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Col. 4. 5.
3 Riches and plenteousness shall be in his | Phil. 4. 18, 19. house; and his righteousness endureth for ever.
4 Unto the godly there ariseth up light in Job 11. 17. the darkness: he is merciful, loving, and righ- Ps. 97. 11. teous.
5 A good man is merciful, and lendeth; and Luke 6. 35. will guide his words with discretion.
6 For [Surely] he shall never be moved; Prov. 10. 7. and the righteous shall be had in everlasting Matt. 25. 34,&c. remembrance.
7 He will not be afraid of any evil tidings; Ps. 64. 10. for his heart standeth fast, and believeth in the Prov. 1. 33. Lord.
8 His heart is established, and will not Ps. 59. 10. shrink, until he see his desire
his enemies. 9 He hath dispersed abroad, and given to Deut. 24. 13. the poor, and his righteousness remaineth for 2 Cor. 9. 9. ever: his horn shall be exalted with honor.
10 The ungodly shall see it, and it shall Prov. 11. 7, 8. grieve him: he shall gnash with his teeth, and
Heb. 13. 9.
the Jews sure signs of the divine favor. Psalm xxxvii. 25. See on Psalm cxxviii. 7.
3 And his righteousness, fe. And the rewards of his benevolence will always attend upon him, both in the prosperous state of his family in this world, and in his own happiness hereafter. Ver. 9. Luke xvi. 9.
4 Light, &c. Comfort in affliction. See on Psalm xcvii. 11. Righteous. This distinctive mark of the godly man seems principally to include the ideas of generosity and charity. Ver. 3, 9. He, then, in the idea of the Psalmist, deserves to be called a righteous person, whose generosity is based upon religious principle.
5 Lendeth. The duty of assisting with a loan of money a fellowcountryman in distress was as strictly enjoined upon the rich Israelites, as lending to him on usury was condemned. Lev. xxv. 35, &c. Deut. xv. 7. &c. -And will guide, &c. And he will be discreet in his conversation, will shew moderation and temper in his words, as well as in his actions. The sense may be,—he will never utter anything, but what is strictly true. Psalm ci. 10. If " affairs” were substituted for “words," as is the case with the Bible version, all uncertainty respecting the signification of the sentence would be at an end :-he will regulate so wisely his domestic affairs or houshold expenses, as to enable himself to render assistance to his poorer and less fortunate brethren.
8 Until he see, fc. See on Psalm Liv. 7.
9 His horn, fc. See on Psalm Lxxv. 6. God will abundantly recompense his liberality by raising him to a pre-eminent degree of power and authority.
10 The desire, &c. That which they wished to see done, either to
Luke 13. 28.
consume [melt] away: the desire of the ungodly shall perish.
Dan. 2. 20.
PSALM CXIII. The termination of this Psalm is very abrupt. Every faithful servant
of God is here invited to celebrate his great glory, as the sovereign Governor of the world, and his vast condescension in the preservation of all things, but, especially, in extending his favor to the most afflicted of his creatures. The five following Psalms, together with this, constituted what was called the great Hallelujah, and used to be sung at the Jewish festivals, more particularly, however, at those of the passover and of tabernacles. At the passover, this and the next Psalm preceded the paschal
supper, the remaining four came after it. Ephes, s. 19, 20. PRAISE the Lord, ye servants : 0 praise the
name of the Lord. 2 Blessed be the name of the Lord, from this time forth for evermore.
3 The Lord's name is [to be] praised, from
the rising up of the sun unto the going down of 1 Kings 8. 27. 4 The Lord is high above all heathen [all Isai. 40. 15, 22.
nations], and his glory above the heavens. Ps. 89. 6, 7.
5 Who is like unto the Lord our God; that hath his dwelling so high, and yet humbleth himself to behold the things, that are in heaven and earth?
6 He taketh [raiseth] up the simple out of the dust, and lifteth the poor out of the mire;
7 That he may set him with the princes, even with the princes of his people.
Isai. 59. 19.
Isai. 57. 15.
1 Sam. 2. 8. Ps. 107. 41.
Matt. 11. 11.
the detriment of the benevolent man, or to the advantage of themselves, will come to nothing: they will be disappointed of all their hopes.
1 Ye servants. Whosoever you are, that love the service of our God.
4 The Lord, fc. Jehovah, who dwells in glory high above the visible heavens (see on Psalm viii. 1), is the supreme ruler over all the nations of the earth.
5 Humbleth himself. See on Psalm x. 11.- -In heaven. Here again the skies and the clouds are meant, that is, two out of the three regions, which went by the name of heaven in the Hebrew language.
6 He taketh up, fc. The advancement of Joseph, of David, and of many other persons, from a low condition to the enjoyment of the highest authority seems alluded to, as illustrating the providential dispensations of God, and the methods of his grace.
8 He maketh the barren woman to keep 2 Sam.7. 11. house, and to be a joyful mother of children.
Isai. 54. 1.
PSALM CXIV. In this Psalm are concisely narrated the principal miracles, which
God wrought, when he rescued the Israelites from the Egyptian bondage, and caused them to inhabit the land of Canaan. Though it may not have been expressly written for the feast of the passover, it yet is well adapted to a festival, which prefigured the redemption of mankind from sin and death. It ends very
HEN Israel came out of Egypt, and the Ex. 13. 3.
house of Jacob from among the strange Deut. 28. 49. people [from a people of strange language];
2 Judah was his sanctuary, and Israel his Ex. 6.7: dominion.
3 The sea saw that, and fled: Jordan was Ex. 14. 21. driven back.
Josh. 3. 16.
8 He maketh, fc. See on Psalm cvii. 41. Barrenness was by the Israelites esteemed both a misfortune and a reproach. The principal reason for the existence of this notion is said to have been, because, none but heiresses being prohibited from marrying out of their own tribes (Num. xxxvi.), almost every woman, notwithstanding her want of connexion by birth with the tribe of Judah, might still hope that the Messiah would descend from herself. This verse probably hints at the removal from Sarah and Hannah of an evil so much dreaded. Gen. xxi, 1. 1 Sam. ii. 21.
2 Judah, fc. Judah, which was the name of only one of the sons of Jacob or Israel (Gen. xxxii. 28), is here put for the whole nation. See on Psalm Lxviii. 27. This may, possibly, have arisen from the circumstance, that the tribe of Judah possessed, as it would seem, some kind of superiority over the other tribes, even in the wilderness, inasmuch as, in the order of march, it is described as going first. Num. x. 14. 1 Chron. xxvi. 10. The Israelites, it should likewise be remarked, ever since they came out of Egypt, had been set apart and consecrated (see on Psalm Lxxviii. 55), to be the peculiar people of God, who condescended, in the plainest manner, to exercise dominion over them, like a temporal prince, enacting laws, inflicting punishments, and affording protection to the obedient. But they may also be styled God's “sanctuary,” because he deigned to reside among them, as in a temple, by means of the ark, which was the constant companion of all their wanderings.
3 The sea, fc. The Red sea saw, that they were manifestly under the guidance of the Almighty, and fled from before him, like a van. quished enemy.
Ps. 29. 6.
4 The mountains skipped like rams, and the little hills like young sheep.
5 What aileth thee, Othou sea, that thou fleddest ? and thou Jordan, that thou wast driven back?
6 Ye mountains, that ye skipped like rams? and ye little hills, like young sheep?
7 Tremble, thou earth, at the presence of the Lord, at the presence of the God of Jacob;
8 Who turned the hard rock into a standing water, and the flint-stone into a springing-well [a fountain of waters].
Job 26. 11.
Ex. 17. 6.
THE present Psalm is evidently a petition for deliverance, and appears
to have originated in some great distress of the Israelitish nation, which caused their heathen enemies to boast, as if their own idols were the most powerful protectors. The author, whose name is unknown, begins with imploring the assistance of Jehovah, for the sake of his attributes of loving-mercy and faithfulness : afterwards, he institutes a comparison between the God of Israel and the idols of the heathen : he then exhorts the faithful servants of the true and living God to put all their trust in Him, on whose blessing they might depend, and to whose praise they ought to devote themselves. The occasion of the Psalm cannot be accurately determined, though the composition of it has been ascribed to that time, when Jehoshaphat had received encouragement to hope for victory over his enemies, since, from the first and second verses we may judge, that the Jews were already in arms against some invader. 2 Chron. XX. 15. Perhaps, however, it ought rather to be considered as written during Sennacherib's invasion of Judea. This is the first of the four Psalms, which, as part of the great Hallelujah (see the introduction to Psalm cxiii), were sung after the people had partaken of the paschal lamb.
4 The mountains skipped, fc. Sinai and the neighbouring mountains were shaken with earthquakes, when Jehovah descended from heaven to proclaim his law to Moses. Exod. xix. 18.
5 What aileth thee, fc. What caused this terror and commotion, if it were not the consciousness of God's presence with his people ?
7 Tremble, thou earth, fc. The Psalmist seems to imply by this command, which he puts in the place of an answer to his question,and well mightest thou quake, O earth, at the appearance of Israel's God; for He it was, who, by the word of his power, brought copious floods of water even out of the stony rock, to supply the necessities of our forefathers in the wilderness.
8 A springing-well. See on Psalm iii. 3.
Joel 2. 17.
Dan. 4. 35.
Jer. 10. 5.
NOT unto us, O Lord, not unto us,
but unto | Ezek
. 26. 22. thy name, give the praise [give glory), for Dan. 9. 18. thy loving mercy, and for thy truth's sake.
2 Wherefore shall [should] the heathen say, Ps. 42. 3. Where is now there God?
3 As for our God, He is in heaven; He hath Ps. 135. 6. done whatsoever pleased him.
4 Their idols are silver and gold, even the Deut. 4. 28. work of men's hands.
5 They have mouths, and speak not: eyes Isai. 42. 17. have they, and see not.
6 They have ears, and hear not: noses have Acts 19. 26. they, and smell not.
7 They have hands, and handle not: feet Hog. 8. 5, 6. have they, and walk not; neither speak they through their throat.
8 They, that make them, are like unto them; Hab. 2. 18, 19. and so are all such, as put their trust in them.
9 But thou, house of Israel, trust thou in the Prov. 30. 5. Lord: he is their succour and defence [and their shield].
Wisd. 13. 10, &c.
1 Not unto us, fc. Jehovah is entreated openly to prove himself an almighty deliverer, and to save his people from imminent danger. This supplication, however, is made to him, as the repetition of the first words shews very forcibly, not because they deserve such a favor, nor that they might themselves be honored; but that his own attributes might be glorified, and the blasphemies of the heathen silenced, by the faithful performance of his merciful engagements to all his worshippers, especially to the patriarchs. Isai. xlviii. 9, &c.
3 As for our God, fc. The answer to the insulting and impious question of the heathen forms the commencement of a beautiful contrast. The God of Israel is in heaven; the heathen idols are upon earth : He does whatsoever pleases him; they can do nothing: He made every thing; they are themselves made by men : He sees the distresses, hears and answers the prayers, accepts the offerings, comes to the assistance, and effects the salvation, of his servants : they, on the contrary, are blind, deaf, dumb, senseless, motionless and impotent. Isai. xliv. 8, &c.
8 They, that make, fc. The makers and worshippers of idols willingly renounce their reason, as well as their understanding, and thereby become as senseless and as stupid, as the very objects of their labor and of their adoration.
9 He is their, fc. Similar changes of person are to be found, Psalm xlv. 6: Lxviii. 18. Perhaps this is a general proposition, and signifies, that God is the “succour and defence” of all those, who trust in him.