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the God of Abraham : for God, il and sorrow : as upon a wom which is very high exalted, doth || in her travail. defend the earth, as it were with | 6 Thou shalt break the ships ( a shield.

of the sea : through the ei

wind. Psalm xlviii. (u)

7 Like as we have heard, GREAT is the Lord, and highly have we seen in the city of to be praised : in the city of our Lord of hosts; in the city of o God, even upon his holy hill. God : God upholdeth the sai

2 The hill of Sion is a fair || for ever. place, and the joy of the whole 8 We wait (a) for thy lovin earth : upon the north side lieth kindness, O God : in the mic the city of the great King ; God of thy temple. is well known in her palaces as a 90 God, according to t sure refuge.

Name, so is thy praise unto th 3 For lo, the kings of the world's end : thy right hand earth : are gathered, and gone full of righteousness. by (x) together.

10 Let the mount Sion 4. They marvelled to see such joice, and the daughter of Juda things (y): they were astonished, be glad : because of thy judg and suddenly cast down.

ments. 5 Fear came there upon them, 11 Walk about Sion, and g

mean, that the governors of distant districts are come up to join with the rest of the people, for their territories are safe, because God defends them. In Exod. xxxiv. 23, 24, when God directs all the males to appear before him thrice every year, he assures them that at those times no man shall desire their land; that is, that they shall be free from invasions.

(u) A song of triumph upon some signal deliverance, perhaps that in the time of Jehosaphat, when the Moabites and Ammonites and the inhabitants of Mount Seir came up against him. See 2 Chron. xx. and the note on the 46th Psalm. The alarm was great, a fast was proclaimed throughout all Judah; all Judah was gathered together out of all the cities of Judah, to ask help of the Lord, and they stood before the Lord with their wives and their children. God promised them deliverance, and stirred up their enemies to fall upon each other, which they did so effectually, that none of them escaped. The spoil was so great, that the Jews were three days in gathering it ; on the fourth, they assembled in the valley of Berachak, and there they blessed the Lord : and then they went up to Jerusalem, with psalteries and harps and trumpets unto the house of the

Lord. This was about 896 years be fore the birth of Christ. The Psalm no tices the protection Jerusalem received from God, the discomfiture of her ene mies, the advantages of its situation, and her perfect exemption from damage, notwithstanding the power of the enemies which had come up against her. It 25 one of the Psalms for Whitsunday

(x) “ Gone by," i.e. (probably) * military array. • (y) “ To see such things," i.e." " what they saw."

(2) The ships,'' &c. The Moabites, &c. came from beyond the sea, 2 Chrome xx. 2. and the meaning here may be that in addition to the destruction they had already sustained, the ships tha brought them and they who remained with them should also be destroyed.

(a) “ Wait,” &c. The meaning may be, we have no occasion to ad: if we only wait in thy temple thou effectest our deliverance. In this instance God had told them that they need not fight in that battle, and they appointed singers to go before the army, and to sing praises unto the Lord; and it was when they to sing and to praise, that their enemies set upon each other. 2 Chron. 88. 17 21, 22.


round about her : and tell the 6 There be some that put their towers (6) thereof.

trust in their goods : and boast 12 Mark well her bulwarks, themselves in the multitude of set up (c) her houses : that yé their riches. may tell them that come after. 7 But (b) no man may deliver

13 For this God is our God his brother : nor make agreefor ever and ever : he shall be ment unto God for him ; our guide unto (d) death.

8 For it cost more to redeem

their souls : so that he must let Psalm xlix. (e).

that alone for ever; O HEAR ye this, all ye people : 9 Yea, though he live long : ponder it with your ears, all ye ll and see not the grave. that dwell in the world;

10 For (i) he seeth (k) that 2 High and low, rich and wise men also die, and perish topoor : one with another.

gether : as well as the ignorant 3. My mouth shall speak of and foolish, and leave their riches wisdom : and my heart shall for other. muse of understanding.

11 And yet they think (() that 4 I will incline mine ear to the their houses shall continue for parable (f) : and shew my dark ever : and that their dwellingspeech upon the harp.

places shall endure from one ge5 Wherefore should I fear in neration to another, and call the the days of wickedness (g) : and lands after their own names. when the wickedness of my heels 12 Nevertheless (m), man will compasseth me round about? not abide in honour : seeing he

(6) “ Tell the towers,” and “ mark tives occurs Ezek. xiv. 14. 16. 20. and " well her bulwarks," i.e. probably to i John v. 16. In Ezekiel God declares, see that they have sustained no injury that when he sends his visitations on a from the enemy.

land, “though Noah, Daniel, and Job (c) For “ set up” read “examine." “ were in it, as I live, saith the Lord, , (d) “ Unto,” i.e. “ until.''

“ they shall deliver neither son nor daughle) On the inefficacy of riches to pro ter, they shall but deliver their own tect from death or to confer any hope “ souls by their righteousness.” And or benefit afterwards ; and on the differ in John the passage is, “If any man see ence after death between the good and “ his brother sin a sin which is not unto bad.

“ death, he shall ask” (i.e. of the Son lo (f) For the parable" read “a pa- of God) “ and he shall give him life for “ rable.”

“ them that sin not unto death.” 1. (s) For “ of wickedness” read “ of (i) “ For," &c. So that if a wise v. 10.

“ sickness," and for “ the wickedness man cannot deliver himself from death, « of my heels," read “the evil of old how can it be expected he should deliver “ age.” He proposes as the point to his brother? be considered, “ what is the ground of (k) “ He seeth," i.e. all men see, it is v. 10. “ fear at the approach of death.”

evident. 7. (b) “ But,” &c. The meaning per (1) They think,” i.e. many think. v.II.

haps may be this, riches can produce no 1 (m) The reading should perhaps be, v. 12. deliverance; for even goodness, which is “ Nevertheless, man, though he be in of higher concern, will not enable a man, " honour, yet if he have not understand. even in the longest life, to save his bro “ ing, is like the beasts that perish." In ther. The notion that one man's good the Septuagint it is verbatim the same as ness may be a preservation to his rela- | the 20th verse. The object may be to shew,

may be compared unto the beasts || 18 For (9) while he lived, I that perish; this is the way of counted himself an happy man them.

and so long as thou doest we 13 This is their foolishness : || unto thyself, men will speak god and their posterity praise their of thee. saying.

19 He shall follow the gen 14 They lie in the hell like ration of his fathers : and sha sheep (n), death gnaweth upon never see light. . them, and the righteous shall 20 Man (r) being in honou have domination () over them in || hath no understanding : but the morning : their beauty shall compared unto the beasts th consume in the sepulchre out of their dwelling.,

15 But (0) God hath delivered my soul from the place of hell : for he shall receive me..

MORNING PRAYER. 36 Be not thou afraid, though one be made rich : or if the

Psalm 1. (s) glory of his house be increased; | The Lord, even the most mig!

17 For he shall carry nothing Il ty God, hath spoken : and calle away with him, when he dieth : the world, from the rising (t) 4 neither shall his pomp follow of the sun unto the going dow him.


| perish.

that at the hour of death riches or ho 1 (9) For “ for" read “ though," and nour are of no avail ; the only thing of begin verse 19. with “ Yet.” The mean any service is righteousness, the having ing probably is, “ Though he counted had what the Scripture calls “ Under “ himself happy during his life, and “ standing."" . .

“-though procuring earthly good will v.14. (n) “ Like sheep,” &c. A distinc “ procure a man earthly praise,' fet here

tion is probably intended to be drawn “ his happiness and the advantage of between the good and bad, the former " earthly good stops: he cannot site being delivered by God, and received by “ himself from death, nor can he espett him (verse 15.), and the latter left to " afterwards to see light." . perish as beasts.

(r) The Bible translation is, " Mar v.14.

(0) “ Domination over them in the " that is in honour, and understandet “ morning," i.e. perhaps, the advantage 66 not” (that is, has not true wisdom over them of being raised and received by “ is like the beasts that perish," 1.4 God (as in verse 15.); there will be a || (probably) “ perishes as the beasts, w morning to their night.

“ out any further hope.” This was ta v.15. () The Bible translation is, “ But

proposition advanced in the 12th verse « God will redeem my soul from the and it is repeated, as being proved. 66 power of the grave, for he shall re

(s) Upon the insufficiency of sacrific “ ceive me," which seems preferable. alone, and the necessity of abstaining The meaning probably is, “Though I from sin, and practising true righteous “ die, I have a hope after death, that ness. To give the Psalm the greater .“ God will raise and receive me." He importance, God is himself introduced. · probably alludes to the same hope,

(1) - From the rising," &c. i. e. from Ps. xvii. 16. “ As for me, I will ” (or

east to west, from one end of the earth shall) “ behold thy presence in righte to the other. So Mal. i. 11.- Isaiah lis. " ousness, and when I awake up after

19. and Ps.cxiii. 3. This is one instance, “ thy likeness, I shall be satisfied with

among many, of the figurative language « it."

of the eastern poetry. ,

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2 Out (u) of Sion hath God || “ causeofthy sacrifices, or for thy ppeared : in perfect beauty. 166 burnt-offerings ; because they

3 Our God shall come, and were not alway before me (Z). hall not keep silence (x) : there 9 " I will take no bullock out hall go before him a consuming

“ of thine house : nor he-goat re; and a mighty tempest shall or out of thy folds.; e stirred up round about him. 10 “ For all the beasts of the

4 He shall call the heaven « forest are mine : and so are the rom above : and the earth, that “ cattle upon a thousand hills. le may judge his people.

11 “I know all the fowls upon :55Gather my saints (y) to. | " the mountains : and the wild

gether unto me : those that beasts ofthefieldare in my sight. is have made a covenant with me 1? “ If I be hungry I will not " with sacrifice.”

c tell thee: for the whole world is 6 And the heavens shall de " mine, and all that is therein. clare his righteousness : for God 13 « Thinkest thou (a) that I is judge himself.

“ will eat bull's flesh : and drink
7 " Hear, O my people, and I " the blood of goats ?
“ will speak : I myself will testify 14 " Offer (6) unto God
« against thee, O Israel ; for I | « thanksgiving and pay thy

am God, even thy God. 6 vows unto the most Highest;
8 " I will not reprove thee, be 15 “ And call upon me in the

(u) Read (as it is in B.T.) “ Out of “ Sion the perfe&tion of beauty, hath God “ appeared.” God's appearing“ in “ beauty' falls greatly below the majesty of the succeeding verse, and “ the is perfection of beauty” was one of the names or characters of Sion. In Ps. xlviii. 2. “ The hill of Sion is described as a fair place, the joy of the whole earth;"? and in Lament. ii. 15. Jeremiah says, « They hiss and wag their heads at the “ daughter of Jerusalem, saying, Is this " the city which men call the perfection

of beauty, the joy of the whole earth?” 1 (x) For, “ keep silence" read “ de" lay." ,

() « My saints." There are evi. dently two addresses, one to those who have the appellation given them of“ my « saints,” from verse 7. to the end of verse 15.; and the other to those who are stiled “ the ungodly,” from verse 16. The former may apply to those who are well disposed, and entertain a proper reverence for God, and mean to do their duty, but lay too great a stress upon ceremonial performances, and too little upon internal devotion, the religion of the heart ; and the latter to those who, though they profess the true religion, are

perfect reprobates in their conduct, and
practise all kinds of iniquity.

(2) “ Alway before me,” i.e. regu- v. 8.
larly offered : a defect in this respect
shall not be the ground of my reproof.

(a) “ Thinkest thou,' &c. The in. v. 13. efficacy of sacrifice alone is well pointed out, Isaiah i. 11 to 16. “ To what pur. 66 pose is the multitude of your sacrifices “ unto me saith the Lord: I am full of " the burnt offerings of rams, and the “ fat of fed beasts: and I delight not - in the blood of bullocks, or of lambs, " or of he-goats: wash you, make you “ clean ; put away the evil of your do“ ings from before mine eyes : cease to “ do evil, learn to do well : seek judg. ~ ment, relieve the oppressed, judge the

: fatherless, plead for the widow.” And upon another occasion the question is put, “ Hath the Lord as great delight “ in burnt-offerings and sacrifices, as in “ obeying the voice of the Lord? Be. “ hold to obey is better than sacri“ fice, and to hearken, than the fat of “ lambs." Sam. xv. 22.

(6) « Offer," &c. So Ps iv. 5. v. 14. “. Offer the sacrifice of righteousness ;" and see 16, 17.

s time of trouble : so (c) will I || " as thyself : but I will reprov: “ hear thee, and thou shalt praise 65 thee, and set before thee the " me.”

66 things that thou hast done." 16 But unto the ungodly said 22 “ O consider this, ye that God : “Why dost thou preach " forget God : lest I pluck you "s my laws, and takest my cove " away, and there be none w “ nant in thy mouth;

“ deliver you. 17 “ Whereas thou hatest to 23 " Whoso offereth me 66 be reformed : and hast cast " thanks (g) and praise, he bu “ my words (d) behind thee? “ noureth me : and to him, the

18 « When thou sawesta “ ordereth his conversation right, “ thief, thou consentedst unto “ will I shew the salvation of “ him : and hast been parta Il “ God (b).” “ ker (e) with the adulterers. 19 - Thou hast let thy mouth

Psalm li. (i) o speak wickedness : and with thy | Have mercy upon me, O God, - tongue thou hast set forth deceit. after thy great goodness : ac

20 “ Thou satest, and spakest cording to the multitude of thy “ against thy brother : yea, and mercies do away mine offences. “ hast slandered thine own mo 2 Wash me throughly from 69 ther's son.

my wickedness : and cleanse me 21 “ These things hast thou from my sin. 6 done, and I held my tongue; 3 For I acknowledge my faults: ís and thou thoughtest wick. || and my sin is ever before me. « edly, that I am even such a one 4 Against (k) thee only havel

0.15. (c) “So,” &c. i.e. this is the way to

make me hear. 17. (d) “ Words,” i. e. command

18. (e) “ Partaker," i.e. “ associate,” giv.

ing them countenance, making common
cause with them : the same as in Prov. i.

14. “ casting in thy lot among them."
v. 21. (f) Thoughtest,” &c. God's for-

bearance, in not punishing as soon as a sin is committed, may have a tendency to make sinners think' less of the consequences of their sins and persist in evil: “ Because sentence against an evil " work is not executed speedily, therefore the heart of the sons of men is « fully set in them to do evil.” Eccl, viii. 11. And it is chiefly “ when God's “ judgments are in the earth, that the « inhabitants of the world will learn “ righteousness.” Isaiah xxvi. 9. But we may learn from the parable of the Tares (Ma:t. xiii. 29.) that God thinks right to leave man to the workings of his own conscience, and not too strikingly to interfere with his free will. God's

forbearance and long-suffering is intended to lead sinners to repentance, but to those who despise it, it will bring wrath in the day of wrath. Rom. 11. 45.

(s) “ Thanks and praise." Perhaps * in opposition to sacrifice and ceremonies of form ; to imply that the foriner, when sincere, was more acceptable and effica. cious than the latter.

(b) · The salvation of God,”... (probably) what transcendant preserva tion he can afford.

(i) This Psalm is supposed to be been written by David, after Nathanix prophet had reproached him for his ... with regard to Bathsheba and Uriah See 2 Sam. xi. He probably intended it as a public acknowledgment of! crimes, as a proof of the bitter angursa they had occasioned him, and as a memo, rial of the earnestness with which he had importuned God for forgiveness.

(K) For " against " the reading sho perhaps be “before," and the meaning may be, « It was before thee only, *** “ thy sight only that I committed to

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