Bible Commentary (1871–1879 Edition)
Ekhoriailon lo Fear God. PSALMS CXII-CXVIII. Exhortation lo Praise God.
(Psalm 20. 1, 7 ; 22. 3) worthy of i everence. 10. And hence love and fear of such a God is the chief element of true Wistloiu icf. Proverbs 1. 7; 9. 10). PSALM CXII.
the decrease pending and during the captivity. 15-17. They were not only God's peculiar people, but as living inhabitants of earth, assigned the work of His praise as monuments of Divine power, wisdom and goodness. 18. Hence let us fulfil the purpose of our creation, and evermore show forth His praise.
Ver. 1-10. This Psalm may be regarded as an exposition of Psalm 111. 10, presenting the happiness of those who fear and obey God, and contrasting the fate of the unBOdly.
PSALM CXVI.
Ver. 1-19.- The writer celebrates the deliverance from extreme perils by which he was favoured, and pledges grateful and pious public acknowledgments.
1. True fear produces obedience and this happiness, ft, is. Temporal blessings follow the service of God, exceptions occurring only as they are seen by God to be incon Bistent witli those spiritual blessings which are better. *. Ught—Jig. for relief (Psalm 27. 1 ; 97. 11). The upright are like God (Leviticus 6. 36; Psalm 111. 4). 5-9. Generos-
1, 2. A truly grateful love will be»evinced by acts of worship, which calling on Ood expresses {v. 13; Psalm 55.
16; 86. 7; cf. Psalm 17. 6; 31. 2). 3, 4. For similar figures for distress (Psalm 18. 4, 5). gat hold upon me—anothei sense ("found") of the same word follows, as we speak of disease finding us, and of our finding or catching disease. 5-8. The relief which he asked is the result not of his merit, but of God's known pity and tenderness, which is acknowledged in assuring himself (his soul, Psalm 11. 1; ity, sound judgment in business, and confidence in God, form a character which preserves from fear of evil and ensures success against enemies. While a man thus truly pious is liberal, he increases in substance, not l>e moved
Psalm 13. 4; 15. 5.) lieart is establislied—or, firm in right principles, see lils desire—(Psalm 50. 23 ; 54. 7.) 10. Disappointed in their malevolent wishes by the prosperity of the pious, tlie wicljed are punished by the working of their evil passions, and come to naught.
16. 10) of rest and peace. All calamities are represented by death, tears and falling of the feet (Psalm 56. 13). 9. walk before the liord—act, or live under His favour and guidance (Genesis 17. 1; Psalm Gl. 7). land of the living (Psalm 27. 13). 10, 11. Confidence in God opposed to distrust of meij, as not reliable (Psalm 68. 8, 9). He speaks from an experience of tlie result of his faith, in my haste
PSALM CXIII. Ver. 1-9. God's majesty contrasted with His condescension and gracious dealings towards the humble furnish matter and a call for praise. The Jews, it is said, used this and Psalm 114.-118. on their great festivals, and called them the Greater Uallel, or Hymn.
—lit., terror, or agitation, produced by his affliction (cf. Psalm 31. 22). 13-14. These are modes of expressing acts of worship (cf. v. 4 ; Psalm 50. 14 ; Jonah 2. 9). the cup of salvation—the drink ofl'ering which was part of the thank offering (Numbers 15. 3-^5). now—(cf. Psalm 115. 2). "Oh, that (I may do it)" in the presence, &c. 15, 16. By the plea of being a homeborn servant, he intimates his claim on God's covenant love to His people. 17-19. An ampler declaration of liis purpose, designating the place, the Lord's house, or earthly residence in Jerusalem.
1-3. Earnestness and zeal are denoted by the emphatic repetitions, sen-nnts—or, all the people of God. name of tUe Liord—perfections (Psalm 5. 11 ; 111. 9). From the rising, &c.—All the world. 4-6. God's exaltation enhances His condescension; 7, 8, which Is illustrated as often in raising the worthy poor and needy to honour (cf.
1 Samuel 2. 8 ; Psalm 44. 25). 9. On this special case, cf.
PSALM CXVII. Ver. 1, 2. This may be regarded as a doxology, suitable to be appended to any Psalm of similar character, and prophetical of the prevalence of God's grace in the world, in which aspect Paul quotes it (Romans 15. 11; cf. Psalm
1 Samuel 2. 21. Barrenness was regarded as a disgrace, and is a type of a deserted Church (Isaiah 54. 1). tlie barren woman . . . honse lit., the barren of the house, so that the supplied words may be omitted.
PSALM CXIV.
47.2; 66.^). 3. is great toward us lit., prevailed over or protected us. PSALM CXVIII. Ver. 1-29. After invoking others to unite in praise, the writer celebrates God's protecting and delivering care towards him, and then represents himself and the people of God as entering the sanctuary and uniting in solemn praise, with prayer for a continued blessing. Whether composed by David on his accession to power, or by some later writer in memory of the restoration from Babj'lon,
Ver. 1-8. The writer briefly and beautifully celebrates God's former care of His people, to whose benefit nature was miraculously made to contribute.
1-4. of strange language—(cf. Psalm 81. 5.) skipped. . . rams—(Psalm 29. 6), describes the waving of mountain fori'sts, poetically representing the motion of the mountains. The poetical description of the effect of God's' presence on the sea and Jordan alludes to the history (Exodus 14. 21 ; Joshua 3. 14-17). Judah is put as a parallel to Israel, because of the destined as well as real prominence of that tribe. 5-8. The questions place the implied ansv/crsin a more striking form, at the presence of— its tone is Joyful and trusting, and, in describing the fortune and destiny of the Jewish Church and its visible head, it is typically prophetical of the Christian Church and her greater and invisible Head.
lit., from be/ore, as if affrighted by the wonderful display of God's power. Well may such a God be trusted, and great should be His praise.
1-4. The trine repetitions are emphatic (cf. v. 10-12, 15,
16; Psalm 115.12, l.i). Let . . . say—Oil! that Israel may say. now—as Psalm 115.2; so In v. 3, 4. After " now say" supply " give thanks." that his mercy or for his mercy. 5, distress lit, straits, to which large place corresponds, as Psalm 4. 1 ; 31.8. 6, 7. Men are helpless to hurt him,
PSALM CXV. Ver. 1-18. The Psalmist prays that God would vindicate His glory, wliich Is contrasted with the vanity of idols, wliile the folly of their worshippers is contrasted with llie trust of God's people, who are encouraged to its exercise and to unite in the praise which it occasions.
if God be with him (Psalm 56. 9), and. If enemies, will be vanquished (Psalm 54. 7). 8, 9. Even the most powerful men are less to be trusted than God. 10-13. Though ait numerous and irritating as bees, by God's help his enemies would be destroyed, as the lire of thorns—suddenly, in the name, &c. — by the power (Psaltn 20.5;
1-3. Tlie vindication of God's mercy and faithfulness (Psalm 2.). 10; 30. 0) is the glory of His name, which is desired to lie illustrated in the deliverance of His people, as the lmi)lied mode of its manifestation. In view of the taunts of the heathen, faith in His dominion as enthroned In the heaven (Psalm 2.4; 11.4) Is avowed, where is now, &c. now Is " not a particle of time, but of entreaty," as in our forms of speech, "Come now," "See now," Ac. 4-7. (Cf. Isaiah 40. 18-20 ; 44. 9-20.) speak . . . throatii<.,
124. 8). 13-16. The enemy Is triumphantly addressed as if present, rejoicing and salvation—the latter as cause of the former, right hand ... is exalted—His power greatly exerted. 17, 18. He would live, because confident his life would be for God's glory. 19-31. Whether aa actual or figurative entrance Into God's house be meant, the purpose of solemn praise Is Intimated, In which only the righteous would or could engage. 33, 33. These wonU 381 tnt Uter, not even utter articulate sounds. 8. every one that trusteth—they who trust, whether makers or not. e-13. The repetitious imply earnestness. 14. Opposed to