Bible Commentary (1871–1879 Edition) (continued)
Sundi-y Prayers, Praises, PSALM CXIX, and Professions of CbcdienM. making His law tlie rule of life. Depart fiom me— i'e can do notliins; with me; /or, &e. (Psalm 6.8). 118-130. But tlie disobedient and rebellious will be visited by God's wrath, which impresses the pious with wholesome fear and awe. tlieir deceit is falsehood—i. e., all their cunning deceit, wherewith they seek to entrap the godly, is V. 150-153. Though the wicked are near to Injure, because far from God's law,' He is near to help, and faithful to His word, which abides for ever.
153-155. Though the remembering of God's law is not meritorious, yet it evinces a filial temper, and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises itivain. 130. The "judgments" are those on the wicked (cf. Psalm 9. 13; 43. 1 ; 69. 18). 154. Plead, &c.—HengstenBERG translates, " Fight my fight." (See Psalm 35. 1 ; 43. 1 (v. 119). Joyful hope goes hand in hand with fear (Habakkuk 3. 16-l.S).
Micah 7. 9.) 156. (Cf. v. 149.) 157. (Cf. v. 80, 87, 95.) 158.
1,31-126. On the grounds of his integrity, desire for God'a word, and covenant relation to Him, the servant of God may plead, for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His (Cf. V. 136.) transgressors—or, lit., traitors, who are faithless to a righteous sovereign, and side with His enemies (cf. Psalm 25.3,8). 159. (Cf. i>. 121-120; 153-15.5.) quicken, &c.—{v. 88.) This prayer occurs here for the ninth time, showing a deep sense of frailty. 160. God has been ever faithful, and the principles of His government will ever continue worthy of confidence, from the beginning effective vindication of the righteous and their cause, which is also His own. Be surety—Stand for me against my oppressors (Genesis 43.9; Isaiah 38.14). 13T, 138.
Tlierefoi-e [i. e.. In view of these benefits, or, Because of the glory of thy law, so much praised in the previous parts of tlie Psalm] I love, &c. [and] Therefore (repeated) —All its precepts, on all subjects, are estimable for their purity, and lead one Imbued with their spirit to hate all t. e., " every word from Genesis (called by the Jews from its first words, 'In the beginning') to the end of the Scriptures is true." Hengstenbekg translates more lit., "The sum of thy words is truth." The sense is substantially the same. The whole body of revelation is truth. "Thy word evil (Psalm 19. 10). The word of God admits of no eclecticism; its least title is perfect (Psalm 12.6; Matthew 5. 17-19). is nothing but truth." [Luther.]
161-165. (Cf. V. 46, 86.) 161. awe—reverential, not slavish
139. wonderful—/ii., ivonders, i. e., of moral excellence. 130. The entrance lit., opening; God's words, as an open door, let in light, or knowledge. Rather, as HengstenBEBG explains it, " 7'he opening up," or, "explanation of thy word." To the natural man the doors of God's word are shut. Luke 24. 27, 31; Acts 17. 3; Ephesians 1. 18, confirms tliis view, " Opening (i. e., explaining) and alleging," fear, which could not coexist with love {v. 163; 1 John 4.
8). Instead of fearing his persecutors, he fears God's word alone (Luke 12. 4, 5). The Jews inscribe in the first page of the great Bible (Genesis 28.), "How dreadful is this place ! This Is none other but the house of God, and this is the gate of heaven!" 163. (Cf. Matthew 13. 44, 45.) Though persecuted by the mighty, the pious are not turned from revering God's authority to seek their favour, but rejoice in the possession of this " pearl of great price," as great victors in spoils. Hating falsehood and loving truth, often, every day, praising God for it, they find peace and freedom from temptation. 163. lying— i. c., as in V. 29, unfaithfulness to the covenant of God with His people; apostasy, nothing shall ofl Tend them—or, cause them to olfend (cf. Margin). 166-168. As they keep God's law from motives of love for it, and are free from slavish
&c. unto tlie simple—those needing or desiring it (cf. Psahn I'J. 7i. 1.31-135. An ardent desire (cf. Psalm 56.
1,2) for spiritual enlightening, establishment in a right course, deliverance from the wicked, and evidence of fioil's favour is expressed. I opened my mouth, and lianted—as a traveller in a hot desert pants for the cooling
Ijrci'ze (Psnhn li:!. 1; S4. 2). Look . . . upon me—opposed to hiding or avi-i ting the face (cf. Psalm 25. 15; SO. 6; 102.
17). US thou usest to do—or, "as it is rigid in regard to tliose who love thy name." Such have a riglu to the manifestations of God'.s grace, resting on the nature of God as faillit'ul to His promise to such, not on their own merits. Oi-der my steps—^Uafce firm, so that there be no halting (Psalm 40. 2). any iniquity v. 34 favours Heng.stenbkhg, "any Iniquitous man," any "oppressor." But the parallel first clause In this (v. 33) favours Engli.Hh Version (Psalm 19. 13). His hope of deliverance from external oppression of man (v. 34) is founded on his deliverance from the internal "dominion of Iniquity," in answer to his prayer (v. 3;i). 136. Zealous himself to keep God's law, he Is deeply afflicted when others violate it (cf. fear, they are ready to subject their lives to his inspection. 168. all my ways are before thee—I wish to order my ways as before thee, rather than In reference to man (Genesis 19. 1 ; Psalm 73. 23). All men's ways are under God's eye (Proverbs 5. 21); the godly alone realize the fact, and live accordingly.
109, 170. The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first la the basis of the fulfilment of the second (Psalm 90. 11-17). On the terms "cry" and "supplication" (cf. Psalm 0. 9; 17.
1). 171, 173. shall utfer—or, })OHr out praise (cf. Psalm
19. 2) ; shall cause thy praises to stream forth as from a bubbling, overflowing fountain. My tongue shall speak thy worH—lit., answer thy word, i. c, with praise, respond t'. 53). Lit, Mine epe.s come down (dissolved) HAre water-brooks (Lamentations 3. 48; Jer&mlah 9. 1). because, &c.—(Cf. Ezekiel 9. 4 ; .lerenilnh 13. 17.) 137-139. God's justice and faithfulness In Ills government aggravate tlio neglect of the wicked, and more excite the lively zeal of His people. 139. (Psalm C'J. <J.) 140. very pure—/;/;., refined, shown pure by trial. 141. The I)lous, however despised of men, are distinguished in God's sight by a regard for His law. 143-144. The principles of God's government are permanent and reliable, and In the deepest distress His people find them a theme of deto thy word. Every expression in which we pral.se God and his word Is a response, or ackno-wleilgment, corresponding to the perfections of Him whom we prajse. 173, 174. (Cf. V. 77, 81, 9'2.) 1 have chosen-in preference to all other objects of delight. 175. Save me that I may praise thee, thy Judgments—as v. 149, 156. 170. Though a wanderer from God, the truly pious ever desires to 1)0 drawn back to Him, and, though for a time negligent of duty, never forgets the commandments by which It Is taught, lost— therefore utterly helpless as to recovering Itself (Jeremiah 50.0; Luke 15.4). Not only the sinner before conversion, but the believer after conversion, is nnahle to recover himself; but the latter, after temporary wandering, knows to whom to look for restoration. These lust two verses seem to sum up the petitions, conf»>sslons, and professions of the Psalm. The writer desires Cod's favour, that he may praise Illm for Ills truth, confesses that he has erred, but. In the midst of all his wanderings and adversities, professes an abiding attachment to the revealed word of God, the theme of such repi'ated eulogies, and the recognized source of such great and unnumbered blessings. Thus the Psalm, though more than usually dldactlo, lightful meditation and a source of reviving power (t). 17, 110). everlasting—(Psalm 111. 3), though to outward appearance se(?mlng dead, law Is truth—It therefore cannot deceive as to Its promises.
145-149. An Intelligent devotion Is led by Divine promises, and is directed to an Increase of gracious af Tectlons, arising from a contemplation of revealed truth, prevented— came before, anticipated not only the dawn, but even the usual periods of the night; when the nightwatches, which might be expected to find me asleep, come, they find me awake (Psalm 63.6; 77.4; Lamentations 2. 19). Such Is the earnestness of the desire and love for God's truth, quicken me—revive my heart according to those principles of Justice, founded on thine own nature, and revealed In thy law, which specially set forth thy mercy to the humble as well as Justice to the wicked (cf
Is made the medium of Ootii parts of devotion—prayer and praise
T.<te Great Safely of the Church. PSALMS CXX—CXXVI. The Church Blesseth Oud.
PSALM CXX. placently, disregarding God's law, and despising His people. PSALM CXXIV.
Ver. 1-7. This is the first of fifteen Psalms (120.-134.) entitled "A song of Degrees " (121st lit., A song /or the de-
Ver. 1-8. The %vriter, for the Church, praises God for past, and expresses trust for future, deliverance from grees), or, ascents. It seems most probable tliey were designed for the use of the people when going up (cf. 1 Kings 12. 27, 28) to Jerusalem on the festival occasions (Doutt-ronoiny Ifi. Ifi), three times a year. David appears as t!ie autlior of four, Solomon of one (127.), and the other ten are anonymous, probably composed after the capfoes.
1, 3. on our side—for us (Psalm 56. 9). now—or, ofi .' let Israel, &c. rose . . . against, &c.—(Psalm 3. 1 ; 56. 11). Then —i. e.. The time of our danger, quick lit., living (Numbers 16. 32, 33), description of ferocity. 4, 5. (Cf. Psalm 18. tivity. In this Psalm the writer acknowledges God's mercy, prays for relief from a malicious foe, whose pun-
4,16.) The epithet jM-oud added to ?ocf,<eri denotes insolent enemies. 6, 7. The figure is changed to that of a rapacious wild beast (Psalm 3.7), and then of a fowler (Psalm ifiliment lie anticipates, and then repeats his complaint.
3, 3. Slander and deceit charged on his foes implies his innocence, tongiie—as Psalm 52. 2, 4. 4. coals of juniper—which retain heat long. Sharp arrows of the mlgli*y—Destructive inflictions. This verse may be read as u description of the wicted, but better as their punishment, in reply to the question of v. 3. 5. A residence in these ren\6te lands pictures his miserable condition. 6, 7. AVliile tliose who suri'ounded him were maliciously
91. 3), and complete escape is denoted by breaking tlie net.
8. (Cf. Psalm 121. 2). name—in the usual sense (Psalm 5.
11 ; 20. 1). He thus places over against the great danger the omnipotent God, and drowns, as itwei-einan anthem, the wickedness of the whole world and of hell, just as a great fire consumes a little drop of water. [LtTTHER.] PSALM CXXV. hostile, he was disposed to peace. This Psalm may well begin such a series as this, as a contrast to the promised
Ver. 1-5. God honours the confidence of His people, by protection and deliverance, and leaves hypocrites to the doom of the wicked. joys of God's worship.
PSALM CXXI.
1, 3. Mount Zlon—as an emblem of permanence, and locality of Jerusalem as one of security, represent tlie firm and protected condition of God's people (cf. Psalm
Ver. 1-S. God's guardian care of His people celebrated.
1. To lift up the eyes expresses desire (cf. Psalm 25. 1), mingled with expectation. The last clause, read as a question, is answered, 3, by avowing God to be the helper, of whose ability His creative power is a pledge (Psalm 115.
46. 5), supported not only by Providence, but by covenant promise. Even the rnountains shall depart, and the hills be removed, but God's kindness shall not depart, nor His covenant of peace be removed (Isaiah 54. 10). They that trust—(t). 1) are "His people," (v. 2). 3. Though God may leave them for a time under the rod, or power (Psalm 2. 9), and oppression of the wicked for a time, as a chr.stisement. He will not suffer them to be tempted so as to fall
15), to which, 3, t. His sleepless vigilance is added, to be moved—(Cf. Psalm 38. IG; 66. 9.) 5. upon thy right hand —a protectoi-'s place (Psalm 109. 31 ; 110. 5). 6-8. God keeps His people at all times and in all perils, nor the moon by nighl>-poetically repiesents the dangers of the night, over wliicli the moon presides (Genesis 1. 16). thy going out, &c.—AU tliy ways (Deuteronomy 28. 19; Psalm 104. 23). evermore—includes a future state. into sin (1 Corinthians 10. 13). The wicked shall only prove a correcting rod to them, not a destroying sword; even this rod shall not remain (" rest") on them, lest tliey be tempted to despair and apostasy (Psalm 73. 13, 14i. God may even try His people to the uttermost: when nothing
PSALM CXXII.
Is before our eyes but pure despair, then He delivers us and gives life in death, and makes us blessed in the curse
Ver. 1-9. This Psalm might well express the sacred Joy of . the pilgrims on entering the holy city, where praise, as the religious as well as civil metropolis, is celebrated, and for whose prosperity, as representing the Church, prayer is offered.
(2 Corinthians 1. 8, 9). [Luthek.] the lot—the possession, lit., Canaan, spiritually, the heavenly inheritance of holiness and bliss which is appointed to the righteous. .Sin's dominion shall not permanently come between the believer and his inheritance. 4. (Cf. Psalm 7. 10; 84. U.) 5. Those who turn aside (under temptation) permanently show that they are hypocrites, and their lot or portion shall be with the wicked (Psalm 28. 3). crooked M ays
1, 3. Our feet shall stand lit., are standing, gates (Cf. Psalm n. II; 87. 2.) 3-5. compact together—All parts united, as in David's time, testimony—If unto is supplied, this may denote the ark (Exodus 25. 10-21); otherwise tlie ad of going is denoted, called a testimony In allusion to the requisition (Deuteronomy 16. 16), with which it was a compliance, there are set thrones—or, do (Cf. Deuteronomy 9. 16 ; Malachi 2.8,9.) "Theirs" is emphatic ; the " crooked ways" proceed from their own hearts. The true Isrjtel is here distinguished from the false. Scripture everywhere opposes the Jewish' delusion that mei'e outward descent would save (Romans 2. 28, 29 ; 9. 6, 7; Gal-ratians 6. 16). The byways of sin from the way of life. sit, thrones used for tlie occupants, David's sons (2 Samuel
8. 18). 6, 7. Let peace, including prosperity, everywhere prevail. 8, 9. In the welfare of the city, as its civil, and especially the religious relations, was involved that of Israel, now—as Psalm 115. 2. Let me say—house of . . . God—in wider sense, the Church, whose welfare would be promoted by the good of Jerusalem.
PSALM CXXVI.
Ver. 1-6. To praise for God's favour to His people I» added a prayer for its continued manifestation.
PSALM CXXIII.
1-3. The joy of tliose returned from Babylon waseo- .
Ver. 1-4. An earnest and expecting prayer for Divine Hid in distress. static, and elicited the admiration even of the heathen, as - Illustrating God's great power and goodness, turned <i again the captivity.^', e., restored from It (Job 39. 12; Psalm 14.7; Proverbs 12.14). Hengstenberq translates, "When the Lord turned Himself to the turning of Xlon"
1. (Cf. Psalm 121. 1.) thou that dwellest— siiieat as enthroned (cf. Psalm 2. 4; 113. 4, 5). 3. Deference, submission, and trust, are all expressed by the figure. In the Kast, servants in attending on their masters are almost wholly directed by signs, which require the closest observance of the hands of the latter. The servants of God should look (1.) to His directing hand, to appoint them their work; (2.) to His supplying hand (Psalm 104. 28), to give them their portion in due season; (see Margin), God returns to His people when thay retura to Him(Deuteronomy30.2,3). 4. All did notreturnat/once; hence the prayer for repeated favours, as the str«am»ln i the south—or, the torrents in the deserts soutli of Judea, , dependent on rain (Joshua 15.19), reappearing after dry seasons (cf. Job 6. 15; Psalm 68. 9). The point of comparison is Joy at the reappearing of what has been so pain- (a.) to His protecting hand, to right them when wronged fully missed. 5,6. As In husbandry the sower may cast (4.) to His correcting hand (Isaiah 9.13; 1 Peter 5.6; cf. Genesis 16. 6); (5.) to His rewarding hand. 3. The contempt was that of the heathen, and, perhaps, Samaritans (NeheQilah I. 3; 2. 19.) 4. of those that are at ease—self-com25 his seed In a dry and parched soil with des-ppnding fears, so those shall reap abundant fruit who toil In tears with the prayer of faith. (Cf. the history, flisra.e. 16, 22). He