4. — Thou art a priest for ever &c.] Thy priesthood is everlasting: in thy person and office is and shall be fulfilled that which was figured in the royal priesthood, person, and name of Melchizedek, king of Salem, the king of righteousness and peace. Bp. Hall. The Epistle to the Hebrews places the resemblance between Melchizedek and Jesus on the name and title of the former, on his having no father, or mother, or priestly descent, or birth, or death, or successor, mentioned; which so far agreed with the latter, as He had no human father, nor mother, in the ordinary way of generation; nor was of a sacerdotal family, nor began to exist at his birth, nor continued in a state of death, nor could have any successor in his office. Abp. Secker. See the note on Gen. xiv. 18. 23. — tossed up and down as the locust.] The swarms of locusts are so large and numerous in Barbary, that they fly in the air like a succession of clouds. When the wind blows briskly, so that these swarms are crowded by others, or thrown one upon another, we have a lively idea of this comparison of the Psalmist, of being "tossed up and down as the locust." Dr. Shaw. Especial care should be taken that we do not pervert this Psalm in a criminal and impious manner, by imagining we are at any time allowed to wish that the vengeance of God may fall on those who hate us and do us hurt. David here speaks in the quality of a king chosen by God, and of a Prophet; he rather foretold than desired the destruction of his enemies: he even returned them good for evil, as he himself says, and love for hatred. But, above all, let us remember that a Christian should hate no man; that the character we bear, as disciples of Jesus Christ, obliges us to love all men, even our greatest enemies, to pray for them with all our heart, and to wish and do them all the good in our power. Osterwald. Psalm CX. In this Psalm David prophesieth concerning the exaltation of Christ; the sceptre of his kingdom; the character of his subjects; his everlasting priesthood; his tremendous victories and judgments; and the means of his obtaining both kingdom and priesthood, by his sufferings and resurrection. Bp. Horne. This Psalm is with good reason appointed for the service of Christmas-day. Ver. 1. The Lord said &c.] God the Father, in his eternal counsel, said unto his Son, Take Thou all power and authority, as the only Mediator and true King of thy church, until I shall utterly have subdued all those that dare to rise up against Thee; then do Thou deliver up this royal state and kingdom of thy Mediatorship. Bp. Hall. — thy footstool.] This expression is borrowed from the Eastern custom of conquerors putting their feet upon the necks of their enemies. See Josh. x. 24. The Divinity of our Saviour is clearly deducible from this verse. See Mark xii. 36, &c. Dimock. 5. — shall strike through &c.] Jesus destroyed both the Jewish and Roman persecutors, and will destroy all the enemies of his Church. Abp. Secker. See Ps. ii. 9, and xlv. 5; Rev. xix. 15. 6. He shall judge &c.] He shall convince the heathen world, that He is their Lawgiver and their Judge. He shall take severe vengeance on those who persecute his subjects, and shall crush the supreme power in various countries. Bp. Patrick. 7. He shall drink &c.] By "drinking of the brook by the way," allusion seems to be made to the support and refreshment which Christ experienced. The phrase relates, it is probable, to those consolations which He received at the beginning of his great conflict with the powers of darkness, particularly in his agony, when there appeared to Him an angel from heaven strengthening Him, Luke xxii. 43. Merrick, Bp. Lowth. We should remember on reading this Psalm, that we have a Priest in heaven, who stands continually pleading the merits of his sacrifice once offered on the cross. Oblation, intercession, and benediction are the three great branches of the sacerdotal office, which our great High Priest now exercises for us, and in the exercise of which the Father has condescended in the most awful manner to promise, that he will hear Him, and accept Him in our behalf. His priesthood is not like that of Aaron, transient, figurative, and successive, but real and effective, fixed and incommunicable, eternal and unchangeable. He is "a Priest for ever after the order of Melchizedek." Bp. Horne. Psalm CXI. The author of this Psalm celebrates the majesty and goodness of God displayed in a very eminent manner in the wonderful things He had done Ver. 1. Praise ye the Lord.] These words are the title to the Psalm, and not part of the Psalm itself, as in the beginning of Ps. exii. xxiii. Bps. Patrick and Lowth. See the note on Ps. cv. 45. 7. The works of his hands &c.] In all God's dispensations towards his faithful servants, and towards his impenitent adversaries, we admire and adore his "verity" in the performance of his promises to the former, and his "justice" in executing vengeance on the latter. Thus the time of fulfilling his promise to Abraham came not till the iniquity of the Amorites was full. Bp. Horne. 9. He sent redemption unto his people: He means that great deliverance out of Egypt which was a type and pledge of that greater and higher redemption by Christ. Poole. We ought to join our praises to those which are offered to God in this hymn; we have even more reason than the faithful of old had to confess that the works of the Lord are great and wonderful; that He is merciful, righteous, and full of compassion; that He has remembered his covenant, and sent salvation and redemption to his people. These inestimable blessings should excite us to declare his goodness and marvellous works before men, and particularly in the assembly of the faithful. Ostervald. Psalm CXII. This Psalm is a kind of commentary upon the last verse of the former Psalm, enumerating Ver. 4. — righteous.] "Righteous" here seems to include the idea of generosity and charity; a man generous upon principles of religion. Mudge. 6. — the righteous shall be &c.] That is, Eminently good men do commonly leave a good name behind them, and transmit a grateful memory of themselves to afterages. Abp. Tillotson. 9. — his horn &c.] God shall give him an increase of true honour, and abundantly reward his liberality. Bp. Hall. See note at 1 Sam. ii. 1. The character which the Psalmist here gives of good men is, that they fear the Lord; that they take great delight in his commandments; that they are just and sincere; that they conduct all their affairs with uprightness; that they are kind and full of compassion, and love to give alms to the poor. He afterwards teaches us, that those who live thus are perfectly happy; that God blesses them in their persons, in their posterity, and in their possessions; that they enjoy peace of conscience; that they fear no evil, always trusting in the Lord; and that their righteousness and their memory shall remain for ever. These are very important instructions, which should powerfully encourage us to the study and practice of piety. Ostervald. Psalm CXIII. The servants of God are here exhorted to praise Him at all times, and in all places, on account of his power and glory, his mercy in redeeming man, and making the Gentile Church to be a joyful O ye servants of the LORD, Hallicinjah. praise the name of the LORD. Ver. 3. From the rising &c.] Signifying, either from morning to evening, or from east to west. Merrick. 6. Who humbleth himself &c.] Highly as our Lord is exalted above this system, above this heaven and this earth of ours, yet He condescendeth to regard every thing that passes here, and to make us, the inhabitants of this lower world, and, for our sakes, all the other creatures in it, the objects of his peculiar care, and paternal love. Bp. Horne. Such is God's mercy to the poor sons of Adam in their fallen state, that from the lowest and most abject condition, from the pollutions of sin, and from the dishonour of the grave, He raiseth them to righteousness and holiness, to glory and immortality; He setteth them on high, with the inhabitants of the heavenly Jerusalem, "with the princes of his people," the leaders of the armies above, with angels and archangels before his throne. What is the exaltation of the meanest beggar from a dunghill to an earthly diadem, when compared with that of human nature from the grave to the throne of God! Here is honour worthy our ambition; honour, after which all are alike invited to aspire: which all may obtain who strive worthily and lawfully; and of which, when once obtained, nothing can ever deprive the possessors. Bp. Horne. Psalm CXIV. This is another of the Psalms appointed by our Church to be read on Easter-day. It celebrates the deliverance of Israel from Egypt, and the miracles wrought for that people, prefiguring the redemption of our nature from sin and death, and the Ver. 1, 2. When Israel went &c.] When Jehovah delivered Israel from the bondage of Egypt, He chose them for his peculiar people: his presence presided in their camp, as in a "sanctuary," or temple; and He ruled them as an earthly king exerciseth sovereignty in his "dominiums." Bp. Horne. Ver. 3.—he hath done whatsoever he hath pleased.] He doeth whatsoever he pleaseth. Mudge, Street. 4. The mountains skipped &c.] The mountains of the wilderness shook and were moved sensibly at his terrible presence, when He delivered the law to his people, Exod. xix. 18. Bp. Hall. If the Divine presence hath such an effect upon inanimate matter, how ought it to operate on rational and accountable beings? Let us be afraid with an holy fear at the presence of God, in the world by his providence, and by his Spirit in our consciences; that so we may have hope and courage in the day when He shall arise to shake terribly the earth; when "every island shall flee away, and the mountain shall be no more found," Rev. xvi. 20. Bp. Horne. Psalm CXV. This Psalm has always been used as an speak not: eyes have they, but they see not: 10. O house of Aaron.] This expression comprehends the priests and Levites. Travel. 11. Ye that fear the Lord.] This seems to comprehend those, all the world over, that worshipped the one supreme God. Mudge. 12. The Lord hath been mindful of us:] Rather, the Lord remembereth us. Mudge. From the former part of this Psalm we learn, that God is induced to do good to men, not by any merit on their part, but by his own pure mercy, which ought therefore to be the foundation of our trust when we direct our prayer to Him. In the latter part we see how happy those are who worship God and fear Him; since the Psalmist assures us, that God is the help and buckler of all those that trust in Him, and that his favours are extended to them and their posterity. These 10, 11. I believed, &c.] In afflictions and distresses, those of the spirit and conscience more especially, the soul is tempted to despond, and can only be supported by faith exerting itself in prayer: “I believed, and therefore have I spoken,” or, therefore spake I; that is, as above, ver. 4, “I called upon the name of the Lord; O Lord, I beseech thee, deliver my soul.” And this I did, though so “greatly afflicted,” that I had “said in my haste,” in my hurry and trepidation, occasioned by fear and amazement, “All men are liars;” there is no credit to be given to their promises of deliverance, I am lost and undone for ever; yet my faith failed not 13. — the cup of salvation.] This cup of salvation is the drink-offering annexed to and poured upon the sacrifice, at the time they used to call upon the name of the Lord. Jos. Mede. This praise is taken from the common practice of the Jews in their thank-offerings, in which a feast was made of the remainders of the sacrifices, and the officers, together with the priests, did eat and drink before the Lord; and, amongst other rites, the master of the feast took a cup of wine into his hand, and solemnly blessed God for it, and for the mercy which was then acknowledged, and then gave it to all the guests, who drank successively of it. See 1 Chron. xvi. 2, 3. To which custom it is supposed that our blessed Saviour alludes in the institution of the cup, which also is called “the cup of blessing,” 1 Cor. x. 16, which is in effect the same with “the cup of salvation.” Poole. 15. Precious in the sight &c.] That is, good men are so precious in God’s esteem, that He will not prematurely deliver them up to the power of death. Dr. Wells. 16. — thou hast loosed my bonds. Thou hast rescued me from the power of death. Bp. Patrick. We should particularly here observe with what sentiments of joy and gratitude the Psalmist celebrates the wonderful deliverances which God had vouchsafed him in the great dangers he had been exposed to, with what zeal he praises Him, and vows to love and obey Him. From his example we learn, that when God has bestowed any particular favour on us, and especially when He has delivered us from any great danger, it is our duty to love Him, to bless his holy name, and praise Him in the presence of all his people; and above all, to walk before Him all the days of our life, and to testify our gratitude to Him, not only by our words, but by all our actions. Ostervald. Ver. 5. — in a large place.] In a state of liberty and freedom from my enemies. Dr. Wells. 6, 7. The Lord is on my side; &c.] By frequent experience of the Divine power and mercy, from time to time exerted in behalf of Israel, that nation was instructed to trust in Jehovah; and, whenever they did so, success and victory never failed to attend their steps. Would not the case be the same with us in all our undertakings, if our faith was right and stedfast in God, who raised up Jesus from the dead, and who hath promised to make us "more than conquerors?" Bp. Horne. 10. All nations] That is, all the neighbouring nations. Bp. Patrick. 12. They compassed me about like bees; &c.] Their numbers and rage might be compared to a swarm of angry bees; but their fury was short-lived and died away, like a sudden blaze of thorns, which is quickly extinguished. Bp. Patrick, Travell. 13. Thou hast thrust sore at me. This seems spoken of his enemies generally. Rosenmüller. 15. The voice of rejoicing &c.] In the tabernacles, that is, the tents of the righteous, is the voice of shouting and triumph, proclaiming that the right hand of the Lord hath done mighty things. Green. The mention of tents shews that they celebrated their deliverance, not only publicly, but also privately, which was a sign of great and unfeigned joy. Rosenmüller. Ver. 3. They also &c.] "For they commit no iniquity who walk in his ways." Green. — — and nothing shall offend them.] Or, cause them to fall. Dr. Wells. 6.—when I have &c.] All the commandments have the same Author, and the same sanction. He who thinks to atone for the breach of one, by the observation of another; he who reserves to himself a licence of indulging any favourite darling lust, while in general he preserves the appearance of an exemplary conduct, is an hypocrite; and, unless he repent, will be brought to shame, if not before men here, yet before men and angels hereafter. Bp. Horne. praises, and professions of obedience. # BETH. 9. Wherewithal shall a young man &c.] Youth enters upon the journey of life headstrong and inexperienced, with a bias of original corruption, and all the passions awake. In such circumstances, how shall a young man direct his steps, so as to "escape the pollution that is in the world through lust?" He must for this purpose take with him the directions to be found in the Scriptures of truth. Bp. Horne. 11. — have I hid! Have I treasured up. Green. 12. Blessed art thou, &c.] The meaning seems to be this, Thou, O Jehovah, art blessed, that is, art the supreme God, to whom I acknowledge all blessing and adoration to be due; teach me therefore thy statutes, as being the only laws to which we owe all obedience. Mudge. 14. I have rejoiced &c.] Truth and holiness afford to the sincere believer a pleasure more exquisite, as well as more solid and enduring, than that which a miser feels at the acquisition of his darling wealth. Let us no longer envy the joys of worldly men, no longer be chagrined at the prosperity of the wicked. The "true riches" we may always acquire; and, surely, as much as heaven is higher than the earth, so much are heavenly joys above earthly, in kind, degree, an I duration. Bp. Horne. VOL. II. 18. — that I may behold &c.] That is, that I may be able to comprehend the Divine mysteries contained in thy law. Dimock. 19.—the gates of righteousness.] The gates of the sanctuary. Dr. Wells. 19. I am a stranger &c.] I am a stranger, unacquainted with the way; give me thy commandments to guide me. 20. My soul breaketh &c.] That is, my soul is wasted with a continual longing after thy judgments. Edwards. 21. Thou hast rebuked &c.] Thou rebukest the proud; cursed are they that stray from thy commandments. "The proud" always mean, the contemptuous disregarders of God and his laws. Mudge. 22. The stone &c.] No text of the Old Testament is quoted by the writers of the New so often as this, which we meet with in five different places: see the margin. The sum and substance of the New Testament applications and expositions is, that Jesus Christ is the stone here mentioned; that He was rejected and set at nought by the chief priests and Pharisees, the then builders of the Church; but that, being chosen of God, and precious to Him, this most valuable stone, thus despised and rejected of men, was at length exalted to be the chief corner-stone in the building, and a centre of union for the Jew and Gentile, the two parts of which it consisted; that this was the work of God, and the admiration of man. Bp. Horne. 24. This is the day &c.] Of the day on which Christ arose from the dead, it may with more propriety than of any other day be affirmed, "This is the day which the Lord hath made." Then it was that the rejected stone became "the head of the corner:" a morning then dawned which is to be succeeded by no evening. Bp. Horne. 25. My soul cleaveth &c.] I am brought exceeding low by thy afflicting hand: oh, do Thou raise and comfort me, as Thou hast graciously promised. Bp. Hall. 27.—bind the sacrifice &c.] Bind the sacrifice, or lamb, with cords; (which was done previous to slaying it;) offer it up at the horns of the altar. See Exod. xxx. 10. Dimock. —even unto the horns of the altar.] The meaning of this passage probably is, that the sacrifices offered would be so great that the accustomed place for the victims would not be large enough to hold them, but from their number they would press even to the very "horns of the altar." This Psalm, which the Jews sang at their feasts, should be made use of by Christians in giving thanks to God, not only for the favours and deliverances, 29, 30. Remove from me &c.] It is plain that "the way of truth," in the latter of these two verses, is opposed to "the way of lying," or of falsehood, in the former. The one comprehends every thing in doctrine or in practice that is right, and therefore "true;" the other denotes every thing that is wrong, and therefore "false." Bp. Horne. 32. — when thou shalt enlarge my heart.] When Thou I The psalmist professeth his comfort in God's word. 37. Turn away mine eyes &c.] Oh, let not mine eye betray my heart unto vanity; let me not be so transported with any earthly objects, as to depart from my perfect love of Thee, and desire of heavenly things. Bp. Hall. — quicken thou &c.] Give me grace to go on with more and more vigour in thy way. Dr. Wells. 45. — I will walk at liberty: The liberty of the sons of God; freed from the fetters of sin. 48. My hands also will I lift &c. I will earnestly employ myself, and all my actions, to the performance of what Thou commandest me. Bp. Hall. 49. Remember the word &c.] The Psalmist here instructs us to prefer our petition upon these grounds; first, that God cannot prove false to his word; "Re have loved; and I will meditate in thy statutes. # ZAIN. 50. -- quickened me.] Revived me in my sorrows. Dr. Wells. 54. — in the house of my pilgrimage.] In all my wanderings up and down, I Sam. xxii. 1, 2. 5, and xxiii. 13. Bp. Patrick. 56. This I had.] That is, this composure of mind and cheerfulness of spirit. Bp. Patrick. 60. I made haste, &c.] No future time that we can fix upon will be more convenient than the present is for our reformation. On the contrary, the more we defer, the more difficult and painful our work must needs prove; every day will both enlarge our task, and diminish our ability to perform it. We should consider that we are mortal and frail, and therefore any designs of future reformation may be cut off by death; which is always creeping towards us, and may, for all we can tell, be very near at hand. Dr. Barrow. The benefit of afflictions. 70. Their heart is as fat &c.] The "fatness of the heart" implies, in this place, two things in those of whom it is affirmed; luxury, and its consequence, insensibility to those spiritual and divine truths, which are not only the study, but the "delight" of temperate and holy persons. Bp. Horne. 71. It is good for me &c.] There is a class of most important duties, which can only be practised in affliction; namely, patience and composure under distress, pain, and affliction: a stedfast keeping up of our confidence in God, and our dependence upon his final goodness, even at a time that every thing present is discouraging and adverse; and, what is no less difficult to retain, a cordial desire for the happiness and comfort of others, even then, when we are deprived of our own. The possession of this temper is almost the perfection of our nature. But it is then only possessed when put to the trial: tried at all it could not have been in a life made up only of pleasure and gratification. It is in the chambers of sickness; under the strokes of affliction; amidst the pinchings of want, the groans of pain, the pressures of infirmity; in grief, in misfortune; through gloom and horreur, that it will be seen, whether we hold fast our hope, our confidence, our trust in God; whether this hope and confidence be able to produce in us resignation, acquiescence, and submission. Archdeacon Paley. 74. — when they see me;] When they see me delivered out of all these troubles. Dr. Wells. 75. I know, &c.] From whatever quarter afflictions come upon us, they are the "judgments of God," without whose providence nothing befalls us. His judgments are always "right," or just, duly proportioned to the disease and strength of the patient; in sending them God is "faithful" and true to his word, wherein He hath never promised the crown without the cross, but hath, on the contrary, assured us, that one will be necessary in order to our obtaining the other; and that they who are beloved by Him shall not sin with impunity, nor go astray without a call to return. Bp. Horne. 79. — turn unto me.] Turn to my side, and become my friends. Bp. Patrick. 81. My soul fainteth &c.] My soul languisheth with a longing desire of thy salvation; yet still I am sustained by an assured hope of thy merciful performances. Bp. Holt. 83. — like a bottle in the smoke;] Bottles, among the Jews, were made of skins. One of these, if exposed to heat and "smoke," would become shrivelled and useless. Such a change will labour and sorrow cause in the human frame; and the Psalmist here represents, that his beauty and strength were gone, and the natural moisture dried up; in consequence of which the skin I 2 The stability of God's word. The psalmist declareth faithfulness. 85. — which are not after thy law.] Who act without any regard to thy law. Mudge. 89. For ever, &c.] Or, "Thy word, O Lord, is for ever, it is firmly fixed like the heavens." God's word, and his truth and faithfulness, upon which his laws are founded, are as fixed as the heaven and the earth; for they owe their durability to the same word and truth. Green, Mudge. 95. — I will consider thy testimonies.] I will carefully attend to thy commands. Mudge. 96. I have seen an end &c.] Of "all perfection" in this world, whether of beauty, wit, learning, pleasure, honour, or riches, experience will soon shew us the "end." But where is the end or boundary of the word of God? Who can ascend to the height of its excellency; who can fathom the depth of its mysteries; who all my teachers: for thy testimonies are my meditation. 99, 100. I have more understanding &c.] That is, the spiritual wisdom, in which thy law instructs me, for conducting myself most advantageously, is infinitely to be preferred before all other knowledge. Dr. Hammond. 101. — the freewill offerings of my mouth.] The "offerings" of the believer are prayer, praise, and holy resolutions and vows, like that of the Psalmist above, to keep God's righteous judgments, in which he therefore petitions to be more and more taught and instructed by the Spirit of truth. Bp. Horne. "Freewill offerings" were such sacrifices as were not offered by the law, or for any fault, but for the sake of thanksgiving. Rosenmüller. 109. My soul is continually in my hand: I am exposed to continual danger of my life. Bp. Hall. See the note from Dr. Durell on Job xiii. 14. 111. Thy testimonies have I taken as an heritage] That his love of God's law. The excellency of God's judgments. 118. — for their deceit is falsehood.] Because it will fail and ruin those who trust in it. Bp. Horne. 122. Be surety for thy servant for good: Do thou take my cause upon Thee, and stand out for the protection of mine innocence. Bp. Hall. 126. It is time for thee,—to work:] To shew thy hatred of the wicked courses of men, by executing due judgments upon them. Bp. Hall. — made void thy law.] The law of God is "made void" by those who deny its authority, or its obligation; by those who render it of none effect through their traditions, or their lives. Bp. Horne. 129. Thy testimonies are wonderful: &c.] The Scriptures are "wonderful," with respect to the matter which # PE. 130. The entrance of thy words &c.] That is, Thy word or law is no sooner known, but it enlightens the mind with most useful knowledge. Dr. Wells. — it giveth understanding unto the simple.] Or, to the most unlearned, so far as to teach them how they may be happy. Dr. Wells. 131. — and panted:] An action expressive of great and affectionate desire. 139. My zeal &c.] "Zeal" is a high degree of love; and when the object of that love is ill-treated, it vents itself in a mixture of grief and indignation, which are sufficient to wear and "consume" the heart. This will be the case, where men rightly conceive of that dishonour, which is continually done to God, by creatures g Ps. 69. 9. John 2 17. The righteousness of God's judgments. The security of the righteous. timonies is everlasting: give me understanding, and I shall live. KOPH. 150, 151. They draw nigh that follow &c.] If our enemies "draw nigh" to destroy us, God is still nearer to preserve us; and however his word may be rejected by the wicked, the faithful always find it to be true, to their great and endless comfort. Bp. Horne. 152. — thou hast founded them for ever.] That is, thy will and pleasure is firm and stedfast, and shall never fail those that depend upon it. Bp. Patrick. 159, 160. Consider how I lace &c.] It is observable how the Psalmist delights to dwell on these two grateful topicks, the "lovingkindness" of God in promising salvation, and his "truth" in the constant performance of that promise to his Church, while she loves and adheres to his "precepts." Thus it hath been "from the beginning," and thus it will be until the whole counsel of Heaven shall be fulfilled, by the resurrection and salvation of the just. Bp. Horne. 164. Seven times &c.] That is, many times in the day. Bp. Hall. 165. Great peace &c.] To enjoy a peace which sets us above the power of evil; which places us out of the reach of fortune; which inspires us with courage in the cies, O LORD: quicken me according to thy judgments. 168. — before thee.] That is, perfectly known to Thee. The consideration of God's omnipresence is the best motive to an holy life. Bp. Wilson. That this Psalm may be read with improvement, it will be convenient to add to the particular reflections already made, these three principal reflections: 1. That the law of God is most excellent, and its effects most wonderful. David teaches us, that this Divine law is the most perfect; that it gives a heavenly light which enlightens us; that it gives understanding; that it purifies and rejoices the heart; that it supports us in afflictions; that it gives us unspeakable peace of conscience; and that it is infinitely better than all the crea- A song of degrees.] Or rather, of ascensions. Bp. Horne. Ver. 4. Sharp arrows &c.] That is, All the reward thou shalt meet with shall be a swift vengeance from the Almighty. This is figuratively represented by sharp arrows and burning coals of juniper, (or, as some think, the Spanish broom,) the wood of which is supposed to burn more intensely than any other. Green, Parkhurst. 5. Woe is me, &c.] Mesech was the son of Japhet, Gen. x. 2, and Kedar the son of Ishmael, Gen. xxv. 13. The descendants of both of them were idolaters, remarkable for their barbarity and cruelty, and for being enemies to peace. David is not to be understood as saying that he actually dwelt among these people, but only that he lived among people who were of the same tempers and manners with the descendants of Mesech and Kedar. Edwards. This Psalm teaches, 1st, That good men may be exposed to calumny and the malice of men, but that God protects and delivers them. 2ndly, That it is a great affliction to good men to live among the wicked and ungodly. Lastly, that it is the character of the righteous to love peace, as it is of the wicked to be addicted to confusion and trouble. Ostervald. Psalm CXXI. This Psalm is of the dramatick or dialogue form. It is both concise and elegant. The king apparently going forth to battle, first approaches the ark of God, and in the two first verses humbly implores the Divine assistance, on which alone he professes to rest his confidence. In the third and following verses the high priest answers him from the tabernacle. Bp. Lowth. Ver. 1. — unto the hills, To the mountains of Zion and Moriah, where Jerusalem was built, where the tabernacle was placed, and from whence Jehovah assisted his people when they were in distress. Green, 6. The sun &c.] The meaning is, that the good man, during his journey through life, shall be under God's protection at all seasons. Bp. Horne. 8. The Lord shall preserve &c.] Bishop Lowth refers these words to the king's going forth to battle. But they may be applicable to the preservation of the Jews from their enemies on their going to their feasts at Jerusalem. Dimock. How happy is that man "whose help cometh from the Lord." Though the whole creation frowns upon him, and all nature looks black upon him, he has his light and support within him, that is able to cheer his mind and bear him up in the midst of any horrors which may encompass him. He knows that his Helper is at hand, and is always nearer to him than any thing else can be which is capable of annoying or terrifying him. In the midst of calumny or contempt, he attends to that Being who whispers better things within his soul, and whom he looks upon as his Defender, his Glory, and the Lifter-up of his head. In his deepest solitude and retirement, he knows that he is in company with the Greatest of Brings; and perceives within himself such real sensations of his presence, as are more delightful than any thing to be met with in the society of his creatures. Even in the hour of death, he considers the pains of his dissolution to be nothing else but the breaking down of that partition which stands between his own soul, and the sight of that Being who is always present with him, and who will then manifest Himself to him in fulness of joy. Addison. Psalm CXXII. The subject of this Psalm is that joy which the people were wont to express, upon their going up in companies to keep a feast at Jerusalem, when the Divine services were regulated, and that city was appointed to be a place of publick worship. Bp. Horne. Ver. 2. — shall stand] More literally, stood, or are standing. Abp. Secker. 3. Jerusalem is &c.] Jerusalem is compact as to its buildings, and the inhabitants of it firmly united by mutual harmony and friendship. Dr. Chandler. Jerusalem is built as a city that is placed in the centre of union; that is, it was the great seat and centre of religion and justice, was the centre of union to all the tribes. Mudge, Dr. Delaney. 4. — unto the testimony of Israel,] That is, "unto the ark of the testimony." Dr. Wells, Edwards, Merrick. 6. Pray for the peace of Jerusalem: A concern for the peace and happiness of our country is not only a political, but a religious virtue; a care that becomes us both as we are men, and as we are Christians; which stands not upon the narrow bottom of self-interest, but rises from a more generous principle, partaking of the love of God and love of our neighbour; since, whilst we seek the publick peace, we shew our beneficence to the one, and our obedience to the other. Bp. Sherlock. As we are concerned for the happiness of our country in general, so ought we to be for the welfare of the Church in particular. The kingdom of our Master must subsist, as well as other kingdoms and societies do, by the cultivation of peace and unity among those who are the subjects of it. Joined to one common head, Christians should be joined likewise to each other, "keeping the unity of the Spirit in the bond of peace," Eph. iv. 3. Bp. Horne. Psalm CXXIII. This is a short address to God for his special assistance under circumstances of distress, from the proud and insolent behaviour of some haughty oppressors. Travell. Ver. 2. — unto the hand of their masters, &c.] The servants or slaves in the East still attend their masters or mistresses with the profoundest respect. Maundrell observes this to be the case in Turkey: and Bp. Pococke says, that in Egypt "every thing is done with the greatest decency and the most profound silence: the slaves or servants standing at the bottom of the room Ver. 2. As the mountains &c.] As Jerusalem is encompassed by high hills, which render it inaccessible by enemies, so is the good providence of God a never-failing barrier and protection to his people. Bp. Patrick, Travell. 3. For the rod &c.] This implies, that the Almighty, with a view to the maintenance of pure religion, will preserve his people from subjection to the power of the wicked. — the rod] The power. Merrick. The clearest and most unquestionable proof that we put our trust in the Lord, is our steadiness and constancy in his precepts; that no allurements and invitations of pleasure and profit, no apprehensions of terror and misery and calamity, can persuade us in the least degree to swerve from them, in order to compass the one, or to avoid the other; and the surest evidence that He doth accept this our trust in Him, is, when He blesses our constancy, and makes us, as it were, as unmoveable as Himself; and as He cannot fail, or be shaken in his resolutions towards us, so we cannot be shaken in our confidence in Him, or misled by that confidence. Lord Clarendon. Psalm CXXVI. There is little doubt that this Psalm was expressly composed on the return of the Jews from their captivity in Babylon, which the Psalmist prays may be fully completed by the entire restoration of the faithful. Travell. This is one of the proper Psalms for the thanksgiving on the twenty-ninth of May. 5, 6. They that sow in tears &c.] These verses pray in general, that God from a melancholy beginning (for such was the restoration at first, rather the seed of one, than one maturely grown) would grant a happy issue. Mudge. Green. This Psalm engages us to reflect on the wonderful things which God has done at all times for his people, by delivering them, contrary to all appearance, from the power of their enemies. It assures us, moreover, that if the Church, or the righteous, are in affliction and tears, God gives them at last occasion to rejoice; and, in general when men have been tried and humbled by affliction, He makes gladness succeed to sorrow; causing those who sow in tears to reap in joy. Ostervald. Psalm CXXVII. This is a Psalm which can never be out of season, the design of its author being to teach us the necessity of a dependance upon God and his blessing, in every work to which we set our hands. Bp. Horne. It is used in our service for the thanksgiving of Women after Child-birth. Ver. 2. It is vain for you &c.] That is, it is in vain build it: except the LORD keep the city, the watchman waketh but in vain. 4.—children of the youth.] Rather, as in the old translation, "the young children." Rosenmuller, Street. 5.—but they shall speak &c.] The "gate" was the place of resort for publick business and justice under the porch that belonged to it. Children would support a man there in his contest and pretensions. Mudge. See the notes on Gen. xxii. 10, and on Deut. xvi. 18. There is said to be a Chinese proverb to this effect, "When a son is born into a family, a bow and arrow are hung up before the gate:" this should seem to be a figurative expression, signifying that a new protector is added to the family. Merrick. The Psalmist does not certainly intend to say at ver. 2, that labour and diligence are vain, but that they are so, except the Lord be with the labourer: the business is not to be done by all the industry and pains in the world without Him: whereas, if his aid be called in, if part of our time be spent in prayer, not the whole of it in toiling without prayer, our work will become easier, and go on better; a solicitude and anxiety for its success and completion will no longer prey upon our minds by day, and break our rest at night; we shall cheerfully fulfil our daily tasks, and then with confidence and resignation lay our heads upon our pillows, and God will "give to his beloved" a sweet and undisturbed "sleep," which shall fit them to return every morning, with renewed vigour and alacrity, to their stated employments. Bp. Horne. Psalm CXXVIII. This is generally considered as a marriage-song, sung at the marriages of the Israelites; strongly pointing out the happiness of such as are truly religious, and the claim they thereby obtain to be blessed in their person, in their family, and in the prosperity of their country. Travell. It is introduced into our marriage service. Marriage was ordained by God to complete the felicity Ver. 3. — I will not come into &c.] This is not to be understood literally, but as a figurative expression of his passionate desire to do this work, which was so earnest that neither his house, nor bed, nor sleep, could give him any content till it was completed, or in some forwardness. Poole. 5. — a place for the Lord.] A convenient place for the ark of the Lord, 1 Chron. xv. 1, and xvi. 1—43. Bp. Patrick. 6. Lo, we heard of it &c.] In other words, as Bp. Patrick hath paraphrased this verse, "And now, behold, the Lord Himself, to our great joy, hath told us the very place where He will fix his habitation, (1 Chron. xvi. 18. 26,) in the territory of Beth-lehem Ephrata, (Gen. xxxv. 13. 19,) in the fields of that forest, where the angel stood, and directed David to build an altar to the Lord, 1 Chron. xvi. 18, and xxii. 1. Bp. Horne. Jerusalem being situated not far from Beth-lehem, might be comprehended in the region of Ephrata. Merrick. 7. — we will worship at his footstool.] The Lord's footstool here mentioned was either the ark of the testimony itself, or the place at least where it stood, called the Holy of Holies, towards which the Jews in their temple used to worship. Jos. Mole. 8. And he shall redeem &c.] He will assuredly rescue them from those distresses and sufferings, which He hath inflicted on them, as a punishment for their iniquities. Travil. The fourth verse of this Psalm should teach us, upon what ground every man is to build the persuasion of the pardon of his sins. It is the temper of most persons, to be more busy about their assurance, than their obedience; and to be confident of their reward, while they should be solicitous about their duty. But to discover whether such men's confidence be sound and rational, or vain and fallacious, I should recommend them to this one criterion and mark of trial, namely, to reflect upon and consider what effects this persuasion of God's mercy works upon their spirits. If men, from the persuasions of mercy, grow impudent and bold in sin, presume upon God's patience, and venture far upon the stock of a supposed forgiveness, they must know that they are under the power of a destructive infatuation. Mercy was never intended to serve any man in his vice, to smooth him in his sin, and by abused hopes of pardon to strengthen the hands of his corruption. And therefore he that from God's mercy gathers no argument for his fear, may conclude thus much, that there is indeed forgiveness with God, but no forgiveness for him. Dr. South. Psalm CXXXI. This Psalm was probably intended as a form of humble devotion, to be used at seasons of religious humiliation. Ver. 2. Surely I have behaved &c.] The meaning seems to be, I depend wholly upon God's providence for the way and time of bringing me to the kingdom, as the poor helpless infant, when it is deprived of its natural and accustomed food, the mother's milk, takes no care to provide for itself, but wholly relies upon its mother's care for its support. Poole. This Psalm expresses the sentiments which all the children of God ought to entertain: they are to be humble, not aiming at high things, but resembling the religious care he had for the ark. 8 His prayer at the removing of the ark, 11 with a repetition of God's promises. ¶ A Song of degrees. LORD, remember David, and all his afflictions: about 1004. 8. Arise, O Lord, into thy rest;] Arise, O Lord, to take possession of thy resting-place. Green. Ver. 2. It is like the precious ointment &c.] The happiness derived to all classes of the community from the establishment of unity, is here aptly compared to the holy oil, which diffuses sanctity and fragrance over the person and garments of the high priest. —skirts] The original word does not signify "skirts," but the upper part of the garment about the neck, near the beard. This garment was put over the head; and the neck part or collar, where the head came through it, is the part meant. Reeves. 3.—the dew of Hermon.] Maundrell says, 'We were sufficiently instructed by experience what the holy Psalmist means by "the dew of Hermon," our tents being as wet with it as if it had rained all night.' —the mountains of Zion:] These seem to be those mountains which stood round about Jerusalem. Rosenmüller. —for there &c.] That is, God hath promised all kind of prosperity upon the dwelling of those who live together in unity. Green, Rosenmüller. The colouring of the picture presented to us in this Psalm is much heightened by its being viewed in another light, as a representation of spiritual unity in the Church. The spirit of heavenly love was that oil of gladness which Jehovah poured without measure on Him who is the High Priest and Head of his Church. Insinuating and healing, comforting and exhilarating, it is diffused from Him over his body mystical, even down to the least and lowest members; "of his fulness have we all received." Nor did the dew of heaven, in time of drought, ever prove more refreshing and beneficial to the mountains of Judah, than are the influences of Grace, when descending in soft silence from above upon the Church; in the union and communion of which, God hath "commanded the blessing, even life for evermore." Bp. Horne.