construed of true Christians : all of us are by nature barren of goodness, conceived and born in sin not able to think a good thought (2 Cor. iii. 5) ; but the Father of lights and mercies makes us fruitful and abundant always in the work of the Lord (1 Cor. xv. 58) ; hr giveth us grace to be fathers and mothers of many good deeds, which are our children and best heirs, eternizing our name for ever. — John Boys.
Verse 9. — "The barren woman " is the poor, forsaken, distressed Christian church, whom the false church oppresses, defies, and persecutes, and regards as useless, miserable, barren, because she herself is greater and more populous, the greatest part of the world. — Joshua Arndt, 1626 — 1685.
Verse 9. — "Praise ye the LORD." We may look abroad, and see abundant occasion for praising God, — in his condescension to human affairs, — in his lifting up the poor from the humblest condition, — in his exalting those of lowly rank to places of honour, trust, wealth, and power ; but, after all, if we wish to find occasions of praise that will most tenderly affect the heart, and be connected with the warmest affections of the soul, they will be most likely to be found in the domestic circle — in the mutual love — the common joy — the tender feelings — which bind together the members of a family. — Albert Barnes.
Verse 9. — "Praise ye the LORD." The very hearing of the comfortable changes which the Lord can make and doth make the afflicted to find, is a matter of refresh ment to all, and of praise to God from all. — David Dickson.
HINTS TO PREACHERS.
Whole Psalm. — The Psalm contains three parts : — I. An exhortation to God's servants to praise him. II. A form set down how and where to praise him, ver. 2, 3. III. The reasons to persuade us to it. 1. By his infinite power, ver. 4, 5. 2. His providence, as displayed in heaven and earth, ver. 6. — Adam Clarke.
Verse 1. — The repetitions show, 1. The importance of praise. 2. Our many obligations to render it. 3. Our backwardness in the duty. 4. The heartiness and frequency with which it should be rendered. 5. The need of calling upon others to join with us.
Verse 1. — I. To whom praise is due : " the Lord." II. From whom it is due : "ye servants of the Lord." III. For what is it due: his "name." 1. For all names descriptive of what he is in himself. 2. For all names descriptive of what he is to his servants. — G. R.
Verses 1, 9. — " Praise ye the Lord." I. Begin and end life with it, and do the same with holy service, patient suffering, and everything else. II. Fill up the interval with praise. Run over the intervening verses.
Verse 2. — I. The work of heaven begun on earth : to praise the name of the Lord. II. The work of earth continued in heaven : " and for evermore." If the praise begun on earth be continued in heaven, we must be in heaven to continue the praise. — G. R.
Verse 2. — 1. It is time to begin to praise : " from this time." Is there not special reason, from long arrears, from present duty, etc. ? 2. There is no time for leaving off praise : " and for evermore." None supposable or excusable.
Verse 3. — God is to be praised. 1. All the day. 2. All the world over. 3. Publicly in the light. 4. Amidst daily duties. 5. Always — because it is always day somewhere.
Verse 3. — 1. Canonical hours abolished. 2. Holy places abolished — since we cannot be always in them. 3. Every time and place consecrated.
Verses 5, 6. — The greatness of God as viewed from below, ver. 5. II. The condescension of God as viewed from above, ver. 6. 1. In creation. 2. In the Incarnation. 3. In redemption. — G. R.
Verses 5, 6. — The unparalleled condescension of God. 1. None are so great, and therefore able to stoop so low. 2. None are so good, and therefore so willing to stoop. 3. None are so wise, and therefore so able to " behold " or know the
40 EXPOSITIONS OF THE PSALMS.
needs of little things. 4. None are infinite, and therefore able to enter into minutiae and sympathize with the smallest grief : Infinity is seen in the minute as truly as in the immense.
Verse 6. — I. The same God rules in heaven and earth. II. Both spheres are dependent for happiness upon his beholding them. III. They both enjoy his consideration. IV. — All things done in them are equally under his inspection. Verse 7. — The gospel and its special eye to the poor.
Verses 7, 8. — I. Where men are ? In the dust of sorrow and on the dunghill of sin. II. Who interferes to help them ? He who dwelleth on high. III. What does he effect for them ? " Raiseth, lifteth, setteth among princes, among princes of his people."
Verse 8. — Elevation to the peerage of heaven ; or, the Royal Family increased.
Verse 9. — For mothers' meetings. " A joyful mother of children." I. It is a joy to be a mother. II. It is specially so to have living, healthy, obedient children. III. But best of all to have Christian children. Praise is due to the Lord who gives such blessings.
Verse 9. — I. A household God, or, God in the Household : " He maketh," etc. Have you children ? It is of God. Have you lost children ? It is of God. Have you been without children ? It is of God. II. Household worship, or, the God of the Household : " Praise ye the Lord." 1. In the family. 2. For family mercies. — G. R.
PSALM CXIV.
SUBJECT AND DIVISION. — This sublime SONG OF THE EXODUS is one and indivisible. True poetry has here reached its climax : no human mind has ever been able to equal, much less to excel, the grandeur of this Psalm. God is spoken of as leading forth his people from Egypt to Canaan, and causing the whole earth to be moved at his coming. Things inanimate are represented as imitating the actions of living creatures when the Lord passes by. They are apostrophised and questioned with marvellous force of lan guage, till one seems to look upon the actual scene. The God of Jacob is exalted as having command over river, sea, and mountain, and causing all nature to pay homage and tribute before his glorious majesty.
EXPOSITION.
'HEN Israel went out of Egypt, the house of Jacob from a people of strange language ;
2 Judah was his sanctuary, and Israel his dominion.
3 The sea saw it, and fled : Jordan was driven back.
4 The mountains skipped like rams, and the little hills like lambs.
5 What ailed thee, O thou sea, that thou fleddest ? thou Jordan, that thou wast driven back ?
6 Ye mountains, that ye skipped like rams ; and ye little hills, like lambs ?
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