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Ps. 97. 10.
2 Tim. 4. 18.

Jer. 20. 11. 12 My help cometh even from the Lord, who Heb. 13. 6. hath made heaven and earth. 1 Sam. 2.9. 13 He will not suffer thy foot to be moved;

and he, that keepeth thee, will not sleep. 1 Kings 18. 27. 4 Behold, he, that keepeth Israel, shall Isai. 27. 2, 3. neither slumber nor sleep. Ps. 16. 9.

15 The Lord himself is thy keeper: the Lord

is thy defence [shade] upon thy right hand; Isai. 49. 10.

6 So that the sun shall not burn (smite] thee Rev. 7. 16. by day, neither the moon by night.

7 The Lord shall preserve thee from all evil;

yea, it is even he, that shall keep thy soul. Deut. 28. 1, 6.

| 8 The Lord shall preserve thy going out and Prov. 3, 5. 6. thy coming in, from this time forth for ever


Psalm CXXII. This is a Psalm descriptive of the joy, which the people of Israel

were wont to express, on going up to each of the three public feasts at Jerusalem (Exod. xxiii. 14, &c), where the stated worship of Jehovah, and the seat both of justice and of power, were established. It concludes with a prayer for the prosperity and happiness of that city, the type of the true Church of God. The Psalm is so composed, as to appear to be the production of a pious Israelite, who represents the whole nation. The author of it

may have been David. Mic. 4. 1, 2. IT WAS glad, when they said unto me, We

I will go into the house of the Lord.

3 He will not suffer, &c. The high priest now seems to commend the Psalmist's pious resolution and humble faith, exhorting him to persevere therein, from the consideration of God's unceasing providence and ever watchful care.

5 Upon thy right hand. See on Psalm cix. 30.

6 So that, fic. This verse alludes, we may imagine, to a dwelling in tents, such as would necessarily take place in time of war. To understand the latter clause, it must be remembered, that the moon's rays have ever been said to shed a malignant influence in warm climates, though it is very difficult to shew, in what that influence consists. Nothing more may be designed, than to refer to the chilling cold of the night. Gen, xxxi. 40. Jer. xxxvi. 30. The original word, which is here rendered “to burn,” really signifies “to hurt," but our old translators, as was not uncommon with them, attended to the usage of the classical languages, rather than to that of the English (see on Psalm cxix. 70), and thus threw much obscurity over the latter clause, where the injury occasioned by the moon's rays would seem to be actually likened to the effect of a burn.

8. Thy going out, fc. Wheresoever thou art, and in all thy undertakings. 1 Sam. xxix. 6. 1 Kings iii. 7. Psalm cxxxix. 1.

2 Our feet shall stand in thy gates, O Jeru- | Zech. 8. 20, &c. salem.

3 Jerusalem is built as a city, that is at unity Ephes. 2. 20, &c. in itself [compact together].

4 For thither the tribes go up, even the tribes | Deut. 16. 16, 17. of the Lord, to testify unto Israel, to give thanks unto the name of the Lord.

5 For there is the seat (throne] of judgment, 2 Chron.19.8,&c. even the seat [throne of the house of David.

6 O pray for the peace of Jerusalem : they John 17. 20, 21. shall prosper, that love thee.

7 Peace be within thy walls, and plenteous-Isai. 9.7: ness within thy palaces.

54. 13, 14. 8 For my brethren and companions' sakes, I Phil. 2. 2, &c. will wish thee prosperity;

1 John 3. 14.

3 Jerusalem is built, &c. The city, whose praises now begin to be celebrated, is commended for its closely built houses and regular streets. We find Jerusalem frequently mentioned by the sacred writers in terms, which prove, that it was, in an eminent degree, the object of delight with God, as well as with man. For it is declared to have been the city chosen by God, to place his name there; 1 Kings viii. 44; the object of his especial love, and of his desire; Psalm Lxxxvii. 1: cxxxii. 14, 15; moreover, how proud the Israelites themselves were of it, appears from the expressions of rapture, in which it is spoken of here, as likewise Psalm xlviii : Lam. ii. 15; and from the grief, with which they bemoaned its fall; Lam. i: i. Still, all this ought to be referred to the spiritual promises and privileges connected with it, since“ very excellent things” were spoken of that “ city of God.”

4 For thither, &c. The present and the succeeding verse are evidently designed to depend on the very commencement of the Psalm. - To testify,&c. The periodical attendance of the Israelitish tribes on the sanctuary constituted a public testimony, which they then mutually gave to one another, that they were Jehovah's peculiar people, and had dedicated themselves to His service.

5 The seat of judgment. The office of judge formed anciently the chief part of the kingly duty. See on Psalm ii. 10. Of the house, &c. This phrase seems scarcely compatible with the notion, that David wrote the Psalm. But it may, as has been suggested, refer to his sons, whom he had appointed to be judges, or subordinate rulers of the people. 2 Sam. viii. 15, 18.

6 The peace, fe. The safety and welfare of Jerusalem. Psalm xxix. 10: xxxvii. 11.

8 For my brethren, &c. The writer now proclaims the two motives, which induced him to utter his best wishes, and to resolve to employ his best endeavors, for the prosperity of Jerusalem ; namely, love towards his brethren, whose happiness was involved in that of their city; and love to God, who had there fixed the residence of his glory.

1 Chron. 29. 3. 1

9 Yea, because of the house of the Lord our God, I will seek to do thee good.

Neh. 13. 14.

PSALM CXXIII. It does not appear, what the circumstances were, whence the occasion

of this Psalm was derived. Plainly, however, it originated in a strong feeling of wretchedness, which is expressed in very vivid terms. It may have been written towards the conclusion of the Babylonish captivity, when the two tribes began to have some prospect of deliverance. The name of the author is entirely un

known. Ps. 141. 9. IUNTO thee lift I up mine eyes, O thou that Matt. 6. 9.

U dwellest in the heavens. Ps. 27. 16. | 2 Behold, even as the eyes of servants look Isai. 25. 9.

unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress ; even so our eyes wait upon the Lord our God, until

he have mercy upon us. Luke 16. 14: 13 Have mercy upon us, O Lord, have mercy 23. 25.

upon us, for we are utterly despised. Acts 26. 24. 4 Our soul is filled with the scornful reproof Gal. 4. 29. of the wealthy, and with the despitefulness

[contempt] of the proud.

PSALM CXXIV. We have here a Psalm clearly expressing a strong sense of grati

tude for deliverance from some great calamity. The writer

9 I will seek, fc. Especially, perhaps, by means of earnest prayer to heaven. Jer. xxix. 7.

2 Even as the eyes, 8c. This expression, possibly, describes the eagerness, with which slaves, when undergoing punishment from their masters or mistresses, (who had the privilege of severely chastising them,) would naturally look for the least sign of mercy and forgiveness. Isai. ix. 13. Some persons imagine the point of comparison to be, either the profound respect, which Eastern slaves paid to their owners, particularly whilst in their presence, watching earnestly and attentively for the slightest intimation of their wishes; or, the assistance, which, as often as they had been ill-treated or oppressed by others, they might reasonably expect, since the owner could demand satisfaction, and insist upon its being made, for any hurt done to them.

4 Our soul, &c. The present verse seems well adapted to point out the pride, and luxury, and insolence, of the Babylonians. The Psalmist represents himself, and those, in whose name he speaks, as living on scorn and contempt, even as a man lives on his daily food, until they were satiated with them, nor knew how to endure any more. Psalm xlii. 3: LXXX. 5.

breaks out, at the commencement of it, into an earnest strain of devotion in acknowledgment of past mercies ; and proceeds, under a variety of lively images, derived from overwhelming floods, from ravening beasts, and from the arts of the fowler, to describe his imminent danger, and to return thanks for his unexpected preservation. The authorship of the Psalm is attributed to David, but it represented so exactly the state of the Jews, after their return from Babylon, that they thenceforth used it

constantly, as it is said, in the public service of God. TF the Lord himself had not been on our side, Dan. 6. 22. I now may Israel say: if the Lord himself Heb. 13. 5. had not been on our side, when men rose up against us;

2 They had swallowed us up quick, when Ps. 56. 1, 2. they were so wrathfully displeased at us; Prov. 1. 11, 12.

3 Yea, the waters had drowned us, and the Job 38. 11. stream had gone over our soul;

4 The deep waters of the proud had gone even over our soul.

5 But praised be the Lord, who hath not Ex. 15. 9, 10. given us over for a prey unto their teeth.

Judg. 5. 30, 31. 6 Our soul is escaped, even as a bird, out of Prov. 6. 6. the snare of the fowler: the snare is broken, and we are delivered.

7 Our help standeth in the name of the Lord, Jer. 32. 17, &c. who hath made heaven and earth.

Acts 4. 24, &c.

Psalm CXXV. Though the occasion of this Psalm has not been recorded, still the

return from the Babylonish captivity is sometimes assigned as the actual cause of its composition. The writer declares, that, in every time of danger and adversity, God's devout and faithful servants will remain secure; whilst, on the contrary, such persons, as relapse into their former evil courses, after having once “ tasted the good word of God,” he threatens with the same severity of punishment, as he does all, who have continued consistent in wickedness, in order that, both these descriptions of men being destroyed, the true Israel may enjoy peace and prosperity.

2 They had swallowed, fc. The Psalmist compares his relentless enemies to wild beasts, which do not wait until they have killed their prey, but devour it, whilst yet alive. Ver. 5.— Quick. See on Psalm iii. 3.

4 The deep waters, fc. His haughty and impious oppressors are now depicted, as hastening to his destruction with an impetuous fury, like that of a raging torrent, which has overleaped its banks. See on Psalm xviii. 3.

1 Chron. 5. 20. T HEY, that put their trust in the Lord, shall Rev. 3. 12.

be even as the mount Sion, which may [can] not be removed, but standeth fast for

ever. Matt. 16. 16, &c. ' 2 The hills stand about Jerusalem; even so John 10. 28, 29. standeth the Lord round about his people, from

this time forth for evermore. 1 Cor. 10. 13.

3 For the rod of the ungodly cometh not into | [shall not rest upon] the lot of the righteous, lest the righteous put their hand unto wickedness.

4 Do well, O Lord, unto those, that are good Heb. 6. 10.

and true of heart. Ezek. 18. 24, &c. 5 As for such as turn back unto their own Gal. 6. 16. wickedness, the Lord shall lead them forth with

the evil-doers; but peace shall be upon Israel.

Rev. 2. 10.

John l. 47.

Evening Prayer.

Psalm CXXVI. The present Psalm was evidently written, to commemorate the par

tial return of the two tribes from captivity. Almost overcome with delight at this joyful event, they are made to extol the greatness of God's mercy, and devoutly to entreat him to complete the good work, so happily commenced, by instilling into

1 The mount Sion. See on Psalm Lxv. 2.

2 The hills, &c. Jerusalem was placed, as it were, in the midst of an amphitheatre, being almost surrounded by mountains not far removed from one another.

3 For the rod, &c. God may, and often does, permit the rod or sceptre of the wicked to fall upon the allotted inheritance of the righteous, so that they are unable to possess, or, at all events, to enjoy it. But this occurs only as a means of chastisement 'or probation; for, were such a tyrannical and oppressive exercise of power to exist too long, the righteous, seeing no end of their calamities, would possibly give way to despair, and abandon themselves to the practice of that wickedness, which they observe to be so prosperous here below. Psalm xxxvii. 7.- The lot. Not only land is here meant, but every earthly possession, and even the very persons of the pious.

5 Shall lead them forth. To punishment. Criminals (probably, because they were considered unclean,) seem always to have been put to death without the gates of the Israelitish cities. Num. XV. 35, 36. Acts vii. 58. Heb. xii. 12, 13.— Israel. The religious and obedient part of the nation is alone now designated by this name. See on Psalm Lxxiii. 1 : cxxviii. 7.

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