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EVENING PRAYER.
Psalm lxxxii.

Deus ftetit.
OD standeth in the congregation of princes : he is a

Judge among gods. 2 How long will ye give wrong judgment: and accept the persons of the ungodly?

3 Defend the poor and fatherless : fee that such as are in need and necessity have right.

4 Deliver the out-cast and poor : save them from the hand of the uogodly.

5 They will not be learned, nor understand, but walk on still in darkness : all the foundations of the earth are out of course.

6 I have said, Ye are gods : and ye are all the children of the most Highest.

7 But ye shall die like men: and fall like one of the princes.

8 Arise, O God, and judge thou the earth : for thou fhalt take all heathen to thine inheritance.

Psalm lxxxiii. Deus, quis fimilis ?
OLD not thy tongue, O God, keep noi still silence:

refrain not thyself, O God. 2 For lo, thine enemies make a murmuring: and they that hate thee, have lift up their head.

3 They have imagined craftily against thy people : and taken counsel against thy secret ones.

Psalm lxxxii.] This psalm is an admonition to observe justice, and an upbraiding iavečtive against the injustice of earthly tribunals, with an appeal unto God, the supreme and most just judge. 1 Accept] Favour any unrighteous person or cause. 6 Gods] Their power is derived from the God of heaven, but this does not exempt them from the common fate of all men, nor from the necessity of giving an account of their actions.

Psalm 1xxxiii.] This is the last of the psalms composed by Asaph. It is a complaint addressed to God against the enemies of his people the Jews, and a prediction of God's fevere punishments that should be inflicted upon them. It is uncertain to what times it refers, but probably to those of the captivity under the Aflyrians.

3 Secret ones] Secret ones signify, either the people of el, or the Lanctuary or temple of God, which in the Aflyrian invafion, if this be an allusion to it, was greatly injured.

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4 They have said, Come, and let us root them out, that they be no more a people : and that the name of Israel may be no more in remembrance.

5 For they have cast their heads together with one consent: and are confederate against thee;

6 The tabernacles of the Edomites, and the Ismaelites: the Moabites, and Hagarens;

7 Gebal, and Ammon, and Amalek : the Philistines, with them that dwell at Tyre.

8 Affur also is joined with them : and have holpen the children of Lot.

9 Bur do thou to them as unto the Madianites : unto Sisera, and unto Jabin at the brook of Kison ;

10 Who perished at Endor: and became as the dung of the earth.

11 Make them and their princes like Oreb and Zeb: yea, make all their princes like as Zeba and Salmana ;

12 Who say, Let us take to ourselves: the houses of God in possession.

13 O my God, make them like unto a wheel :' and as the stubble before the wind;

14 Like as the fire that burneih up the wood : and as the flame that consumeth the mountains.

15 Persecute them even lo with thy tempeft: and make them afraid with thy storm.

16 Make their faces ashamed, O Lord : that they may seek thy Name.

17 Let them be confounded and vexed ever more and more : let them be put to shame, and perish.

8 Allur] The Assyrian. The children of Lot were the Moabites and Ammonites.

13 Like unto a wheel] Make them as the chaff when corn is broken with the wheel, Isaiah xxviii. 28, “ Corn is bruised, because he will not ever be threshing it, nor breaking it with the wheel of his cart.”

14 Like as the fire) At the conclusion of a threshing, the chaff is set on fire and is all consumed, left upon the change of the wind it should be blown back again upon the corn. I know not whether the flame that consumeth the mountains may be explained by a cufton), which is not per haps peculiar to the Africans, of burning the dry plants left in the beds of torrents on the mountains, in order to drive the wild beasts from their shelter. It is the last herbage in the country, the laft remains of moisture being retained in these excavations. Bruce describes the scene which such a practice produces, from personal observation.

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18 And they shall know that thou, whose Name is Jehovah : art only the most Highest over all the earth.

Psalm Ixxxiv. Quam dileeta!
How amiable are thy dwellings: thou Lord of hosts!

2 My foul hath a desire and longing to enter into the courts of the Lord: my heart and my flesh rejoice in the living God.

3 Yea, the sparrow hath found her an house, and the swallow a nelt, where she may lay her young: even thy altars, O Lord of hosts, my King, and my God.

4 Blessed are they ihat dwell in thy house: they will be alway praising thee.

5 Blessed is the man whose strength is in thee: in whose heart are thy ways.

6 Who going through the vale of misery, use it for a well: and the pools are filled with water.

7 They will go from strength to strength: and unto the God of gods appeareth every one of them in Sion.

8 O Lord God of hosts, hear my prayer: hearken, O God of Jacob.

9 Behold, O God our defender : and look upon the face of thine Anointed.

10 For one day in thy courts : is better than a thousand.

n I had rather be a door-keeper in the house of my God: than to dwell in the tents of ungodliness.

Psalm lxxxiv.] This pfalm is the aspiration of a pious foul to God, a pathetic expression of the joy experienced in his public service, and an encouragement to make the paths to the temple of God from all quarters easy and open. It seems to have been composed in some time of detention from God's house, and deprivation of the advantages of attending it.

3 The Sparrow) An ancient author relates, that a person having taken away from a temple the sparrows and other birds, which had built in it , received a reproof from the oracle, as having offered violence to the fuppliants of the deity to whom the temple belonged.

6 Ufe i. for a well) It appears from d'Herbelot that the Mohamedans have dug wells in the deserts for the accommodation of those, that go in

Mecca, where the distances between such places, as it was i them to stop at, was too great. To conveniences of this kind,

eu ed by the devout Ifraelites in the “ valley of Beca” (Bib. tranf.) to fcilitate their going up to ferusalem, the Pfalmist perhaps refers in this place, where be ipeaks of going from Itrength to strength till they appeared in Sion.

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12 For the Lord God is a light and defence: the Lord will give grace and worship, and no good thing shall he withhold from them that live a godly life.

13 O Lord God of hosts : blessed is the man that putteth his trust in thee. Pfalm lxxxv. Benedixifti, Domine.

: haft turned away the captivity of Jacob. 2 Thou hast forgiven the offence of thy people: and covered all their sins.

3 Thou hast taken away all thy displeasure: and turned thyself from thy wrathful indignation.

4 Turn us then, O God our Saviour: and let thine anger cease from us.

5 Wilt thou be displeased at us for ever: and wilt thou stretch out thywrath from one generation to another?

6 Wilt thou not turn again, and quicken us : that tby people may rejoice in thee?

7 Shew us thy mercy, O Lord: and grant us thy falvation.

8 I will hearken what the Lord God will fay concerning me: for he shall speak peace unto his people, and to his saints, that they turn not again.

9 For his salvation is nigh them that fear him: that glory may dwell in our land.

10 Mercy and truth are met together : righteousness and peace have kissed each other.

1 Truth fhall Aourish out of the earth: and right. eousness hath looked down from heaven.

12 Yea, the Lord shall shew loving-kindness: and our land shall give her increase.

13 Righteousness shall go before him : and he hall direct his going in the way.

Psalm lxxxv.). This psalm is a thankful acknowledgment of God's mercy in permitting his people to return out of captivity, and a humble importunate prayer for the confirming, continuing, and perfecting this mercy.

8 Turn not] “But let them not turn again to folly." Bib. trans. 13 Righteousness shall go before him] Righteousness shall go before him; God Mall jet his feet in the way, or shall follow after. Having fucb a MORNING PRAYER.

Psalm lxxxvi. Inclina, Domine. BOW

W down thine ear, O Lord, and hear me: for I

am poor, and in misery. 2 Preserve thou my soul, for I am holy: my God, fave thy servant that putteth his trust in thee.

3 Be merciful unto me, O Lord : for I will call daily

upon thee.

: 4 Comfort the soul of thy servant: for unto thee, O Lord, do I lift up my soul. 5

For thou, Lord, art good and gracious: and of great mercy unto all them that call upon thee.

6 Give ear, Lord, unto my prayer : and ponder the voice of my humble desires.

7 In the time of my trouble I will call upon thee: for thou hearest me.

8 Among the gods there is none like unto thee, o Lord : there is not one that can do as thou doelt.

9 All nations whom thou hast made, shall come and worship thee, O Lord : and shall glorify thy Name.

10 For thou art great, and doest wondrous things: thou art God alone.

11 Teach me thy way, O Lord, and I will walk in thy truth: O knit my heart unto thee, that I may fear thy Name.

12 I will thank thee, O Lord my God, with all my heart : and will praise thy name for everinore.

13 For great is thy mercy toward me: and thou hast delivered my soul from the nethermost hell.

harbinger to prepare his way, he will solemnly and in state come on in the proceshon, as psalm lxxxix. 14. Mercy and truth are said to go before the face of God as heralds to engage his followir.g after.

Plalm lxxxvi.) This psalm was composed by David, probably in his Aight from Absalom. It is a mixture of ardent prayer to God, and of full reliance upon him, and of adoration of his power and mercy.

i Bow down. The first words of this psalm are the same as those of Hezekiah's prayer; and the Jews say, that he used this psalm in his distress. 2 Kings xix. 16.

2 Holy] One that reyeres, and humbly and constantly addresses his prayers to God.

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