__________________________________________________________________ Title: Commentary on Psalms - Volume 4 Creator(s): Calvin, John (1509-1564) (Alternative) (Translator) Rights: Public Domain LC Call no: BS491 LC Subjects: The Bible Works about the Bible __________________________________________________________________ COMMENTARY ON THE BOOK OF PSALMS BY JOHN CALVIN TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED WITH THE AUTHOR'S FRENCH VERSION, BY THE REV. JAMES ANDERSON VOLUME FOURTH CHRISTIAN CLASSICS ETHEREAL LIBRARY GRAND RAPIDS, MI [1]http://www.ccel.org __________________________________________________________________ PSALM 93 The psalm commences with the celebration of the infinite glory of God. It is then declared that such is his faithfulness that he never deceives his own people, who, embracing his promises, wait with tranquil minds for their salvation amidst all the tempests and agitations of the world. __________________________________________________________________ Psalm 93:1-2 1. Jehovah hath reigned, he hath clothed himself with majesty: [1] Jehovah hath clothed himself with strength, he hath girded himself: [2] he hath also established the world, it shall not be moved. 2. Thy throne is stable; [3] from then, from everlasting art thou. 1 Jehovah hath reigned We here see what I have lately adverted to, that in the power of God there is exhibited to us matter of confidence; for our not investing God with the power which belongs to him, as we ought to do, and thus wickedly despoiling him of his authority, is the source of that fear and trembling which we very often experience. This, it is true, we dare not do openly, but were we well persuaded of his invincible power, that would be to us an invincible support against all the assaults of temptation. All admit in word what the prophet here teaches, That God reigns; but how few are there who oppose this shield to the hostile powers of the world, as it becomes them to do, that they may fear nothing however terrible? In this then consists the glory of God, that he governs mankind according to his will. It is said that he clothes himself with majesty and strength; not that we ought to imagine that there is any thing in him which is derived from another, but it is intended by the effect and indubitable experience to show his wisdom and righteousness in the government of mankind. The Psalmist proves that God will not neglect or abandon the world, from the fact that he created it. A simple survey of the world should of itself suffice to attest a Divine Providence. The heavens revolve daily, and, immense as is their fabric, and inconceivable the rapidity of their revolutions, we experience no concussion -- no disturbance in the harmony of their motion. The sun, though varying its course every diurnal revolution, returns annually to the same point. The planets, in all their wanderings, maintain their respective positions. How could the earth hang suspended in the air were it not upheld by God's hand? By what means could it maintain itself unmoved, while the heavens above are in constant rapid motion, did not its Divine Maker fix and establish it? Accordingly the particle 'ph, aph, denoting emphasis, is introduced -- Yea, he hath established it. 2 Thy throne is stable Some read, is prepared, and this agrees well with the context. provided we take the two clauses as one sentence, meaning -- O Lord, as thou art from eternity, even so thy throne is erected or prepared from that time For the sense which some have attached to the words, as if they contained a simple assertion of God's eternity, is poor; and the Psalmist evidently intends to say that as God is eternal in essence, so he has always been invested with power and majesty. The term throne signifies, by the figure synecdoche, righteousness, and office or power of government; it being customary to transfer such images taken from men to God, in accommodation to our infirmity. [4] By this ascription of praise the Psalmist effectually disposes of all the absurd ideas which have been broached, tending to deny or disparage the power of God, and declares, upon the matter, that God may sooner cease to be, than to sit upon his throne in the government of this world. __________________________________________________________________ [1] Horsley translates, -- ?Jehovah is King, Jehovah is gorgeously arrayed.? And, on the second line, he has the following note: -- ?The construction of the original is doubtful, though the sense be obvious. The text may be expounded in either of these two ways; yhvh (Jehovah) lvs (hath put on) g'vt lvs (majesty of dress;) or, g'vt lvs (majesty of dress) [is] lvs (the dress) yhvh (of Jehovah.)? [2] See [2]volume 2, page 455, note 2. Bishop Lowth supposes that here, as well as in that passage, there is an allusion to the precious and magnificent ornaments of the priests' attire. ?Such,? says he, ?was the gracefulness, such the magnificence of the sacerdotal vestments, especially those of the High Priest; so adapted were they, as Moses says, (Exodus 28:2,) to the expression of glory and beauty, that to those who were impressed with an equal opinion of the sanctity of the wearer, nothing could possibly appear more venerable and sublime. To these, therefore, we find frequent allusions in the Hebrew poets, when they have occasion to describe extraordinary beauty or comeliness, or to delineate the perfect form of supreme Majesty. The elegant Isaiah (Isaiah 61:10) has a most beautiful idea of this kind when he describes, in his own peculiar manner, (that is, most magnificently,) the exultation and glory of the Church, after its triumphal restoration. Pursuing the allusion, he decorates her with the vestments of salvation, and clothes her in a robe of righteousness. He afterwards compares the Church to a bridegroom dressed for the marriage, to which comparison incredible dignity is added by the word Ikohen, a metaphor plainly taken from the apparel of the priests, the force of which, therefore, no modern language can express. No imagery, indeed, which the Hebrew writers could employ, was equally adapted with this to the display (as far as the human powers can conceive or depict the subject) of the infinite majesty of God, Jehovah' is therefore introduced by the Psalmist as clothed with glory and with strength,' (Psalm 93:1,) he is girded with power,' (Psalm 65:7;) which are the very terms appropriated to the describing of the dress and ornaments of the priests.? -- Lectures on the Sacred Poetry of the Hebrews, volume 1, pages 174, 175. [3] ?Ou, prepare.? -- Fr. marg. ?Or, prepared.? [4] ?Selon que ces similitudes-ci prinses des hommes ont de coustume d'estre appropriees a Dieu, pour le regard et la portee de nostre infirmite.? -- Fr. __________________________________________________________________ Psalm 93:3-5 3. The floods have lifted up, O Jehovah! the floods have lifted up their voice; the floods shall lift up their waves. 4. The waves [5] of the sea are terrible, by reason of the noise of great waters, Jehovah is terrible above. 5. Thy testimonies are singularly true: holiness is the glory of thy house, O Jehovah! for length of days. [6] 3 The floods have lifted up, O Jehovah! Various meanings have been attached to this verse. Some think there is an allusion to the violent assaults made upon the Church by her enemies, and the goodness of God seen in restraining them. [7] Others are of opinion that the words should be taken literally, and not figuratively, in this sense -- Though the noise of many waters be terrible, and the waves of the sea more fearful still, God is more terrible than all. I would not be inclined to insist too nicely upon any comparison that may have been intended. I have no doubt the Psalmist sets forth the power of God by adducing one brief illustration out of many which might have been given, [8] Intimating that we need not go farther for a striking instance of Divine power -- one that may impress us with an idea of his tremendous majesty -- than to the floods of waters, and agitations of the ocean; as in Psalm 29:4, the mighty voice of God is said to be in the thunder. God manifests his power in the sound of the floods, and in the tempestuous waves of the sea, in a way calculated to excite our reverential awe. Should it be thought that there is a comparison intended, then the latter clause of the verse must be understood as added, with this meaning, That all the terror of the objects mentioned is as nothing when we come to consider the majesty of God himself, such as he is in heaven. There is still another sense which may be extracted from the words, That though the world may to appearance be shaken with violent commotions, this argues no defect in the government of God, since he can control them at once by his dreadful power. 5 Thy testimonies [9] are singularly true As yet the Psalmist has insisted upon the excellency of God in the work of creation, and the providential government of the world. Now he speaks of his distinguishing goodness to his chosen people, in making known to them the doctrine which bringeth salvation. He begins by commending the absolute trust-worthiness and truthfulness of the law of God. This being a treasure which was not extended to all nations promiscuously, he adds immediately that the house of God would be adorned with a glory which should last for ever. The Divine goodness is displayed in every part of the world, but the Psalmist justly considers it as of all others the most inestimable blessing, that God should have deposited in his Church the covenant of eternal life, and made his glory principally to shine out of it. Some translate the Hebrew word n'vh, naaevah, desirable, [10] as if the Psalmist had said that the adorning of the temple was precious; but the grammatical construction will not admit of this. By length of days is meant perpetual succession, [11] and to this we find Isaiah referring in striking terms, that the Divine truth might be preserved in faithful custody through successive ages. ?Behold, I have put my word in thy mouth, in the mouth of thy seed, and of thy seed's seed,? (Isaiah 59:21.) __________________________________________________________________ [5] The Hebrew word msvry, mishberey, here used for waves, means ?waves? that ?beat? against the shore or each other, and so are ?broken,? -- ?breakers.? Accordingly, Mant translates, ?Strong the breakers tossing high.? Horsley gives a similar version. He reads the third and fourth verses thus, -- 3. ?The floods, O Jehovah! Raised The floods raised their voice; The floods lifted up their waves, With the sound of many waters. 4. Mighty are the breakers of the seal; Mighty on High is Jehovah!? As to the fourth line, ?With the sound of many waters,? he observes, ?This is the first line of the fourth, but should be joined to the third verse. And are not the floods here mentioned, the fluids of the indigested chaos, in wild irregular agitation, before the Creator had reduced it to form and order? Or rather, may they not be mystical, -- the tumults of the rebellious people?? [6] ?Domui tuae decus, sanctitas Jehovah in longitudinum dierum.? -- Lat. The translation in the French version is different, -- ?A ta maison est donc magnificence: la sainctete du Seigneur est pour un long temps.? ?To thy house then there is glory: the holiness of the Lord is for a length of time.? In the former version, holiness is represented to be the true glory and ornament of God's house; in the latter, it is described as the attribute of God. [7] Dr Morison, after stating the opinion of Mudge, who thinks that this psalm was composed on occasion of some violent inundation, which threatened a general confusion to the world, adds, ?It is more probable, perhaps, that the floods spoken of are entirely figurative; and that they represent in Eastern phrase, those powerful enemies by whom the peace of David and the ancient Church was so often disturbed. But though the floods were lifted high, and threatened destruction to those who were within their reach, yet Jehovah was seen, as it were, riding on their most tempestuous billows, and amidst their mightiest tumult, his throne was unshaken and his kingdom unmoved.? In support of this view he refers to other passages of Scripture, as Isaiah 8:7, 8; 17:12, 13; and Job 46:7, 8, [sic] where the confederated enemies of God's Church are compared to the tempestuous waves of the mighty ocean, which roll one after another with resistless fury upon the storm-tossed bark. [8] ?Non dubito quin Propheta quasi per hypotyposin Dei potentiam hic nobis exprimat.? -- Lat. ?Comme par une demonstration.? -- Fr. Hypotyposis means strictly the first rough sketch of a picture. [9] ?The testimonies of God, when taken generally, are the truths which he has testified or declared, inclusive not only of moral precepts, but of gracious and unchangeable promises. The combined result of which is, to impress on the minds of men the weighty consideration, that those who trust in the mercy of God must not, in a lower degree, venerate and adore his sanctity in all their converse with him.? -- Walford. [10] ?Quidam, n'vh, pro desiderabili accipiunt: acsi dixisset propheta, Templi decus esse pretiosum,? etc. -- Lat. The French version follows this exactly. But the sentence is unsatisfactory; and there would seem to be some mistake, or omission, in the original text. If the Hebrew word referred to be rendered desirable, then when joined to qds, the clause would read, holiness is desirable, or becoming, to thy house, etc. -- and not the adorning of thy house is desirable, or precious [11] ?Holiness becometh thine house -- for ever,' l'rk ymym, le-orec yamim, for length of days:' during the whole lapse of time; till the sun and moon shall be no more.? -- Dr Adam Clarke __________________________________________________________________ __________________________________________________________________ PSALM 94 The Psalmist implores Divine assistance against wicked and violent men, who persecuted the upright in a cruel and tyrannical manner. It is evident that he refers to domestic foes, whose unrighteous domination was as vexatious and oppressive to the Lord's people, as all the injuries received from the Gentile nations without. __________________________________________________________________ Psalm 94:1-6 1. O Jehovah! God of vengeances; God of vengeances, [12] shine forth. [13] 2. Lift up thyself, thou Judge of the earth! render a reward to the proud. 3. O Jehovah! how long shall the wicked -- how long shall the wicked triumph? 4. They pour forth, they speak hard things, all the workers of iniquity lift up themselves. 5. They break in pieces thy people, O Jehovah! and afflict thy inheritance. 6. They slay the widow, and the stranger, and murder the fatherless. 1 O Jehovah! God of vengeances We know that the Jews were surrounded by many neighbors who were not well affected towards them, and were thus incessantly subject to the assaults and oppression of bitter enemies. As this intestine persecution was even more afflictive than the rampant and unrestrained violence of the wicked, we need not wonder that the Psalmist should earnestly beseech God for deliverance from it. The expressions which he uses, calling upon God to shine forth conspicuously, and lift himself up on high, amount in common language to this, that God would give some actual manifestation of his character as judge or avenger; for in that case he is seen ascending his tribunal to exact the punishment due to sin, and demonstrate his power in preserving order and government in the world. The phraseology is used only in reference to ourselves, disposed as we are to feel as if he overlooked us, unless he stretched out his hand to help us in some visible and open manner. In calling him twice successively the God of vengeances, and then, judge of the earth, the Psalmist uses these titles as applicable to the present situation in which he stood, reminding Him in a manner of the office which belonged to him, and saying -- O Lord! it is thine to take vengeance upon sinners, and judge the earth -- see how they take advantage of the impunity which is extended to their guilt, and triumph audaciously in their wickedness! Not that God needs to be admonished of his duty, for he never resigns himself to indifference, and even when he seems to delay his judgments, is only adjusting them according to what he knows to be the best season; but his people conceive of him in this way to themselves, and take occasion from this to embolden and stimulate themselves to greater vehemency in prayer. [14] The same may be said of the repetition which the Psalmist uses. When the wicked then indulge in unrestrained excesses, we are to remember that God can never cease to assert his character as the judge of the earth who takes vengeance upon iniquity. Does he seem in our carnal apprehension to have at any time withdrawn and hidden himself? let us put up without hesitation the prayer which is here taught us by the Holy Spirit, that he would shine forth 3 O Jehovah! how long shall the wicked? The Psalmist justifies himself in this verse for the fervent importunity which he showed in prayer. There was need of immediate help, when the wicked had proceeded to such an extent of audacity. The necessity of our case may justly embolden us in our requests, which must be all the more readily heard as they are reasonable; and here the Psalmist insists that his complaints were not without cause, nor originated in trifling reasons, but were extorted by injuries of the most flagrant description. Notice is taken of the length of time during which their persecutions had lasted, as an aggravating circumstance. They had become hardened under the long-continued forbearance of God, and had in consequence contracted a shamelessness, as well as obstinacy of spirit, imagining that he looked upon their wickedness with an eye of favor. The term how long twice repeated, implies the extent of impunity which had been granted, that it was not as if they had newly started upon their career, but that they had been tolerated for a length of time, and had become outrageously flagitious. It was thus that in former times wicked men tyrannized to such a degree over the Church, while yet God did not interfere to apply a remedy; and we need not be surprised that he should subject her now to protracted persecutions, nor should we conclude that, because he does not immediately proceed to cure existing evils, he has utterly forsaken her. The term triumph denotes that fullness of audacious and boasting exultation which the wicked feel when they are intoxicated with continued prosperity, and conceive that they may indulge in every excess without restraint. 4 They pour forth, they speak hard things [15] He shows in still clearer terms, how their fierceness in persecution was such that they did not scruple to glory in their guilt. The Hebrew verb nv, nabang, means more than to speak. Literally it signifies to rush or boil forth, and comes to denote figuratively the uttering of reckless or rash words. We see how wicked men are instigated by pride and vain-glory, to demean and disgrace themselves so far as to boast vain-gloriously of their power, breathing forth threatenings of bloodshed, violence, and monstrous cruelty. It is to such ebullitions that the Psalmist refers, when men who are lost to all sense of shame and modesty boast of the wickedness which they can perpetrate at will. This is what he means by their speaking hard things, uttering discourse which is under no restraint of fear, or prudential consideration, but which launches into the most unbridled license. As the Lord's people had formerly to endure the heavy trial of seeing the Church subjected to this wild tyranny and misrule, we should account it no strange thing to see the Church suffering still under miserable misgovernment, or positive oppression, but should pray for help from God, who, though he connives at wickedness for a time, eventually comes to the deliverance of his children. 5 They break in pieces thy people, O Jehovah! Having spoken of their discourse or language as vain-glorious and shameless, he proceeds to speak of their deeds, in cruelly persecuting the Church. It is hard that even the subjects of heathen princes should be subjected to unjust persecution, but a more intolerable thing still, that those who are God's own people, his peculiar inheritance, should be trampled under the foot of tyranny. The prayer before us is one which, as I have already remarked, is given with the intention that we should prefer it ourselves, when we or others may be persecuted by wicked men, and especially intestine enemies. Our safety is dear to the Lord, not only as we are men, the workmanship of his hand, but as we are his peculiar heritage; and this should lead us, when wronged at any time, to betake ourselves to God with the more confidence. It is farther added -- that they spare not the widow, and the orphan, and murder the stranger God, while he has commanded us in general to cultivate equity and justice in our common intercourse, has commended the orphan, widow, and stranger, to our peculiar care, as being more exposed to injury, and therefore more entitled to humanity and compassion. To treat such objects with cruelty argues a singular degree of impiety, and contempt of divine authority, and is not only an outrage of common justice, but the infraction of a privilege of special protection which God has condescended to cast around them. [16] They who are chargeable with such conduct, particularly provoke the divine anger. As to little children especially, their helplessness and tender age will even protect them from being attacked by dogs and wild beasts. And what shall we think of the monstrous inhumanity of men, who would make them the objects of their assault? We have here a specimen of the dreadful state of matters which must then have prevailed in the Church of God. The law was there, and the ordinances of divine appointment, yet we see to what an awful extent every species of wickedness abounded. Let us beware lest we fall into a similar state of corruption, and should it so happen under our own observation that men persecute the stranger, seize the widow, and rob the fatherless, let us, in imitation of the Psalmist, who would have us alleviate their misfortunes, pray God to undertake their defense. __________________________________________________________________ [12] This is a literal translation of the original Hebrew, and Archbishop Secker thinks it is much more spirited than that of our English version. The word vengeance, when applied to God, means nothing more than his retributive justice. It may not be one of the happiest words for representing the Hebrew term when used to express this attribute of Deity, being liable to be misunderstood, as if it implied a revengeful spirit, the sense which it commonly bears when applied to men. ?This retributive justice,? says Dr Adam Clarke, ?is what we often term vengeance, but perhaps improperly; for vengeance with us signifies an excitement of angry passions, in order to gratify a vindictive spirit, which supposes itself to have received some real injury; whereas, what is here referred to is the simple act of justice that gives to all their due.? [13] Mant renders, ?Beam forth with all thy radiance bright.? ?The Hebrew verb,? he observes, ?signifies to irradiate, shine forth, as God in glory; Psalm 80:1; 50:2; and that either in vengeance, as in this place, or kindness, as in Job 10:3.? -- See Parkhurst's Lexicon on yph [14] ?Mais les fideles s'arrestent a mediter ainsi en eux-mesmes la nature d'iceluy, afin de s'accourager, meilleure esperance, et soliciter a prier avec plus grande ardeur et vehemence.? -- Fr. [15] In our English Bible this verse is put into the interrogative form, and the words ?how long? are supplied: ?How long shall they utter and speak hard things?? Calvin translates it as a simple statement, and without any supplemental words; which Archbishop Secker considers to be more correct. [16] ?Non seulement le droict commun est viole, mais aussi le privilege que Dieu a voulu ordonner pour les maintenir en sauvete et seurete.? -- Fr. __________________________________________________________________ Psalm 94:7-10 7. And they have said, God shall not see, the God of Jacob shall not know. 8. Understand, ye stupid [17] among the people: and ye fools, when will ye be wise? 9. He that planted [18] the ear, shall he not hear? he that formed the eye, shall he not see? 10. He that chastiseth the nations, shall not he correct? he that teacheth man knowledge. [19] 7. And they have said, God shall not see When the Psalmist speaks of the wicked as taunting God with blindness and ignorance, we are not to conceive of them as just exactly entertaining this imagination of him in their hearts, but they despise his judgments as much as if he took no cognisance of human affairs. Were the truth graven upon men's hearts that they cannot elude the eye of God, this would serve as a check and restraint upon their conduct. When they proceed to such audacity in wickedness as to lay the hand of violence upon their fellow-creatures, to rob, and to destroy, it shows that they have fallen into a state of brutish security in which they virtually consider themselves as concealed from the view of the Almighty. This security sufficiently proves at least, that they act as if they never expected to be called to an account for their conduct. [20] Though they may not then be guilty of the gross blasphemy of asserting in so many words that God is ignorant of what goes forward in the world, a mere nothing in the universe -- the Psalmist very properly charges them with denying God's providential government, and, indeed, avowedly stripping him of the power and function of judge and governor, since, if they really were persuaded as they ought of his superintending providence, they would honor him by feeling a reverential fear -- as I have elsewhere observed at greater length. He intends to express the lowest and most abandoned stage of depravity, in which the sinner casts off the fear of God, and rushes into every excess. Such infatuated conduct would have been inexcusable even in heathens, who had never heard of a divine revelation; but it was monstrous in men who had been brought up from infancy in the knowledge of the word, to show such mockery and contempt of God. 8 Understand, ye stupid among the people As it was execrable impiety to deny God to be Judge of the earth, the Psalmist severely reprimands their folly in thinking to elude his government, and even succeed by artifices in escaping his view. The expression, stupid among the people, is stronger than had he simply condemned them as foolish. It rendered their folly more inexcusable, that they belonged to the posterity of Abraham, of whom Moses said, ?What people is there so great, who have their gods so near unto them, as the Lord thy God hath this day come down unto thee? For this is your understanding and wisdom before all nations, to have God for your legislator.? (Deuteronomy 4:7) [21] Perhaps, however, he may be considered as addressing the rulers and those who were of higher rank in the community, and styling them degraded among the people, that is, no better than the common herd of the vulgar. Proud men, who are apt to be blinded by a sense of their importance, require to be brought down, and made to see that in God's estimation they are no better than others. He puts them on a level with the common people, to humble their self-complacency; or we may suppose that he hints with an ironical and sarcastic allusion to their boasted greatness, that they were distinguished above others chiefly for pre-eminent folly -- adding, at the same time, as an additional aggravation, that they were obstinate in their adherence to it; for as much is implied in the question, When will ye be wise? We might consider it an unnecessary assertion of Divine Providence to put the question to the wicked, Shall not he who made the ear hear? because there are none so abandoned as openly to deny God's cognisance of events; but, as I have observed above, the flagrant audacity and self-security which most men display in contradicting his will, is a sufficient proof that they have supplanted God from their imaginations, and substituted a mere dead idol in his place, since, did they really believe him to be cognisant of their actions, they would at least show as much regard to him as to their fellow-creatures, in whose presence they feel some measure of restraint, and are prevented from sinning by fear and respect. To arouse them from this stupidity, the Psalmist draws an argument from the very order of nature, inferring that if men both see and hear, by virtue of faculties which they have received from God the Creator, it is impossible that God himself, who formed the eye and the ear, should not possess the most perfect observation. 10. He that chastiseth the nations, shall not he correct? He would have them argue from the greater to the less, that if God did not spare even whole nations, but visits their iniquity with punishment, they could not imagine that he would suffer a mere handful of individuals to escape with impunity. The comparison intended, however, may possibly be between the Gentiles and the Jews. If God punished the heathen nations, who had not heard his word, with much severity, the Jews might expect that they, who had been familiarised to instruction in his house, would receive still sharper correction, and that he would vindicate his justice most in that nation over which he had chosen to preside. Still the former sense of the passage appears to me preferable, That it is folly in any number of individuals to flatter themselves with impunity, when they see God inflicting public punishment upon collective people. Some think there is an exclusive allusion to the signal and memorable instances of Divine judgment recorded in Scripture, as in the destruction of Sodom with fire from heaven, (Genesis 19.) and of the whole human family by the flood, (Genesis 7.) But the simpler meaning is best, That it were the height of madness in individuals to think that they could escape when nations perish. In adding that God teacheth men knowledge, [22] the Psalmist glances at the overweening confidence of such as despise God, and pride themselves in their acuteness and shrewdness, as we find Isaiah denouncing a woe against those crafty enemies of God who dig deep, that they may hide themselves from his sight, (Isaiah 29:15.) It is a disease prevalent enough in the world still. We know the refuges under covert of which both courtiers and lawyers take occasion to indulge in shameless mockery of God. [23] It is as if the Psalmist had said -- You think to elude God through the confidence which you have in your acute understandings, and would pretend to dispute the knowledge of the Almighty, when, in truth, all the knowledge which is in the world is but as a drop from his own inexhaustible fullness. __________________________________________________________________ [17] ?vrym, boharum, ye brutish From vr, a brute.? -- Bythner [18] ?The Hebrew verb denotes planting in various senses: and is with great propriety applied to the wonderful structure of the ear, and its insertion into and connection with the head.? -- Mant. [19] Upon this and the preceding verse, Grotius says, ?This is a very excellent way of arguing; for whatever perfection there is in created beings, it is derived from God; and therefore it must be in him in the most eminent manner.? It is well observed by Dr Adam Clarke, that ?the Psalmist does not say, He that planted the ear hath he not an ear? He that formed the eye hath he not eyes? No, but shall he not hear -- shall he not see? And why does he say so? To prevent the error of humanising God; of attributing members or corporeal parts to the infinite Spirit.? [20] ?Et certes une asseurance tant lourde monstre qu'ils pechent tout ainsi comme s'ils ne devoyent jamais estre appelez, rendre raison de leur vie.? -- Fr. [21] The Latin reads here as follows: ?Quis populus tam nobilis, qui deos sibi appropinquantes hubeat, sicuti hodie Deus tuus ad te descendit? Haec enim vestra est intelligentia coram cunctis Gentibus, et sapientia, Deum habere legislatorem.? [22] In our English Bible, the words shall not he know? are added. ?But this is not acknowledged by the original nor by any of the versions. Indeed it is not necessary; for, either the words contain a simple proposition, It is he who teacheth man knowledge;' or this clause should be read in connection with verse 11, Jehovah, who teacheth man knowledge, he knoweth the devices of man, that they are vanity.' As he teaches knowledge to man, must He not know all the reasonings and devices of the human heart?? -- Dr Adam Clarke. [23] ?Mais nous voyons avec quelles couvertures tant les courtisans que les gens de justice obscurcissent leurs entendemens afin que sans aucune vergongne ils osent bien se moquer de Dieu.? -- Fr. __________________________________________________________________ Psalm 94:11-13 11. Jehovah knoweth the thoughts of men, [24] that they are vain. [25] 12. Blessed is the man whom thou hast instructed, O God! And taught out of thy law; 13. To give him rest from days of evil whilst the pit is digged for the wicked. 11. Jehovah knoweth the thoughts of men, etc. He again insists upon the folly of men in seeking to wrap themselves up in darkness, and hide themselves from the view of God. To prevent them from flattering themselves with vain pretexts, he reminds them that the mists of delusion will be scattered at once when they come to stand in God's presence. Nothing can avail them, so long as God from heaven stamps vanity upon their deepest counsels. The Psalmist's design in citing them before the Judge of all, is to make them thoroughly search and try their own hearts; for the great cause of their self-security lay in failing to realize God, burying all distinction between right and wrong, and, so far as that was possible, hardening themselves against all feeling. They might contrive to soothe their minds by means like these, but he tells them that God ridiculed all such trifling. The truth may be a plain one, and well known; but the Psalmist states a fact which many overlook, and which we would do well to remember, That the wicked, when they attempt to hide themselves under subtile refuges, cannot deceive God, and necessarily deceive themselves. Some read -- They (that is, men themselves) are vanity; but this is a forced rendering, and the form of expression is one which both in the Greek and Hebrew may be translated, God knows that the thoughts of men are vain. 12 Blessed is the man whom thou hast instructed, O God! The Psalmist now passes from the language of censure to that of consolation, comforting himself and others of the Lord's people with the truth, that though God might afflict them for a time, he consulted their true interests and safety. At no period of life is this a truth which it is unnecessary to remember, called as we are to a continued warfare. God may allow us intervals of ease, in consideration of our weakness, but would always have us exposed to calamities of various kinds. The audacious excesses to which the wicked proceed we have already noticed. Were it not for the comfortable consideration that they are a blessed people whom God exercises with the cross, our condition would be truly miserable. We are to consider, that in calling us to be his people, he has separated us from the rest of the world, to participate a blessed peace in the mutual cultivation of truth and righteousness. The Church is often cruelly oppressed by tyrants under color of law -- the very case of which the Psalmist complains in this psalm; for it is evident that he speaks of domestic enemies, pretending to be judges in the nation. Under such circumstances, a carnal judgment would infer, that if God really concerned himself in our welfare he would never suffer these persons to perpetrate such enormities. To prevent this, the Psalmist would have us distrust our own ideas of things, and feel the necessity of that wisdom which comes from above. I consider the passage to mean that it is only in the Lord's school we can ever learn to maintain composure of mind, and a posture of patient expectation and trust under the pressure of distress. The Psalmist declares that the wisdom which would bear us onward to the end, with an inward peace and courage under long-continued trouble, is not natural to any of us, but must come from God. [26] Accordingly, he exclaims, that those are the truly blessed whom God has habituated through his word to the endurance of the cross, and prevented from sinking under adversity by the secret supports and consolations of his own Spirit. The words with which the verse begins, Blessed is the man whom thou hast instructed, have no doubt a reference to chastisements and experience of the cross, but they also comprehend the gift of inward illumination; and afterwards the Psalmist adds, that this wisdom, which is imparted by God inwardly, is, at the same time, set forth and made known in the Scriptures. [27] In this way he puts honor upon the use of the written word, as we find Paul saying, that all things ?were written for our learning, that we, through patience and comfort of the Scriptures, might have hope? (Romans 15:4) This shows from what quarter we are to derive our patience -- the oracles of God, which supply us with matter of hope for the mitigation of our griefs. In short, what the Psalmist means is summarily this: Believers must, in the first place, be exhorted to exercise patience, not to despond under the cross, but wait submissively upon God for deliverance; and next, they must be taught how this grace is to be obtained, for we are naturally disposed to abandon ourselves to despair, and any hope of ours would speedily fail, were we not taught from above that all our troubles must eventually issue in salvation. We have here the Psalmist's testimony to the truth, That the word of God provides us with abundant ground of comfort, and that none who rightly avails himself of it need ever count himself unhappy, or yield himself to hopelessness and despondency. One mark by which God distinguishes the true from the false disciple is, that of his being ready and prepared to bear the cross, and waiting quietly for the Divine deliverance, without giving way to fretfulness and impatience. A true patience does not consist in presenting an obstinate resistance to evils, or in that unyielding stubbornness which passed as a virtue with the Stoics, but in a cheerful submission to God, based upon confidence in his grace. On this account it is with good reason that the Psalmist begins by laying it down as a fundamental truth, necessary to be learned by all the Lord's people, That the end of those temporary persecutions, to which they are subjected, is their being brought at last to a blessed rest after their enemies have done their worst. He might have contented himself with saying, that the truly blessed were those who had learned from God's word to bear the cross patiently, but that he might the more readily incline them to a cheerful acquiescence in the Divine disposals, he subjoined a statement of the consolation which tends to mitigate the grief of their spirits. Even supposing that a man should bear his trials without a tear or a sigh, yet if he champ the bit in sullen hopelessness -- if he only hold by such principles as these, ?We are mortal creatures,? ?It is vain to resist necessity, and strive against fate,? ?Fortune is blind? -- this is obstinacy rather than patience, and there is concealed opposition to God in this contempt of calamities under color of fortitude. The only consideration which will subdue our minds to a tractable submission is, that God, in subjecting us to persecutions, has in view our being ultimately brought into the enjoyment of a rest. Wherever there reigns this persuasion of a rest prepared for the people of God, and a refreshment provided under the heat and turmoil of their troubles, that they may not perish with the world around them, -- this will prove enough, and more than enough, to alleviate any present bitterness of affliction. By evil days, or days of evil, the Psalmist might thus mean the everlasting destruction which awaits the ungodly, whom God has spared for a certain interval. Or his words may be expounded as signifying, that the man is blessed who has learned to be composed and tranquil under trials. The rest intended would then be that of an inward kind, enjoyed by the believer even during the storms of adversity; and the scope of the passage would be, that the truly happy man is he who has so far profited, by the word of God, as to sustain the assault of evils from without, with peace and composure. But as it is added, whilst [28] the pit is digged for the wicked, it would seem necessary, in order to bring out the opposition contained in the two members of the sentence, to suppose that the Psalmist rather commends the wisdom of those who reckon that God afflicts them with a view to saving them from destruction, and bringing them eventually to a happy issue. It was necessary to state this second ground of comfort, because our hearts cannot fail to be affected with the most intense grief when we see the wicked triumph, and no Divine restraint put upon them. The Psalmist meets the temptation by appropriately reminding us that the wicked are left upon earth, just as a dead body which is stretched out upon a bed, till its grave be dug. Here believers are warned that, if they would preserve their constancy, they must mount their watchtower, as Habakkuk says, (Habakkuk 2:1) and take a view in the distance of God's judgments. They shall see worldly men rioting in worldly delights, and, if they extend their view no farther, they will give way to impatience. But it would moderate their grief, would they only remember that those houses which are nominally appropriated to the living, are, in fact, only granted to the dead, until their grave be digged; and that, though they remain upon earth, they are already devoted to destruction. [29] __________________________________________________________________ [24] Horsley reads, ?the devices of man:? and asking, Did not St Paul for 'dm read rm, or rather rvm? refers to 1 Corinthians 3:20 [25] The original word hvl is ?from hvl, which first signifies to vanish, or come to nought, as in Jeremiah 2:5, They walked after hhvl, vanity, vyhvlv, and vanished, or came to nought;' and if understood here in this sense, it must signify vanishing, transient, that soon comes to nothing; and accordingly the Syriac renders it a vapour But there is another notion of hvl; it is put metaphorically for stultescere,' to grow foolish.' Thus in Psalms 62:11, it is best rendered from the Hebrew, Trust not in oppression and rapine, 'l-thvlv, become not vain,' i e., fools, to signify that those that so trust, that depend on unlawful means for enriching themselves, will certainly be deceived, find this the most perfect folly in the event. And the term folly being that by which the Atheist is most frequently expressed in Scripture, will be most agreeable to this place, where the Atheist's cogitations are described, verse 7, confident of God's not seeing nor regarding; which thoughts of his, as they are Atheistical, and so false, and so foolish in one sense, as folly is ignorance, so are they most impudent, (which is practical and the greatest folly,) will never secure his wicked actions of impunity, but, on the contrary, will betray him to all the ruin in the world. And to this sense it is, that in verse 8 we find it said in the like style, Understand, O ye brutish; and ye fools, when will ye be wise?' and so this is the adequate notion of the word here.? -- Hammond [26] ?Les hommes ne sont point si sages, qu'au milieu des afflictions continuelles ils taschent d'un courage paisible de parvenir jusques au but; mais qui ceste sagesse-la leur est donnee de Dieu.? -- Fr. [27] ?Mais le Prophete adjouste incontinent, que ceste sagesse laquelle Dieu nous inspire au dedans, nous est quant-et-quant proposee et manifestee en la Loy.? -- Fr. [28] In our English Bible it is ?until the pit be digged:? on which Hammond, who gives the same translation as Calvin, comments as follows: -- ?The rendering of d, until, in this place, may much disturb the sense, and make it believed that the rest mymy r, from the evil days, i e., from persecution, (see Ephesians 5:16,) which God gives to good men, is to continue till the pit be digged for the ungodly, i e., till the measure of their sins be filled up, and so destruction be ready for them: whereas, the contrary of this is evident, that either the destruction of the wicked is first, and the quiet and rest of the good (oppressed by them) a natural effect of that, and so subsequent to it; or that both of them are of the same date, at once tribulation to them that trouble you, and to you who are troubled rest,' 2 Thessalonians 1:6, 7. And this is evidently the meaning of it here, and so will be discerned, if only the 'd be rendered dum, whilst, (as it is elsewhere used, Jonah 4:2, 'd hyvty, whilst I was,' Job 1:16, 'd zh mdvr, whilst he was speaking,') for then thus it will run very fitly, That thou mayest give him rest -- whilst the pit is digged --'? Horsley reads the verse -- ?To produce ease for him out of the days of adversity, Whilst the pit is digging for the impious.? [29] ?Que les maisons qui sont destinees aux vivans, pour un peu de temps sont bien concedees aux morts cependant qu'on leur fait leur fosse; et qu'en ceste facon ceux qui neantmoins sont destinez a perdition, demeurent en vie,? etc. -- Fr. __________________________________________________________________ Psalm 94:14-15 14. Surely Jehovah will not cast off his people, and he will not forsake his inheritance. 15. But judgment will return unto righteousness, and all the upright in heart after him. 14 Surely Jehovah will not cast off his people He enforces the same truth which he had stated above in still clearer terms, denying it to be possible that God should cast off his people, whom he had chosen in a manner to be his inheritance. When assailed by afflictions, we should fly to this consideration, as a sanctuary of refuge, that we are God's people, gratuitously adopted into his family, and that he must necessarily have a most intimate and tender regard for our safety, having promised to watch as carefully over his Church as if it were his own heritage. We are thus again taught that our patience will soon give way and fail, unless the tumult of carnal suggestions be allayed by a knowledge of the Divine favor shining in upon our souls. 15. But judgment will return unto righteousness In the dark season of affliction, it is not easy to recognize the secret love which God even then bears to his own children, and the Psalmist adduces another ground of comfort, in the consideration that God will eventually put an end to the confusions which perplex them, and reduce matters to order. The form of expression used by the Psalmist is a little obscure, and this has led some to read the first part of the verse, as if it contained two distinct clauses -- justice will return at the end, and then, judgment will return This is a violent wresting of the context. I have no doubt the Psalmist meant to say that judgment would be fitted or conformed to justice. And by judgment here is meant, as in many other places, the government or public state of matters. The confusion which prevails in the world, seems to argue some defect or unrighteousness of administration; and he holds out to us that it shall be well in the issue. More is said than merely that men who indulged in reckless oppression would be brought back to equitable dealing. A deeper meaning is intended, That God, when he interposed to restore the condition of his people, would bring forth openly to the light his justice which had lain concealed; by which we are not to understand that he ever deviates the least in his providence from the strictest rectitude, only there is not always that harmony and arrangement which might make his righteousness apparent to man's view, and the correction of this inequality is here called justice of government. [30] As the sun's light is hid from view at night, or at a cloudy season, so when the wicked persecute the righteous, and are allowed to indulge in iniquity without restraint, the Divine justice is obscured by the clouds which are thus interposed between us and the providence of God, and judgment is in a manner separated from justice. But when things are brought back again to their proper state, justice and government are seen to harmonize perfectly together in the equality which prevails. [31] Faith no doubt, should enable us to discern the justice of God even when things are most dark and disordered; but the passage speaks of what would be obvious to sense and actual observation, and asserts that the justice of God would shine as the sky when all is calm and serene. And all that are upright in heart after him Some read, after it, that is, after righteousness; but as by righteousness here we are to understand the equal and harmonious government which prevails when God takes vengeance upon the wicked and delivers his own people, this rendering will scarcely suit. It would rather seem that God himself is to be understood, so that the relative is here without an antecedent. In the Hebrew, when mention is made of God, the relative is not unfrequently put instead of the name. The words then mean, that upon God's restoring order in the world, his people would be encouraged to follow him with greater alacrity. Even when called to bear the cross, they sigh after him under their troubles and distresses, but it binds them more closely to his service when they see his hand stretched forth in this visible manner, and sensibly experience his deliverance. __________________________________________________________________ [30] ?Mais pource qu'au regard des hommes ou ne voit pas tousjours une telle moderation ou temperature que sa justice soit apparente; laquelle est nommee Gouvernement juste, apres que l'inequalite est corrigee.? -- Fr. [31] ?On voit un tresbon accord entre la domination et justice en une equalite bien moderee.? -- Fr. __________________________________________________________________ Psalm 94:16-19 16. Who will rise up for me against my adversaries? who will stand up for me [32] against the workers of iniquity? 17. Unless Jehovah had been my help, my soul had well nigh dwelt in silence. [33] 18. If I said, My foot has fallen, thy kindness, O Jehovah! has held me up. [34] 19. In the multitude of my thoughts, [35] thy comforts within me delight my soul. [36] 16. Who will rise up for me against my adversaries? Here the Psalmist points out, in a lively and graphic manner, how destitute he was of all human aid. As if at the moment in danger, he cries out -- Who will stand up for me? Who will oppose himself to my enemies? And immediately afterwards he replies, that had not God helped him, he must have despaired of safety. In declaring that he had been thus miraculously rescued from death, when deserted by all the world, he commends the more God's kindness and grace. When men aid us, they are only instruments by which the grace of God works; but we are apt not to recognize God's hand when we see any subordinate agency in the deliverance. He speaks of his life dwelling in silence, (verse 17) for the dead lie in the grave without feeling or strength. Thus the Psalmist owns that there was no means by which his life could have been preserved, had not God interposed without delay. 18. If I said, My foot has fallen What is said in this verse confirms the preceding statement. The more to commend God's kindness and power, he declares that it was no common danger from which he had been rescued, but in a manner from present death. The import of the language is, that death stared him so full in view, that he despaired of himself; as Paul speaks of having had the message of death in himself, when his condition was desperate, and he had given up hope of life, (2 Corinthians 1:9.) The fact of the Psalmist having been delivered after he had considered death certain, made the Divine interposition the more conspicuous. If we understand him as speaking of temporal death only in the expression, My foot has fallen -- there is nothing unaccountable in the circumstance of his having despaired, [37] as God often prolongs the life of his people in the world, when they had lost hope, and were preparing for their departure. Possibly, however, the Psalmist only means that this was the language of sense; and this is the more probable, because we have already seen that he never ceased praying to God -- a proof that he had still some hope. The next verse affords still further proof, for there he tells us that his afflictions were always mixed with some comfort. By thoughts, he means anxious and perplexing cares, which would have overwhelmed him had not consolation been communicated to him from above. We learn this truth from the passage, That God interposes in behalf of his people, with a due regard to the magnitude of their trials and distresses, and at the very moment which is necessary, enlarging them in their straits, as we find stated in other places. The heavier our calamities grow, we should hope that Divine grace will only be the more powerfully manifested in comforting us under them, (Psalm 4:1; 118:5,) But should we through weakness of the flesh be vexed and tormented by anxious cares, we must be satisfied with the remedy which the Psalmist here speaks of in such high terms. Believers are conscious of two very different states of mind. On the one hand, they are afflicted and distressed with various fears and anxieties; on the other, there is a secret joy communicated to them from above, and this in accommodation to their necessity, so as to preserve them from being swallowed up by any complication or force of calamity which may assail them. __________________________________________________________________ [32] Horsley reads, ?Who will set himself on my side?? The original words are my-ytytsv ly. ?The verb ytytsv,? says this critic, ?I take to be a military term; literally, to take one's place in battalion'? [33] ?The Hebrew is dvmh Sepulchrum, Pagn. Silentium, Mont. The Septuagint has to hade; and Jerome in inferno.? -- Reeves' Collation of the Hebrew and Greek text of the Psalms [34] ?ysdny, yisadeni, propped me It is a metaphor taken from any thing falling, that is propped, shored up, or buttressed How often does the mercy of God thus prevent the ruin of weak believers, and of those who have been unfaithful?? -- Dr Adam Clarke [35] In the Septuagint and Vulgate, it is ?in the multitude of my sorrows.? [36] Horsley reads the whole verse thus: -- ?In the multitude of my anxieties within me, Thy comforts cheered my soul.? And he observes, ?The original word yssv signifies to cause to leap or dance for joy;' but the English language will not bear an application of this image to the soul; though we say, to make the heart leap for joy.'? [37] ?Si nous entendons le glissement du pied, seulement de la mort corporelle, il ne sera point absurde de dire que le Prophere ait este en ce desespoir.? -- Fr. __________________________________________________________________ Psalm 94:20-23 20. Shall the throne of iniquities have fellowship with thee, framing molestation for law? [38] 21. They will gather together against the soul of the righteous, and condemn the innocent blood. 22. But Jehovah has been my fortress; and my God for the rock of my confidence. 23. And he shall repay their own iniquity upon them, and shall cut them off in their wickedness; Jehovah our God shall cut them off. 20 Shall the throne of iniquities have fellowship with thee? He again derives an argument for confidence from the nature of God, it being impossible that he should show favor to the wicked, or sanction their evil devices. With God for their enemy, how could they escape being destroyed? The words have greater force from being thrown into the form of a question, to show how completely opposed all sin is to the divine nature. The term throne is used, because those against whom the present charge is brought were not common robbers or assassins, who are universally recognized as infamous, but tyrants who persecuted the Lord's people under color of law. These, although occupying the throne which has been consecrated to God, have stained and polluted it with their crimes, and therefore have nothing in common with it. The meaning is brought out more clearly in the subsequent clause of the verse, where they are declared to be persons utterly estranged from God, who frame molestation for law, or, as the Hebrew word chq, chok, signifies, decree of law, or statute order. The Psalmist aims at those profligate judges who, under pretense of pursuing the strict course of office, perpetrate the worst species of enormities. Judges of this abandoned character, as we know, with no other view than to retain possession of a specious name for integrity, invent various excuses to defend their infamous oppressions. The meaning of the Psalmist is apparent then; and it is this, that honorable as a throne may be, so far as the name goes, it ceases to have any worth or estimation with God when abused by wicked men; for iniquity can never meet with his approbation. 21. They will gather together against the soul of the righteous As the Hebrew word gdd, gadad, or gvd, gud, [39] signifies to collect forces or a band of men, the Psalmist evidently intimates that he had to do with leading persons of influence, and not with those merely in private station. The term implies too, that it was not merely one or two private individuals who persecuted him, and others of the Lord's people, but a public convention. Melancholy and disgraceful must the state of matters have been, when the wicked thus ruled in lawful assembly, and those who formed the college of judges were no better than a band of robbers. The case becomes doubly vexatious, when the innocent victims of oppression are not only injured, but have a stigma fixed upon their character. And what more unseemly spectacle, than when the whole course of judicial administration is just a foul conspiracy against good and innocent men? [40] The instance here recorded should prepare us for a like emergency, if it chance to occur in our own day, when the wicked may be permitted, in the providence of God, to mount the seat of judgment, and launch destruction upon the upright and the righteous, under color of law. Intolerable as it might seem at first sight, that persons innocent of any crime should meet with cruel persecution, even from the hands of judges, so as to be loaded with ignominy, we see that God tried his children in other times by this double species of oppression, and that we must learn to bear submissively not only with unrighteous violence, but with charges most injurious to our character, and most undeserved. [41] 22 But Jehovah has been my fortress The Psalmist declares, that great as were the extremities to which he had been reduced, he had found sufficient help in the single protection of God; thus passing a new commendation upon his power, which had been such as alone, and unaided, to put down the mightiest endeavors -- all the force and the fury of his numerous enemies. He does more than say that God was a fortress, where he might hide with safety, and from the top of which he could bid defiance to every assault. Having congratulated himself upon the divine protection, he proceeds to denounce destruction upon his enemies; for it is to be considered as God's special prerogative to make the evil which his enemies devise against his people recoil upon their own heads. The mere defeating, and frustrating their attempts, would afford no inconsiderable display of divine justice; but the judgment of God is far more marvellously manifested when they fall into the pit which they themselves had prepared, when all the subtle plans which they have adopted for ruining the innocent end in their being destroyed by their own craftiness, and when having done their utmost, they fall by their own sword. We are slow to believe that this shall be the issue, and accordingly it is said twice -- he shall cut them off -- the Lord our God shall cut them off It may be noticed also, that the Psalmist in using the expression our God, holds out a ground of encouragement to the faithful, reminding us of what he had said above, that God will not forget his own inheritance, even his people whom he has brought unto the faith of himself. __________________________________________________________________ [38] Dr Kennicott reads, ?sub specie legis;? in which he is followed by Horsley: ?Framing oppression under the pretense of law.? Fry's version of the whole verse stands thus: -- ?Is the tribunal of iniquity in accord with thee? Decreeing wrong against me by law?? ?Legal forms,? he remarks, ?have often been given to the proceedings of the persecutors of God's people; and the sacred institutions, both of the civil and religious authorities, have been perverted to be the tools of oppression.? [39] ?ygvdv, (ja-ghod-du,) will collect in a troop Targ. will heap together evils;' LXX. will hunt after.' From gdd, ran by troops, invaded with an army.? -- Bythner [40] ?Deinde quid minus consentaneum, quam ut tota forensis ratio nihil aliud sit quam scelesta conspiratio ad insontes damnandos?? -- Lat. [41] ?Toutesfois pour autant que Dieu a jadis exerce ses serviteurs en l'une et l'autre sorte de tentation, apprenons non seulement de porter patiemment une violence injuste, mais aussi les calomnies indignes,? etc. -- Fr. __________________________________________________________________ __________________________________________________________________ PSALM 95 The inspired penman of this psalm, whoever he was, [42] in exhorting the Jews to praise God in solemn assembly, states two grounds why God should be praised; the one, that he sustains by his power the world which he created, the other, that he had of his free grace adopted the Church into a gracious relationship with himself. As many take God's praises into their lips in a hypocritical manner, he exhorts the people at the same time to be sincere, serious, and devoted in the service, and to show by the tenor of their life that they had not been chosen in vain. The more effectually to guard them against hypocrisy, he mentions that their fathers from the beginning had been of a stubborn spirit, and chargeable with ingratitude to God; and he takes notice of the dreadful punishment which fell upon them, and which might well deter their children from following in the footsteps of their rebelliousness. __________________________________________________________________ Psalm 95:1-5 1. Come, let us rejoice before Jehovah; let us make a joyful noise to the Rock of our salvation. [43] 2. Let us come before his face with praise, In psalms let us shout for joy unto him. 3. For Jehovah is a great God, And a great King, above all gods. 4. For in his hand are the deep places of the earth, [44] And the heights of the mountains are his. 5. For his is the sea, and he made it; And the dry land his hands formed. 1. Come, let us rejoice before Jehovah. This psalm is suited for the Sabbath, when we know that the religious assemblies were more particularly convened for the worship of God. It is not individuals among the godly whom he exhorts to celebrate the divine praises in private; he enjoins these to be offered up in the public meeting. By this he showed that the outward worship of God principally consisted in the sacrifice of praise, and not in dead ceremonies. He enjoins haste upon them; by which they might testify their alacrity in this service. For the Hebrew word qdm, kadam, in the second verse, which I have rendered, let us come before, etc., means to make haste. He calls upon them to speed into the presence of God; and such an admonition was needed, considering how naturally backward we are when called by God to the exercise of thanksgiving. This indirect charge of indolence in the exercise, the Psalmist saw it necessary to prefer against God's ancient people; and we should be made aware that there is just as much need of a stimulus in our own case, filled as our hearts are with similar ingratitude. In calling them to come before God's face, he uses language which was also well fitted to increase the ardor of the worshippers; nothing being more agreeable than to offer in God's own presence such a sacrifice as he declares that he will accept. He virtually thus says, in order to prevent their supposing the service vain, that God was present to witness it. I have shown elsewhere in what sense God was present in the sanctuary. 3. For Jehovah is a great God. By these words the Psalmist reminds us what abundant grounds we have for praising God, and how far we are from needing to employ the lying panegyric with which rhetoricians flatter earthly princes. First, he extols the greatness of God, drawing a tacit contrast between him and such false gods as men have invented for themselves. We know that there has always been a host of gods in the world, as Paul says, ?There are many on the earth who are called gods,? (1 Corinthians 8:5.) We are to notice the opposition stated between the God of Israel and all others which man has formed in the exercise of an unlicensed imagination. Should any object, that ?an idol is nothing in the world,? (1 Corinthians 8:4,) it is enough to reply, that the Psalmist aims at denouncing the vain delusions of men who have framed gods after their own foolish device. I admit, however, that under this term he may have comprehended the angels, asserting God to be possessed of such excellence as exalted him far above all heavenly glory, and whatever might be considered Divine, as well as above the feigned deities of earth. [45] Angels are not indeed gods, but the name admits of an improper application to them on account of their being next to God, and still more, on account of their being accounted no less than gods by men who inordinately and superstitiously extol them. If the heavenly angels themselves must yield before the majesty of the one God, it were the height of indignity to compare him with gods who are the mere fictions of the brain. In proof of his greatness, he bids us look to his formation of the world, which he declares to be the work of God's hands, and subject to his power. This is one general ground why God is to be praised, that he has clearly shown forth his glory in the creation of the world, and will have us daily recognize him in the government of it. When it is said, that the depths of the earth are in his hand, the meaning is, that it is ruled by his providence, and subject to his power. Some read, the bounds of the earth, but the word means abysses or depths, as opposed to the heights of the mountains. The Hebrew word properly signifies searching. __________________________________________________________________ [43] Horsley reads the second clause, ?Let us raise the loud peal of melody to the Rock of our salvation;? on which he has the following note: ?The verb hry signifies to make a loud sound of any sort, either with the voice or with instruments. In the Psalms it generally refers to the mingled din of voices and various instruments, in the temple-service. This wide sense of the word cannot be expressed otherwise in the English language than by a peripharasis.? Bishop Mant, acting on this notion, has ventured, conformably to it, to specify in his version some of the instruments commonly used in the temple-worship: -- ?Come, let us sing Jehovah's praise! To him the pealing chorus raise, With trump, and harp, and cymbals ring; The rock on which our hopes are placed!? [44] ?The deep places of the earth,? which are opposed to the ?heights of the mountains,? plainly mean the deepest and most retired parts of the terraqueous globe, which are explored by the eye of God, and by his only. Horsely reads the verse thus, -- ?The God in whose hand are the nethermost recesses of the earth, Whose also are the inaccessible summits of the mountains.? ?This, and the following verse,? says he, ?are expositive of the greatness of the Godship of Jehovah, generally mentioned in the lst verse. The God, in whose hand.' Thus, I have endeavoured to preserve the full force of the Hebrew phrase 'sr vydv.? Bythner's version of the last member is, ?And the strength of the mountains is his.? He derives the noun vtvphvt, vethoaphoth, which he renders strength, from the verb yph, yaaph, was wearied; and observes, that this is ?a noun plural feminine, weariness, -- by antiphrasis, strength: is read four times in Scripture, and is said of mountains, silver, and the unicorn, the weariness and difficulty in overcoming which, denote their great strength.? Pagninus gives a similar rendering. Montanus has cacumina, the tops, which the Septuagint seems to agree, reading ta hu pse ton oreon. [45] ?Deum ita excellere, ut longe emineat supra omnem coelestem gloriam et quicquid divinum est, non minus quam supra omne terrenum figmentum.? -- Lat. __________________________________________________________________ Psalm 95:6-7 6. Come ye, let us worship, and bow down; [46] let us kneel before the face of Jehovah our Maker. 7. Because he is our God, and we the people of his pastures, and the flock of his hand; to-day, if ye will hear his voice. 6. Come ye, let us worship Now that the Psalmist exhorts God's chosen people to gratitude, for that pre-eminency among the nations which he had conferred upon them in the exercise of his free favor, his language grows more vehement. God supplies us with ample grounds of praise when he invests us with spiritual distinction, and advances us to a pre-eminency above the rest of mankind which rests upon no merits of our own. In three successive terms he expresses the one duty incumbent upon the children of Abraham, that of an entire devotement of themselves to God. The worship of God, which the Psalmist here speaks of, is assuredly a matter of such importance as to demand our whole strength; but we are to notice, that he particularly condescends upon one point, the paternal favor of God, evidenced in his exclusive adoption of the posterity of Abraham unto the hope of eternal life. We are also to observe, that mention is made not only of inward gratitude, but the necessity of an outward profession of godliness. The three words which are used imply that, to discharge their duty properly, the Lord's people must present themselves a sacrifice to him publicly, with kneeling, and other marks of devotion. The face of the Lord is an expression to be understood in the sense I referred to above, -- that the people should prostrate themselves before the Ark of the Covenant, for the reference is to the mode of worship under the Law. This remark, however, must be taken with one reservation, that the worshippers were to lift their eyes to heaven, and serve God in a spiritual manner. [47] 7 Because he is our God While it is true that all men were created to praise God, there are reasons why the Church is specially said to have been formed for that end, (Isaiah 61:3.) The Psalmist was entitled to require this service more particularly from the hands of his chosen people. This is the reason why he impresses upon the children of Abraham the invaluable privilege which God had conferred upon them in taking them under his protection. God may indeed be said in a sense to have done so much for all mankind. But when asserted to be the Shepherd of the Church, more is meant than that he favors her with the common nourishment, support, and government which he extends promiscuously to the whole human family; he is so called because he separates her from the rest of the world, and cherishes her with a peculiar and fatherly regard. His people are here spoken of accordingly as the people of his pastures, whom he watches over with peculiar care, and loads with blessings of every kind. The passage might have run more clearly had the Psalmist called them the flock of his pastures, and the people of his hand; [48] or, had he added merely -- and his flock [49] -- the figure might have been brought out more consistently and plainly. But his object was less elegancy of expression than pressing upon the people a sense of the inestimable favor conferred upon them in their adoption, by virtue of which they were called to live under the faithful guardianship of God, and to the enjoyment of every species of blessings. They are called the flock of his hand, not so much because formed by his hand as because governed by it, or, to use a French expression, le Troupeau de sa conduite. [50] The point which some have given to the expression, as if it intimated how intent God was upon feeding his people, doing it himself, and not employing hired shepherds, may scarcely perhaps be borne out by the words in their genuine meaning; but it cannot be doubted that the Psalmist would express the very gracious and familiar kind of guidance which was enjoyed by this one nation at that time. Not that God dispensed with human agency, intrusting the care of the people as he did to priests, prophets, and judges, and latterly to kings. No more is meant than that in discharging the office of shepherd to this people, he exercised a superintendence over them different from that common providence which extends to the rest of the world. To-day, if you will hear his voice [51] According to the Hebrew expositors, this is a conditional clause standing connected with the preceding sentence; by which interpretation the Psalmist must be considered as warning the people that they would only retain possession of their privilege and distinction so long as they continued to obey God. [52] The Greek version joins it with the verse that follows -- to-day, if ye will hear his voice harden not your hearts, and it reads well in this connection. Should we adopt the distribution of the Hebrew expositors, the Psalmist seems to say that the posterity of Abraham were the flock of God's hand, inasmuch as he had placed his Law in the midst of them, which was, as it were, his crook, and had thus showed himself to be their shepherd. The Hebrew particle 'm, im, which has been rendered if, would in that case be rather expositive than conditional, and might be rendered when, [53] the words denoting it to be the great distinction between the Jews and the surrounding nations, that God had directed his voice to the former, as it is frequently noticed he had not done to the latter, (Psalm 147:20; Deuteronomy 4:6, 7.) Moses had declared this to constitute the ground of their superiority to other people, saying, ?What nation is there under heaven which hath its gods so nigh unto it?? The inspired writers borrow frequently from Moses, as is well known, and the Psalmist, by the expression to-day, intimates how emphatically the Jews, in hearing God's voice, were his people, for the proof was not far off, it consisted in something which was present and before their eyes. He bids them recognize God as their shepherd, inasmuch as they heard his voice; and it was an instance of his singular grace that he had addressed them in such a condescending and familiar manner. Some take the adverb to be one of exhortation, and read, I would that they would hear my voice, but this does violence to the words. The passage runs well taken in the other meaning we have assigned to it. Since they had a constant opportunity of hearing the voice of God -- since he gave them not only one proof of the care he had over them as shepherd, or yearly proof of it, but a continual exemplification of it, there could be no doubt that the Jews were chosen to be his flock. __________________________________________________________________ [46] ?That is, so as to touch the floor with the forehead, while the worshipper is prostrate on his hands and knees. -- See 2 Chronicles 7:3.? -- Fry. [47] ?Il faut neantmoins tousjours adjoustor ceste exception, que les fideles eslevans les yeux au ciel, adorent Dieu spirituellement.? -- Fr. [48] Hammond, after making a similar remark, adds -- ?But it is more reasonable to take the explanation from the different significations of rh, [the word which Calvin renders pasture,] as for feeding, so for governing, equally applicable to men and cattle; from whence it is but analogy, that mrh, which signifies a pasture, where cattle are fed, should also signify dominion or kingdom, or any kind of politeia, wherein a people are governed And then the other part, the sheep of his hand, will be a fit, though figurative, expression; the shepherd that feeds, and rules, and leads the sheep, doing it by his hand, which manageth the rod and staff, Psalm 23:4. The Jewish Arab reads, the people of his feeding, or flock, and the sheep of his guidance.'? [49] The text reads, ?Si tantum nomen Legis posuisset.? This is evidently a mistake of the printer for Gregis. The French version reads -- ?Le Troupeau.? [50] The flock under his conduct or guidance. [51] The ancient Jewish writers frequently apply these words to the Messiah: and they have argued from them, that if all Israel would repent but one day the Messiah would come; because it is said, ?To-day, if ye will hear his voice.? [52] Hammond observes, that the particle 'm, im, here rendered if, is in other places often used in an optative signification, as in Exodus 32:32, ?If thou wilt? for ?O that thou wouldst forgive them;? and that therefore the rendering here may be, ?O that to-day ye would hear his voice;? -- a reading, he adds, which ?may be thought needful to the making the sense complete in this verse, which otherwise is thought to hang (though not so fitly) on the 8th verse, and not to be finished without it.? He then goes on to say, ?But it may be considered also, whether this verse be not more complete in itself by rendering 'm, if, thus: Let us worship and bow down, and kneel before the Lord our Maker; for he is our God, and we are the people of his pasture, and sheep of his hand, if ye will hear his voice to-day,' i e., speedily, -- if ye will speedily perform obedience to him, -- setting the words in form of a conditional promise, thereby to enforce the performance of the condition on our part. The condition to the performance of which they are exhorted, (verse 6,) is paying God the worship and lowly obedience due to him; and the promise secured to them in this performance, that he will be their God, and they the people of his pasture, etc., i e., that God will take the same care of them that a shepherd does of his sheep; preserve them from all enemies, Midianites, Philistines, Canaanites, etc.? [53] ?Non erit proprie conditionalis, sed expositiva; vel pro temporis adverbio sumetur.? -- Lat. -- ?Ne sera pas proprement conditionnelle, mais expositive; ou bien elle sera prinse pour Quand.? -- Fr. __________________________________________________________________ Psalm 95:8-11 8. Harden not your heart, as in Meribah, as in the day of Massah in the wilderness. [54] 9. When your fathers tempted me, they proved me, though yet they had seen my work. 10. Forty years, I strove with this generation, [55] and said, They are a people that err in heart, [56] and they have not known my ways. 11. Wherefore I have sworn in my wrath, if they shall enter into my rest: [57] 8. Harden not your heart, as in Meribah The Psalmist, having extolled and commended the kindness of God their Shepherd, takes occasion, as they were stiffnecked and disobedient, to remind them of their duty, as his flock, which was to yield a pliable and meek submission; and the more to impress their minds, he upbraids them with the obstinacy of their fathers. The term mryvh, Meribah, may be used appellatively to mean strife or contention; but as the Psalmist evidently refers to the history contained in Exodus 17:2-7, [58] I have preferred understanding it of the place -- and so of msh, Massah. [59] In the second clause, however, the place where the temptation happened may be thought sufficiently described under the term wilderness, and should any read, according to the day of temptation (instead of Massah) in the wilderness, there can be no objection. Some would have it, that Massah and Meribah were two distinct places, but I see no ground to think so; and, in a matter of so little importance, we should not be too nice or curious. He enlarges in several expressions upon the hardness of heart evinced by the people, and, to produce the greater effect, introduces God himself as speaking. [60] By hardness of heart, he no doubt means, any kind of contempt shown to the word of God, though there are many different kinds of it. We find that when proclaimed, it is heard by some in a cold and slighting manner; that some fastidiously put it away from them after they had received it; that others proudly reject it; while again there are men who openly vent their rage against it with despite and blasphemy. [61] The Psalmist, in the one term which he has employed, comprehends all these defaulters, the careless -- the fastidious -- such as deride the word, and such as are actuated in their opposition to it by frenzy and passion. Before the heart can be judged soft and pliable to the hearing of God's word, it is necessary that we receive it with reverence, and with a disposition to obey it. If it carry no authority and weight with it, we show that we regard him as no more than a mere man like ourselves; and here lies the hardness of our hearts, whatever may be the cause of it, whether simply carelessness, or pride, or rebellion. He has intentionally singled out the odious term here employed, to let us know what an execrable thing contempt of God's word is; as, in the Law, adultery is used to denote all kinds of fornication and uncleanness, and murder all kinds of violence, and injury, hatreds, and enmities. Accordingly, the man who simply treats the word of God with neglect, and fails to obey it, is said here to have a hard and stony heart, although he may not be an open despiser. The attempt is ridiculous which the Papists have made to found upon this passage their favorite doctrine of the liberty of the will. We are to notice, in the first place, that all men's hearts are naturally hard and stony; for Scripture does not speak of this as a disease peculiar to a few, but characteristic in general of all mankind, (Ezekiel 36:26.) It is an inbred pravity; still it is voluntary; we are not insensible in the same manner that stones are, [62] and the man who will not suffer himself to be ruled by God's word, makes that heart, which was hard before, harder still, and is convinced as to his own sense and feeling of obstinacy. The consequence by no means follows from this, that softness of heart -- a heart flexible indifferently in either direction, is at our command. [63] The will of man, through natural corruption, is wholly bent to evil; or, to speak more properly, is carried headlong into the commission of it. And yet every man, who disobeys God therein, hardens himself; for the blame of his wrong doing rests with none but himself. 9 When your fathers tempted me, they proved me The Psalmist insinuates, as I have already remarked, that the Jews had been from the first of a perverse and almost intractable spirit. And there were two reasons which made it highly useful to remind the children of the guilt chargeable upon their fathers. We know how apt men are to follow the example of their predecessors; custom begets a sanction; what is ancient becomes venerable, and such is the blinding influence of home example, that whatever may have been done by our forefathers passes for a virtue without examination. We have an instance in Popedom, of the audacity with which the authority of the fathers is opposed to God's word. The Jews were of all others most liable to be deceived upon this side, ever accustomed as they were to boast of their fathers. The Psalmist accordingly would detach them from the fathers, by taking notice of the monstrous ingratitude with which they had been chargeable. A second reason, and one to which I have already adverted, is, that he would show them the necessity in which they stood of being warned upon the present subject. Had their fathers not manifested a rebellions spirit, they might have retorted by asking the question, Upon what ground he warned them against hardness of heart, their nation having hitherto maintained a character for docility and tractableness? The fact being otherwise -- their fathers having from the first been perverse and stubborn, the Psalmist had a plain reason for insisting upon the correction of this particular vice. There are two ways of interpreting the words which follow. As tempting God is nothing else than yielding to a diseased and unwarrantable craving after proof of his power, [64] we may consider the verse as connected throughout, and read, They tempted me and proved me, although they had already seen my work God very justly complains, that they should insist upon new proof, after his power had been already amply testified by undeniable evidences. There is another meaning, however, that may be given to the term proved, -- according to which, the meaning of the passage would run as follows: -- Your fathers tempted me in asking where God was, notwithstanding all the benefits I had done them; and they proved me, that is, they had actual experience of what I am, inasmuch as I did not cease to give them open proofs of my presence, and consequently they saw my work. Whatever sense we adopt, the Psalmist's design is plainly to show how inexcusable the Jews were in desiring a discovery of God's power, just as if it had been hidden, and had not been taught them by the most incontestable proofs. [65] Granting that they had received no foregoing demonstration of it, they would have evinced an unbecoming spirit in demanding of God why he had failed to provide them with meat and drink; but to doubt his presence after he had brought them from Egypt with an outstretched hand, and evidenced his nearness to them by most convincing testimonies, -- to doubt his presence in the same manner as if it had never been revealed, was a degree of perverse forgetfulness which aggravated their guilt. Upon the whole, I consider the following to be the sense of the passage -- Your fathers tempted me, although they had abundantly proved -- perceived by clear and undeniable evidences, that I was their God -- nay, although my works had been clearly set before them. The lesson is one which is equally applicable to ourselves; for the more abundant testimonies we may have had of the power and loving-kindness of the Lord, the greater will our sin be, if we insist upon receiving additional proofs of them. How many do we find in our own day demanding miracles, while others murmur against God because he does not indulge their wishes? Some may ask why the Psalmist singles out the particular case of Meribah, when there were many other instances which he might have adduced. They never ceased to provoke God from the moment of their passing the Red Sea; and in bringing this one charge only against them, he might seem by his silence on other points to justify their conduct. But the figure synecdoche is common in Scripture, and it would be natural enough to suppose that one case is selected for many. At the same time, another reason for the specification may have been, that, as plainly appears from Moses, the ingratitude and rebellion of the people reached its greatest height on this occasion, when they murmured for water. I am aware that interpreters differ upon this. Such, however, was the fact. They then crowned their former impiety; nor was it until this outcry was made, as the consummating act of all their preceding wickedness, that they gave open proof of their obstinacy being incurable. [66] 10. Forty years I strove with this generation [67] The Psalmist brings it forward as an aggravation of their perverse obstinacy, that God strove with them for so long a time without effect. Occasionally it will happen that there is a violent manifestation of perversity which soon subsides; but God complains that he had constant grounds of contention with his people, throughout the whole forty years. And this proves to us the incurable waywardness of that people. The word generation is used with the same view. The word dvr, dor, signifies an age, or the allotted term of human life; and it is here applied to the men of an age, as if the Psalmist had said, that the Israelites whom God had delivered were incorrigible, during the whole period of their lives. The verb 'qvt, akut, which I have rendered I strove, is, by some, translated contemned, and in the Septuagint it reads, prosochthisa, [68] I was incensed, or enraged; but Hebrew interpreters retain the genuine meaning, That God strove with them in a continual course of contention. This was a remarkable proof of their extreme obstinacy; and God is introduced in the verse as formally pronouncing judgment upon them, to intimate, that after having shown their ungodliness in so many different ways, there could be no doubt regarding their infatuation. Erring in heart, is an expression intended not to extenuate their conduct, but to stamp it with folly and madness, as if he had said, that he had to do with beasts, rather than men endued with sense and intelligence. The reason is subjoined, that they would not attend to the many works of God brought under their eyes, and more than all, to his word; for the Hebrew term drk, derech, which I have rendered ways, comprehends his law and repeated admonitions, as well as his miracles done before them. It argued amazing infatuation that when God had condescended to dwell in such a familiar manner amongst them, and had made such illustrious displays of himself, both in word and works, they should have shut their eyes and overlooked all that had been done. This is the reason why the Psalmist, considering that they wandered in error under so much light as they enjoyed, speaks of their stupidity as amounting to madness. 11. Wherefore I have sworn in my wrath I see no objection to the relative 'sr, asher, being understood in its proper sense and reading -- To whom I have sworn. The Greek version, taking it for a mark of similitude, reads, As I have sworn But I think that it may be properly considered as expressing an inference or conclusion; not as if they were then at last deprived of the promised inheritance when they tempted God, but the Psalmist, having spoken, in the name of God, of that obstinacy which they displayed, takes occasion to draw the inference that there was good reason for their being prohibited, with an oath, from entering the land. Proportionally as they multiplied their provocations, it became the more evident that, being incorrigible, they had been justly cut off from God's rest. [69] The meaning would be more clear by reading in the pluperfect tense -- I had sworn; for God had already shut them out from the promised inheritance, having foreseen their misconduct; before he thus strove with them. I have elsewhere adverted to the explanation which is to be given of the elliptical form in which the oath runs. [70] The land of Canaan is called God's rest in reference to the promise. Abraham and his posterity had been wanderers in it until the full time came for entering upon the possession of it. Egypt had been a temporary asylum, and, as it were, a place of exile. In preparing to plant the Jews, agreeably to his promise, in their rightful patrimony of Canaan, God might very properly call it his rest. The word must be taken, however, in the active sense; this being the great benefit which God bestowed, that the Jews were to dwell there, as in their native soil, and in a quiet habitation. We might stop a moment here to compare what the Apostle states in the third and fourth chapters of his Epistle to the Hebrews, with the passage now before us. That the Apostle follows the Greek version, need occasion no surprise. [71] Neither is he to be considered as undertaking professedly to treat this passage. He only insists upon the adverb To-day, and upon the word Rest And first, he states that the expression to-day, is not to be confined to the time when the Law was given, but properly applies to the Gospel, when God began to speak more openly. The fuller and more perfect declaration of doctrine demanded the greater share of attention. God has not ceased to speak: he has revealed his Son, and is daily inviting us to come unto him; and, undoubtedly, it is our incumbent duty, under such an opportunity, to obey his voice. The Apostle next reasons from the rest, to an extent which we are not to suppose that the words of the Psalmist themselves warrant. [72] He takes it up as a first position, that since there was an implied promise in the punishment here denounced, there must have been some better rest promised to the people of God than the land of Canaan. For, when the Jews had entered the land, God held out to his people the prospect of another rest, which is defined by the Apostle to consist in that renouncing of ourselves, whereby we rest from our own works while God worketh in us. From this, he takes occasion to compare the old Sabbath, or rest, under the Law, which was figurative, with the newness of spiritual life. [73] When his said that he swore in his wrath, this intimates that he was in a manner freed to inflict this punishment, that the provocation was of no common or slight kind, but that their awful obstinacy inflamed his anger, and drew from him this oath. __________________________________________________________________ [54] That is, in the wilderness of Midian, into which the people entered after passing through the Red Sea. In their way towards Horeb, their fourth station was at Rephidim, where they were chargeable with the sinful conduct here referred to. [55] Paul, in quoting this passage in Hebrews 3:9, joins the words forty years to the concluding part of the preceding verse: ?When your fathers tempted me, proved me, and saw my works forty years;? whereas, in the Hebrew text, and as Calvin connects them, they form the commencement of the 10th verse. But this depends on the punctuation system of the Masorites, which the Apostle has not followed. It is of little consequence whether the words forty years are connected with the close of the 9th verse or the beginning of the 10th; the sense in either case being substantially the same. If the Israelites tempted God forty years, he strove with them during that period; and if he strove with them for so long a time, it was because they tempted him. The Apostle shows that either of these readings may be indifferently adopted, when, in the 17th verse of that chapter, instead of speaking of the forty years as the space of time during which the Israelites tempted God, he speaks of them as the period during which God was grieved by that rebellious people. ?But with whom was he grieved forty years? was it not with them that had sinned, whose carcasses fell in the wilderness?? [56] m ty lvv, am toe lebab, ?a nation wandering of heart.? ty, toe, is from th, taah, he wandered, deviated The LXX., whom Paul follows in Hebrews 3:10, have aei planontai; from which Reeves conjectures, that instead of m ty, populus erratium, ?a people that do err;? they might have read,lm ty ?always erring.? The phrase, erring in heart, is emphatic, indicating the great stress which God lays on the state of the heart. Moses Stuart, in his commentary on this passage, as quoted in Hebrews 3:10, understands the heart as pleonastic; so that the phrase imports simply, They always err, i e., they are continually departing from the right way. But the phrase, we think, is intended to convey another idea, -- that God, in judging of the character and conduct of men, has a special regard to the state of the heart. It is the heart which he principally requires in our obedience; and this he chiefly looks to in men's disobedience. When it is upright as to its general frame, design, and principle, he will bear with many failings and shortcomings. When it is insincere, he will set no value whatever on any outward professions or actions, however good in themselves. We ourselves act upon the same principle, and are justified in doing so. If a man discovers that he has just ground to suspect that the hearts of those with whom he has intimate intercourse, are false and deceitful towards him, he ceases to respect and love them, whatever may be their professions of friendship. The lines of the Greek poet, though inconsistent with the subdued feeling and tone of Christian benevolence, which, in this case, instead of hatred to the person, produces regret and grief; yet show that men universally, from their very nature, take into account the state of the heart in estimating the professions and conduct of others towards them: -- ?Ecqov gar moi ceinov ojmwv ai`dao pulhsin Ov c eJteron men ceuqei eni fresin, allo de bazei? ?I hate him like the gates of hell, who, pretending fairly to me, reserves other things in his mind.? [57] The oath to which God here refers is recorded in Numbers 14:20, 23. [58] This remarkable part of Jewish history is alluded to in other places, and for various purposes. Sometimes to reproach the Israelites on account of their sins, as in Deuteronomy 9:22, ?And at Massah ye provoked the Lord to wrath;? sometimes to warn them against falling into the like sins, as in Deuteronomy 6:16, ?Ye shall not tempt the Lord your God as ye tempted him in Massah;? and, at other times, as an instance of the faithfulness of the Levites who clave to God in these circumstances of trial, Deuteronomy 33:8, ?And of Levi he said, Let thy Thummim and thy Urim be with thy holy one, whom thou didst prove at Massah, and with whom thou didst strive at the waters of Meribah.? [59] In our English Bible it is, ?in the provocation -- in the day of temptation.? But the most eminent critics agree with Calvin in thinking that it is better to retain the terms Meribah and Massah than to translate them. The places called by these names were so designated from the Israelites provoking and tempting God at them; and the retaining of the proper names gives more effect and liveliness to the allusion. See Psalm 81:7, [3]volume 3, page 316, n. 2. [60] Mant and Walford suppose that it is at the second part of verse 7, ?To-day, if ye will hear his voice,? where God is introduced as speaking. ?By an almost imperceptible transition,? remarks the former critic, ?the person is here [last clause of verse 7th] changed; Jehovah becomes the speaker; and with a corresponding change of topic, the Ode, which had commenced with a spiritual exhortation to exult in the blessings of the Gospel, concludes with a solemn, affectionate, and impressive admonition of the danger of disobedience to it; leaving the warning upon the mind with an abruptness peculiarly well calculated to excite attention and to produce the desired effect.? Dimock conjectures, that, as God is introduced as speaking in the last clause of the 7th verse, we should read with Mudge, vqvly, for vqlv, (or, as 37 MSS. and two others at first, vqvlv,) ?Oh that you may hear my voice this day: that you may not harden your hearts,? etc. [61] ?Ab aliis frigide audiri, et contemptim; ab aliis fastidiose respui; ab aliis superbe rejici; ab aliis etiam furiose non sine probro et blasphemia proscindi.? -- Lat. [62] ?Combien qu'une telle perversite nous soit naturelle, toutesfois pource qu'elle est volontaire, et que nous ne sommes pas insensibles comme les pierres.? -- Fr. [63] ?Il ne s'ensuit pas neantmoins qu'il soit en nostre puissance d'amollir nostre coeur, ou de le flechir en l'une et l'autre part.? -- Fr. [64] ?When the Scriptures speak of men as tempting God, the meaning is, that men do that which puts the divine patience, forbearance, goodness, etc., to a trial; i.e., makes it difficult, as it were, to preserve a strict regard to these.? -- Stuart on Hebrews 3:8. [65] ?D'autant qu'ils ont desire que la vertu de Dieu, laquelle leur estoit declaree par tant d'experiences, leur fust manifestee, comme s'ils ne l'eussent jamais cognue.? -- Fr. [66] ?Solus ille strepitus, quasi omnium actionum catastrophe, palam ostenderit insanabilem esse eorum pervicaciam.? -- Lat. [67] ?The men of that age, or, as we say in English, the generation then upon the stage.? -- Stuart on Hebrews 3:10. [68] ?prosochthiza I was indignant, was offended at The word is Helenistic. The Greeks use ochtheo and ochthizo According to etymology, it consists of pros, to, against, upon, and ochthe, bank, shore It is applied primarily to a ship infringing upon the shore, or, as we say, running aground. It answers to the Hebrew m's qvt qv, etc.? -- Stuart on Hebrews 3:10 [69] ?Satis superque innotuit, quia corrigi nullo modo poterant, non temere fuisse abdicatos a requie Dei.? -- Lat. [70] See Commentary, [4]Psalm 27:13, and [5]89:35. ?The Hebrews used 'm, in the latter clause of an oath, which ran thus: God do so to me, if ('m) I do thus, etc. See the full form in 1 Samuel 3:17; 2 Samuel 3:35; 2 Kings 6:31. The former part of this oath was sometimes omitted, and 'm had then the force of a strong negative; see 2 Samuel 11:11; 1 Samuel 14:45, alibi; vide Ges. Heb. Lex. under 'm, number 6. So in Psalm 95:11, 'm yv'vn, contains a strong negative, which the LXX., and Paul after them, (Hebrews 3:11,) have rendered ei eiseleusontai, they shall not enter.? -- Stuart on Hebrews 3:11. ?The expression,? says Dr Owen, ?is imperfect, and relates to the oath of God, wherein he sware by himself. As if he had said, Let me not live, or not be God, if they enter,' which is the greatest and highest asseveration that they should not enter. And the concealment of the engagement is not, as some suppose, from a pathos, causing an abruptness of speech, but from the reverence of the person spoken of. The expression is perfectly and absolutely negative. So Mark 8:12, with Matthew 16:4; 1 Samuel 14:44; 1 Kings 20:10.? -- Commentary on Hebrews 3:11. [71] See [6]volume 1, page 103, note. [72] ?Subtilius disputat quam ferant Prophetae verba.? -- Lat. [73] ?Vetus et legale Sabbathum quod umbratile tantum erat, cum spirituali vitae novitate.? -- Lat. __________________________________________________________________ [42] This psalm has no inscription, but the Septuagint, Vulgate, AEthiopic, Arabic, and Syriac versions, and the apostle Paul in Hebrews 4:7, ascribe it to David; so that there can be no doubt that it is one of the compositions of the sweet singer of Israel. __________________________________________________________________ PSALM 96 This psalm contains an exhortation to praise God, an exhortation which is directed not only to the Jews, but to all nations. We must infer from this, that it has reference to the kingdom of Christ. God's name could not be called upon in any other part of the world than Judea, until it had been revealed; and the heathen nations were at that time necessarily altogether incapacitated for any such exercise. [74] Yet it is evident that the Holy Spirit stirred up the saints who were under the Law to celebrate the Divine praises, till the period should arrive when Christ, by the spread of the Gospel, should fill the whole earth with his glory. __________________________________________________________________ Psalm 96:1-3 1. Sing to Jehovah a new song, sing unto Jehovah, all the earth. 2. Sing unto Jehovah, bless his name; show forth his salvation from day to day. 3. Declare his glory among the heathen; his wonders among all people. 1 Sing unto Jehovah a new song This commencement shows that, as I have already observed, the Psalmist is exhorting the whole world, and not the Israelites merely, to the exercise of devotion. Nor could this be done, unless the gospel were universally diffused as the means of conveying the knowledge of God. The saying of Paul must necessarily hold true, ?How shall they call upon him in whom they have not believed?? (Romans 10:14.) The same Apostle proves the calling of the Gentiles, by adducing in testimony of it, ?Praise the Lord, ye Gentiles, with his people? -- from which it follows, that fellowship in the faith stands connected with the joint celebration of praise, (Romans 15:11.) Besides, the Psalmist requires a new song, [75] not one which was common, and had formerly been raised. He must therefore refer to some unusual and extraordinary display of the Divine goodness. Thus, when Isaiah speaks of the restoration of the Church, which was wonderful and incredible, he says, ?Sing unto the Lord a new song,? (Isaiah 42:10.) The Psalmist intimates accordingly, that the time was come when God would erect his kingdom in the world in a manner altogether unlooked for. He intimates still more clearly as he proceeds, that all nations would share in the favor of God. He calls upon them everywhere to show forth his salvation, and, in desiring that they should celebrate it from day to day, would denote that it was not of a fading or evanescent nature, but such as should endure for ever. 3 Declare his glory among the heathen Additional terms are adduced to commend the salvation spoken of. It is called his glory and his wonders; which is equivalent to saying that it was glorious and admirable. By such titles the Psalmist would distinguish it from any deliverances which had formerly been granted, as indeed there can be but one opinion, that when God appeared as Redeemer of all the world, he gave a display of his mercy and of his favor, such as he never vouchsafed before. This salvation it was impossible, as I have said, that the Gentile nations could have celebrated, had they been left without it. The words teach us that we can never be said to have rightly apprehended the redemption wrought out by Christ, unless our minds have been raised to the discovery of something incomparably wonderful about it. __________________________________________________________________ [75] We meet with a psalm very similar to this, in 1 Chronicles 16, delivered by David to Asaph, to be sung on occasion of the removing of the ark from the house of Obed-edom to Zion. But the ode, as it stands in 1 Chronicles 16, is considerably longer, extending from the 8th verse to the 36^th [1Ch 16:8-36]; and this is only the part of it from the 23rd to the 33rd verse [1Ch 16:23-33]. It has been supposed that this part was extracted from the psalm above mentioned, and, with a few inconsiderable alterations, adapted to the solemnity of the dedication of the second temple. This opinion is founded upon the inscription of the psalm in the Septuagint, Vulgate, AEthiopic, and Arabic versions, which is, ?A song of David when the house was built after the captivity.? Consequently, strictly speaking, this is not a new song. But it may be called new, from its having been adapted to a new purpose -- from its having been intended to celebrate new mercies conferred upon the Jews, and to lead the mind forward to the glorious era of the coming of the Messiah, and the establishment of his kingdom, which probably was the matter of more general expectation among the chosen people, at the period when the temple was rebuilt, than when the ark was brought to Mount Zion from the house of Obed-edom. It may be observed, that the first verse is not in the original poem, as recorded in the book of Chronicles, but appears to have been added for the new occasion to which this shorter psalm was adapted. __________________________________________________________________ Psalm 96:4-6 4. For Jehovah is great, and greatly to be praised; he is terrible above all gods. [76] 5. For all the gods of the nations are vanities; [77] but Jehovah made the heavens. 6. Strength and honor are before him; power and glory are in his sanctuary. 4. For Jehovah is great, and greatly to be praised. He particularly describes that God, whom he would have men to celebrate, and this because the Gentile nations were prone to merge into error upon this subject. That the whole world might abjure its superstitions, and unite in the true religion, he points out the one only God who is worthy of universal praise. This is a point of the greatest importance. Unless men are restrained by a due respect to it, they can only dishonor him the more that they attempt to worship him. We must observe this order if we would not profane the name of God, and rank ourselves amongst unbelieving men, who set forth gods of their own invention. By gods in the verse may be meant, as I observed already, (Psalm 95:3,) either angels or idols. I would still be of opinion that the term comprehends whatever is, or is accounted deity. As God, so to speak, sends rays of himself through all the world by his angels, these reflect some sparks of his Divinity. [78] Men, again, in framing idols, fashion gods to themselves which have no existence. The Psalmist would convince them of its being a gross error to ascribe undue honor either to the angels or to idols, thus detracting from the glory of the one true God. He convicts the heathen nations of manifest infatuation, upon the ground that their gods are vanity and nought, for such is the meaning of the Hebrew word 'lylym, elilim, [79] which is here applied to idols in contempt. The Psalmist's great point is to show, that as the Godhead is really and truly to be found in none but the one Maker of the world, those religions are vain and contemptible which corrupt the pure worship of him. Some may ask, Are angels then to be accounted nothing and vanity, merely because many have been deceived in thinking them gods? I would reply, that we do injury to the angels when we give them that honor which is due to God only; and, while we are not on this account to hold that they are nothing in themselves, yet whatever imaginary glory has been attached to them must go for nothing. [80] But the Psalmist has in his eye the gross delusions of the heathen, who impiously fashioned gods to themselves. Before refuting their absurd notions, he very properly remarks of God that he is great, and greatly to be praised -- insinuating that his glory as the infinite One far excels any which they dreamt of as attaching to their idols. We cannot but notice the confidence with which the Psalmist asserts the glory of the true God, in opposition to the universal opinion which men might entertain. The people of God were at that time called to maintain a conflict of no inconsiderable or common description with the hosts and prodigious mass of superstitions which then filled the whole world. The true God might be said to be confined within the obscure corner of Judea. Jupiter was the god every where received -- and adored throughout the whole of Asia, Europe, and Africa. Every country had its own gods peculiar to itself, but these were not unknown in other parts, and it was the true God only who was robbed of that glory which belonged to him. All the world had conspired to believe a lie. Yet the Psalmist, sensible that the vain delusions of men could derogate nothing from the glory of the one God, [81] looks down with indifference upon the opinion and universal suffrage of mankind. The inference is plain, that we must not conclude that to be necessarily the true religion which meets with the approbation of the multitude; for the judgment formed by the Psalmist must have fallen to the ground at once, if religion were a thing to be determined by the suffrages of men, and his worship depended upon their caprice. Be it then that ever so many agree in error, we shall insist after the Holy Ghost that they cannot take from God's glory; for man is vanity himself, and all that comes of him is to be mistrusted. [82] Having asserted the greatness of God, he proves it by reference to the formation of the world, which reflects his perfections. [83] God must necessarily exist of himself, and be self-sufficient, which shows the vanity of all gods who made not the world. The heavens are mentioned -- a part for the whole -- as the power of God is principally apparent in them, when we consider their beauty and adornment. 6 Strength and honor are before him I translate the Hebrew word hvd, hod, by strength, and think those interpreters who render it glory have not duly considered the context. It is evident that the next member of the verse is a repetition, and there it reads, Power and Glory are in his sanctuary. The Psalmist means that we cannot be said to know God if we have not discovered that there is in him an incomparable glory and majesty. He first takes notice of his power and strength, as that in which his glory consists. There, as God is invisible, he directs the thoughts of his people to the sanctuary, which we have already seen to be the symbol of his presence. Such is the weakness of our minds that we rise with difficulty to the contemplation of his glory in the heavens. The Psalmist reminds us that we have no reason to say that his glory is obscure, since there were emblems of his presence in the temple, the sacrifices, and the ark of the covenant. Let us endeavor, when we make mention of God, to conceive of this glory which shines before him -- otherwise, if we do not apprehend his power, it is rather a dead than a living God whom we worship. [84] __________________________________________________________________ [76] The original word for gods is 'lhym, elohim Dr Adam Clarke, who doubts whether this word is ever by fair construction applied to false gods or idols, reads -- ?Jehovah is great, and greatly to be praised. Elohim is to be feared above all.? [77] ?Ou, idoles.? -- Fr. marg. ?Or, idols.? [78] ?Quia Deus per angelos irradiat totum mundum, in illis refulgent Deitatis scintillae.? -- Lat. ?Pource que Dieu jette comme ses rayons sur tout le monde par les anges, des estincelles de Divinite reluisent en iceux.? -- Fr. [79] 'lyl, elil, signifies a thing of nought; as if from 'l, not, the l being doubled to denote extreme nothingness. Thus a false vision or prophecy, on which no dependence can be placed, is called 'lyl, elil, ?a thing of nought,? Jeremiah 14:14, and a shepherd that leaves the flock, and instead of visiting, healing and feeding them, devours and tears them in pieces, is called in Zechariah 11:15, 16, ?a pastor, h'lyl, haelil, of no value.? In this sense the word is used of the false gods of the heathen. Instead of being 'lhym, elohim, gods, they are 'lylym, elilim, mere nothings Accordingly, Paul, in 1 Corinthians 8:4, speaks of an idol as being ?nothing in the world.? [80] ?Sed quicquid imaginarium illis affingitur, nihilum esse.? -- Lat. [81] ?Quia eorum vanitas nihil derogat unis Dei gloriae.? -- Ib. [82] ?Car tout ainsi qu'ils sont vanite aussi tout ce qui procede d'eux est vain et plein de deception.? -- Fr. [83] ?The argument of God's superiority over all other beings, drawn from his creation of the world, is sublimely expressed in the following lines ascribed by Justin Martyr (de Monarchid. page 159, ed. Oxon. 1703) to Pythagoras, -- Ei tis erei, Theos eimi parex henos, houtos opheilei Kosmon ison touto stesas eipein emos houtos. ?One God our hearts confess: whoe'er beside Aspires with Him our homage to divide, A world as beauteous let him first design, And say, its fabric finished, This is mine.'? -- Merrick's Annotations. [84] ?Car ceux qui separent de luy sa puissance, imaginent plustost une essence morte, qu'une Divinite vive.? -- Fr. __________________________________________________________________ Psalm 96:7-9 7. Give to Jehovah, O ye assemblies of peoples! give to Jehovah glory and strength. [85] 8. Give to Jehovah the glory of his name; bring an offering, [86] and come into his courts. 9. Worship before Jehovah in the beauty of the sanctuary; [87] let the whole earth tremble before his face. 7 Give to Jehovah, etc. Since praise waited for God in Zion, (Psalm 65:1,) and that was the place devoted to the celebration of his worship, and the posterity of Abraham were alone invested with the privilege of priesthood, we cannot doubt that the Psalmist refers here to that great change which was to take place in the Church upon the advent of Christ. An opposition or distinction is intended between God's ancient people and the Gentile tribes, which were to be afterwards adopted into the same fellowship. To declare his glory and strength, is the same with declaring the glory of his strength And to show that man can boast nothing of his own, and in refusing to celebrate God, impiously despoils him of his just honors, he subjoins, Give unto the Lord the glory of his name; an expression which denotes that God borrows nothing from without, but comprehends all that is worthy of praise in himself. He calls upon the Gentile nations in so many words to render unto God the same worship which the Jews did; not that we must worship God now according to the outward ritual which was prescribed under the Law, but he signifies that there would be one rule and form of religion in which all nations should accord. Now, unless the middle wall of partition had been broken down, the Gentiles could not have entered along with God's children into the courts of the sanctuary. So that we have here a clear prediction of the calling of the Gentiles, who needed to have their uncleanness taken away before they could be brought into the holy assembly. The mincha, or oblation, was only one kind of sacrifice, but it is here taken to denote the whole worship of God, because it was a part of divine service more ordinarily practiced. We see from this, and other passages, that the inspired penmen describe the inward worship of God under symbols common in the age when they lived. God would not have meat-offerings presented to him after Christ had come; but the words which the Psalmist employs intimate that the doors of the temple, once shut, were now to be opened for the admission of the Gentiles. The Apostle, in his Epistle to the Hebrews, (Hebrews 13:15) tells us what are those sacrifices with which God will now be worshipped. Hence the absurdity of the Papists, who would adduce such passages in support of the mass and their other fooleries. We may very properly learn from the words, however, that we ought not to come empty-handed into the presence of God, enjoined as we are to present ourselves and all that we have as a reasonable service unto Him, (Romans 12:1; 1 Peter 2:5.) 9 Worship before Jehovah The Psalmist prosecutes the same train of sentiment. In requiring oblations of his people, God was not to be considered as standing in need of the services of the creature, but as giving them an opportunity of professing their faith. The true reason, therefore, is here mentioned why the oblation was enjoined, That his people might prostrate themselves before him, and acknowledge that they and all belonging to them were his. Mention is made of the beauty of the temple, referring to the fact that the Gentiles should be raised to a new honor, in being associated into one body with God's chosen people. [88] At the time when this psalm was written, it was generally deemed scarcely credible that the heathen nations would be admitted into the temple in company with the holy seed of Abraham. This should make us think all the more highly of our calling as Gentiles, which seemed then so incredible and impracticable a thing. We may be convinced that God only could have opened for us the door of salvation. The beauty of the temple is an expression intended to beget a reverential view of the temple, that men may approach it with humble fear, instead of rushing without consideration into God's presence. The clause which follows in the verse is inserted for the same purpose -- tremble before his face, intimating that we should prostrate ourselves as suppliants before him when we consider his awful majesty. Not that he would deter worshippers from drawing near to God. They should esteem it their greatest pleasure and enjoyment to seek his face. But he would have us humbled to the right and serious worship of God. I may add, that the beauty or glory of the sanctuary did not consist in silver and gold, in the preciousness of the material of which it was made, nor in polished stones, nor in any splendor and decoration of this kind, but in the representation of the heavenly pattern which was shown to Moses on the mount, (Exodus 25:9.) __________________________________________________________________ [85] The original word for strength is z, oz, which is derived from zz, azaz, he was strong ?The same word,? says Hammond, ?signifies what the Greeks call exousia, power, dominion, empire In the notion of strength or valour it may probably be used in verse 6, where as beauty so strength is said to be in his sanctuary; beauty in respect of the glory of the divine presence, by the guard of angels that attend there, and strength in respect of the assistance that is by God provided and furnished there to all that seek it by prayer. But the other notion is fitter for this place, where the word is joined with glory and attributed to God; and so in 1 Peter 5:11, which seems to be taken from hence, it is auto he doxa kai to kratos, to him be glory and dominion;' and hence God's title of pantokrator is best rendered, not almighty,' or he that hath all strength' but he that hath the z or, kratos, dominion or empire over all.'? [86] Horsley reads, ?Take an offering.? ?A mincha,? says he, ?an offering of bread and flour, not of flesh.? [87] The words vhdrt-qds, which Calvin renders, ?in the beauty of the sanctuary,? are rendered in our English Bible ?in the beauty of holiness.? The Septuagint reads, aulo hagia autou, ?in the court of his holiness;? from which it has been thought probable that the text originally stood vchtsr-qvv. See this word at the end of the preceding verse. In Psalm 29:2, the same sentence occurs. The version of Calvin, and that of Jerome, which is precisely the same, in decore sanctuarii, partake both of the Hebrew and Septuagint reading. [88] ?Pour monstrer que les Gentils devoyent estre receus a un honneur nouveau, qu'ils feront un mesme corps avec le peuple eleu.? -- Fr. __________________________________________________________________ Psalm 96:10-13 10. Say among the heathen, Jehovah reigneth; also the world shall be established, it shall not be moved: he shall judge the peoples [89] in righteousness, [literally, in righteousnesses.] 11. Let the heavens rejoice, and let the earth be glad; let the sea thunder, and the fullness thereof. 12. Let the field be joyful, and all that is therein; likewise let all the trees of the wood rejoice. [90] 13. Before Jehovah; for he cometh, for he cometh to judge the earth: he shall judge the world with righteousness, and the people with his truth. [91] 10. Say among the heathen, Jehovah reigneth His language again implies that it is only where God rules and presides that he can be worshipped. The Gentiles could not possibly profess the worship of God, so long as his throne was only in the small corner of Judea, and they were not acknowledging his government. Accordingly, the Psalmist speaks of his extending his kingdom to all parts of the world, with the view of gathering unto himself in one, those who had formerly been divided and scattered. The expression, Say among the heathen, signifies that God would enlarge the boundaries of his kingdom by his word and doctrine. What is said of the world being established, is particularly worthy of our observation. So far as the order of nature is concerned, we know that it has been Divinely established, and fixed from the beginning; that the same sun, moon, and stars, continue to shine in heaven; that the wicked and the unbelieving are sustained with food, and breathe the vital air, just as do the righteous. Still we are to remember that so long as un-godliness has possession of the minds of men, the world, plunged as it is in darkness, must be considered as thrown into a state of confusion, and of horrible disorder and misrule; for there can be no stability apart from God. The world is very properly here said therefore to be established, that it should not shake, when men are brought back into a state of subjection to God. We learn this truth from the passage, That though all the creatures should be discharging their various offices, no order can be said to prevail in the world, until God erect his throne and reign amongst men. What more monstrous disorder can be conceived of, than exists where the Creator himself is not acknowledged? Wicked and unbelieving men may be satisfied with their own condition, but it is necessarily most insecure, most unstable; and destitute as they are of any foundation in God, their life may be said to hang by a thread. [92] We are to recollect what we have seen taught, (Psalm 46:5) ?God is in the midst of the holy city, she shall not be moved.? Very possibly there may be an indirect allusion to the imperfect and uncompleted state of things under the Law, and a contrast may have been intended between the perfect condition of things which should obtain under Christ, and the prelude to it under the former period. Next he predicts that the kingdom to be introduced should be distinguished by righteousness, according to what we have seen, (Psalm 45:6) ?A scepter of righteousness is the scepter of thy kingdom.? The term judging, in the Hebrew, includes government of any kind. If God's method of governing men be to form and regulate their lives to righteousness, we may infer, that however easily men may be satisfied with themselves, all is necessarily wrong with them, till they have been made subject to Christ. And this righteousness of which the Psalmist speaks has not reference merely to the outward actions. It comprehends a new heart, commencing as it does in the regeneration of the Spirit, by which we are formed again into the likeness of God. 11 Let the heavens rejoice, and let the earth be glad. With the view of giving us a more exalted conception of the display of God's goodness in condescending to take all men under his government, the Psalmist calls upon the irrational things themselves, the trees, the earth, the seas, and the heavens, to join in the general joy. Nor are we to understand that by the heavens he means the angels, and by the earth men; [93] for he calls even upon the dumb fishes of the deep to shout for joy. The language must therefore be hyperbolical, designed to express the desirableness and the blessedness of being brought unto the faith of God. At the same time, it denotes to us that God does not reign with terror, or as a tyrant, but that his power is exercised sweetly, and so as to diffuse joy amongst his subjects. The wicked may tremble when his kingdom is introduced, but the erection of it is only the cause of their fear indirectly. [94] We might notice also, that the hyperbole here employed does not want a certain foundation of a more literal kind. As all elements in the creation groan and travail together with us, according to Paul's declaration, (Romans 8:22) they may reasonably rejoice in the restoration of all things according to their earnest desire. The words teach us how infatuated that joy is, which is wantonly indulged in by men who are without God. From the close of the psalm, we learn that it is impossible to experience the slightest measure of true joy, as long as we have not seen the face of God, Rejoice before the Lord, because he cometh And if the very sea and land mourn so long as God is absent, may we not ask what shall become of us, who are properly the subjects of God's dreadful curse? The Psalmist, to remove all doubt regarding an event which might seem incredible, repeats his assertion of it, and states, at the same time, in what that rectitude consists, which he had formerly mentioned, when he adds, that God shall govern the world with righteousness and truth. This shows us that it is only by the light of God's righteousness and truth that the wickedness and hypocrisy of men can be removed and dispelled. __________________________________________________________________ [89] ?The peoples. The Hebrew word is plural, and it is rendered plurally by all the ancient versions. It is not one people only, but all the nations upon earth, that God will judge.? -- Street. [90] The Hebrew verb rnnv, rannenu, here rendered rejoice, ?expresses,? says Mant, ?the vibratory motion either of a dancer's feet, or of a singer's lips. Hence it signifies, to wave to and fro' as trees.? In support of this sense of the word he refers to Bishop Horsley's note on Psalm 98:8, and Parkhurst's Lexicon on rnn, 1:2. Accordingly, he translates the verse -- ?Be glad, ye fields, and fruits, the fields that spread; Wave high, ye woods, in worship wave the head;? which, he observes, will remind the reader of Adam and Eve's morning hymn: -- ?-- and wave your tops, ye pines, With every plant, in sign of worship wave.? Paradise Lost, v. [91] This psalm has been admired for its grandeur and magnificence. The three last verses in particular have been frequently quoted as a specimen of sublimity in sentiment and language, which cannot be surpassed. ?Nothing can excel in this respect,? remarks Bishop Lowth, ?that noble exultation of universal nature in the 96th Psalm, which has been so often commended, where the whole animate and inanimate creation unite in the praises of their Maker. Poetry here seems to assume the highest tone of triumph and exultation, and to revel, if I may so express myself, in all the extravagance of joy.? -- Lectures on Sacred Poetry, volume 1, page 378. [92] ?Semper tamen fluctuari necesse est, et vitam eoram pendere de filo, quia in Deo fundatus non est eorum status.? -- Lat. [93] ?Neque enim metonymice de angelis vel hominibus loquitur.? -- Lat. ?Il ne faut pas penser que ce soit yci la figure nommee Metonymie, et que par les Cieux il entende les Anges, par la Terre les hommes.? -- Fr. [94] ?C'est une chose accidentale.? -- Fr. __________________________________________________________________ [74] ?Mutae erant ac surdae.? -- Lat. __________________________________________________________________ PSALM 97 The description which we have of the kingdom of God in this psalm, does not apply to the state of it under the Law. We may infer, accordingly, that it contains a prediction of that kingdom of Christ, which was erected upon the introduction of the Gospel. The Psalmist, while he commends it to us by insisting upon its greatness and glory, so well calculated to compel the reverential fear of men, gives an amiable representation of it, by informing us that it has been erected for the salvation of mankind sinners. __________________________________________________________________ Psalm 97:1-5 1. Jehovah reigns: let the earth rejoice, let the great islands [95] be glad. 2. Clouds and darkness are round about him; righteousness and judgment are the habitation [96] of his throne. 3. A fire shall go before his face, and shall burn up his enemies round about. 4. His lightnings enlightened the world; the earth shall see, and tremble. 5. The hills flow down like wax at the presence of Jehovah, at the presence of the Lord of the whole earth. 1 Jehovah reigns His inviting men to rejoice, is a proof that the reign of God is inseparably connected with the salvation and best happiness of mankind. And, the joy he speaks of being common to the whole world and to the regions beyond the seas, it is evident that he predicts the enlargement of God's kingdom, which had been confined within the narrow boundaries of Judea, to a far wider extent. The Psalmist, in setting forth the various particulars of the Divine glory in the four verses which follow, would seek to impress all men with a reverential fear of him. Thus he gives us a representation of the formidable majesty attaching to God, that he may dash and humble vain confidence and carnal pride. A cloudy sky overawes us more than a clear one, as the darkness produces a peculiar effect upon the senses. The Psalmist makes use of this symbol, no doubt, to impress the world with the greater reverence of God. Others refine more upon the words, and think that clouds are said to be round about God, to check human rashness and presumption, and restrain that excessive curiosity which would pry more than is fit into the mysteries of Godhead. This is an interpretation of the words which makes them convey a very useful lesson; but I am against all refined renderings, and think that the Psalmist intended in associating darkness with God, to impress the hearts of men with a fear of him in general. [97] The same meaning is brought out in the remaining context, when fire is said to go before him, and burn up his enemies, his lightnings to shake the earth, and the mountains to flow down. Should any object that this does not agree with what was said of the joy which his kingdom diffuses, I might answer, first, that although God is ready on his part to diffuse blessedness wherever he reigns, all are not capable of appreciating it. Besides, as I have already hinted, the truth is one of use to believers, humbling the pride of the flesh, and deepening their adoration of God. God's throne is represented as founded in justice and judgment, to denote the benefit which we derive from it. The greatest misery which can be conceived of, is that of living without righteousness and judgment, and the Psalmist mentions it as matter of praise exclusively due to God, that when he reigns, righteousness revives in the world. He as evidently denies that we can have any righteousness, till God subjects us to the yoke of his word, by the gentle but powerful influences of his Spirit. A great proportion of men obstinately resist and reject the government of God. Hence the Psalmist was forced to exhibit God in his severer aspect, to teach the wicked that their perverse opposition will not pass unpunished. When God draws near to men in mercy, and they fail to welcome him with becoming reverence and respect, this implies impiety of a very aggravated description; on which account it is that the language of denunciation suits with the kingdom of Christ. The Psalmist intimates that those who should despise God in the person of his only-begotten Son, will feel in due time and certainly the awful weight of his majesty. So much is implied in the expression used -- The earth Shall See. For the wicked, when they find that their attempts are vain in fighting against God, resort to subterfuge and concealment. The Psalmist declares that they would not succeed by any such vain artifice in hiding themselves from God. __________________________________________________________________ [95] ?Ou, que beaucoup d'isles.? -- Fr marg ?Or, let the many isles.? Horsley and some other critics object to translating the original word, 'yym, iyim, by isles He reads, ?Let the various settlements of man rejoice:? on which he observes, ?I cannot more exactly render the force of the Hebrew 'yym, than by this periphrasis. The English language hath no single word to convey the same idea; and the word isles' or islands,' hath hardly any relation to it.? Fry's note here is as follows: -- ?The Hebrew terms rendered, the multitude of the isles,' the various settlements of men,' the extended shores,' seem in a special manner to designate these western parts of the world, which were known as distant coasts visited by the ships of Tyre. All Europe might originally fall under this denomination, with some parts of the sea coasts of Africa, and even of Asia; nor can there be any doubt, that all subsequent discoveries by sea, once uninhabited, but now colonized, and settled from the old countries, would be designated by this term. Some nations of this description are called upon, in particular, to rejoice in the Savior's appearing.? [96] The word mkvn, mechon, here rendered ?habitation,? is from kvn, kun, he prepared, fitted, confirmed ?It is used,? says Hammond, ?for a place, seat, but especially a basis, whereon anything is set: from whence the LXX. had their mechosoth, (the very Hebrew mkvnvt) for basis, 1 Kings 7:27. The Chaldee here retains the original mkvn, but the LXX., from the notion of the verb for fitting, read katorthosis, the setting right of his throne;' the Syriac, by way of paraphrase, by equity and judgment thy throne is confirmed:' all which concur to the notion of basis or foundation, which is the thing that gives the rectitude first, and then the stability, to the chair or throne that is set on it. And so that is unquestionably the right, intelligible rendering of the phrase, Righteousness and judgment are the (not habitation but) basis of his throne,' i e., his sentences, decrees, judicatures, are all built upon righteousness and judgment, as a throne is built and established on a foundation.? [97] ?Que le Prophete a voulu par ce regard obscur de Dieu, toucher au vif les coeurs des hommes, afin qu'ils tremblent.? -- Fr. __________________________________________________________________ Psalm 97:6-8 6. The heavens have declared his righteousness, and all the people have seen his glory. 7. Confounded be all those who serve graven images, who glory in their inventions; [98] let all the gods worship before him. 8. Zion heard, and was glad; and the daughters of Judah [99] rejoiced because of thy judgments, O Jehovah! 6 The heavens have declared his righteousness Here he states that there would be such an illustrious display of the righteousness of God, that the heavens themselves would herald it. The meaning is not the same as in the beginning of the nineteenth psalm, ?The heavens declare the glory of God,? etc. In that psalm David means no more than that the wisdom and power of God are as conspicuous in the fabric of the heavens, as if God should assert them with an audible voice. The meaning of the passage before us is, that the spiritual righteousness of God should be so signally manifested under the reign of Christ as to fill both heaven and earth. There is much force in this personification, in which the heavens, as if even they were penetrated with a sense of the righteousness of God, are represented as speaking of it. It is equally probable, however, that the heavens signify here the angels, who are contained in heaven, by the figure of metonomy or synecdoche, while, in the corresponding clause, instead of the earth being mentioned, he speaks of the peoples who dwell upon it. The angels may very properly be said to announce and celebrate the Divine glory. 7 Confounded be all those who serve graven images. The Psalmist draws a broad distinction here, as in the psalm next to this, between the true God and the false gods which men form for themselves. This he does that the praise which he had ascribed might not be applied to any but the true God. Men are all ready to admit that they ought to celebrate the praises of God, but, naturally prone as they are to superstition, few indeed will be bound down to worship God in the manner which is right. No sooner have they to do with God than they deviate into the most baseless delusions. Each fashions a god for himself, and all choose what suits them best in the medley of inventions. This is the reason why the sacred writers, under the apprehension that men may turn to false gods, are careful in giving exhortations to the worship of God, to state at the same time who the true God is. The order observed by the Psalmist suggests the remark, that corrupt superstitions will never be removed until the true religion obtains. Prevented from coming to the true God by the slowness of their spiritual apprehension, men cannot fail to wander in vanities of their own; and it is the knowledge of the true God which dispels these, as the sun disperses the darkness. All have naturally a something of religion born with them, [100] but owing to the blindness and stupidity, as well as the weakness of our minds, the apprehension which we conceive of God is immediately depraved. Religion is thus the beginning of all superstitions, not in its own nature, but through the darkness which has settled down upon the minds of men, and which prevents them from distinguishing between idols and the true God. The truth of God is effectual when revealed in dispelling and dissipating superstitions. Does the sun absorb the vapors which intervene in the air, and shall not the presence of God himself be effectual much more? We need not wonder then that the Psalmist, in predicting the Kingdom of God, triumphs over the ungodly nations, which boasted in graven images, as when Isaiah, speaking of the rise of the Gospel, adds, ?Then all the idols of Egypt shall fall,? (Isaiah 19:1) Since the knowledge of God has been hid from the view of men, we are taught also that there is no reason to be surprised at the host of superstitions which have overspread the world. We have an exemplification of the same truth in our own day. The knowledge of the true doctrine is extinguished amongst the Turks, the Jews, and Papists, and, as a necessary consequence, they lie immersed in error; for they cannot possibly return to a sound mind, or repent of their errors, when they are ignorant of the true God. When the Psalmist speaks of their being confounded, he means that the time was come when those who were given to idolatry should repent, and return to the worship of the true God. Not that all without exception would be brought to genuine repentance, -- for experience has taught us in these our own times how atheistical men [101] will cast off superstition, and yet assume the most shameless effrontery, but that this is one of those consequences which the knowledge of God should effect, the turning of men from their errors unto God. Some there are who obstinately resist God, of which we have many examples in the Papacy; but we have every reason to believe that they are secretly prostrated by that which they affect to despise, and confounded notwithstanding their opposition. What the Psalmist says a little after, Let all the gods [102] worship before him, properly applies to the angels, in whom there shines forth some small portion of divinity, yet it may, though less appropriately, be extended to fictitious gods; as if he had said, Whatever is accounted or held as a god must quit its place and renounce its claims, that God alone may be exalted. Hence it may be gathered that the true definition of piety is, when the true God is perfectly served, and when he alone is so exalted, that no creature obscures his divinity; and, accordingly, if we would not have true piety entirely destroyed amongst us, we must hold by this principle, That no creature whatever be exalted by us beyond measure, 8 Zion heard, and was glad In the former part of the psalm he had spoken of that joy which should be common to all the world. Now he makes special mention of God's chosen nation; and this partly, because they were to enjoy the first-fruits of this joy, and partly, because he would remove all occasion for rivalry or envy. Accordingly, having said that the Gentile nations should be brought to equal privileges with the posterity of Abraham, he adds, that the Jews would not suffer any diminution of honor by this co-partnership of privilege, but might rather reasonably rejoice in being chosen of God to be the fountain out of which the world was to be watered and refreshed. Those of whom the Psalmist speaks were the true children of Abraham and them only. They had a double reason for rejoicing, when God extended his government and glory from the rising to the setting sun; for, while he exhibited to them in Christ the complete fulfillment of that redemption which was promised, they, at the same time, saw the glory of God diffused from the narrow limits of Judea to all parts of the world. When the nations were blessed in the seed of Abraham, agreeably to the prediction which had gone before, this was no inconsiderable confirmation of their faith, as also, when they saw a religion which had been hated and despised universally embraced. But why, it may be asked, does he speak of those things being heard, rather than seen? Two reasons may be given for this. First, he would have God's believing people anticipate the blessing by hope, ere the consummation of it arrived; and, again, the language intimates, that the glory of the Gospel would be spread to such distant quarters, that the Jews would rather hear of it by report, than witness it with their own eyes. __________________________________________________________________ [98] ?Ou, idoles.? Fr marg ?Or, idols.? The original word here is 'lylym elilim See [7]note 2, page 50. [99] ?Judah's daughters, the inferior towns and villages of Judea, so called with reference to the metropolis, or mother city. This is a very elegant kind of personification, by which the subject, adjunct, accident, effect, or the like, of any thing or place is called the son, or, as in this instance, the daughter of that thing or place. Hence the Hebrew poets often introduce, as it were, on the stage, nations, countries, or kingdoms, clothed in the dress of women, and performing all the functions suited to such a character. The practice is familiar to our minds; but probably it is so rendered by our habitual acquaintance with the Hebrew idiom, to which it appears to owe its origin.? -- Mant on Psalms 48:11. [100] ?Les hommes ont naturellement quelque religion,? etc. -- Fr. [101] ?Lucianici homines.? -- Lat. ?Disciples de Lucian et Atheistes.? -- Fr. [102] With the exception of the Chaldee, which, instead of ?gods,? has ?people,? all the ancient versions translate angels -- all his angels, as if the Hebrew reading had originally been kl ml'kyv, and not as in our present copies kl 'lhym. It has indeed been questioned whether 'lhym, elohim, can be correctly translated angels The most of modern lexicographers and critics reject this sense of the word. ?But usage, after all,? says Moses Stuart, ?pleads in favor of it. The Septuagint render 'l (God) by angelos, in Job 20:15; and 'lhym by angeloi, in Psalm 8:6; 96:7; 137:1. Paul follows them by quoting Psalm 8:6 in Hebrews 2:7; and also by quoting Psalm 97:7 in Hebrews 1:6; i e., supposing that he does actually quote it. Is not this sufficient evidence that there was a usus loquendi among the Jews, which applied the word 'lhym occasionally to designate angels? It is admitted that kings and magistrates are called elohim, because of their rank or dignity. Is there any thing improbable in the supposition that angels may be also called 'lhym, who at present are elevated above men, Hebrews 2:7?? Stuart, in the above remarks, speaks as if it were doubtful whether Paul in Hebrews 1:6, ?And again, when he bringeth the first-begotten into the world, he saith, And let all the angels of God worship him,? quotes from the 7th verse of the 97th Psalm. Commentators are divided in opinion on this point, some maintaining that the quotation is from Psalm 97, and others that it is from Deuteronomy 32:43, in the Septuagint version, where the very words are found which appear in Hebrews 1:6, although only in that version; the Hebrew and all the ancient versions being without them. One difficulty attending the supposition of his quoting from Deuteronomy 32:43 is, that the subject connected with this command to the angels (if we admit the clause in the Septuagint to be a part of the sacred text) has no relation to the Messiah. The context celebrates the victory over the enemies of Israel, which God will achieve. After saying that his arms should be drunk with blood, and that his sword should devour flesh with the blood of the slain and of captives, from the time when he begins to take vengeance on the enemy,' the Septuagint (not the Hebrew) immediately inserts, euphranthete ouranoi hama auto kai prokunesatosan auto pantes angeloi theou. This in the place where it stands must mean, ?Let the inhabitants of the heavenly world rejoice in the victory of God over the enemies of his people, and let them pay their adoration to him.? But the Messiah does not seem to be at all alluded to any where in the context, much less described as being introduced into the world It is not therefore very likely that this is the passage quoted, unless we suppose that Paul borrowed the words merely as fitted to express the idea which he intended to convey, without any reference to their original meaning. The probability is in favor of a quotation from the text before us; which in the Septuagint runs thus: proskunesate auto pantes angeloi autou. Paul's words are, kai proskunesatosan auto pantes angeloi Theou. Here the variation from the Septuagint is so very inconsiderable, making no change upon the sense of the passage, that the discrepancy, especially when it is considered that very few of the quotations from the Old Testament in the New agree verbatim either with the Hebrew or Septuagint, is no argument against the supposition of the Apostle's quoting this text from that version which was in general use among the Jews. And this psalm admits of an easy application to the coming and kingdom of the Messiah, whose advent was to destroy idolatry, and be the source of rejoicing and happiness to all the righteous, which the passage in Deuteronomy referred to does not. -- See Stuart's Commentary on Hebrews 1:6, and Excursus 6. __________________________________________________________________ Psalm 97:9-12 9. For thou, Jehovah, art high above all the earth: thou art exalted far above all gods. 10. Ye that love Jehovah, hate evil: he preserveth the souls of his meek ones; he will deliver them out of the hand of the wicked. 11. Light has been sown for the righteous, and gladness for the upright in heart. 12. Rejoice in Jehovah, ye righteous, and celebrate the memory of his holiness. 9 For thou, Jehovah, art high above all the earth Having already, in another place, explained these words, I shall not say more at present upon them. Only it is to be noticed, that there is a comparison drawn between God and the angels, and whatever has any claim to eminence. The Psalmist limits all other excellency in such a manner, as to leave no room for questioning that all majesty is comprehended in God only. This was the case more eminently when God manifested himself in his only-begotten Son, who is the express image of himself. Before that period his greatness was less apparent, because he was less known. 10 Ye that love Jehovah, hate evil Those that fear God are here enjoined to practice righteousness, as Paul says, ?Let every one that nameth the name of Christ depart from iniquity,? (2 Timothy 2:19) He shows from the very nature of God, that we cannot be judged and acknowledged to be his servants unless we depart from sin, and practice holiness. God is in himself the fountain of righteousness, and he must necessarily hate all iniquity, unless we could suppose that he should deny himself; and we have fellowship with him only on the terms of separation from unrighteousness. As the persecution of the wicked is apt to provoke us to seek revenge, and unwarrantable methods of escape, the Psalmist guards us against this temptation, by asserting that God is the keeper and protector of his people. If persuaded of being under the Divine guardianship, we will not strive with the wicked, nor retaliate injury upon those who have wronged us, but commit our safety to him who will faithfully defend it. This gracious act of condescension, by which God takes us under his care, should serve as a check to any impatience we might feel in abstaining from what is evil, [103] and preserving the course of integrity under provocation. 11. Light has been sown for the righteous He confirms the truth just advanced, and anticipates an objection which might be brought against it. We have seen that the Lord's people are often treated with the utmost cruelty and injustice, and would seem to be abandoned to the fury of their enemies. The Psalmist reminds us for our encouragement that God, even when he does not immediately deliver his children, upholds them by his secret power. [104] In the first clause of the verse there is a double metaphor. By light is meant joy, or a prosperous issue, (according to a phraseology which is common in Scripture,) as darkness denotes adversity. The latter metaphor of sowing is rather more difficult to understand. [105] Some think that gladness is sown for the just, as seed which, when cast into the ground, dies or lies buried in the earth a considerable time before it germinates. This idea may be a good one; but, perhaps, the simplest meaning of the words is the following, that though the righteous may be almost banished out of the world, and unable to venture themselves forth in public, and hidden from view, God will spread abroad their joy like seed, or bring forth to notice the light of their joy which had been shut up. The second clause of the verse is an exegesis of the first -- light being interpreted to mean joy, and the righteous such as are upright in heart This definition of righteousness is worthy of notice, That it does not consist in a mere outward appearance, but comprehends integrity of heart, more being required to constitute us righteous in God's sight than that we simply keep our tongue, hands, or feet, from wickedness. In the concluding verse he exhorts the Lord's people to gratitude, that looking upon God as their Redeemer, they should lead a life corresponding to the mercy they have received, and rest contented under all the evils they encounter, with the consciousness that they enjoy his protection. __________________________________________________________________ [103] ?De nous tenir en bride, de peur qu'il ne nous soit fascheux ou grief de nous abstenir de malice,? etc. -- Fr. [104] ?Quamvis non statim suos liberet Deus, arcana tamen virtute tucri eorum salutem.? -- Lat. [105] Walford objects to the version light is sown, on the ground that it presents an incongruous combination of figures; and he translates, ?light is diffused.? ?Who can say,? he remarks, ?what is meant by the sowing of light? The diffusion or expansion of light is intelligible, and means that though good men may be in darkness or adversity, light and prosperity will burst through the cloud.? The Septuagint, Vulgate, Arabic, and AEthiopic versions translate, ?light is risen for the righteous,? probably reading zrch, zarach, which De Rossi found in one manuscript, instead of zr, zara Houbigant and others adopt this reading, conceiving it to be more agreeable to the common idea of light. But Muis vindicates the text from Psalm 126:5; and Archbishop Secker thinks ?sown? a very proper expression. In support of the same rendering, Merrick, in his Annotations, quotes several passages from the classic Greek authors, in which both light and gladness are said to be sown. __________________________________________________________________ __________________________________________________________________ PSALM 98 This psalm has a great resemblance to the ninety-sixth, not only in matter, but language. The great scope of it is to show that the glory of God would be illustriously displayed in the spread of the knowledge of his name throughout the world, both from the more ample fulfillment which would be given upon the manifestation of the Savior, to the promises made to the posterity of Abraham, and from the sudden extension of salvation to all parts of the earth. He calls upon men to magnify the name of God on this account. __________________________________________________________________ Psalm 98:1-3 1. Sing unto Jehovah a new song, for he hath done marvelous things: his own right hand, and the arm of his holiness, hath gotten him the victory. [106] 2. Jehovah hath made known his salvation: his righteousness he hath revealed in the sight of the heathen. 3. He hath remembered his goodness and truth towards the house of Israel: all the ends of the earth have seen the salvation of our God. [107] 1 Sing unto Jehovah a new song I have already remarked, that the expression here used denotes an extraordinary, not a common, ascription of praise. This appears from the reason assigned for it, That God had manifested his salvation in a singular and incredible manner. For having spoken of marvelous things, he represents this as the sum of all, that God had procured salvation with his own right hand; [108] that is, not by human means, or in an ordinary way, but delivering his Church in an unprecedented manner. Isaiah enlarges upon this miracle of God's power: ?The Lord looked if there were any to help, and wondered that there was no intercessor: therefore his own arm brought salvation, and his righteousness sustained him,? (Isaiah 59:16) In both passages the arm of God stands opposed to ordinary means, which although when employed they derogate nothing from the glory of God, yet prevent us from so fully discovering his presence as we might otherwise do. The language of the Psalmist amounts to a declaration that God would not save the world by means of an ordinary kind, but would come forth himself and show that he was the author of a salvation in every respect so singular. He reasonably infers that mercy of such a wonderful, and, to us, incomprehensible kind, should be celebrated by no ordinary measures of praise. This is brought out still more clearly in the verse which follows, where it is said that his salvation and righteousness are shown to the nations What could have been less looked for than that light should have arisen upon these dark and benighted places, and that righteousness should have appeared in the habitations of desperate wickedness? Salvation is mentioned first, although it is, properly speaking, the effect of righteousness. Such an inversion of the natural order is often observed in stating divine benefits; nor is it surprising that what is the means, and should be mentioned first, is sometimes set last, and follows by way of explanation. I may add, that the righteousness of God, which is the source of salvation, does not consist in his recompensing men according to their works, but is just the illustration of his mercy, grace, and faithfulness. 3 He hath remembered his goodness Having spoken of the general manifestation of his salvation, he now celebrates his goodness more particularly to his own chosen people. God exhibited himself as a Father to Gentiles as well as Jews; but to the Jews first, who were, so to speak, the first-born. [109] The glory of the Gentiles lay in their being adopted and in-grafted into the holy family of Abraham, and the salvation of the whole world sprung from the promise made to Abraham, as Christ said, ?Salvation is of the Jews,? (John 4:22) The Psalmist therefore very properly observes, that God in redeeming the world remembered his truth, which he had given to Israel his people -- language, too, which implies that he was influenced by no other motive than that of faithfully performing what he had himself promised. [110] The more clearly to show that the promise was not grounded at all on the merit or righteousness of man, he mentions the goodness of God first, and afterwards his faithfulness, which stood connected with it. The cause, in short, was not to be found out of God himself, (to use a common expression,) but in his mere good pleasure, which had been testified long before to Abraham and his posterity. The word remembered is used in accommodation to man's apprehension; for what has been long suspended seems to have been forgotten. Upwards of two thousand years elapsed from the time of giving the promise to the appearance of Christ, and as the people of God were subjected to many afflictions and calamities, we need not wonder that they should have sighed, and given way to ominous fears regarding the fulfillment of this redemption. When it is added, all the ends of the earth have seen the salvation of God, this is not merely commendatory of the greatness of the salvation, meaning that it should be so illustrious that the report of it would reach the ends of the earth; but it signifies that the nations formerly immersed in delusions and superstitions would participate in it. __________________________________________________________________ [106] The last clause is ?literally, have wrought deliverance for him, i e., not deliverance of him, as if God had been himself in danger or distress; but that is done for any one, which is done agreeably to his wishes and intentions, and at his instigation. The original, therefore, expresses, that the deliverance wrought was originally designed and decreed by God, and that his immediate power effected the thing intended without any other aid.? -- Horsley Street translates, ?hath wrought salvation for us.? He thinks that instead of lv, for him, we should read lnv, for us [107] The last part of this verse is in the same words with Isaiah 52:10. [108] ?Car apres avoir parle des miracles, il les restreint specialement a une somme, ascavoir, que Dieu s'est acquis salut par sa propre vertu.? -- Fr. [109] ?Afin qu'ils fussent comme les aisnez.? -- Fr. [110] ?Qu'il n'a point este induit par autre raison, sinon afin que fidelement il accomplist ce qu'il avoit promis.? -- Fr. __________________________________________________________________ Psalm 98:4-9 4. Exult before Jehovah all the earth; make a loud noise, and rejoice, and sing praise. 5. Sing to Jehovah upon the harp, upon the harp, and with the voice of a psalm. [111] 6. With trumpets, and sound of the cornet, sing before Jehovah the King. 7. Let the sea roar, and the fullness thereof; the world, and those who dwell therein. [112] 8. Let the floods clap their hands: [113] let the hills be joyful together, 9. Before Jehovah: for he cometh to judge the earth; with righteousness shall he judge the world, and the people with uprightness. 4 Exult before Jehovah all the earth Here he repeats the exhortation with which he had begun, and by addressing it to the nations at large, he indicates that when God should break down the middle wall of partition all would be gathered to the common faith, and one Church formed throughout the whole world. When he speaks of musical instruments the allusion is evidently to the practice of the Church at that time, without any intention of binding down the Gentiles to the observance of the ceremonies of the law. The repetition made use of is emphatical, and implies that the most ardent attempts men might make to celebrate the great work of the world's redemption would fall short of the riches of the grace of God. This is brought out still more forcibly in what follows, where feeling is ascribed to things inanimate. The whole passage has been elsewhere expounded, and it is unnecessary to insist further upon it. __________________________________________________________________ [111] Horsley reads -- ?Chant unto Jehovah to the harp, To the harp, and the sound of the zimrah.? ?zmrh here,? he remarks, ?as in Psalm 81:2, is certainly the name of some musical instrument. But what the particular instrument might be, which went by that name, is quite uncertain. I therefore retain the Hebrew word.? [112] Street is of opinion that the nominative cases of the concluding part of this verse do not belong to the verb of the preceding clause, but to the verb in the subsequent verse. ?Roar let the globe,? says he, ?and those that inhabit it,' is not so proper an expression as Let the globe and those that inhabit it clap the hand.'? [113] ?Let the floods clap their hands,? is a most beautiful prosopopoeia, a figure for which the Hebrew poets are remarkable, and which they manage with equal elegance and boldness. Horsley renders, ?Let the floods sound applause;? observing, that it is literally ?clap their hands.? ?The verb rnn,? he adds, ?expresses the vibratory motion, either of a dancer's feet, or of a singer's lip. Therefore, when applied figuratively to an inanimate thing that can neither dance nor sing, it is better to render its general sense than to confine it to either particular image. Our language has no word, which, like the Hebrew, may express dancing or singing indiscriminately.? The propriety of deviating from the literal rendering may, however, be questioned. This ode is highly animated; it is a burst of joy in God raised to the highest pitch; and it is the property of this emotion, when felt in a high degree, to express itself in the most daring and unusual figures. It may be added, that the whole of the seventh and eighth verses furnish a beautiful specimen of personification. With a sublimity of sentiment and an energy of language which cannot be surpassed, all nature, animate and inanimate, is summoned to unite in the song of joy, and to contend with eager rivalry in celebrating the praises of its Creator. __________________________________________________________________ __________________________________________________________________ PSALM 99 This psalm differs from those which precede it in one respect, that it speaks of the kingdom of God, and the blessings consequent upon it, as confined within Judea; and rather calls upon the posterity of Abraham, in distinction from the surrounding nations, to praise God for the privilege of their adoption. __________________________________________________________________ Psalm 99:1-4 1. Jehovah reigns; let the people tremble: he dwells between the cherubim; let the earth be moved. 2. Jehovah is great in Zion; and he is high above all nations. 3. They shall acknowledge thy great and terrible name; it is holy. 4. The king's strength [114] also loves judgment; thou hast established equity, thou hast done judgment and righteousness in Jacob. 1 Jehovah reigns The people, who were formerly called upon to rejoice, are now commanded to tremble. For as the Jews were encompassed by enemies, it was of the utmost importance that God's power should be magnified among them, that they might know that, while under his guardianship, they would be constantly and completely safe from the hatred and fury of every foe. The Hebrew word rgz, ragaz, as we have elsewhere seen, sometimes signifies to tremble, at other times, to be angry, and, in short, denotes any strong emotion arising either from anger or fear. [115] Accordingly, the prophet here intends that God, in the emancipation of his chosen people, should give such a palpable display of his power, as would strike all the nations with dismay, and make them feel how madly they had rushed upon their own destruction. For it is with regard to men that God is said to reign, when he exalts himself by the magnificent displays which he gives of his power; because, while the aid which he gives to them remains invisible, unbelievers act a more presumptuous part, just as if there were no God. 2 Jehovah in Zion It is proper that we should not forget the antithesis I formerly mentioned, namely, that God is great in Zion to destroy and annihilate all the enemies of his Church; and that, when the Psalmist goes on to say, he is high above all nations, his meaning is, not that he presides over them to promote their welfare, but to disconcert their counsels, to baffle their designs, and to subvert all their power. That which immediately follows about the praising of God's name, refers not to the nations at large, but in my opinion to the faithful, from whom alone the prophet demands a tribute of gratitude. For although God compels his vanquished enemies to acknowledge him, yet as they do not cease from speaking against his glory, and blaspheming his holy name, it cannot be to them that the exhortation is addressed, Praise the name of God, for it is holy; but to the faithful, who, from their knowledge of God's holy name, very cordially engage in the celebration of its praises. 4 The king's strength also loves judgment This may be viewed as a threatening designed to fill his enemies with dismay; as if he should say, such is God's regard for righteousness and equity, that he hath clothed himself with power to avenge the injuries which his enemies have done to him. I think it preferable, however, to apply it to the Church, because she is under the government of God for the express purpose [116] of practicing righteousness and holiness. There is another interpretation which is by no means objectionable, namely, that which does not associate ideas of tyranny with the government of God, because there is constant concord between his power and justice. But when I consider the whole context, I have no doubt, that the prophet, after having introduced God as established upon his royal throne, now speaks of the manner in which he governs his kingdom; for he adds, thou hast established equity and righteousness. This clause is susceptible of two interpretations; either that God in his law has commanded his people to practice perfect equity, or that, in supporting and defending them, he has uniformly testified his great regard for his justice and equity. It is most true that the highest equity has always characterized the works and judgments of God, yet it appears more probable that it refers to that system, that form of government which God, who loves justice, appointed among the people of Israel, and which was the best rule for leading a life of honesty and integrity. And hence the word to do is improperly taken to signify to order or command. Should any one choose to consider this last clause as relating to God's government, I am by no means disposed to disagree with him. For there is nothing that more animates and encourages the faithful to render obedience to God, or inspires them with greater zeal to observe his law, than to find in this course of action that they are the objects of his paternal care, and that the righteousness, which he requires from his own people in words, is on his part reciprocated by kind deeds. __________________________________________________________________ [114] ?The king's strength seems here put for the king himself.? -- Merrick Street removes the original word for strength to the end of the preceding verse, reading holy and mighty; and renders the first part of this verse thus: ?Thou art a king that lovest judgment;? observing, that, in the Hebrew it is mlk, melech, not hmlk, hamelech, that the word 'hv, aheb, that lovest, is a participle here, and that the pronoun 'th, atah, thou, belongs to the first clause. ?According to the translation of the English Bible,? says he, ?there is a great want of connection. The king's strength also loveth judgment: thou dost establish equity,' etc. There had been no king spoken of before except Jehovah, and the Psalmist is here addressing him in the second person, not speaking of him in the third.? [115] rgz, ragaz, ?denoting commotion either of the body or mind, imports in the latter acceptation particularly two things, fear and anger, those two principal emotions of the mind. In the sense of anger we have it in Genesis 45:24, where we render it falling out or quarrelling, and in 2 Kings 19:27, 28, where we render it rage So, Proverbs 29:9, and in Genesis 41:10, the Hebrew qtsph, (affirmed of Pharaoh, viz., that) he was wroth, is by the Chaldee rendered rgz. And this is much the more frequent acceptation of the word in the Old Testament.? -- Hammond's note on Psalm 4:4. On the text before us, after observing that Abu Walid explains this root as signifying in the Arabic trembling and commotion, arising sometimes from anger, sometimes from fear, and other causes, the same critic says, ?Here the context may seem to direct the taking it in the notion of commotion simply, as that signifies akatastasia, sedition or tumult of rebels or other adversaries. And then the sense will be thus: The Lord reigneth, let the people be moved,' i e., Now God hath set up David in his throne, and peaceably settled the kingdom in him, in spite of all the commotions of the people. The LXX. render it to this sense, as Psalm 4:4, orgizesthosan, let the people be angry or regret it as much as they will.'? The verb here, and the concluding verb of the verse, may be read in the future tense: ?The people or nations shall tremble, and the earth shall be moved,? just as at the giving of the Law, ?the people trembled,? and ?the earth shook.? Thus the passage may be regarded as a prediction of the subjection of the heathen world to the dominion of Christ. [116] ?A ceste condition.? -- Fr. ?Upon condition.? __________________________________________________________________ Psalm 99:5-9 5. Exalt Jehovah our God, and worship at his footstool; he [117] is holy. 6. Moses and Aaron among his priests, and Samuel among those who call upon his name; they called upon Jehovah, and he answered them. 7. He spake unto them in the cloudy pillar: [118] they kept his testimonies, and the statute which he gave them. 8. O Jehovah our God, thou wast a God that wast favorable to them, though thou didst take vengeance upon their inventions. 9. Exalt Jehovah our God, and worship at his holy mountain; for Jehovah our God is holy. 5 Exalt Jehovah our God This exhortation is properly addressed to the Church alone, because having been made a partaker of the grace of God, she ought the more zealously to devote herself to his service, and to the love of godliness. The Psalmist, therefore, calls upon the Jews to exalt that God from whom they had received such manifest help, and enjoins them to render that worship appointed in his Law. The temple indeed is frequently in other places denominated God's seat, or house, or rest, or dwelling-place; here it is called his footstool, and for the use of this metaphor, there is the best of all reasons. For God desired to dwell in the midst of his people in such a manner, as not only to direct their thoughts to the outward temple and to the ark of the covenant, but rather to elevate them to things above. Hence the term house or dwelling-place tended to impart courage and confidence to them, that all the faithful might have boldness to draw near unto God freely, whom they beheld coming to meet them of his own accord. But as the minds of men are prone to superstition, it was necessary to check this propensity, lest they should associate with their notions of God things fleshly and earthly, and their thoughts should be wholly engrossed by the outward forms of worship. The prophet, therefore, in calling the temple God's footstool, desires the godly to elevate their thoughts above it, for he fills heaven and earth with his infinite glory. Nevertheless, by these means he reminds us that true worship can be paid to God no where else than upon mount Zion. For he employs a style of writing such as is calculated to elevate the minds of the godly above the world, and, at the same time, does not in the least degree detract from the holiness of the temple, which alone of all places of the earth God had chosen as the place where he was to be worshipped. From this we may see, since the days of Augustine, how vainly many perplex themselves in endeavoring to ascertain the reason for the prophet ordering God's footstool to be worshipped. The answer of Augustine is ingenious. If, says he, we look to Christ's manhood, we will perceive a reason why we may worship the footstool of God, and yet not be guilty of idolatry; for that body in which he wishes to be worshipped he took from the earth, and on this earth nothing else than God is worshipped, for the earth is both the habitation of Deity, and God himself condescended to become earth. All this is very plausible, but it is foreign to the design of the prophet, who, intending to distinguish between legal worship, (which was the only worship that God sanctioned,) and the superstitious rites of the heathen, summons the children of Abraham to the temple, as if to their standard, there, after a spiritual manner, to worship God, because he dwells in celestial glory. Now that the shadowy dispensation has passed away, I believe that God cannot otherwise be properly worshipped, than when we come to him directly through Christ, in whom all the fullness of the Godhead dwells. It were improper and absurd for any one to designate him a footstool. For the prophet merely spake in this manner to show that God was not confined to the visible temple, but that he is to be sought for above all heavens, [119] inasmuch as he is elevated above the whole world. The frantic bishops of Greece, in the second Council of Nice, very shamefully perverted this passage, when they endeavored to prove from it that God was to be worshipped by images and pictures. The reason [120] assigned for exalting Jehovah our God, and worshipping at his footstool, contains an antithesis: he is holy For the prophet, in hallowing the name of the one God, declares all the idols of the heathen to be unholy; as if he should say, Although the heathen claim for their idols an imaginary sanctity, they are nevertheless very vanity, an offense, and abomination. Some translate this clauses for it is holy; but it will appear from the end of the psalm that it was the design of the prophet by this title to distinguish God from all idols. 6. Moses and Aaron. The Psalmist magnifies the special grace which God in a very remarkable manner vouchsafed to the seed of Abraham, that thence he chose for himself prophets and priests to be, as it were, mediators between him and the people, to ratify the covenant of salvation. And he mentions three persons who were famous in former times. For Moses was, as it were, a mediator to reconcile the people unto God. Aaron was invested with the same office; and, subsequently, Samuel sustained the same character. There is no doubt, however, that under these three persons he included all the people with whom God had made a covenant. But he mentions the names of those who were the depositaries and guardians of this invaluable treasure. It may appear improper that he should speak of Moses as among the priests, since his sons were only among the common Levites, and that Moses himself, after the giving of the law, never held the office of high priest. But as the Hebrews call kvhnym, chohanim, those who are chief and very eminent personages, [121] such as kings' sons, there is nothing to prevent the prophet from giving this designation to Moses, as if he had said that he was one of the holy rulers of the Church. [122] Moreover, if we go back to the first original -- to the period prior to the publication of the law, it is certain that Moses was then invested with the high priest's office. The design of the prophet must also be kept in mind, namely, that God not only adopted the seed of Abraham, but set apart some of them to act as mediators, whom he enjoined to call upon his name, in order that his covenant might be the more confirmed. For the invocation of which he speaks must not be understood indiscriminately of every manner of calling upon, but only of that which belongs to the priests, who were chosen by God, as intercessors to appear in his presence in the name of all the people, and to speak on their behalf. They called upon Jehovah The Psalmist explains more fully what I have just now said, that God from the very first, and with a special reference to his gracious covenant, bestowed great benefits upon the descendants of Abraham -- the Jews. And, therefore, as often as they experienced the loving-kindness of God, it behooved them to call to mind his former loving-kindness. The prophet, too, makes particular mention of the visible symbol of the cloudy pillar, by which God designed to testify in all ages that his presence was ever with his people, according as he employed temporal signs, not only for their benefit to whom they were exhibited, but also for the benefit of those who were to succeed them. Not that God always showed a cloudy pillar to his ancient people, but considering that the dullness of men is so great, that they do not perceive the presence of God unless they are put in mind by external signs, the prophet very properly reminds the Jews of this memorable token. And as God had appeared openly in the desert to their fathers, so their posterity might be well assured that he would also be near to them. He adds, that they had kept God's testimonies, for the purpose of enforcing the duty of like obedience upon succeeding generations. 8. O Jehovah our God The prophet here reminds them that God had heard their prayers because his grace and their piety harmonized. Consequently, encouraged by their exemplary success in prayer, their posterity ought to call upon God, not merely pronouncing his name with their lips, but keeping his covenant with all their heart. He farther reminds us that if God does not display his glory so bountifully, and so profusely in every age, the fault is with men themselves, whose posterity have either utterly forsaken, or greatly declined from the faith of the fathers. It is not to be wondered at that God should withdraw his hand, or at least not stretch it forth in any remarkable way, when he beholds piety waxing cold on the earth. O God, thou hast been propitious to them. [123] From these words it is quite obvious that what the Psalmist had formerly said concerning Moses, Aaron, and Samuel, refers to the whole people; for surely they did not officiate as priests merely for their own benefit, but for the common benefit of all the Israelites. Hence the transition is more natural which he makes from these three to the remaining body of the people. For I neither restrict the relative, to these three persons, nor do I interpret them exclusively of the same, but I rather think that the state of the whole Church is pointed out; namely, that while God, at the prayers of the priests, was propitious to the Jews, he, at the same time, sharply punished them for their sins. For on the one hand, the prophet magnifies the grace of God in that he had treated the people so kindly, and had so mercifully forgiven their iniquity; on the other hand, he specifies those awful examples of punishment by which he punished them for their ingratitude, that their descendants might learn to submit themselves dutifully to him. For it must not be forgotten, that by how much God deals graciously with us, by so much will he the less easily endure that we should treat his liberality with scorn. In the close of the psalm he repeats the same sentence which we had in the fifth verse, only substituting his holy mountain instead of his footstool; and as for the sake of brevity he had formerly said somewhat obscurely qdvs hv', kadosh hu, he is holy, he now says more plainly, Jehovah our God is holy His intention is to show that God is not to be worshipped by the Israelites at random, (as the religion of the heathen depended upon fancy alone,) but that his worship is founded upon the assurance of faith. __________________________________________________________________ [117] The marginal translation in our English Bible is, it is holy, connecting holy with Jehovah's footstool, mentioned in the preceding clause. This construction appears to be very appropriate. The third, the fifth, and in effect the ninth verses, end with this expression, which seems to be a kind of chorus, and thus divides the psalm into three parts. The first part terminates with ascribing holiness to the name of Jehovah; the second with attributing the same property to his abode; and at the conclusion, holiness, essential, infinite, and immutable holiness, is ascribed to Jehovah himself. [118] That God spoke to Moses and Aaron out of the cloudy pillar, there is no doubt. In Exodus 16:10, 11, we read, ?And it came to pass as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the Lord appeared in the cloud. And the Lord spake unto Moses, saying,? etc. And when God said to Moses, Exodus 17:6, ?Behold, I will stand before thee there upon the rock in Horeb,? The meaning undoubtedly is, that the cloudy pillar, from which he was to speak, would stand upon Horeb. See also Exodus 19:9, 18, 19. To this intercourse Aaron as well as Moses was admitted, as we learn from the 24th verse of that chapter, and from Exodus 20:21, 22. The only difficulty here is, how God can be said to have spoken to Samuel out of the cloudy pillar, of which we have no particular account in his history. To this it may be answered, that when God called upon Samuel four times successively, at the fourth time he ?came and stood, and called as at other times, Samuel, Samuel,? (verse 10,) which seems parallel to those words of God to Moses, Exodus 17:6, ?I will stand before thee upon the rock,? and may, therefore, be presumed to mean that the cloud, the usual emblem of the Divine presence under the former dispensation, came and stood before Samuel, and that God spake from it, though it is evident that at the three preceding calls it did not appear. Again, when Samuel's offerings and prayers were so signally heard at Mizpeh, 1 Samuel 7, it is said, verse 9, ?The Lord answered him,? and verse 10, ?The Lord thundered with a great thunder;? and as where thunder is, a cloud is supposed to exist, this answering of Samuel with thunder may not unreasonably be supposed to denote God's speaking to him at this time also out of the cloud. [119] ?Comme aussi il est esleve par dessus tout le monde.? -- Fr. [120] ?La cause qu'il rend.? -- Fr. ?Causae redditio.? -- Lat. [121] ?Ceux qui sont les principaux et les plus excellens personnages.? -- Fr. [122] Accordingly, some instead of priests read princes, or chief men khn, kchn, to minister, is a common title of civil as well as ecclesiastical officers. Hence, in Exodus 2:16, for the Hebrew term khn, the Chaldee has rv', ?the Prince of Midian.? And in 2 Samuel 8:18, it is said of David's sons, that they were khnym, which does not there mean priests, but princes or chief rulers; -- rvrvyn, great men, as the Chaldee has it, or hr'svnym, ?principal or chief men about the king,? as they are termed in 1 Chronicles 18:17. Of this sort was Ira the Jairite, who, in 2 Samuel 20:26, is called khn, which does not there denote priest, but a chief ruler about David. Thus, as in the more general sense of the word, it comprehends civil as well as ecclesiastical rulers, it is evident that Moses, no less than Aaron, may be reckoned vkhnyv, among God's rulers or chief men; and, as Calvin states, it is to be noticed that Moses was, properly speaking, the Priest of the Israelites before the appointment of Aaron and his family to the sacerdotal office. [123] Hammond translates, ?O God, thou was propitiated for their sakes.? He observes, that lhm, lahem, which Calvin renders to them, is not to be understood barely in the sense of the dative case, ?thou wast propitiated to them,? or ?forgavest them;? but means for them, that is, for their sakes: God sparing the people, for or on account of the prayers of Moses, Aaron, and Samuel. God did not destroy them when these holy and devoted men pleaded with him in their behalf; he spared them, and drew back the hand of vengeance in answer to prayer. Such was the effect of Moses' intercessions. When the people caused Aaron to make the golden calf and worshipped it, God's anger was kindled against them. And he said to Moses, ?Now therefore, let me alone, that my wrath may wax hot, and that I may consume them, and I will make of thee a great nation.? Had Moses let God alone, the whole of that race would have been utterly consumed. But he pleaded with God in their behalf, and ?the Lord repented him of the evil which he thought to do unto the people,? Exodus 22:10-15. Nor was Aaron less prevalent in turning away the anger of God from the rebellious Israelites, as is evident from Numbers 16:43-45. When, on the occasion of the rebellion and murmuring of the people at Moses and Aaron on account of what befell Korah and his company, God said to Moses, ?Get thee up from among this congregation, that I may consume them as in a moment;? Moses and Aaron ?fell upon their faces,? and prayed. Then it follows, verse 46, ?And Moses said unto Aaron, Take a censer, and put fire therein from off the altar; and put on incense, and go quickly unto the congregation, and make an atonement for them; for there is wrath gone out from the Lord; the plague is begun. And Aaron took as Moses commanded, and ran into the midst of the congregation; and, behold, the plague was begun among the people: and he put on incense, and made an atonement for the people. And he stood between the dead and the living; and the plague was stayed.? Equally successful were the intercessions of Samuel. When the Israelites were sore pressed by the Philistines, and afraid of them, they ?said to Samuel, Cease not to cry unto the Lord our God for us, that he will save us out of the hand of the Philistines.? Samuel did as they desired, and God was propitiated by his prayers: ?Samuel took a sucking lamb, and offered it for a burnt-offering wholly unto the Lord; and Samuel cried unto the Lord for Israel, and the Lord answered him.? -- 1 Samuel 7:7, 8, 9 __________________________________________________________________ __________________________________________________________________ PSALM 100 The title of this psalm may serve for a summary of its contents Moreover, its brevity renders a lengthened discourse unnecessary. The Psalmist, in an especial manner, invites believers to praise God, because he has chosen them to be his people, and has taken them under his care. __________________________________________________________________ Psalm 100:1-3 A Psalm of Praise 1. Let all the earth make a joyful noise to Jehovah. 2. Serve Jehovah with gladness: come into his presence with joyfulness. 3. Know ye that Jehovah himself is God: he made us, and not we ourselves: we are his people, and the sheep of his pasture. 1 Make a joyful noise The Psalmist refers only to that part of the service of God which consists in recounting his benefits and giving thanks. And since he invites the whole of the inhabitants of the earth indiscriminately to praise Jehovah, he seems, in the spirit of prophecy, to refer to the period when the Church would be gathered out of different nations. Hence he commands (verse 2) that God should be served with gladness, intimating that his kindness towards his own people is so great as to furnish them with abundant ground for rejoicing. This is better expressed in the third verse, in which he first reprehends the presumption of those men who had wickedly revolted from the true God, both in fashioning for themselves gods many, and in devising various forms of worshipping them. And as a multitude of gods destroys and suppresses the true knowledge of one God only, and tarnishes his glory, the prophet, with great propriety, calls upon all men to bethink themselves, and to cease from robbing God of the honor due to his name; and, at the same time, inveighs against their folly in that, not content with the one God, they were become vain in their imaginations. For, however much they are constrained to confess with the mouth that there is a God, the maker of heaven and earth, yet they are ever and anon gradually despoiling him of his glory; and in this manner, the Godhead is, to the utmost extent of their power, reduced to a nonentity. As it is then a most difficult thing to retain men in the practice of the pure worship of God, the prophet, not without reason, recalls the world from its accustomed vanity, and commands them to recognize God as God. For we must attend to this short definition of the knowledge of him, namely, that his glory be preserved unimpaired, and that no deity be opposed to him that might obscure the glory of his name. True, indeed, in the Papacy, God still retains his name, but as his glory is not comprehended in the mere letters of his name, it is certain that there he is not recognized as God. Know, therefore, that the true worship of God cannot be preserved in all its integrity until the base profanation of his glory, which is the inseparable attendant of superstition, be completely reformed. The prophet next makes mention of the great benefits received from God, and, in an especial manner, desires the faithful to meditate upon them. To say God made us is a very generally acknowledged truth; but not to advert to the ingratitude so usual among men, that scarcely one among a hundred seriously acknowledges that he holds his existence from God, although, when hardly put to it, they do not deny that they were created out of nothing; yet every man makes a god of himself, and virtually worships himself, when he ascribes to his own power what God declares belongs to him alone. Moreover, it must be remembered that the prophet is not here speaking of creation in general, (as I have formerly said,) but of that spiritual regeneration by which he creates anew his image in his elect. Believers are the persons whom the prophet here declares to be God's workmanship, not that they were made men in their mother's womb, but in that sense in which Paul, in Ephesians 2:10, calls them, To poiema, the workmanship of God, because they are created unto good works which God hath before ordained that they should walk in them; and in reality this agrees best with the subsequent context. For when he says, We are his people, and the sheep of his pasture, he evidently refers to that distinguishing grace which led God to set apart his children for his heritage, in order that he may, as it were, nourish them under his wings, which is a much greater privilege than that of merely being born men. Should any person be disposed to boast that he has of himself become a new man, who is there that would not hold in abhorrence such a base attempt to rob God of that which belongs to him? Nor must we attribute this spiritual birth to our earthly parents, as if by their own power they begat us; for what could a corrupt seed produce? Still the majority of men do not hesitate to claim for themselves all the praise of the spiritual life. Else what mean the preachers of free-will, unless it be to tell us that by our own endeavors we have, from being sons of Adam, become the sons of God? In opposition to this, the prophet in calling us the people of God, informs us that it is of his own good will that we are spiritually regenerated. And by denominating us the sheep of his pasture, he gives us to know that through the same grace which has once been imparted to us, we continue safe and unimpaired until the end. It might be otherwise rendered, he made us his people, etc. [124] But as the meaning is not altered, I have retained that which was the more generally received reading. __________________________________________________________________ [124] The Hebrew text has a keri, which is vlv 'nchnv, ?and we are his,? instead of vl' 'nchnv ?and not ourselves.? The Septuagint supports the latter reading, the ketib, kai ouch hemeis, ?and not we ourselves;? in which it is followed by the Syriac and Vulgate versions. Jerome agrees with the keri, Ipse fecit nos, et ipsius sumus; and so does the Chaldee. ?I am persuaded,? says Lowth, in Merrick's Annotations, ?that the Masoretical correction, vlv, (and we are his,) is right: the construction and parallelism both favour it.? __________________________________________________________________ Psalm 100:4-5 4. Enter into his gates with praise, and into his courts with rejoicing: give glory [125] to him, and bless his name. 5. Because Jehovah is good, his mercy endureth for ever, and his truth from generation to generation. 4 Enter his gates The conclusion of the psalm is almost the same as the beginning of it, excepting that he adopts a mode of speech which relates to the worship of God which obtained under the law; [126] in which, however, he merely reminds us that believers, in rendering thanks to God, do not discharge their duty aright, unless they also continue in the practice of a steady profession of piety. Meanwhile, under the name of the temple, he signifies that God cannot be otherwise worshipped than in strict accordance with the manner prescribed in his law. And, besides, he adds, that God's mercy endureth for ever, and that his truth also is everlasting, to point out to us that we can never be at a loss for constant cause of praising him. If, then, God never ceases to deal with us in this manner, it would argue the basest ingratitude on our part, if we wearied in rendering to Him the tribute of praise to which he is entitled. We have elsewhere taken notice of the reason why truth is connected with mercy. For so foolish are we, that we scarcely feel the mercy of God while he openly manifests it, not even in the most palpable displays of it, until he open his holy lips to declare his paternal regard for us. __________________________________________________________________ [125] ?Donnez-luy gloire.? -- Fr. [126] ?Sinon qu'il mesle des maniers de parler, qui se rapportent au service de Dieu qui estoit sous la Loy.? -- Fr. __________________________________________________________________ __________________________________________________________________ PSALM 101 David was not as yet put in possession of the kingdom, but having been already created king by the appointment of God, he prepares himself for exercising the government in the best manner. And he not only stirs up himself to perform faithfully the duties of his kingly office by devoutly meditating on this subject, but also engages by a solemn vow to be God's faithful servant, in order to induce Him to put him speedily in possession of the kingdom. __________________________________________________________________ Psalm 101:1-5 A Psalm of David. 1. I will sing of mercy and of judgment: unto thee, O Jehovah! will I sing psalms. 2. I will behave myself prudently in a perfect way, till thou comest to me: [127] I will walk in the integrity of my heart in the midst of thy house. 3. I will not set a wicked thing before my eyes: I hate the work [128] of those who turn aside; it shall not adhere to me. 4. The perverse heart shall depart from me: I will not know evil [129] 5. Whoso slandereth his neighbor in secret, him will I destroy: the man whose eyes are lofty, and whose heart is wide, I cannot endure. 1 I will sing of mercy and of judgment What David here says concerning singing must be understood by the reader as intimating that this psalm contains the substance of his meditations with himself, as to what kind of king he would be whenever he should be put in possession of the sovereign power which had been promised him. To sing therefore of mercy and of judgment, is equivalent to declaring in solemn terms, that he would be a just and an upright king. Augustine understands this as meaning that God is to be praised, whether he punish men with severity, or whether he show himself merciful to them; but this interpretation is too refined. David does not speak of God's secret judgments, but of the due administration of the kingdom, that he might both by words and deeds fulfill his vocation. When he asserts, Unto thee, O Jehovah! will I sing psalms, he acknowledges that it was by the favor of God that he was appointed to so distinguished and honorable an office; for it would have been an act of presumptuous rashness for him to have thrust himself into it, at the mere impulse of his own mind. He very properly comprehends all princely virtues under these two particulars, mercy and judgment; for as it is the principal duty of a king to yield to every man his own right, so he is also required to possess a considerate love and compassion towards his subjects. Solomon therefore justly says, (Proverbs 16:12) ?The throne is established by righteousness.? 2 I will behave myself prudently in a perfect way David here shows that he carefully considered how weighty a charge was laid upon him when he was made king. We know, and it is a truth taught us by experience, that almost all kings are intoxicated with the splendors of royalty; and the proverb was not used without foundation in ancient times, ?A king must be born either a king or a fool.? It is indeed a mistake to say that kings are born fools. Men were led to speak in this manner, because it commonly happens that those who are invested with the government of kingdoms and empires are fools and blockheads. And surely it is a remarkable instance of the vengeance of God, that beasts, and such as are altogether unworthy to be numbered among men, commonly possess the highest authority. But although kings are not born fools, yet they are so blinded by their dignity, that they think themselves in no respect indebted to their subjects, become arrogant and haughty in their carriage, recklessly plunge into their pleasures, and at length utterly forget themselves. David therefore says, I will behave myself prudently, or, which amounts to the same thing, I will look warily to myself; it being a rare virtue for the man who may do as he pleases to exercise such moderation, as not to allow himself liberty in any degree to do evil. He then who is exalted to sovereign power, and yet, instead of attempting to go as far as he can in doing mischief, restrains himself by self-control, is endued with true understanding. In short, David protests that he will not be like other kings who are infatuated by their own dignity; but that according to the greatness of the charge imposed upon him, he would endeavor wisely to perform his duty. It is to be observed, that he represents wisdom as consisting in a perfect way, or in uprightness. From this we learn that tyrants who employ their talents in forming wicked devices, and who are daily contriving new methods for burdening and oppressing their subjects; in short, who are ingenious only in doing mischief, are not wise towards God. Many persons, it is true, dislike such craftiness; but still, it is undeniable that, if kings are intent upon enlarging the boundaries of their kingdom, and are masters in refined policy for accomplishing such a purpose, this is accounted the most perfect wisdom which they can possess, and is extolled to the skies. David, on the contrary, covets no other wisdom but that which is the mistress of integrity. Till thou comest to me These words may be read in two ways. Some translate them interrogatively, When wilt thou come? as if David besought God not to subject him to any longer delay. And truly he had just ground to groan and lament, when he saw himself so long oppressed with poverty, and driven from place to place a wretched exile. It had been better for him to have lived obscure and unnoticed in his father's cottage, following his former occupation as a shepherd, than to be anointed king, that, being driven out of his country, he might live in utter dishonor and hatred. But I prefer reading the sentence without interrogation, until or when thou comest; and yet even this I interpret somewhat differently from the majority of commentators, understanding it to mean, that although David still continued in the condition of a private person, and did not enjoy the royal power which had been promised him, he nevertheless did not cease in the meantime to follow after uprightness. Thus he sets the midst of his house in opposition to palaces and public buildings; as if he had said, Within my private house or in my family. 3 I will not set a wicked thing before my eyes After having protested, that in leading a private life, he would practice virtue and righteousness, even as it becomes good princes to begin with this, he now adds, that in executing the office of prince, he will be the enemy of all injustice and wickedness. To set a wicked thing before one's eyes, is equivalent to purposing to do something that is wicked. He therefore declares, that he will turn away from all wickedness; and it is certain, that no man can be a just and an impartial punisher of wrongdoing, but he who abhors it with all his heart. Whence it follows that kings, in order to the performance of their duty, must keep themselves entirely free from all consent to wickedness. Some join to the first sentence the word svh, asoh, which we translate work, and supply the letter l, lamed; as if it had been said, I will not set before my eyes any wickedness to do it, or, nothing wicked will be acceptable to me to execute it. But the other sense is more probable, which is, that David, after having declared that he will not suffer any iniquity before his eyes, immediately adds for the sake of confirmation, that he will be an enemy to all injustice. If the last clause is referred to the persons who turn aside, there is a change of the number. It may, however, be explained of the work itself, implying that he would never have any share in wicked defections from the path of rectitude. 4 The perverse heart shall depart from me Some by perverse heart understand perfidious men; but this I reject as a sense too forced, and it is moreover inconsistent with the context. As David has added in the second clause by way of exposition, I will not know evil, he doubtless in the first protests that he will be free from all perfidiousness and wickedness. The amount is, that he will do his endeavor to keep himself from all wrong-doing, and that he will not even know what it is to do wrong to his neighbors. 5 Whoso slandereth his neighbor [130] in secret, him will I destroy. In this verse he speaks more distinctly of the duty of a king who is armed with the sword, for the purpose of restraining evil-doers. Detraction, pride, and vices of every description, are justly offensive to all good men; but all men have not the power or right to cut off the proud or detractors, because they are not invested with public authority, and consequently have their hands bound. It is of importance to attend to this distinction, that the children of God may keep themselves within the bounds of moderation, and that none may pass beyond the province of his own calling. It is certain, that so long as David lived merely in the rank of a private member of society, he never dared to attempt any such thing. But after being placed on the royal throne, he received a sword from the hand of God, which he employed in punishing evil deeds. He particularises certain kinds of wickedness, that under one species, by the figure synecdoche, he might intimate his determination to punish all sorts of wickedness. To detract from the reputation of another privily, and by stealth, is a plague exceedingly destructive. It is as if a man killed a fellow-creature from a place of ambush; or rather a calumniator, like one who administers poison to his unsuspecting victim, destroys men unawares. It is a sign of a perverse and treacherous disposition to wound the good name of another, when he has no opportunity of defending himself. This vice, which is too prevalent every where, while yet it ought not to be tolerated among men, David undertakes to punish. He next characterises the proud by two forms of expression. He describes them as those whose eyes are lofty, not that all who are proud look with a lofty countenance, but because they commonly betray the superciliousness of their proud hearts by the loftiness of their countenance. He farther describes them as wide [131] of heart, because those who aspire after great things must necessarily be puffed up and swollen. They are never satisfied unless they swallow up the whole world. From this we learn that good order cannot exist, unless princes are sedulously on the watch to repress pride, which necessarily draws after it and engenders outrage and cruelty, contemptuous language, rapine, and all kinds of ill treatment. Thus it would come to pass, that the simple and the peaceable would be at the mercy of the more powerful, did not the authority of princes interfere to curb the audacity of the latter. As it is the will of God that good and faithful kings should hold pride in detestation, this vice is unquestionably the object of his own hatred. What he therefore requires from his children is gentleness and meekness, for he is the declared enemy of all who strive to elevate themselves above their condition. __________________________________________________________________ [127] ?Ou, quand viendras-tu a moy?? -- Fr. marg. ?Or, when wilt thou come to me?? [128] ?Toute oeuvre.? -- Fr. ?All the work.? [129] ?Ou, le mauvais.? -- Fr. marg. ?Or, the evil man.? [130] The reading of the Chaldee is striking, ?He who speaks with a triple tongue,? ?i e.,? says Bythner, ?an informer, calumniator, detractor, who injures three souls, his own, his hearers, and the calumniated; he inflicts a deep wound on his own conscience, puts a lie into the mouth of his hearer, and injures the subject of his slander; according to which, Herodotus has said, Diabole esti deinotaton en tho duo men eisin hoi adikeontes heis de ho adikeomenos. Calumny is most iniquitous, in which there are two injuring and one injured.'? The word mlvsny, meloshni rendered slandereth, is from the noun lsvn, lashon, the tongue In Psalm 140:12, it is said, ?Let not 'ys lsvn, ish lashon, a man of tongue, (i e., a slanderer,) be established in the earth.? [131] The Hebrew noun rchv, rechab, for wide or large, is derived from rchv, rachab, dilatus est ?Applied to the heart or soul, it denotes largeness of desires. -- So Proverbs 28:25, He that is rchv nphs, large in soul;' where the LXX. fitly render rchv, by aplestos, insatiable,' applying it either to wealth or honor, the insatiable desire of either of which (as there follows) stirs up strife.' And so here they have rendered it again aplesto kardia, he that cannot be filled in the heart,' i e., the covetous or ambitious man. The Syriac reads, wide or broad; so the Jewish Arab, Him that is high of eyes, and wide of heart, I can have no patience with those two.'? -- Hammond __________________________________________________________________ Psalm 101:6-8 6. My eyes are towards the faithful of the land, that they may dwell with me: he who walketh in an upright way shall minister to me. 7. He who worketh [or practiseth] deceit shall not dwell in the midst of my house: he who speaketh falsehoods shall not abide in my sight. 8. Early [132] will I destroy all the wicked of the land; that I may cut off all the workers of iniquity from the city of Jehovah. 6 My eyes are towards the faithful of the land David here lays down another virtue of a wise prince, when he affirms that it will be his care to make all the faithful of the land his intimate friends, -- that he will avail himself of their good offices, and have as domestic servants such only as are distinguished for personal worth. Some understand the words, that they may dwell with me, in a general sense thus: I will not neglect the good and inoffensive, nor will I suffer them to be unjustly molested; but I will secure, that under my administration, they shall live in a state of peace and tranquillity. But his meaning rather is, that he will exercise discretion and care, that, instead of taking persons into his service indiscriminately, he may wisely determine each man's character, so as to have those who live a life of strict integrity as his most intimate friends, and that he may intrust them with the offices of state. He speaks of the faithful in the first place, because, although a man may possess talents of a high order, yet if he is not devoted to fidelity and integrity, he will never rightly execute the office of a judge. This is worthy of special notice; for although a prince may be the best of men, yet if his servants and officers are not of a corresponding character his subjects will experience hardly any advantage from his uncorrupted integrity. Servants are the hands of a prince, and whatever he determines for the good of his subjects they will wickedly overthrow it, provided they are avaricious, fraudulent, or rapacious. This has been more than sufficiently demonstrated by experience. The greater part of kings, indeed, passing over the good and the upright, or, which is worse, driving them away from them, purposely seek to have as servants those who are like themselves, and who may prove fit tools for their tyranny; yea, even good and well disposed princes often manifest so much indolence and irresolution as to suffer themselves to be governed by the worst counsels, and inconsiderately prostitute the offices of state by conferring them on the unworthy. 7 He who worketh deceit shall not dwell in the midst of my house This verse may be explained of all magistrates to whose charge the exercise of public judgments is committed, as well as of household servants. But as David has just now spoken in general of all officers, he seems now to speak properly of those who are near the person of the king. When the chief counsellors of kings and other intimate acquaintances who have gained possession of their ears, are deceitful and crafty, this becomes the source of all corruptions; for by their example they encourage others in evil, lifting up as it were the banner of licentiousness. And it is impossible that he who does not maintain good order in his own house, can be a fit person for holding the government of a whole realm. The authority which cannot preserve its influence under the domestic roof is of little worth in state affairs. 8 Early will I destroy all the wicked of the land The Psalmist at length concludes by asserting, that he will endeavor to the utmost of his power to purge the land from infamous and wicked persons. He affirms that he will do this early; for if princes are supine and slothful, they will never seasonably remedy the evils which exist. They must therefore oppose the beginnings of evil. The judge, however, must take care not to yield to the influence of anger, nor must he act precipitately and without consideration. The original word for early is in the plural number, (it being properly at the mornings,) which denotes unremitted exertion. It were not enough that a judge should punish the wicked sharply and severely in one or two instances: he must continue perseveringly in that duty. By this word is condemned the slothfulness of princes, when, upon seeing wicked men daringly break forth into the commission of crime, they connive at them from day to day, either through fear or an ill-regulated lenity. Let kings and magistrates then remember, that they are armed with the sword, that they may promptly and unflinchingly execute the judgments of God. David, it is true, could not purge the land from all defilements, however courageously he might have applied himself to the task. This he did not expect to be able to do. He only promises, that without respect of persons he will show himself an impartial judge, in cutting off all the wicked. Timidity often hinders judges from repressing with sufficient rigor the wicked when they exalt themselves. It is consequently necessary for them to be endued with a spirit of invincible fortitude, that relying upon Divine aid, they may perform the duties of the office with which they are invested. Moreover, ambition and favor sometimes render them pliant, so that they do not always punish offenses alike, where this ought to be done. Hence we learn that the strictness, which is not carried to excess, is highly pleasing to God; and, on the other hand, that he does not approve of the cruel kindness which gives loose reins to the wicked; as, indeed, there cannot be a greater encouragement to sin than for offenses to be allowed to pass unpunished. What Solomon says should therefore be remembered, (Proverbs 17:15) ?He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord.? What David adds, That I may cut off all the workers of iniquity from the city of God, is also emphatic. If even heathen kings are commanded in common to punish crimes, David well knew that he was under obligations of a more sacred kind to do so, since the charge of the Church of God had been committed to him. And certainly if those who hold a situation so honorable do not exert themselves to the utmost of their power to remove all defilements, they are chargeable with polluting as much as in them lies the sanctuary of God; and they not only act unfaithfully towards men by betraying their welfare, but also commit high treason against God himself. Now as the kingdom of David was only a faint image of the kingdom of Christ, we, ought to set Christ before our view; who, although he may bear with many hypocrites, yet as he will be the judge of the world, will at length call them all to an account, and separate the sheep from the goats. And if it seems to us that he tarries too long, we should think of that morning which will suddenly dawn, that all filthiness being purged away, true purity may shine forth. __________________________________________________________________ [132] ?Hebrews aux matins.? ?Hebrews at the mornings.? -- Fr marg Courts of judicature for the execution of public justice were wont to be held in the morning in ancient times, as they are still with us, or at least began then, and continued till the evening. Hugo Grotius and others think there is here an allusion to these courts. ?To this,? says Hammond, ?most probably lvqrym in the plural, in the mornings, here refers, the season wherein David, as a judge entering the tribunal, destroys and cuts off the wicked doers. The former part of the psalm contains his resolution for choice of counsellors and officers of state, preferring the plain, honest, and not the subtlest contrivers; and this last for the execution of justice, discountenancing and judicially cutting off all wicked men.? __________________________________________________________________ __________________________________________________________________ PSALM 102 This prayer seems to have been dictated to the faithful when they were languishing in captivity in Babylon. Sorrowful and humbled, they first bewail their afflictions. In the next place, they plead with God for the restoration of the holy city and temple. To encourage themselves to come before him in prayer with the greater confidence, they call to remembrance the Divine promises in reference to the happy renovation both of the kingdom and of the priesthood; and they not only assure themselves of deliverance from captivity, but also beseech God to bring kings and nations in subjection to himself. In the close of the psalm, after having interposed a brief complaint concerning their distressing and afflicted condition, they draw consolation from the eternity of God; for, in adopting his servants to a better hope, he has separated them from the common lot of men. A prayer for the afflicted, when he shall be shut up, and shall pour out his meditation before Jehovah. Whoever of the prophets composed this psalm, it is certain that he dictated it to the faithful as a form of prayer for the re-establishment of the temple and the city. Some limit it to the time when, after the return of the Jews from Babylon, the building of the temple was hindered by the neighboring nations; but with this I cannot agree. I am rather of opinion that the poem was written before the return of the people, when the time of their promised deliverance was just at hand; for then the prophets began to be more earnest in lifting up the hearts of the godly according to these words of Isaiah, (Isaiah 40:1) ?Comfort ye, comfort ye my people, saith your God.? [133] The design of the sacred poet was, not only to inspire the people with courage, but also to excite in them greater care about the welfare of the Church. The title of the psalm indicates the end and purpose which it was intended to serve. Those who translate the verbs in the past tense, A prayer for the afflicted, when he was in distress, and poured out his meditation, [134] seem to give an incorrect view of the mind of the prophet. He rather intended to relieve the sorrow of those whose hearts he saw depressed; as if he had said, Although you may be afflicted with anguish and despair, you must not on that account desist from prayer. Some translate the verb tph, ataph, when he shall hide himself, and conceive that this is a metaphorical expression of the gesture of a man engaged in prayer, when, on account of his grief, unable to lift up his face, he, as it were, hides himself, and keeps his head wrapped up in his bosom. But there appears to me to be an elegant play upon the words, when the distresses of the mind, and its being shut up, are spoken of, on the one hand, and the pouring out of prayers on the other; teaching us that, when we are so shut up by grief as to shun the light and presence of men, the gate is so far from being shut against our prayers, that then in truth is the most proper season for engaging in prayer, for it is a singular alleviation of our sorrows when we have opportunity freely to pour out our hearts before God. The verb svch, suach, often denotes to pray; but, as it also signifies to meditate, the noun derived from it properly means, in this place, meditation. It is, moreover, to be observed that, by these words, the Psalmist admonishes the Israelites as to the frame of mind with which it became them to use this form of prayer at the throne of grace; as if he had said, that he prescribed it to those only who were distressed on account of the desolate condition of the Church. __________________________________________________________________ Psalm 102:1-2 1. O Jehovah! hear my prayer, and let my cry come to thee. 2. Hide not thy face from me in the day of my affliction; incline thy ear to me: in the day when I cry make haste, answer me. 1 O Jehovah! hear my prayer This earnestness shows, again, that these words were not dictated to be pronounced by the careless and light-hearted, which could not have been done without grossly insulting God. In speaking thus, the captive Jews bear testimony to the severe and excruciating distress which they endured, and to the ardent desire to obtain some alleviation with which they were inflamed. No person could utter these words with the mouth without profaning the name of God, unless he were, at the same time, actuated by a sincere and earnest affection of heart. We ought particularly to attend to the circumstance already adverted to, that we are thus stirred up by the Holy Spirit to the duty of prayer in behalf of the common welfare of the Church. Whilst each man takes sufficient care of his own individual interests, there is scarcely one in a hundred affected as he ought to be with the calamities of the Church. We have, therefore, the more need of incitements, even as we see the prophet here endeavoring, by an accumulation of words, to correct our coldness and sloth. I admit that the heart ought to move and direct the tongue to prayer; but, as it often flags or performs its duty in a slow and sluggish manner, it requires to be aided by the tongue. There is here a reciprocal influence. As the heart, on the one hand, ought to go before the words, and frame them, so the tongue, on the other, aids and remedies the coldness and torpor of the heart. True believers may indeed often pray not only earnestly but also fervently, while yet not a single word proceeds from the mouth. There is, however, no doubt that by crying the prophet means the vehemence into which grief constrains us to break forth. 2 Hide not thy face from me in the day of my affliction The prayer, that God would not hide his face, is far from being superfluous. As the people had been languishing in captivity for the space of nearly seventy years, it might seem that God had for ever turned away his favor from them. But they are, notwithstanding, commanded, in their extreme affliction, to have recourse to prayer as their only remedy. They affirm that they cry in the day of their affliction, not as hypocrites are accustomed to do, who utter their complaints in a tumultuous manner, but because they feel that they are then called upon by God to cry to him. Make haste, answer me Having elsewhere spoken more fully of these forms of expression, it may suffice, at present, briefly to observe, that when God permits us to lay open before him our infirmities without reserve, and patiently bears with our foolishness, he deals in a way of great tenderness towards us. To pour out our complaints before him after the manner of little children would certainly be to treat his Majesty with very little reverence, were it not that he has been pleased to allow us such freedom. I purposely make use of this illustration, that the weak, who are afraid to draw near to God, may understand that they are invited to him with such gentleness as that nothing may hinder them from familiarly and confidently approaching him. __________________________________________________________________ Psalm 102:3-7 3. For my days are consumed like smoke [135] and my bones are burnt up as a hearth. [136] 4. My heart is smitten, and withered like grass, because I have forgotten to eat my bread. 5. By reason of the voice of my groaning, my bones cleave to my flesh. [137] 6. I have become like a pelican [138] of the wilderness; I have become like an owl [139] of the deserts. 7. I have watched, and have been like a sparrow which is alone upon the house-top. [140] 3 For my days are consumed like smoke These expressions are hyperbolical, but still they show how deeply the desolation of the Church ought to wound the hearts of the people of God. Let every man, therefore, carefully examine himself on this head. If we do not prefer the Church to all the other objects of our solicitude, we are unworthy of being accounted among her members. Whenever we meet with such forms of expression as these, let us remember that they reproach our slothfulness in not being affected with the afflictions of the Church as we ought. The Psalmist compares his days to smoke, and his bones to the stones of the hearth, which, in the course of time, are consumed by the fire. By bones he means the strength of man. And, were not men devoid of feeling, such a melancholy spectacle of the wrath of God would assuredly have the effect of drying up their bones, and wasting away their whole rigor. 4 My heart is smitten, and dried up like grass Here he employs a third similitude, declaring that his heart is withered, and wholly dried up like mown grass. But he intends to express something more than that his heart was withered, and his bones reduced to a state of dryness. His language implies, that as the grass, when it is cut down, can no longer receive juice from the earth, nor retain the life and rigor which it derived from the root, so his heart being, as it were, torn and cut off from its root, was deprived of its natural nourishment. The meaning of the last clause, I have forgotten to eat my bread, is, My sorrow has been so great, that I have neglected my ordinary food. The Jews, it is true, during their captivity in Babylon, did eat their food; and it would have been an evidence of their having fallen into sinful despair, had they starved themselves to death. But what he means to say is, that he was so afflicted with sorrow as to refuse all delights, and to deprive himself even of food and drink. True believers may cease for a time to partake of their ordinary food, when, by voluntary fasting, they humbly beseech God to turn away his wrath, but the prophet does not here speak of that kind of abstinence from bodily sustenance. He speaks of such as is the effect of extreme mental distress, which is accompanied with a loathing of food, and a weariness of all things. In the close of the verse, he adds, that his body was, as it were, consuming or wasting away, so that his bones clave to his skin. 6 I have become like a pelican of the wilderness Instead of rendering the original word by pelican, some translate it bittern, and others the cuckoo. The Hebrew word here used for owl is rendered by the Septuagint nuktikorax, which signifies a bat. [141] But as even the Jews are doubtful as to the kind of birds here intended, let it suffice us simply to know, that in this verse there are pointed out certain melancholy birds, whose place of abode is in the holes of mountains and in deserts, and whose note, instead of being delightful and sweet to the ear, inspires those who hear it with terror. I am removed, as if he had said, from the society of men, and am become almost like a wild beast of the forest. Although the people of God dwelt in a well cultivated and fertile region, yet the whole country of Chaldea and Assyria was to them like a wilderness, since their hearts were bound by the strongest ties of affection to the temple, and to their native country from which they had been expelled. The third similitude, which is taken from the sparrow, denotes such grief as produces the greatest uneasiness. The word tsphvr, tsippor, signifies in general any kind of bird; but I have no doubt that it is here to be understood of the sparrow. It is described as solitary or alone, because it has been bereaved of its mate; and so deeply affected are these little birds when separated from their mates, that their distress exceeds almost all sorrow. [142] __________________________________________________________________ [135] Hammond reads, ?My days are consumed in the smoke.? ?The Syriac,? says he, ?read, in smoke, and so the sense will best bear, either my days or time of my life, klv, consume and wither in smoke, as Psalm 119:83, a bottle in the smoke, afflictions have had the same effect on me as smoke on those things which are hung in it, dried me up, and deformed me: or perhaps klv, end or fail, or consume in smoke, (as when any combustible matter is consumed, smoke is all that comes from it, and so it ends in that;) and to that the latter part of the verse may seem to incline it, And my bones, or members, or body, are burnt up,' that being all one with consumed.? [136] Hammond reads, ?are burnt up as dry wood.? ?As for kmvqd, that is added,? says he, ?the interpreters differ in the understanding of it. The word coming from yqd, accensus est, may be either the place where the fire is, or the pot which is heated by the flame of the fire, or the wood which is set on fire. The Syriac seems to take it in the first notion, rendering it, my bones are grown white as the hearth,' for so the chimney or hearth doth with the fire constantly burning on it. The Chaldee reads, as one of the stones that is set under the pot or caldron.' But the LXX. read, hosei phruchion, as dry wood,' and the Latin, sicut cremium, as dry combustible wood,' and that is most applicable to the matter in hand; the bones or members of the body, their being burnt up as dry wood denotes the speedy exhausting of the radical moisture, which soon ends in the consumption of the whole. And then the whole verse fitly accords, My days are withered away in the smoke,' or perhaps end in smoke, my bones are burnt up like dry wood.'? [137] ?Tienent a ma peau.? -- Fr. ?Cleave to my skin.? Flesh is more literal; but see Psalm 119:120, and Job 19:20. [138] The pelican is a bird of the desert, to which frequent allusion is made by the sacred writers. Its Hebrew name q't, kaath, literally means, the vomiter, being derived from the verb qv', ko, to vomit It has a large pouch, or bag, suspended from its bill and throat, which serves both as a repository for its food, and as a net for catching it. In feeding its young ones, whether this bag is loaded with water, or more solid food, it squeezes the contents of it into their mouths, by strongly compressing it upon its breast with its bill, an action which might well explain the origin of the name given to it by the Hebrews. It is a bird of solitary habits, and is said by Isidore to live ?in the solitude of the river Nile:? indeed, it generally builds its nest in mossy, turfy places, in the islands of rivers or lakes, far from the abode of man. It is here described as living in the wilderness, a circumstance not inconsistent with its natural fondness for water; for lakes, as well as fountains, are to be found in the most desert parts. And although a water-fowl, it sometimes retires to a great distance from the water, where, in some remote and concealed situation, it may hatch its young with greater security. Its huge pouch, which is said to be capable of containing near the size of a man's head, seems to be given to it for the purpose of its being provided with a supply of food for itself and its young ones when at a distance from the water. Bochart thinks that q't, kaath, here means the bittern His chief reason for this opinion is, that the Psalmist compares himself to the two birds specified, on account of his groaning, and that, therefore, both of them should have a mournful cry. But he finds that natural historians make no mention of this as a property of the pelican, whereas they all agree that the bittern, by inserting its bill in the mud of the marsh, or plunging it under water, utters a most disagreeable cry, like the roaring of a bull, or the sound of distant thunder. But the Psalmist may not so much compare his groaning to the plaintive cry of these birds, as compare his situation to their solitary condition. Sorrow, when pungent, drives the sufferer to solitude, and, on this occasion, the inspired bard, under the overwhelming pressure of grief, seems to have become weary of society, and, like the pelican, or the owl, to have contracted a relish for deep retirement. Shaw's Travels, volume 2, page 302; Paxton's Illustrations of Scripture, volume 2, pages 247-250. [139] The owl, it is highly probable, is the bird here intended. The original word kvs, kos, which is evidently derived from the verb ksh, kasah, to hide, is applied, with much propriety, to denote that bird, which constantly hides itself in the day-time, and comes abroad only in the evening, or at night. kvs, kos, is followed in construction by chrvvt, charaboth, which comes from chrv, charab, to be destroyed, or laid waste; (Isaiah 60:12; Jeremiah 26:8; Zephaniah 3:6) and signifies a waste or desolate place, as the ruins of an uninhabited house. The proper translation, then, should be, not the owl of the desert, but the owl of the desolate or ruined buildings, which exactly corresponds with the habits of this bird; for such ruinous places, as is well known, are its ordinary haunt, where, in undisturbed solitude, it may utter its melancholy howlings. The allusion in Gray's celebrated Elegy may illustrate the language of the text, -- ?Save that from yonder ivy mantled tower, The moping owl does to the night complain,? etc. The habit of the owl in shunning the light of day, and delighting in solitude, well describes the sensitiveness with which the Psalmist, through the greatness of his grief, shrunk from society, and courted seclusion. Bochart contends that kvs here signifies, not the owl, but the ostrich, and, if the Psalmist is comparing himself to the two birds specified, on account of his groaning, this seems to favor that translation; for the female ostrich has a most dismal and mournful voice, very much resembling the lamentation of a human being in deep distress. But, as has been before observed, the Psalmist seems to refer, not so much to the mournful voice of these birds, as to their solitary condition. [140] There is here a reference to the flat roof of the eastern houses, a usual place of retirement, in ancient times, and even at this day, to the inhabitants of these countries. [141] ?La translation Grecque ha Nicticorax qui est Chauvesouris.? -- Fr. [142] Although Calvin expresses himself as having no doubt that the sparrow is here intended, the most eminent expositors are of a different opinion, contending that it is difficult to reconcile with the nature of the sparrow the ideas of wakefulness and solitude which the Psalmist represents as characteristic of the bird to which he compares himself. The sparrow is not a solitary moping bird which sits mournfully on the housetop, nor so timid as to betake itself to the darkest corners for concealment, and to spend the live long night in sleepless anxiety. It is gregarious, is commonly found chirping and fluttering about in the crowd, a pert, loquacious, and bustling creature, and builds its nest in the habitations of men. Every part of the description leads to the supposition that some nocturnal bird is to be understood, which from instinct hates the light, and comes forth from its hiding-place only when the shadows of the evening fall to hunt its prey, and from amidst the fragments, of some mouldering ruin to attract the attention of mankind by its mournful voice. Accordingly, it has been thought that the Psalmist refers to some species of the owl, distinguished for its plaintive cry and solitary disposition. -- Paxton's Illustrations of Scripture, volume 2, pages 355-357. ?But,? says Merrick, ?as chos, mentioned in the preceding verse, seems also to signify an owl, we are perhaps to suppose two sorts of owls intended, one of which confines itself to deserts or ruinous places, and the other sometimes approaches cities or villages, and according to Virgil's description, (which Bochart quotes as conformable to that of the Psalmist,) sits alone on the house-top. Solaque culminibus ferali carmine bubo Visa queri, et longas in fletum ducere voces.' AEneid, lib. 4. 50. 462. I doubt whether the Psalmist would in two verses together compare his situation to that of the very same bird, with no other difference than that of its sitting in the desert in one verse, and on the house-top in the other.? Bochart thinks that the screech-owl is intended. The reason which Calvin assigns for the sparrow being called solitary, namely, because of the extreme sorrow which she feels when deprived of her mate, does not agree with the natural history of that bird; for, unlike the turtle, who, on losing her spouse, remains in a state of inconsolable widowhood, she accepts without reluctance the first companion that solicits her affections. __________________________________________________________________ Psalm 102:8-11 8. My enemies have reviled me daily; and those who are mad against me have sworn by me. [143] 9. For I have eaten ashes like bread, and mingled my drink with weeping, [or, with my tears,] 10. On account of thy indignation and thy wrath: for thou hast lifted me up, and cast me down. 11. My days are like a shadow which declineth; and I am dried up like the grass. 8. My enemies have reviled me daily The faithful, to excite the compassion of God towards them, tell him that they are not only objects of mockery to their enemies, but also that they swore by them. The indignity complained of is, that the ungodly so shamefully triumphed over God's chosen people, as even to borrow from their calamities a form of swearing and imprecation. This was to regard the fate of the Jews as a signal pattern in uttering the language of imprecation. When, therefore, at the present day the ungodly, in like manner, give themselves loose reins in pouring forth against us contumelious language, let us learn to fortify ourselves with this armor, by which such kind of temptation, however sharp, may be overcome. The Holy Spirit, in dictating to the faithful this form of prayer, meant to testify that God is moved by such revilings to succor his people; even as we find it stated in Isaiah 37:23, ?Whom hast thou reproached and blasphemed, and against whom hast thou exalted thy voice? even against the Holy One of Israel;? and in the verse immediately preceding the prophet had said, ?He hath despised thee, O daughter of Zion! against thee hath he shaken the head, O daughter of Jerusalem!? It is surely an inestimable comfort that the more insolent our enemies are against us, the more is God incited to gird himself to aid us. In the second clause the inspired writer expresses more strongly the cruelty of his enemies, when he speaks of their being mad against him As the verb hll, halal, which we have rendered mad, generally signifies to praise, it might here be understood as having, by the figure antiphrasis, a sense the very opposite -- those who dispraised or reproached me. But it is better to follow the commonly received interpretation. Some maintain that they are called mad, because they manifested their own folly, making it evident from the manner in which they acted, that they were worthless persons; but this opinion does too much violence to the text. The more satisfactory sense is, that the people of God charge revilers with cruelty or furious hatred. 9 For I have eaten ashes like bread Some think that the order is here inverted, and that the letter k, caph, the sign of similitude, which is put before lchm, lechem, the word for bread, ought to be placed before 'phr, epher, the word for ashes; as if it had been said, I find no more relish for my bread than I do for ashes; and the reason is, because sorrow of heart produces loathing of food. But the simpler meaning is, that lying prostrate on the ground, they licked, as it were, the earth, and so did eat ashes instead of bread. It was customary for those who mourned to stretch themselves at full length with their faces on the ground. The prophet, however, intended to express a different idea -- to intimate, that when he partook of his meals, there was no table set before him, but his bread was thrown upon the ground to him in a foul and disgusting manner. Speaking, therefore, in the person of the faithful, he asserts that he was so fixed to the ground that he did not even rise from it to take his food. The same sentiment is expressed in the last part of the verse, I have mingled my drink with weeping; for while mourners usually restrain their sorrow during the short time in which they refresh themselves with food, he declares that his mourning was without intermission. Some, instead of reading in the first clause, as bread, read, in bread; [144] and as the two letters, k, caph, and v, beth, nearly resemble each other, I prefer reading in bread, which agrees better with the second clause. 10. On account of thy anger and thy wrath He now declares that the greatness of his grief proceeded not only from outward troubles and calamities, but from a sense that these were a punishment inflicted upon him by God. And surely there is nothing which ought to wound our hearts more deeply, than when we feel that God is angry with us. The meaning then amounts to this -- O Lord! I do not confine my attention to those things which would engage the mind of worldly men; but I rather turn my thoughts to thy wrath; for were it not that thou art angry with us, we would have been still enjoying the inheritance given us by thee, from which we have justly been expelled by thy displeasure. When God then strikes us with his hand, we should not merely groan under the strokes inflicted upon us, as foolish men usually do, but should chiefly look to the cause that we may be truly humbled. This is a lesson which it would be of great advantage to us to learn. The last clause of the verse, Thou hast lifted me up, and cast me down, may be understood in two ways. As we lift up what we intend to throw down with greater violence against the ground, the sentence may denote a violent method of casting down, as if it had been said, Thou hast crushed me more severely by throwing me down headlong from on high, than if I had merely fallen from the station which I occupied. [145] But this seems to be another amplification of his grief, nothing being more bitter to an individual than to be reduced from a happy condition to extreme misery, the prophet mournfully complains that the chosen people were deprived of the distinguished advantages which God had conferred upon them in time past, so that the very remembrance of his former goodness, which should have afforded consolation to them, embittered their sorrow. Nor was it the effect of ingratitude to turn the consideration of the divine benefits, which they had formerly received, into matter of sadness; since they acknowledged that their being reduced to such a state of wretchedness and degradation was through their own sins. God has no delight in changing, as if, after having given us some taste of his goodness, he intended forthwith to deprive us of it. As his goodness is inexhaustible, so his blessing would flow upon us without intermission, were it not for our sins which break off the course of it. Although, then, the remembrance of God's benefits ought to assuage our sorrows, yet still it is a great aggravation of our calamity to have fallen from an elevated position, and to find that we have so provoked his anger, as to make him withdraw from us his benignant and bountiful hand. Thus when we consider that the image of God, which distinguished Adam, was the brightness of the celestial glory; and when, on the contrary, we now see the ignominy and degradation to which God has subjected us in token of his wrath, this contrast cannot surely fail of making us feel more deeply the wretchedness of our condition. Whenever, therefore, God, after having stripped us of the blessings which he had conferred upon us, gives us up to reproach, let us learn that we have so much the greater cause to lament, because, through our own fault, we have turned light into darkness. 11. My days are like the shadow which declineth [146] When the sun is directly over our heads, that is to say, at mid-day, we do not observe such sudden changes of the shadows which his light produces; but when he begins to decline towards the west the shadows vary almost every moment, This is the reason why the sacred writer expressly makes mention of the shadow which declineth What he attributes to the afflicted Church seems indeed to be equally applicable to all men; but he had a special reason for employing this comparison to illustrate the condition of the Church when subjected to the calamity of exile. It is true, that as soon as we advance towards old age, we speedily fall into decay. But the complaint here is, that this befell the people of God in the very flower of their age. By the term days is to be understood the whole course of their life; and the meaning is, that the captivity was to the godly as the setting of the sun, because they quickly failed. In the end of the verse the similitude of withered grass, used a little before, is repeated, to intimate that their life during the captivity was involved in many sorrows which dried up in them the very sap of life. Nor is this wonderful, since to live in that condition would have been worse than a hundred deaths had they not been sustained by the hope of future deliverance. But although they were not altogether overwhelmed by temptation, they must have been in great distress, because they saw themselves abandoned by God. __________________________________________________________________ [143] Horsley renders the concluding sentence, -- ?And the profligate make me their standard of execration.? ?Houbigant,? says he, ?rightly observes, that the verb nsv, governing its objects by the prefix v, signifies to swear by, not to swear against. For nsvv, therefore, he would substitute another word; which, however, bears not the sense he would impose upon it. Archbishop Secker attempts to explain the text as it stands, but, in my judgment, unsuccessfully, unless nsv may signify to execrate one's self or another. I find no example of this use of the verb. But the [use] of the noun in Numbers 5:21, and Isaiah 65:15, may seem, in some degree, to countenance the Archbishop's interpretation. The other passages to which he refers are little to the purpose.? Rosenmueller gives a similar interpretation. ?They swear by me; they derive their arguments and examples from my calamities; when they mean to imprecate evil on themselves as the persons swearing, or on another as the object of their malediction, they use my name as a form of execration, as if they said, Let our fate be that of these miserable Jews, if we speak what is false.' -- See Isaiah 65:15; Jeremiah 29:22.? [144] Supposing the reading to be vlchm, balechem, instead of klchm, calechem; and from the similarity in form between the letters v and k, transcribers might readily have mistaken the latter for the former. [145] ?What is meant by ns'tny, thou hast lifted me up,' etc., is to be judged by the immediate antecedents, indignation and wrath; by these is meant vehement displeasure and anger, and in God, in whom anger is not found, effects that bear analogy with those which proceed from angry men. To such it is ordinary to cast to the ground any thing that they are displeased with, and where the displeasure is vehement, to lift it up first as high as they can, that they may cast it down with more violence, and dash it in pieces by the fall. And this is the meaning of the phrase here, and so is a pathetical expression of his present affliction, heightened by the dignity of the public office wherein Nehemiah was at the time of writing this mournful psalm, (Nehemiah 1:1 and 2:1.) The greater his place was at Shushan, the deeper his sorrow for his countrymen and for Jerusalem (Nehemiah 1:3) pierced him, whereupon he complains that God, by way of indignation, hath dealt with him, as those that take an earthen vessel and throw it against the pavement, and that they may beat it to pieces the more certainly, lift it up first as high as they can, to throw it down with more violence. This the LXX. have fitly rendered, eparas kater'rhaxas me, and the Latin, elevans illisisti me, having lifted me up, thou hast dashed me to pieces.'? -- Hammond [146] It is literally, ?My days are like a shadow, stretched out.? As the sun descends in the firmament, the shadow of any terrestrial object gradually lengthens, and grows fainter as it becomes longer, until shooting out to an unmeasurable length, it disappears. The Psalmist complains that his days were like a shadow nearly stretched to its utmost length, and at the point of being lost in total darkness. He felt that he had far passed his meridian, that the sun of life was about to set, and the dark night of death to fall down upon him? -- See Psalm 109:23. __________________________________________________________________ Psalm 102:12-14 12. And thou, O Jehovah! shalt dwell for ever; and the memorial of thee from generation to generation. 13. Thou shalt arise, and have mercy upon Zion; for the time to pity her, for the appointed time, is come. 14. For thy servants take pleasure in her stones, and will have compassion upon her dust. 12. And thou, O Jehovah! shalt dwell for ever When the prophet, for his own encouragement, sets before himself the eternity of God, it seems, at first sight, to be a far-fetched consolation; for what benefit will accrue to us from the fact that God sits immutable on his heavenly throne, when, at the same time, our frail and perishing condition does not permit us to continue unmoved for a single moment? And, what is more, this knowledge of the blessed repose enjoyed by God enables us the better to perceive that our life is a mere illusion. But the inspired writer, calling to remembrance the promises by which God had declared that he would make the Church the object of his special care, and particularly that remarkable article of the covenant, ?I will dwell in the midst of you,? (Exodus 25:8) and, trusting to that sacred and indissoluble bond, has no hesitation in representing all the godly languishing, though they were in a state of suffering and wretchedness, as partakers of this celestial glory in which God dwells. The word memorial is also to be viewed in the same light. What advantage would we derive from this eternity and immutability of God's being, unless we had in our hearts the knowledge of him, which, produced by his gracious covenant, begets in us the confidence arising from a mutual relationship between him and us? The meaning then is, ?We are like withered grass, we are decaying every moment, we are not far from death, yea rather, we are, as it were, already dwelling in the grave; but since thou, O God! hast made a covenant with us, by which thou hast promised to protect and defend thine own people, and hast brought thyself into a gracious relation to us, giving us the fullest assurance that thou wilt always dwell in the midst of us, instead of desponding, we must be of good courage; and although we may see only ground for despair if we depend upon ourselves, we ought nevertheless to lift up our minds to the heavenly throne, from which thou wilt at length stretch forth thy hand to help us.? Whoever is in a moderate degree acquainted with the sacred writings, will readily acknowledge that whenever we are besieged with death, in a variety of forms, we should reason thus: As God continues unchangeably the same -- ?without variableness or shadow of turning? -- nothing can hinder him from aiding us; and this he will do, because we have his word, by which he has laid himself under obligation to us, and because he has deposited with us his own memorial, which contains in it a sacred and indissoluble bond of fellowship. 13. Thou shalt arise, and have mercy upon Zion. We have here the conclusion drawn from the truth stated in the preceding verse -- God is eternal, and therefore he will have compassion upon Zion. God's eternity is to be considered as impressed upon the memorial, or word, by which he has brought himself under obligation to maintain our welfare. Besides, as he is not destitute of the power, and as it is impossible for him to deny himself, we ought not to entertain any apprehension of his failing to accomplish, in his own time, what he has promised. We have observed, in another place, that, the verb to arise refers to what is made apparent to the eye of sense; for although he continues always immutable, yet, in putting forth his power, he manifests his majesty by the external act, as it is termed. When the prophet treats of the restoration of the Church, he sets forth the divine mercy as its cause. He represents this mercy under a twofold aspect, and therefore employs different words. In the first place, as in the matter under consideration, the good deserts of men are entirely out of the question, and as God cannot be led from any cause external to himself to build up his Church, the prophet traces the cause of it solely to the free goodness of God. In the second place, he contemplates this mercy as connected with the Divine promises. Thou shalt have mercy upon Zion, for the time appointed, according to thy good pleasure, is come Meanwhile, it is to be observed that, in magnifying the Divine mercy, his design was to teach true believers that their safety depended on it alone. But we must now attend to what time is alluded to. The word mvd, moed, signifies all kind of fixed or appointed days. There is, then, beyond all doubt, a reference to the prophecy of Jeremiah, recorded in Jeremiah 29:10, and repeated in the last chapter of the Second Book of Chronicles, at the 21st verse. That the faithful might not sink into despondency, through the long continuance of their calamities, they needed to be supported by the hope that an end to their captivity had been appointed by God, and that it would not extend beyond seventy years. Daniel was employed in meditating on this very topic, when ?he set his face unto the Lord God, to seek, by prayer and supplications,? the re-establishment of the Church, (Daniel 9:2) In like manner, the object now aimed at by the prophet was to encourage both himself and others to confidence in prayer, putting God in mind of this remarkable prophecy, as an argument to induce him to bring to a termination their melancholy captivity. And surely if, in our prayers, we do not continually remember the Divine promises, we only cast forth our desires into the air like smoke. It is, however, to be observed, that although the time of the promised deliverance was approaching, or had already arrived, yet the prophet does not cease from the exercise of prayer, to which God stirs us up by means of his word. And although the time was fixed, yet he calls upon God, for the performance of his covenant, in such a manner, as that he is still betaking himself to his free goodness alone; for the promises by which God brings himself under obligation to us do not, in any degree, obscure his grace. 14. For thy servants take pleasure in her stones To restrict this to Cyrus and Darius is altogether unsuitable. It is not at all wonderful to find the Jewish doctors hunting, with excessive eagerness, after foolish subtilties; but I am surprised that some of our modern commentators subscribe to such a poor and cold interpretation. I am aware that, in some places, the unbelieving and the wicked are called the servants of God, as in Jeremiah 25:9, because God makes use of them as instruments for executing his judgments. Nay, I admit that Cyrus is called by name God's chosen servant, (Isaiah 44:28) but the Holy Spirit would not have bestowed so honorable a title, either on him or Darius, without some qualification. Besides, it is probable that this psalm was composed before the edict was published, which granted the people liberty to return to their native country. It therefore follows, that God's people alone are included in the catalogue of his servants, because it is their purpose, during the whole of their life, to obey his will in all things. The prophet, I have no doubt, speaks in general of the whole Church, intimating that this was not the wish entertained merely by one man, but was shared by the whole body of the Church. The more effectually to induce God to listen to his prayer, he calls upon all the godly, who were then in the world, to join with him in the same request. It, unquestionably, very much contributes to increase the confidence of success, when supplications are made by all the people of God together, as if in the person of one man, according to what the Apostle Paul declares, ?Ye also, helping together by prayer for us, that, for the gift bestowed upon us, by the means of many persons, thanks may be given by many on our behalf.? (2 Corinthians 1:11) Farther, when the deformed materials which remained of the ruins of the temple and city are emphatically termed the stones of Zion, this is designed to intimate, not only that the faithful in time past were affected with the outward splendor of the temple, when, besides attracting the eyes of men, it had power to ravish with admiration all their senses, but also, that although the temple was destroyed, and nothing was to be seen where it stood but hideous desolation, yet their attachment to it continued unalterable, and they acknowledged the glory of God, in its crumbling stones and decayed rubbish. As the temple was built by the appointment of God, and as he had promised its restoration, it was, doubtless, proper and becoming that the godly should not withdraw their affections from its ruins. Meanwhile, as an antidote against the discouraging influence of the taunting mockery of the heathen, they required to look into the Divine word for something else than what presented itself to their bodily eyes. Knowing that the very site of the temple was consecrated to God, and that that sacred edifice was to be rebuilt on the same spot, they did not cease to regard it with reverence, although its stones lay in disorder, mutilated and broken, and heaps of useless rubbish were to be seen scattered here and there. The sadder the desolation is to which the Church has been brought, the less ought our affections to be alienated from her. Yea, rather, this compassion which the faithful then exercised, [147] ought to draw from us sighs and groans; and would to God that the melancholy description in this passage were not so applicable to our own time as it is! He, no doubt, has his churches erected in some places, where he is purely worshipped; but, if we cast our eyes upon the whole world, we behold his word every where trampled under foot, and his worship defiled by countless abominations. Such being the case, his holy temple is assuredly every where demolished, and in a state of wretched desolation; yea, even those small churches in which he dwells are torn and scattered. What are these humble erections, when compared with that splendid edifice described by Isaiah, Ezekiel, and Zechariah? But no desolation ought to prevent us from loving the very stones and dust of the Church. Let us leave the Papists to be proud of their altars, their huge buildings, and their other exhibitions of pomp and splendor; for all that heathenish magnificence is nothing else but an abomination in the sight of God and his angels, whereas the ruins of the true temple are sacred. __________________________________________________________________ [147] ?Mais qui plus est ceste compassion que les fideles ont tenu lors.? -- Fr. __________________________________________________________________ Psalm 102:15-18 15. And the nations shall fear the name of Jehovah, [148] and all the kings of the earth thy glory. 16. For Jehovah hath built up Zion, and hath appeared in his glory. 17. He hath regarded the prayer of the solitary, [149] and hath not despised their prayers. [150] 18. This shall be registered for the generation that is to come: and the people to be created shall praise him. [151] 15. And the nations shall fear the name of Jehovah The prophet here describes the fruit which would result from the deliverance of the ancient tribes; which is, that thereby God's glory would be rendered illustrious among nations and kings. He tacitly intimates, that when the Church is oppressed, the Divine glory is at the same time debased; even as the God of Israel was, no doubt, at the period referred to, derided by the ungodly, as if he had been destitute of the power to succor his people. It is therefore declared, that if he redeem them, it will afford such a remarkable proof of his power as to constrain the Gentiles to reverence him whom they contemned. The concluding part of the 16th verse, He hath appeared in his glory, refers to the manifestation which God made of himself when he brought forth his Church from the darkness of death; even as it is said in another place concerning her first deliverance, ?Judah was his sanctuary, and Israel his dominions? (Psalm 114:2) In like manner in the present passage, by again gathering to himself his people who were dispersed, and by raising his Church, as it were, from death to life, he appeared in his glory. It is surely no ordinary consolation to know that the love of God towards us is so great, that he will have his glory to shine forth in our salvation. It is true, that when the pious Jews were in the midst of their afflictions, the working of divine power was hidden from them; but they nevertheless always beheld it by the eye of faith, and in the mirror of the divine promises. 17 He hath regarded the prayer of the solitary It is worthy of notice, that the deliverance of the chosen tribes is ascribed to the prayers of the faithful. God's mercy was indeed the sole cause which led him to deliver his Church, according as he had graciously promised this blessing to her; but to stir up true believers to greater earnestness in prayer, he promises that what he has purposed to do of his own good pleasure, he will grant in answer to their requests. Nor is there any inconsistency between these two truths, that God preserves the Church in the exercise of his free mercy, and that he preserves her in answer to the prayers of his people; for as their prayers are connected with the free promises, the effect of the former depends entirely upon the latter. When it is said, that the prayers of the solitary were heard, it is not to be understood of one man only, (for in the clause immediately following, the plural number is used;) but all the Jews, so long as they remained ejected from their own country, and lived as exiles in a strange land, are called solitary, because, although the countries of Assyria and Chaldea were remarkably fertile and delightful, yet these wretched captives, as I have previously observed, wandered there as in a wilderness. And as at that time this solitary people obtained favor by sighing, so now when the faithful are scattered, and are without their regular assemblies, the Lord will hear their groanings in this desolate dispersion, provided they all with one consent, and with unfeigned faith, earnestly breathe after the restoration of the Church. 18. This shall be registered for the generation that is to come The Psalmist magnifies still more the fruit of the deliverance of his people, for the purpose of encouraging himself and others in the hope of obtaining the object of their prayers. He intimates, that this will be a memorable work of God, the praise of which shall be handed down to succeeding ages. Many things are worthy of praise, which are soon forgotten; but the prophet distinguishes between the salvation of the Church, for which he makes supplication, and common benefits. By the word register, he means that the history of this would be worthy of having a place in the public records, that the remembrance of it might be transmitted to future generations. There is in the words a beautiful contrast between the new creation of the people and the present destruction; of which interpreters improperly omit to take any notice. When the people were expelled from their country, the Church was in a manner extinguished. Her very name might seem to be dead, when the Jews were mingled among the heathen nations, and no longer constituted a distinct and united body. Their return was accordingly as it were a second birth. Accordingly, the prophet with propriety expects a new creation. Although the Church had perished, he was persuaded that God, by his wonderful power, would make her rise again from death to renovated life. This is a remarkable passage, showing that the Church is not always so preserved, as to continue to outward appearance to survive, but that when she seems to be dead, she is suddenly created anew, whenever it so pleases God. Let no desolation, therefore, which befalls the Church, deprive us of the hope, that as God once created the world out of nothing, so it is his proper work to bring forth the Church from the darkness of death. __________________________________________________________________ [148] ?Craindront ton nom, Seigneur.? -- Fr. ?Shall fear thy name, O Lord!? [149] The original word for the solitary is hrr, ha-arar; and as rr signifies the tamarisk or myrtle, some translate, ?the afflicted or dejected man;? the myrtle being an emblem of a low and depressed state of the Church. Accordingly, in the Chaldee, it is ?the prayer of the desolate,? and in the Septuagint, ?the prayer of the humble.? Houbigant derives the word from r, frangere, to break, and renders it, ?the afflicted.? Others read, ?the destitute,? supposing the word to come from rh, was naked, as Fry: ?When he hath turned himself to the prayer of the destitute' -- the people emptied, and poured forth -- made bare or stripped naked.? Others prefer the version, ?He regarded him when exciting his prayer,? as if the root of the Hebrew term were vr, to excite [150] Horsley translates the verbs in the 16th and 17th verses in the present, -- ?Truly Jehovah is building Zion; He appeareth in his glory. He regardeth the prayer of the destitute, And their prayer he despiseth not.? He regards the Psalm as a ?prayer and lamentation of a believer, in the time of the last Antichristian persecution;? and after observing that the 16th and 17th verses are rendered by our English Bible in the future, he says, ?These futures, in the original, are all present; buildeth -- appeareth -- regardeth -- and despiseth not.' The Psalmist in his confidence of the event speaks of it as doing.? [151] ?Le Seigneur.? -- Fr. ?The Lord.? In the Hebrew it is yh, Jah __________________________________________________________________ Psalm 102:19-22 19. For he hath looked down from the high place of his holiness; [152] Jehovah hath looked down from the heavens unto the earth, 20. To hear the groaning of the prisoner; to release the sons of death; [153] 21. That the name of Jehovah may be declared in Zion, and his praise in Jerusalem; 22. When the peoples [or the nations] shall be gathered together, and the kingdoms to serve Jehovah. 19. For he hath looked down from the high place of his holiness Now the prophet contemplates the deliverance after which he breathes with anxious desire, as if it had been already accomplished. That the malignity of men might not attempt to obscure such a signal blessing of Heaven, he openly and in express terms claims for God his rightful praise; and the people were constrained in many ways to acknowledge therein the divine hand. Long before they were dragged into captivity, this calamity had been foretold, that when it took place the judgment of God might be clearly manifested; and at the same time deliverance had been promised them, and the time specified to be after the lapse of seventy years. The ingratitude of men therefore could not devise or invent any other cause to which to ascribe their return but the mere goodness of God. Accordingly, it is said, that God looked down from heaven, that the Jews might not attribute to the grace and favor of Cyrus the deliverance which evidently proceeded from Heaven. The high place of his holiness or sanctuary is here equivalent to heaven. As the temple, in some parts of Scripture, (Psalm 26:8 and Psalm 76:2) is called ?the habitation of God,? in respect of men, so, that we may not imagine that there is any thing earthly in God, he assigns to himself a dwelling-place in heaven, not because he is shut up there, but that we may seek him above the world. 20. To hear the groaning of the prisoner Here the prophet repeats once more what he had previously touched upon concerning prayer, in order again to stir up the hearts of the godly to engage in that exercise, and that after their deliverance they might know it to have been granted to their faith, because, depending on the divine promises, they had sent up their groanings to heaven. He calls them prisoners; for although they were not bound in fetters, their captivity resembled a most rigorous imprisonment. Yea, he affirms a little after that they were devoted to death, to give them to understand that their life and safety would have been altogether hopeless, had they not been delivered from death by the extraordinary power of God. 21 That the name of Jehovah may be declared in Zion Here is celebrated a still more ample and richer fruit of this deliverance than has been previously mentioned, which is, that the Jews would not only be united into one body to give thanks to God, but that, when brought back to their own country, they would also gather kings and nations into the same unity of faith, and into the same divine worship with themselves. At that time it was a thing altogether incredible, not only that the praises of God should within a short period resound, as in the days of old, in that temple which was burnt and completely overthrown, [154] but also that the nations should resort thither from all quarters, and be associated together in the service of God with the Jews, who were then like a putrefied carcase. The prophet, to inspire the people with the hope of returning to their own land, argues that it was impossible that the place which God had chosen for himself should be left in perpetual desolation; and declares, that so far from this being the case there would be new matter for praising God, inasmuch as His name would be worshipped by all nations, and the Church would consist not of one nation only, but of the whole world. This we know has been fulfilled under the administration of Christ, as was announced in prophecy by the holy patriarch, ?The scepter shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the Gentiles be,? (Genesis 49:10.) But as the prophets are wont, in celebrating the deliverance from the Babylonish captivity, to extend it to the coming of Christ, the inspired bard in this place does not lay hold on merely a part of the subject, but carries forward the grace of God, even to its consummation. And although it was not necessary that all who were converted to Christ should go up to Jerusalem, yet following the manner of expression usual with the prophets, he has laid down the observance of the divine worship which was appointed under the law, as a mark of true godliness. Farther, we may learn from this passage, that the name of God is never better celebrated than when true religion is extensively propagated, and when the Church increases, which on that account is called, ?The planting of the Lord, that he might be glorified,? (Isaiah 61:3.) __________________________________________________________________ [152] ?Du haut lieu de son sanctuaire.? -- Fr. ?From the high place of his sanctuary.? [153] ?C'est, ceux qui estoyent jugez a mort.? -- Note, Fr. marg. ?That is, those who were appointed to death, or destined to be put to death.? ?Sons of death? is a Hebraism. ?According to the Hebrew idiom, the thing which is the effect, the object, the production of another thing, or in almost any way can be said to belong to it, is called the son' of that other. The expression is so thoroughly naturalised with us, that we are hardly aware of its origin, which appears to be in the Hebrew writers.? -- Mant. [154] ?Qui estoit brusle et du tout ruine.? -- Fr. __________________________________________________________________ Psalm 102:23-28 23. He hath afflicted my strength in the way; and shortened my days. 24. I said, O my God! Cut me not off in the midst of my days: for [155] thy years are from generation to generation. 25. Thou hast aforetime founded the earth; and the heavens are the work of thy hands. 26. They shall perish, but thou shalt endure: and all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: 27. But thou art the same, [156] and thy years shall not fail. [157] 28. The children of thy servants shall dwell, and their seed shall be established before thee. 23. He hath afflicted my strength in the way Some improperly restrict this complaint to the time when the Jews were subjected to much annoyance after the liberty granted them to return to their own land. We are rather to understand the word journey or way in a metaphorical sense. As the manifestation of Christ was the goal of the race which God's ancient people were running, they justly complain that they are afflicted and weakened in the midst of their course. [158] Thus they set before God his promise, telling him, that although they had not run at random, but had confided in his protection, they were nevertheless broken and crushed by his hand in the midst of their journey. They do not indeed find fault with him, as if he had disappointed their hope; but fully persuaded, that he does not deal deceitfully with those who serve him, by this complaint they strengthen themselves in the hope of a favorable issue. In the same sense they add, that their days were shortened, because they directed their view to the fullness of time, which did not arrive till Christ was revealed. [159] It accordingly follows, -- (verse 24,) Cut me not off in the midst of my days. They compare the intervening period until Christ should appear to the middle of life; for, as has been already observed, the Church only attained to her perfect age at his coming. This calamity, no doubt, had been foretold, but the nature of the covenant which God had entered into with his ancient people required that he should take them under his protection, and defend them. The captivity, therefore, was as it were a violent rupture, on which account the godly prayed with the greater confidence, that they might not be prematurely taken away in the midst of their journey. By speaking in this manner, they did not fix for themselves a certain term of life; but as God, in freely adopting them, had given them the commencement of life, with the assurance that he would maintain them even to the advent of Christ, they might warrantably bring forward and plead this promise. Lord, as if they had said, thou hast promised us life, not for a few days, or for a month or for a few years, but until thou shouldst renew the whole world, and gather together all nations under the dominion of thine Anointed One. What then does the prophet mean when he prays, Let us not perish in the midst of our course? [160] The reason stated in the clause immediately following, Thy years are from generation to generation, seems to be quite inapplicable in the present case. Because God is everlasting, does it therefore follow that men will be everlasting too? But on Psalm 90:2, we have [8]shown how we may with propriety bring forward his eternity, as a ground of confidence in reference to our salvation; for he desires to be known as eternal, not only in his mysterious and incomprehensible essence, but also in his word, according to the declaration of the Prophet Isaiah, ?All flesh is grass, and all the goodliness thereof is as the flower of the field; but the word of our God shall stand for ever.? Isaiah 40:6-8 Now since God links us to himself by means of his word, however great the distance of our frail condition from his heavenly glory, our faith should nevertheless penetrate to that blessed state from which he looks down upon our miseries. Although the comparison between his eternal existence and the brief duration of human life is introduced also for another purpose, yet when he sees that men pass away as it were in a moment, and speedily evanish, it moves him to compassion, as shall presently be declared at greater length. 25 Thou hast aforetime founded the earth Here the sacred writer amplifies what he had previously stated, declaring, that compared with God the whole world is a form which quickly vanishes away; and yet a little after he represents the Church as exempted from this the common lot of all sublunary things, because she has for her foundation the word of God, while her safety is secured by the same word. Two subjects are therefore here brought under our consideration. The first is, that since the heavens themselves are in the sight of God almost as evanescent as smoke, the frailty of the whole human race is such as may well excite his compassion; and the second is, that although there is no stability in the heavens and the earth, yet the Church shall continue steadfast for ever, because she is upheld by the eternal truth of God. By the first of these positions, true believers are taught to consider with all humility, when they come into the divine presence, how frail and transitory their condition is, that they may bring nothing with them but their own emptiness. Such self-abasement is the first step to our obtaining favor in the sight of God, even as He also affirms that he is moved by the sight of our miseries to be merciful to us. The comparison taken from the heavens is a very happy illustration; for how long have they continued to exist, when contrasted with the brief span of human life, which passes or rather flies away so swiftly? How many generations of men have passed away since the creation, while the heavens still continue as they were amidst this continual fluctuation? Again, so beautiful is their arrangement, and so excellent their frame-work, that the whole fabric proclaims itself to be the product of God's hands [161] And yet neither the long period during which the heavens have existed, nor their fair embellishment, will exempt them from perishing. What then shall become of us poor mortals, who die when we are as yet scarcely born? for there is no part of our life which does not rapidly hasten to death. Interpreters, however, do not all explain these words, The heavens shall perish, in the same way. Some understand them as expressing simply the change they shall undergo, which will be a species of destruction; for although they are not to be reduced to nothing, yet this change of their nature, as it may be termed, will destroy what is mortal and corruptible in them, so that they shall become, in a manner, different and new heavens. Others explain the words conditionally, and make the supplement, ?If it so please God,? regarding it as a thing absurd to say that the heavens are subject to corruption. But first, there is no necessity for introducing these supplementary words, which obscure the sense instead of making it plainer. In the next place, these expositors improperly attribute an immortal state to the heavens, of which Paul declares that they ?groan and travail in pain,? like the earth and the other creatures, until the day of redemption, (Romans 8:22) because they are subject to corruption; not indeed willingly, or in their own nature, but because man, by precipitating himself headlong into destruction, has drawn the whole world into a participation of the same ruin. Two things are to be here attended to; first, that the heavens are actually subject to corruption in consequence of the fall of man; and, secondly, that they shall be so renewed as to warrant the prophet to say that they shall perish; for this renovation will be so complete that they shall not be the same but other heavens. The amount is, that to whatever quarter we turn our eyes, we will see everywhere nothing but ground for despair till we come to God. What is there in us but rottenness and corruption? and what else are we but a mirror of death? Again, what are the changes which the whole world undergoes but a kind of presage, yea a prelude of destruction? If the whole frame-work of the world is hastening to its end, what will become of the human race? If all nations are doomed to perish, what stability will there be in men individually considered? We ought therefore to seek stability no where else but in God. 28. The children of thy servants shall dwell. By these words the prophet intimates that he does not ask the preservation of the Church, because it is a part of the human race, but because God has raised it above the revolutions of the world. And undoubtedly, when He adopted us as his children, his design was to cherish us as it were in his own bosom. The inference of the inspired bard is not, therefore, far-fetched, when, amidst innumerable storms, each of which might carry us away, he hopes that the Church will have a permanent existence. It is true, that when through our own fault we become estranged from God, we are also as it were cut off from the fountain of life; but no sooner are we reconciled to Him than he begins again to pour down his blessings upon us. Whence it follows that true believers, as they are regenerated by the incorruptible seed, shall continue to live after death, because God continues unchangeably the same. By the word dwell, is to be understood an abiding and everlasting inheritance. When it is said that the seed of God's servants shall be established before his face, the meaning is, that it is not after the manner of the world, or according to the way in which the heavens and the earth are established, that the salvation of true believers is made steadfast, but because of the holy union which exists between them and God. By the seed and children of the godly, is to be understood not all their descendants without exception -- for many who spring from them according to the flesh become degenerate -- but those who do not turn aside from the faith of their parents. Successive generations are expressly pointed out, because the covenant extends even to future ages, as we shall again find in the subsequent psalm. If we firmly keep the treasure of life intrusted to us, let us not hesitate, although we may be environed with innumerable deaths, to cast the anchor of our faith in heaven, that the stability of our welfare may rest in God. __________________________________________________________________ [155] ?Car.? -- Fr. This supplement is not in the Latin version. [156] The original word for the same is hv', hua, literally He, -- ?But thou art He;? that is, the Eternal; necessarily eternal; and, consequently, unchangeable and imperishable. ?The Hebrew word appears to be one of the divine names, as if it were said, He who hath permanent existence, who exists eminently.' Lowth observes, that it is often equivalent to the true and eternal God; and that the phrase in this place expresses God's eternal and unchangeable nature.? -- Mant [157] This and the two preceding verses are applied by the Apostle Paul to Christ in Hebrews 1:10, 11, 12, in proof of his superiority to angels. In this passage then, Christ, it would appear, is the person addressed; for if the apostle's inspiration is admitted, the correctness of his interpretation of the Old Testament Scriptures cannot be doubted. Inappropriate applications of them, it is evident, would be inconsistent with his having spoken under the infallible guidance of the Spirit of God. And if these verses are applicable to the Savior of men, they contain an irrefragable proof of his essential divinity. He is called Jehovah throughout the psalm, a name peculiar to God only; the creation of all things is said to be performed by him, a work peculiar to God only; eternity and immutability are ascribed to him, attributes which in the strict and absolute sense belong exclusively to God. [158] Way or journey is a term often used in Scripture to denote the course of a man's life; and here the Psalmist speaks, as other sacred writers not unfrequently do, of the whole Jewish nation as if it were one man, and of its continuance, which was to be until the coming of Christ, as if the life of one man. It was now, so to speak, only in its meridian. An attention to this remark will assist the reader in understanding Calvin's exposition of the passage. [159] Consequently, the ruin and desolation to which they seemed given up by the Babylonish captivity, was like the cutting off or shortening of their days. [160] ?Possibly the Psalmist (whom some learned interpreters suppose to be Daniel) may have respect to that prophecy, Daniel 9:24, 25, which probably was published before this time; for this time was almost precisely the midst of the days between the building of the material temple by Solomon, and the building of the spiritual temple, or the Church, by the Messias; there being about a thousand years distance between these two periods, whereof seventy prophetical weeks, or four hundred and ninety years, were yet to come. And so he prays that God would not root them out of this Babylonish captivity, but would graciously restore them to their own land, and preserve them as a Church and nation there, until the coming of the Messias.? -- Poole's Annotations. [161] ?The phrase is borrowed from the fact, that hands are the instruments by which men usually perform any operation; and this is, like other human operations and affections, figuratively transferred to God.? -- Stuart on Hebrews 1:10. __________________________________________________________________ [133] ?This plaintive poem was written by some pious exile towards the expiration of the seventy years of captivity during which the people of Israel were detained in Babylon. [...] The author of the psalm had most probably been carried away captive in early youth. He had survived nearly to the end of the term, and now, worn with cares and anxieties, he was earnest with God that deliverance might speedily arrive, lest he should sink into the grave without revisiting the delightful scenes by which his imagination was enraptured, without witnessing the fulfillment of the hopes which the prophets of God had excited by the predictions which they had delivered relative to the returning prosperity of his beloved country.? -- Walford. Hammond thinks that the psalm was written by Nehemiah, after the return of Ezra with commission for rebuilding the temple. See Nehemiah 1:3, etc. Others ascribe it to Jeremiah or Daniel. [134] ?Sa plainte.? -- Fr. ?His complaint.? __________________________________________________________________ PSALM 103 By this psalm every godly man is taught to give thanks to God for the mercies bestowed upon himself in particular, and then for the grace which God has vouchsafed to all his chosen ones in common, by making a covenant of salvation with them in his law, that he might make them partakers of his adoption. But the Psalmist chiefly magnifies the mercy by which God sustains and bears with his people; and that not on account of any merit or worth of theirs, for they only deserve to be visited with severe punishment, but because he compassionates their frailty. The psalm is at length concluded with a general ascription of praise to God. __________________________________________________________________ Psalm 103:1-5 A Psalm of David. [162] 1. Bless Jehovah, O my soul! and all my inward parts, bless his holy name. 2. Bless Jehovah, O my soul! and forget not any of his benefits: 3. Who forgiveth all thine iniquities; who healeth all thy diseases; 4. Who redeemeth thy life from the grave; who crowneth [163] thee with mercy and compassions; 5. Who satisfieth [or filleth] thy mouth with good: thy youth shall be renewed as the eagle's. [164] 1. Bless Jehovah, O my soul! The prophet, by stirring up himself to gratitude, gives by his own example a lesson to every man of the duty incumbent upon him. And doubtless our slothfulness in this matter has need of continual incitement. If even the prophet, who was inflamed with a more intense and fervent zeal than other men, was not free from this malady, of which his earnestness in stimulating himself is a plain confession, how much more necessary is it for us, who have abundant experience of our own torpor, to apply the same means for our quickening? The Holy Spirit, by his mouth, indirectly upbraids us on account of our not being more diligent in praising God, and at the same time points out the remedy, that every man may descend into himself and correct his own sluggishness. Not content with calling upon his soul (by which he unquestionably means the seat of the understanding and affections) to bless God, the prophet expressly adds his inward parts, addressing as it were his own mind and heart, and all the faculties of both. When he thus speaks to himself, it is as if, removed from the presence of men, he examined himself before God. The repetition renders his language still more emphatic, as if he thereby intended to reprove his own slothfulness. 2. And forget not any of his benefits Here, he instructs us that God is not deficient on his part in furnishing us with abundant matter for praising him. It is our own ingratitude which hinders us from engaging in this exercise. In the first place, he teaches us that the reason why God deals with such liberality towards us is, that we may be led to celebrate his praise; but at the same time he condemns our inconstancy, which hurries us away to any other object rather than to God. How is it that we are so listless and drowsy in the performance of this the chief exercise of true religion, if it is not because our shameful and wicked forgetfulness buries in our hearts the innumerable benefits of God, which are openly manifest to heaven and earth? Did we only retain the remembrance of them, the prophet assures us that we would be sufficiently inclined to perform our duty, since the sole prohibition which he lays upon us is, not to forget them. 3. Who forgiveth all thy iniquities He now enumerates the different kinds of the divine benefits, in considering which he has told us that we are too forgetful and slothful. It is not without cause that he begins with God's pardoning mercy, for reconciliation with him is the fountain from which all other blessings flow. God's goodness extends even to the ungodly; but they are, notwithstanding, so far from having the enjoyment of it, that they do not even taste it. The first then of all the blessings of which we have the true and substantial enjoyment, is that which consists in God's freely pardoning and blotting out our sins, and receiving us into his favor. Yea, rather the forgiveness of sins, since it is accompanied with our restoration to the favor of God, also sanctifies whatever good things he bestows upon us, that they may contribute to our welfare. The second clause is; either a repetition of the same sentiment, or else it opens up a wider view of it; for the consequence of free forgiveness is, that God governs us by his Spirit, mortifies the lusts of our flesh, cleanses us from our corruptions, and restores us to the healthy condition of a godly and an upright life. These who understand the words, who healeth all thy diseases, as referring to the diseases of the body, and as implying that God, when he has forgiven our sins, also delivers us from bodily maladies, seem to put upon them a meaning too restricted. I have no doubt that the medicine spoken of has a respect to the blotting out of guilt; and, secondly, to the curing us of the corruptions inherent in our nature, which is effected by the Spirit of regeneration; and if any one will add as a third particular included, that God being once pacified towards us, also remits the punishment which we deserve, I will not object. Let us learn from this passage that, until the heavenly Physician succor us, we nourish within us, not only many diseases, but even many deaths. 4 Who redeemeth thy life from the grave The Psalmist expresses more plainly what our condition is previous to God's curing our maladies -- that we are dead and adjudged to the grave. The consideration that the mercy of God delivers us from death and destruction ought, therefore, to lead us to prize it the more highly. If the resurrection of the soul from the grave is the first step of spiritual life, what room for self-gloriation is left to man? The prophet next teaches us that the incomparable grace of God shines forth in the very commencement of our salvation, as well as in its whole progress; and the more to enhance the commendation of this grace, he adds the word compassions in the plural number. He asserts that we are surrounded with them; as if he had said, Before, behind, on all sides, above and beneath, the grace of God presents itself to us in immeasurable abundance; so that there is no place devoid of it. The same truth he afterwards amplifies in these words, thy mouth is satisfied, by which metaphor he alludes to the free indulgence of the palate, to which we surrender ourselves when we have a well-furnished table; for those who have scanty fare dare scarcely eat till they are half satisfied. [165] Not that he approves of gluttony in greedily devouring God's benefits, as men give loose reins to intemperance whenever they have great abundance; but he borrowed this phraseology from the common custom of men, to teach us that whatever good things our hearts can wish flow to us from God's bounty, even to perfect satisfaction. Those who take the Hebrew word dy, adi, for ornament, [166] mar the passage by a mere conceit of their own; and I am surprised how so groundless an imagination should have come into their minds, unless it may be accounted for from the circumstance that it is usual for men of a prying or inquisitive turn of mind, when they would show their ingenuity, to bring forward mere puerilities. The Psalmist next adds, that God was constantly infusing into him new vigor, so that his strength continued unimpaired, even as the Prophet Isaiah, (Isaiah 65:20) in discoursing on the restoration of the Church, says that a man of a hundred years old shall be like a child. By this mode of expression, he intimates that God, along with a very abundant supply of all good things, communicates to him also inward rigor, that he may enjoy them; and thus his strength was as it were continually renewed. From the comparison of the eagle, the Jews have taken occasion to invent, for the purpose of explanation, a fabulous story. Although they know not even the first elements of any science, yet so presumptuous are they, that whatever may be the matter treated of, they never hesitate to attempt to explain it, and whenever they meet with any thing which they do not understand, there is no figment so foolish that they do not bring forward, as if it were an oracle of God. Thus, for expounding the present passage, they give out that eagles, every tenth year, ascend to the elemental fire, that their feathers may be burnt, [167] and that then they plunge themselves into the sea, and immediately new feathers grow upon them. But we may easily gather the simple meaning of the Prophet from the nature of the eagle, as described by philosophers, and which is well-known from observation. That bird continues fresh and vigorous, even to extreme old age, unenfeebled by years, and exempt from disease, until it finally dies of hunger. That it is long-lived is certain; but at last, its beak or bill grows so great that it cannot any longer take food, and, consequently, is forced to suck blood, or to nourish itself by drinking. Hence the ancient proverb in reference to old men who are addicted to drinking, The eagle's old age; for necessity then constrains eagles to drink much. But as drink alone is insufficient to maintain life, they die rather through hunger, than fail by the natural decay of strength. [168] Now we perceive, without the help of any invented story, the genuine meaning of the Prophet to be, that as eagles always retain their rigor, and even in their old age are still youthful, so the godly are sustained by a secret influence derived from God, by which they continue in the possession of unimpaired strength. They are not always, it is true, full of bodily vigor while in this world, but rather painfully drag on their lives in continual weakness; still what is here said applies to them in a certain sense. This unquestionably is common to all in general, that they have been brought out of the grave, and have experienced God to be bountiful to them in innumerable ways. Were each of them duly to reflect how much he is indebted to God, he would say with good reason that his mouth is filled with good things; just as David, in Psalm 40:5, and 139:18, confesses that he was unable to reckon up the Divine benefits, because ?they are more in number than the sands of the sea.? Did not our own perverseness blind our understandings, we would see that, even in famine, we are furnished with food in such a manner, as that God shows us the manifold riches of his goodness. With regard to the renovation of our strength, the meaning is, that since, when our outward man decays, we are renewed to a better life, we have no reason to be troubled at the giving way of our strength, especially when he sustains us by his Spirit under the weakness and languishing of our mortal frames. __________________________________________________________________ [162] The author of this beautiful and affecting psalm was David; but the time and occasion of its composition are uncertain. Some are of opinion that it is a song of gratitude for David's recovery from some dangerous sickness. Others think it was written upon his receiving assurance that his great sin in the case of Bathsheba and Uriah was forgiven. ?I am not prepared to say,? observes Walford, ?that this judgment is certainly correct; but as it is a subject of no great moment, am willing to acquiesce in it. If it be correct, then we have two of the most instructive examples of enlightened and fervent piety, which are contained in the Holy Scriptures, occasioned by one failure in the conduct of a good man, who was habitually remarkable for his steadfast obedience to the laws of God. The one of these examples is in Psalm 51, in which the sacred writer records his deep and humble penitence: and the other, which is now before us, displays the feelings of sacred joy and thankfulness, in terms that are most delightful and consolatory. So admirably adapted are these two psalms to the varied sentiments and emotions of Christian feeling, that I can scarcely suppose any real believer of the gospel is to be found who has not, on multiplied occasions, made them the objects of his attentive meditation, so as to have, if not the express words, yet the sense of them, engraven on his heart and memory, in characters never to be effaced but by death.? [163] ?Ou, envirrone.? -- Fr. marg. ?Or, surroundeth.? [164] Walford's rendering of this verse is as follows: -- ?Who satisfieth thy advancing age with good; Thy youth is renewed as the eagle's.? In defense of reading ?thy advancing age? instead of ?thy mouth? as it is in our English translation, and as Calvin has it, he observes, ?The version here adopted is that of the Chaldee, and is supported by the parallelism in the following clause.? [165] ?A grand' peine osent-ils manger a demi leur saoul.? -- Fr. [166] ?Abu Walid mentions two interpretations: 1. That of our English translators; 2. That which takes dyk in the sense of ornament, who multiplieth thy adorning with good,' i e., who abundantly adorneth thee with good.' Aben Ezra approves the notion of ornament, but applies it to the soul, the ornament of the body, i e., who satisfieth thy soul with good.'? -- Hammond The Septuagint reads, epithumian sou, ?thy desire,? or ?sensitive appetite,? the satisfying of which is the providing for the body all the good things it stands in need of, and thus it is equivalent to ?satisfying,? or ?filling the mouth,? the organ for conveying nourishment to the body. Kimchi understands the phrase as expressing David's recovery from sickness. In sickness the soul abhorreth bread, and even dainty meat, Job 33:20. The physician, too, limits the diet of the patient, and prescribes things which are nauseous to the palate. This commentator, therefore, supposes that David here describes the blessing of health, by his mouth being filled with good things [167] ?Afin que leurs plumes soyent bruslees.? -- Fr. [168] What Calvin here asserts of the eagle has as little foundation in truth as the Jewish fiction which he justly discards. Augustine's explanation of the renewal of the youth of the eagle is equally fabulous. He affirms that in its old age its beak grows out so long, and becomes so incurvated, as to hinder it from taking food, thus endangering its life, but that it removes the excrescence, by striking its beak against a stone, so that it is enabled to take its ordinary food, and becomes young again. ?There are,? says Dr Adam Clarke, ?as many legends of the eagle among the ancient writers as there are in the Kalendar of some saints, and all equally true. Even among modern divines, Bible-Dictionary men, and such like, the most ridiculous tales concerning this bird continue to be propagated; and no small portion of them have been crowded into comments on this very verse.? Of these ?legends of the eagle,? the accounts given of it by the Jewish commentators, by Calvin himself, and by Augustine, are a specimen; for they are altogether unsupported from its natural history. The Psalmist, in speaking of the renewing of its youth, we conceive refers simply to the changing of its feathers. Like all other birds, the eagle has its annual moulting season, in which it casts its old feathers, and is furnished with a new stock. When its plumage is thus renewed, its appearance becomes more youthful and beautiful, while, at the same time, its rigour and liveliness are improved. In like manner, by the communications of Divine grace, the spiritual beauty, strength, and activity of the people of God are increased. Although any other bird would have served the Psalmist's purpose, yet he may have preferred the eagle, not only because it is the king of birds, superior to others of the feathered tribe in size, strength, and vivacity, but because it retains its vigor to a protracted old age, and preserves its youthful appearance to the last by the frequent change of its plumage. The Prophet Isaiah uses the same allusion, to illustrate the perseverance of the saints in holiness, ?They that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles.? Isaiah 40:31 The eagle seems to have borrowed its Hebrew name nsr, nesher, from the shedding of its plumage. Its root is the Chaldee verb nsr, nashar, decidit, defluxit, he fell, he shed ?The name agrees with svr, to look at,? says Bythner, ?because the eagle can look at the sun with a straight and steady gaze; also with ysr, to be straight, because it flies in a straight course.? __________________________________________________________________ Psalm 103:6-8 6. Jehovah executeth righteousness and judgment for all that are oppressed. 7. He made known his ways to Moses, his doings to the children of Israel. 8. Jehovah is merciful and gracious, slow to anger, and abundant in goodness. 6. Jehovah executeth righteousness David having recounted the Divine benefits bestowed upon himself, now passes from this personal consideration to take a wider view of the subject. There is, however, no doubt that when he declares God to be the succorer of the oppressed, he includes himself among the number, for he had enjoyed the Divine help under many persecutions; and, from his own experience, he describes the character in which God is accustomed to manifest himself towards all who are unrighteously afflicted. As the faithful, while in this world, are always living among wolves, by using the plural number, he celebrates a variety of deliverances, to teach us that it is God's ordinary work to succor his servants whenever he sees them injuriously treated. Hence we are taught to exercise patience when we find that God takes it upon him to avenge our wrongs, and that he covers us with the shield of his justice, or defends us with the sword of his judgment, as often as we are assaulted wrongfully. 7 He hath made known his ways to Moses David now speaks in the name of the chosen people; and this he does very suitably, being led to it by the consideration of the benefits which God had bestowed upon himself. Convinced that it was only as a member of the Church that he had been enriched with so many blessings, he immediately carries back his contemplations to the common covenant made with the people of Israel. He, however, continues the same train of thought as in the preceding verse; for these ways, which he says had been shown to Moses, were nothing else than the deliverance wrought for the people until they entered the promised land. He selected this as an instance of God's righteousness and judgment, surpassing all others, to prove that God always shows himself righteous in succoring those who are oppressed. But since this instance depended upon the Divine promise, he doubtless has an eye principally to it; his language implying that God's righteousness was clearly demonstrated and seen in the history of the chosen people, whom he had adopted, and with whom he had entered into covenant. God is said to have made known his ways first to Moses, who was his servant and messenger, and afterwards to all the people. Moses is here represented as invested with the office to which he was Divinely appointed; for it was God's will to be made known to the people by the hand and working of that distinguished man. The ways, then, and the doings of God, are his rising up with wonderful power to deliver the people, his leading them through the Red Sea, and his manifesting his presence with them by many signs and miracles. But as all this flowed from the free covenant, David exhorts himself and others to give thanks to God for having chosen them to be his peculiar people, and for enlightening their minds by the truths of his law. Man, without the knowledge of God, being the most miserable object that can be imagined, the discovery which God has been pleased to make to us in his Word, of his fatherly love, is an incomparable treasure of perfect happiness. 8. Jehovah is merciful and gracious David seems to allude to the exclamation of Moses, recorded in Exodus 34:6, where the nature of God, revealed in a remarkable way, is more clearly described than in other places. When Moses was admitted to take a nearer view of the Divine glory than was usually obtained, he exclaimed upon beholding it, ?O God! merciful and gracious, forgiving iniquity, slow to wrath, and abundant in goodness.? As, therefore, he has summarily comprehended in that passage all that is important for us to know concerning the Divine character, David happily applies these terms, by which God is there described, to his present purpose. His design is to ascribe entirely to the goodness of God the fact that the Israelites, who by their own wickedness forfeited from time to time their relation to him, as his adopted people, nevertheless continued in that relation. Farther, we must understand in general, that the true knowledge of God corresponds to what faith discovers in the written Word; for it is not his will that we should search into his secret essence, except in so far as he makes himself known to us, a point worthy of our special notice. We see that whenever God is mentioned, the minds of men are perversely carried away to cold speculations, and fix their attention on things which can profit them nothing; while, in the meantime, they neglect those manifestations of his perfections which meet our eyes, and which afford a vivid reflection of his character. To whatever subjects men apply their minds, there is none from which they will derive greater advantage than from continual meditation on his wisdom, goodness, righteousness, and mercy; and especially the knowledge of his goodness is fitted both to build up our faith, and to illustrate his praises. Accordingly, Paul, in Ephesians 3:18, declares that our height, length, breadth, and depth, consists in knowing the unspeakable riches of grace, which have been manifested to us in Christ. This also is the reason why David, copying from Moses, magnifies by a variety of terms the mercy of God. In the first place, as we have no worse fault than that devilish arrogance which robs God of his due praise, and which yet is so deeply rooted in us, that it cannot be easily eradicated; God rises up, and that he may bring to nought the heaven-daring presumption of the flesh, asserts in lofty terms his own mercy, by which alone we stand. Again, when we ought to rely upon the grace of God, our minds tremble or waver, and there is nothing in which we find greater difficulty than to acknowledge that He is merciful to us. David, to meet and overcome this doubting state of mind, after the example of Moses, employs these synonymous terms: first, that God is merciful; secondly, that he is gracious; thirdly, that he patiently and compassionately bears with the sins of men; and, lastly, that he is abundant in mercy and goodness. __________________________________________________________________ Psalm 103:9-12 9. He will not always chide: nor will he keep his anger for ever. 10. He hath not dealt with us after our sins; nor rewarded us according to our iniquities. 11. For in proportion to the height of the heavens above the earth has been the greatness of his goodness [169] upon [170] them that fear him. 12. As far as the east is from the west, so far hath he removed our transgressions from us. 9 He will not always chide David, from the attributes ascribed to God in the preceding verse, draws the conclusion, that when God has been offended, he will not be irreconcilable, since, from his nature, he is always inclined to forgive. It was necessary to add this statement; for our sins would be continually shutting the gate against his goodness were there not some way of appeasing his anger. David tacitly intimates that God institutes an action against sinners to lay them low under a true sense of their guilt; and that yet he recedes from it whenever he sees them subdued and humbled. God speaks in a different manner in Genesis 6:3, where he says, ?My Spirit shall no longer strive with man,? because the wickedness of men being fully proved, it was then time to condemn them. But here David maintains that God will not always chide, because so easy is he to be reconciled, and so ready to pardon, that he does not rigidly exact from us what strict justice might demand. To the same purpose is the language in the second clause: nor will he keep anger for ever The expression, to keep anger for ever, corresponds with the French phrase, Je lui garde, Il me l'a garde, [171] which we use when the man, who cannot forgive the injuries he has received, cherishes secret revenge in his heart, and waits for an opportunity of retaliation. Now David denies that God, after the manner of men, keeps anger on account of the injuries done to him, since he condescends to be reconciled. It is, however, to be understood that this statement does not represent the state of the Divine mind towards all mankind without distinction: it sets forth a special privilege of the Church; for God is expressly called by Moses, (Deuteronomy 5:9) ?a terrible avenger, visiting the iniquities of the fathers upon the children.? But David, passing by unbelievers, upon whom rests the everlasting and unappeasable wrath of God, teaches us how tenderly he pardons his own children, even as God himself speaks in Isaiah, (Isaiah 54:7, 8,) ?For a small moment have I forsaken thee; but with great mercies will I gather thee. In a little wrath I hid my face from them for a moment; but with everlasting kindness will I have mercy on thee.? 10. He hath not dealt with us after our sins The Psalmist here proves from experience, or from the effect, what he has stated concerning the Divine character; for it was entirely owing to the wonderful forbearance of God that the Israelites had hitherto continued to exist. Let each of us, as if he had said, examine his own life; let us inquire in how many ways we have provoked the wrath of God? or, rather, do we not continually provoke it? and yet he not only forbears to punish us, but bountifully maintains those whom he might justly destroy. 11. For in proportion to the height of the heavens above the earth The Psalmist here confirms by a comparison the truth that God does not punish the faithful as they have deserved, but, by his mercy, strives against their sins. The form of expression is equivalent to saying that God's mercy towards us is infinite. With respect to the word gvr, gabar, it is of little consequence whether it is taken in a neuter signification, or in a transitive, as is noted on the margin; for in either way the immeasurableness of God's mercy is compared to the vast extent of the world. As the mercy of God could not reach us, unless the obstacle of our guilt were taken away, it is immediately added, (verse 12th,) that God removes our sins as far from us as the east is distant from the west The amount is, that God's mercy is poured out upon the faithful far and wide, according to the magnitude of the world; and that, in order to take away every impediment to its course, their sins are completely blotted out. The Psalmist confirms what I have just now stated, namely, that he does not treat in general of what God is towards the whole world, but of the character in which he manifests himself towards the faithful. Whence also it is evident that he does not here speak of that mercy by which God reconciles us to himself at the first, but of that with which he continually follows those whom he has embraced with his fatherly love. There is one kind of mercy by which he restores us from death to life, while as yet we are strangers to him, and another by which he sustains this restored life; for that blessing would forthwith be lost did he not confirm it in us by daily pardoning our sins. Whence also we gather how egregiously the Papists trifle in imagining that the free remission of sins is bestowed only once, and that afterwards righteousness is acquired or retained by the merit of good works, and that whatever guilt we contract is removed by satisfactions. Here David does not limit to a moment of time the mercy by which God reconciles us to himself in not imputing to us our sins, but extends it even to the close of life. Not less powerful is the argument which this passage furnishes us in refutation of those fanatics who bewitch both themselves and others with a vain opinion of their having attained to perfect righteousness, so that they no longer stand in need of pardon. __________________________________________________________________ [169] ?Ou, il a magnifie sa bonte.? -- Fr. marg. ?Or, he hath magnified his goodness.? [170] ?Hammond prefers reading above ?Though l,? says he, ?signifies on and towards, as well as above or over, and may be fitly so rendered, verses 13 and 17, where (as here) God's mercy is said to be l, upon his children, and l, upon them that fear him; yet the comparison that is here made between the heaven and the earth, and the height or excellence of the one l, (not upon but) above the other, being answered, in the anta podosis, by the greatness or strength (so gvr signifies) of God's mercy, l yr'yv; that phrase must by analogy be rendered above, not upon, or towards them that fear him And then the meaning must needs be this, that whatsoever our fear or obedience to God be, his mercy towards us is as far above the size or proportion of that, as the heaven is above the earth, i e., there is no proportion between them; the one is as a point to that other vast circumference; nay, the difference far greater, as God's mercy is infinite, like himself, and so infinitely exceeding the pitiful imperfect degree of our obedience. The other expression that follows verse 12, taken from the distance of the East from the West, is pitched upon, says Kimchi, because those two quarters of the world are of greatest extent, being all known and inhabited. From whence it is that geographers reckon that way their longitudes, as from North to South their latitudes.? [171] ?I am watching him, as he has watched to do a bad turn to me.? __________________________________________________________________ Psalm 103:13-16 13. As a father is compassionate towards his children, so has Jehovah been compassionate [172] towards them that fear him. 14. For he knoweth of what we are made; he hath remembered that we are dust. 15. As for man, his days are like the grass: as a flower of the field, so he flourisheth. 16. As soon as the wind passeth over it, it is gone; [173] and its place shall know it no more. 13. As a father is compassionate towards his children, The Psalmist not only explains by a comparison what he has already stated, but he at the same time assigns the cause why God so graciously forgives us, which is, because he is a father It is then in consequence of God's having freely and sovereignly adopted us as his children that he continually pardons our sins, and accordingly we are to draw from that fountain the hope of forgiveness. And as no man has been adopted on the ground of his own merit, it follows that sins are freely pardoned. God is compared to earthly fathers, not because he is in every respect like them, but because there is no earthly image by which his unparalleled love towards us can be better expressed. That God's fatherly goodness may not be perverted as an encouragement to sin, David again repeats that God is thus favorable only to those who are his sincere worshippers. It is indeed a proof of no ordinary forbearance for God to ?make his sun to rise on the evil and on the good,? (Matthew 5:45;) but the subject here treated is the free imputation of the righteousness by which we are accounted the children of God. Now this righteousness is offered only to those who entirely devote themselves to so bountiful a Father, and reverently submit to his word. But as our attainments in godliness in this world, whatever they may be, come far short of perfection, there remains only one pillar on which our salvation can securely rest, and that is the goodness of God. 14. For he knoweth David here annihilates all the worth which men would arrogate to themselves, and asserts that it is the consideration of our misery, and that alone, which moves God to exercise patience towards us. This again we ought carefully to mark, not only for the purpose of subduing the pride of our flesh, but also that a sense of our unworthiness may not prevent us from trusting in God. The more wretched and despicable our condition is, the more inclined is God to show mercy, for the remembrance that we are clay and dust is enough to incite him to do us good. To the same purpose is the comparison immediately following, (verse 15,) that all the excellency of man withers away like a fading flower at the first blast of the wind. Man is indeed improperly said to flourish. But as it might be alleged that he is, nevertheless, distinguished by some endowment or other, David grants that he flourishes like the grass, instead of saying, as he might justly have done, that he is a vapor or shadow, or a thing of nought. Although, as long as we live in this world, we are adorned with natural gifts, and, to say nothing of other things, ?live, and move, and have our being in God,? (Acts 17:28;) yet as we have nothing except what is dependent on the will of another, and which may be taken from us every hour, our life is only a show or phantom that passes away. The subject here treated, is properly the brevity of life, to which God has a regard in so mercifully pardoning us, as it is said in another psalm: ?He remembered that they were but flesh, a wind that passeth away, and cometh not again,? (Psalm 78:39.) If it is asked why David, making no mention of the soul, which yet is the principal part of man, declares us to be dust and clay? I answer, that it is enough to induce God mercifully to sustain us, when he sees that nothing surpasses our life in frailty. And although the soul, after it has departed from the prison of the body, remains alive, yet its doing so does not arise from any inherent power of its own. Were God to withdraw his grace, the soul would be nothing more than a puff or blast, even as the body is dust; and thus there would doubtless be found in the whole man nothing but mere vanity. __________________________________________________________________ [172] In the French the verb is in the present tense, ?So Jehovah is compassionate.? [173] It has been supposed that there is here a reference to that pestilential destructive wind of the East, called the Simoon, which, from its extreme heat, destroys at once every green thing. Disease and death overtake man, and reduce him to his original dust, as surely and speedily as this scorching wind blasts the tender flower. __________________________________________________________________ Psalm 103:17-18 17. But the goodness of Jehovah is from everlasting to everlasting upon them that fear him, and his righteousness upon the children's children; 18. To those who keep his covenant, and remember his statutes to do them 17. But the goodness of Jehovah, etc The Psalmist leaves nothing to men to rely upon but the mercy of God; for it would be egregious folly to seek a ground of confidence in themselves. After having shown the utter emptiness of men, he adds the seasonable consolation, that, although they have no intrinsic excellence, which does not vanish into smoke, yet God is an inexhaustible fountain of life, to supply their wants. This contrast is to be particularly observed; for whom does he thus divest of all excellence? The faithful who are regenerated by the Spirit of God, and who worship him with true devotion, these are the persons whom he leaves nothing on which their hope may rest but the mere goodness of God. As the Divine goodness is everlasting, the weakness and frailty of the faithful does not prevent them from boasting of eternal salvation to the close of life, and even in death itself. David does not confine their hope within the limits of time -- he views it as commensurate in duration with the grace on which it is founded. To goodness is subjoined righteousness, a word, as we have had occasion frequently to observe before, denoting the protection by which God defends and preserves his own people. He is then called righteous, not because he rewards every man according to his desert, but because he deals faithfully with his saints, in spreading the hand of his protection over them. The Prophet has properly placed this righteousness after goodness, as being the effect of goodness. He also asserts that it extends to the children and children's children, according to these words in Deuteronomy 7:9, ?God keepeth mercy to a thousand generations.? It is a singular proof of his love that he not only receives each of us individually into his favor, but also herein associates with us our offspring, as it were by hereditary right, that they may be partakers of the same adoption. How shall He cast us off, who, in receiving our children and children's children into his protection, shows to us in their persons how precious our salvation is in his sight? Farther, as nothing is more easy than for hypocrites to flatter themselves under a false pretext, that they are in favor with God, or for degenerate children groundlessly to apply to themselves the promises made to their fathers, it is again stated, by way of exception, in the 18th verse, that God is merciful only to those who, on their part, keep his covenant, which the unbelieving make of none effect by their wickedness. The keeping, or observing of the covenant, which is here put instead of the fear of God, mentioned in the preceding verse, is worthy of notice; for thus David intimates that none are the true worshippers of God but those who reverently obey his Word. Very far from this are the Papists, who, thinking themselves equal to the angels in holiness, nevertheless shake off the yoke of God, like wild beasts, by trampling under foot his Holy Word. David, therefore, rightly judges of men's godliness, by their submitting themselves to the Word of God, and following the rule which he has prescribed to them. As the covenant begins with a solemn article containing the promise of grace, faith and prayer are required, above all things, to the proper keeping of it. Nor is the additional clause superfluous -- who remember his statutes; for, although God is continually putting us in mind of them, yet we soon slide away to worldly cares -- are confused by a multiplicity of avocations, and are lulled asleep by many allurements. Thus forgetfulness extinguishes the light of truth, unless the faithful stir up themselves from time to time. David tells us that this remembrance of God's statutes has an invigorating effect when men employ themselves in doing them. Many are sufficiently forward to discourse upon them with their tongues whose feet are very slow, and whose hands are well nigh dead, in regard to active service. __________________________________________________________________ Psalm 103:19-22 19. Jehovah hath established his throne in the heavens; and his kingdom ruleth over all. 20. Bless Jehovah, ye his angels, who are mighty in strength, who do his commandment, in hearing [174] the voice of his word. 21. Bless Jehovah, all ye his hosts; ye his ministers, who do his pleasure. 22. Bless Jehovah, all ye his works in all places of his dominion: bless Jehovah, O my soul! 19. Jehovah hath established his throne in the heavens David having recounted the benefits by which God lays each of us in particular, and also the whole Church, under obligation to him, now extols in general his infinite glory. The amount is, that whenever God is mentioned, men should learn to ascend in their contemplations above the whole world, because his majesty transcends the heavens; and they should farther learn not to measure his power by that of man, since it has under its control all kingdoms and dominions. That none may think that earthly creatures only are here put in subjection to God, the Psalmist chiefly addresses the angels. In calling upon them to join in praising God, he teaches both himself and all the godly, that there is not a better nor a more desirable exercise than to praise God, since there is not a more excellent service in which even the angels are employed. The angels are doubtless too willing and prompt in the discharge of this duty, to stand in need of incitement from us. With what face then, it may be said, can we, whose slothfulness is so great, take it upon us to exhort them? But although these exalted beings run swiftly before us, and we with difficulty come lagging after them, yet David enjoins them to sing God's praises for our sake, that by their example he may awaken us from our drowsiness. The object he has in view, as I have adverted to before, is to be noted, which is, by addressing his discourse to the angels to teach us, that the highest end which they propose to themselves is to advance the divine glory. Accordingly, while in one sentence he clothes them with strength, in the immediately following, he describes them as hanging on God's word, waiting for his orders, -- Ye who do his commandment However great the power, as if he had said, with which you are endued, you reckon nothing more honorable than to obey God. And it is not only said that they execute God's commandments, but to express more distinctly the promptitude of their obedience, it is asserted, that they are always ready to perform whatever he commands them. 21 Bless Jehovah, all ye his hosts. By hosts is not to be understood the stars, as some explain it. The subject of the preceding verse is still continued. Nor is the repetition superfluous; for the word hosts teaches us that there are myriads of myriads who stand before the throne of God, ready to receive every intimation of his will. Again, they are called his ministers who do his pleasure, to intimate to us, that they are not there intent in idly beholding God's glory, but that having been appointed as our ministers and guardians, they are always ready for their work. Instead of word, the term pleasure is here used, and both are employed with much propriety; for although the sun, the moon, and the stars, observe the laws which God has ordained for them, yet being without understanding, they cannot properly be said to obey his word and his voice. The term obey is indeed sometimes transferred to the mute and insensible parts of creation. [175] It is, however, only in a metaphorical sense that they can be said to hearken to God's voice, when by a secret instinct of nature they fulfill his purposes. But this in the proper sense is true of angels, who actively obey him upon their understanding from his sacred mouth what he would have them to do. The word pleasure expresses more plainly a joyful and cheerful obedience, implying that the angels not only obey God's commandments, but also willingly and with the greatest delight receive the intimations of his will, that they may perform what he would have them to do. Such is the import of the Hebrew noun, as has been stated elsewhere. 22 Bless Jehovah, all ye his works The Psalmist in conclusion addresses all creatures; for although they may be without speech and understanding, yet they ought in a manner to re-echo the praises of their Creator. This he does on our account, that we may learn that there is not a corner in heaven or on earth where God is not praised. We have less excuse, if, when all the works of God by praising their Maker reproach us for our sloth we do not at least follow their example. The express mention of all places of his dominion, seems to be intended to stir up the faithful to greater ardor in this exercise; for if even those countries where his voice is unheard ought not to be mute in his praise, how can we lawfully remain silent to whom he opens his mouth, anticipating us by his own sacred voice? In short, David shows that his design in recounting God's benefits, and magnifying the extent of his empire, was to animate himself the more to the exercise of praising him. __________________________________________________________________ [174] In the French version it is ?en obeissant,? ?in obeying.? Hammond reads, ?at hearing;? and observes,? The sense of lsm in this place seems best expressed by the Arabic, as soon as they hear; for that is the character of the angels' obedience, that as soon as they hear the voice of God's word, as soon as his will is revealed to them, they promptly and presently obey it. The Chaldee renders it, at his voice being heard;' and the LXX. Tou akousai, as they hear,' or as soon as they hear.'? [175] ?Aux creatures muetes et insensibles.? -- Fr. __________________________________________________________________ __________________________________________________________________ PSALM 104 This psalm differs from the preceding, inasmuch as it neither treats of the special benefits which God bestows upon his Church, nor lifts us up to the hope of the heavenly life, but by presenting to us a lively image of his wisdom, power, and goodness in the creation of the world, and in the order of nature, encourages us to praise him for the manifestation he has made of himself as a father to us in this frail and perishable life. [176] __________________________________________________________________ Psalm 104:1-4 1. Bless Jehovah, O my soul! O Jehovah my God! thou art exceeding great; thou hast clothed thyself with praise and glory. 2. Being arrayed [177] with light as with a garment; and spreading out the heavens as a curtain: 3. Laying the beams of his upper rooms [178] in the waters; making the clouds his chariot; and walking upon the wings of the wind; 4. Making the winds his messengers; and his ministers a flaming fire. 1 Bless Jehovah, O my soul! After having exhorted himself to praise God, the Psalmist adds, that there is abundant matter for such an exercise; thus indirectly condemning himself and others of ingratitude, if the praises of God, than which nothing ought to be better known, or more celebrated, are buried by silence. In comparing the light with which he represents God as arrayed to a garment, he intimates, that although God is invisible, yet his glory is conspicuous enough. In respect of his essence, God undoubtedly dwells in light that is inaccessible; but as he irradiates the whole world by his splendor, this is the garment in which He, who is hidden in himself, appears in a manner visible to us. The knowledge of this truth is of the greatest importance. If men attempt to reach the infinite height to which God is exalted, although they fly above the clouds, they must fail in the midst of their course. Those who seek to see him in his naked majesty are certainly very foolish. That we may enjoy the light of him, he must come forth to view with his clothing; that is to say, we must cast our eyes upon the very beautiful fabric of the world in which he wishes to be seen by us, and not be too curious and rash in searching into his secret essence. Now, since God presents himself to us clothed with light, those who are seeking pretexts for their living without the knowledge of him, cannot allege in excuse of their slothfulness, that he is hidden in profound darkness. When it is said that the heavens are a curtain, it is not meant that under them God hides himself, but that by them his majesty and glory are displayed; being, as it were, his royal pavilion. 3. Laying the beams of his chambers in the waters David now proceeds to explain at greater length what he had briefly stated under the figure of God's raiment. The scope of the passage is shortly this, that we need not pierce our way above the clouds for the purpose of finding God, since he meets us in the fabric of the world, and is everywhere exhibiting to our view scenes of the most vivid description. That we may not imagine that there is any thing in Him derived, as if, by the creation of the world, he received any addition to his essential perfection and glory, we must remember that he clothes himself with this robe for our sake. The metaphorical representation of God, as laying the beams of his chambers in the waters, seems somewhat difficult to understand; but it was the design of the prophet, from a thing incomprehensible to us, to ravish us with the greater admiration. Unless beams be substantial and strong, they will not be able to sustain even the weight of an ordinary house. When, therefore, God makes the waters the foundation of his heavenly palace, who can fail to be astonished at a miracle so wonderful? When we take into account our slowness of apprehension, such hyperbolical expressions are by no means superfluous; for it is with difficulty that they awaken and enable us to attain even a slight knowledge of God. What is meant by his walking upon the wings of the wind, is rendered more obvious from the following verse, where it is said, that the winds are his messengers God rides on the clouds, and is carried upon the wings of the wind, inasmuch as he drives about the winds and clouds at his pleasure, and by sending them hither and thither as swiftly as he pleases, shows thereby the signs of his presence. By these words we are taught that the winds do not blow by chance, nor the lightnings flash by a fortuitous impulse, but that God, in the exercise of his sovereign power, rules and controls all the agitations and disturbances of the atmosphere. From this doctrine a twofold advantage may be reaped. In the first place, if at any time noxious winds arise, if the south wind corrupt the air, or if the north wind scorch the corn, and not only tear up trees by the root, but overthrow houses, and if other winds destroy the fruits of the earth, we ought to tremble under these scourges of Providence. In the second place, if, on the other hand, God moderate the excessive heat by a gentle cooling breeze, if he purify the polluted atmosphere by the north wind, or if he moisten the parched ground by south winds; in this we ought to contemplate his goodness. As the apostle, who writes to the Hebrews, (Hebrews 1:7) quotes this passage, and applies it to the angels, both the Greek and Latin expositors have almost unanimously considered David as here speaking allegorically. In like manner, because Paul, in quoting Psalm 19:4, in his Epistle to the Romans, (Romans 10:18) seems to apply to the apostles what is there stated concerning the heavens, the whole psalm has been injudiciously expounded as if it were an allegory. [179] The design of the apostle, in that part of the Epistle to the Hebrews referred to, was not simply to explain the mind of the prophet in this place; but since God is exhibited to us, as it were, visibly in a mirror, the apostle very properly lays down the analogy between the obedience which the winds manifestly and perceptibly yield to God, and that obedience which he receives from the angels. In short, the meaning is, that as God makes use of the winds as his messengers, turns them hither and thither, calms and raises them whenever he pleases, that by their ministry he may declare his power, so the angels were created to execute his commands. And certainly we profit little in the contemplation of universal nature, if we do not behold with the eyes of faith that spiritual glory of which an image is presented to us in the world. __________________________________________________________________ [177] ?It is a singular circumstance,? says Horsley, ?in the composition of this psalm, that each of the parts of the First Semichorus after the first, [that is, verses 2, 3, 4, 5, 10, 13, 14, 19,] begins with a participle. And these participles are accusatives, agreeing with yhvh, the object of the verb vrky, at the beginning of the whole psalm. Bless Jehovah -- putting on -- extending -- laying -- constituting -- travelling -- making -- setting -- sending -- watering -- making -- making. Thus, this transitive verb, in the opening of the psalm, extending its government through the successive parts of the same semichorus, except the last, unites them all in one long period. As this singular artifice of composition seems to be the characteristic of a particular species of ode, in this psalm, I have scrupulously conformed to it in my translation, at the expense of the elegance of my English style.? Calvin, for the most part, translates these words as participles, but in the nominative case. [178] ?The original word, which comes from lh, ascendit, signifies any upper room to which persons ascend. So 2 Samuel 18:32, he went up to lyt hsr, the chamber over the gate.' Accordingly, the LXX. Here render it, huperoon, an upper room', and the Latin, superiora ejus', his upper stories.' By lyvtyv, therefore, must be meant, though not the supreme, yet the superior or middle region of the air, which is here described as an upper story in a house laid firm with beams, (accounting the earth and the region of air about that as the lower room,) and this floor is here said poetically to be laid in the waters,' those waters which (Genesis 1) are above the expansion or lower region of the air, which divides the waters from the waters. This is most evident by verse 13, where God is said to water the mountains mlyvtyv, from these his upper rooms, these clouds whence the rain descends.' In them, saith the Psalmist, the beams of these upper rooms were laid,' i.e., whereas in the building of an upper story, there must be some walls or pillars to support the weight of it, and in that the beams are laid, God here by his own miraculous immediate power laid, and ever since supported these upper rooms, there being nothing there but waters to support them, and those we know the most fluid tottering body, not able to support itself; and therefore that is another work of his divine power, that the waters which are so fluid, and unable to contain themselves within their own bounds, should yet hang in the middle of the air, and be as walls or pillars to support that region of air, which is itself another fluid body ? -- Hammond. Fry, after quoting Dr Geddes' version, -- ?Flooring his chambers with waters,? and Bishop Horsley's ?Laying the floors of his chambers upon the waters,? goes on to say: -- ?After referring, however, to the different places where the word occurs, and considering the structure of ancient buildings, I conceive the allusion to be to the roof, or contignated frame of the house. Genesis 19:8, seems decisive. We seem to lose somewhat of the beauty of the original by translating lyvt too literally. It signifies certainly, upper rooms, or stories; but the allusion is not to these on account of their situation, but as the part of the house principally inhabited by its owner, the lower parts of eastern houses being used for offices. -- See Parkhurst and authors there quoted: compare Psalm 18, He set darkness his veil around him, -- his canopy the waters and thick mists of the clouds.'? Fry's translation is, ?And framing his habitation with waters.? [179] See [9]volume 1, page 314. __________________________________________________________________ Psalm 104:5-9 5. He hath founded the earth upon its foundations, so that it shall not be moved for ever. 6. He hath covered it with the deep as with a garment: the waters shall stand above the mountains. 7. At thy rebuke they shall flee; at the voice of thy thunder they shall haste away. [180] 8. The mountains shall ascend, and the valleys shall descend [181] to the place which thou hast founded for them. 9. Thou hast fixed a bound over which they shall not pass; they shall not return to cover the earth. 5 He hath founded the earth upon its foundations Here the prophet celebrates the glory of God, as manifested in the stability of the earth. Since it is suspended in the midst of the air, and is supported only by pillars of water, how does it keep its place so steadfastly that it cannot be moved? This I indeed grant may be explained on natural principles; for the earth, as it occupies the lowest place, being the center of the world, naturally settles down there. But even in this contrivance there shines forth the wonderful power of God. Again, if the waters are higher than the earth, because they are lighter, why do they not cover the whole earth round about? Certainly the only answer which philosophers can give to this is, that the tendency of the waters to do so is counteracted by the providence of God, that a dwelling-place might be provided for man. If they do not admit that the waters are restrained by the determinate appointment of God, they betray not only their depravity and unthankfulness, but also their ignorance, and are altogether barbarous. The prophet, therefore, not without reason, recounts among the miracles of God, that which would be to us wholly incredible, did not even experience show its truth. We are very base indeed if, taught by such undoubted a proof, we do not learn that nothing in the world is stable except in as far as it is sustained by the hand of God. The world did not originate from itself, consequently, the whole order of nature depends on nothing else than his appointment, by which each element has its own peculiar property. Nor is the language of the prophet to be viewed merely as an exhortation to give thanks to God; it is also intended to strengthen our confidence in regard to the future, that we may not live in the world in a state of constant fear and anxiety, as we must have done had not God testified that he has given the earth for a habitation to men. It is a singular blessing, which he bestows upon us, in his causing us to dwell upon the earth with undisturbed minds, by giving us the assurance that he has established it upon everlasting pillars. Although cities often perish by earthquakes, yet the body of the earth itself remains. Yea, all the agitations which befall it more fully confirm to us the truth, that the earth would be swallowed up every moment were it not preserved by the secret power of God. 6. He hath covered it with the deep as with a garment, This may be understood in two ways, either as implying that now the sea covers the earth as a garment, or that at the beginning, before God by his omnipotent word held gathered the waters together into one place, the earth was covered with the deep. But the more suitable sense appears to be, that the sea is now the covering of the earth. At the first creation the deep was not so much a garment as a grave, inasmuch as nothing bears less resemblance to the adorning of apparel than the state of confused desolation and shapeless chaos in which the earth then was. Accordingly, in my judgment, there is here celebrated that wonderful arrangement by which the deep, although without form, is yet the garment of the earth. But as the context seems to lead to a different view, interpreters are rather inclined to explain the language as denoting, That the earth was covered with the deep before the waters had been collected into a separate place. This difficulty is however easily solved, if the words of the prophet, The waters shall stand above the mountains, are resolved into the potential mood thus, The waters would stand above the mountains; which is sufficiently vindicated from the usage of the Hebrew language. I have indeed no doubt that the prophet, after having said that God had clothed the earth with waters, adds, by way of exposition, that the waters would stand above the mountains, were it not that they flee away at God's rebuke. Whence is it that the mountains are elevated, and that the valleys sink down, but because bounds are set to the waters, that they may not return to overwhelm the earth? The passage then, it is obvious, may very properly be understood thus, -- that the sea, although a mighty deep, which strikes terror by its vastness, is yet as a beautiful garment to the earth. The reason of the metaphor is, because the surface of the earth stands uncovered. The prophet affirms that this does not happen by chance; for, if the providence of God did not restrain the waters, would they not immediately rush forth to overwhelm the whole earth? He, therefore, speaks advisedly when he maintains that the appearance of any part of the earth's surface is not the effect of nature, but is an evident miracle. Were God to give loose reins to the sea, the waters would suddenly cover the mountains. But now, fleeing at God's rebuke, they retire to a different quarter. By the rebuke of God, and the voice of his thunder, is meant the awful command of God, by which he restrains the violent raging of the sea. Although at the beginning, by his word alone, he confined the sea within determinate bounds, and continues to this day to keep it within them, yet if we consider how tumultuously its billows cast up their foam when it is agitated, it is not without reason that the prophet speaks of it, as kept in check by the powerful command of God; just as, both in Jeremiah, (Jeremiah 5:22) and in Job, (Job 28:25) God, with much sublimity, commends his power, as displayed in the ocean. The ascending of the mountains, and the descending of the valleys, are poetical figures, implying, that unless God confined the deep within bounds, the distinction between mountains and valleys, which contributes to the beauty of the earth, would cease to exist, for it would engulf the whole earth. It is said that God has founded a place for the valleys; for there would be no dry land at the foot of the mountains, but the deep would bear sway, did not God command the space there to be unoccupied by the sea, as it were contrary to nature. 9. Thou hast set a bound which they shall not pass The miracle spoken of is in this verse amplified, from its perpetuity. Natural philosophers are compelled to admit, and it is even one of their first principles, that the water is circular, and occupies the region intermediate between the earth and the air. It is entirely owing to the providence of God, that part of the earth remains dry and fit for the habitation of men. This is a fact of which mariners have the most satisfactory evidence. Yea, were even the rudest and most stupid of our race only to open their eyes, they would behold in the sea mountains of water elevated far above the level of the land. Certainly no banks, and even no iron gates, could make the waters, which in their own nature are fluid and unstable, keep together and in one place, as we see to be the case. I have just now said that earthquakes, which bring destruction upon some places, leave the globe, upon the whole, as it was before; and in like manner, although the sea, in some parts of the world, overpasses its boundaries, yet the law, which confines it; within certain limits, stands fast, that the earth may be a fit habitation for men. The Baltic Sea, in our own time, inundated large tracts of land, and did great damage to the Flemish people and other neighboring nations. By an instance of this kind we are warned what would be the consequence, were the restraint imposed upon the sea, by the hand of God, removed. How is it that we have not thereby been swallowed up together, but because God has held in that outrageous element by his word? In short, although the natural tendency of the waters is to cover the earth, yet this will not happen, because God has established, by his word, a counteracting law, and as his truth is eternal, this law must remain steadfast. __________________________________________________________________ [180] ?The waters, by a beautiful prosopopoeia, are supposed to be put into a panic at the voice of Jehovah. See Psalm 77:16? -- Dimock. [181] Calvin here renders mountains and valleys in the nominative case. In our English version they are rendered in the accusative: ?They go up by the mountains, they go down by the valleys.? ?It is not here certain,? says Hammond, ?whether hrym, mountains, and vqvt, valleys or plains, be to be read in the nominative or in the accusative case. If they be in the nominative, then we must read as in a parenthesis, (the mountains ascend, the plains or valleys slink down,') joining the end of the verse, unto the place,' etc. to haste away,' verse 7, thus: The waters once stood above the mountains, -- those places which now are such; -- but at the uttering God's voice, they fled and hasted away (the mountains ascending and the valleys descending) unto the place which thou hast prepared for them.' Thus the LXX. and Latin understand it, anabainousin ore katabainousi pedia, ascendunt montes, et descendunt campi,' the mountains ascend, and the plains descend,' referring to the change that was made in the earth from being perfectly round and encompassed with waters, into that inequality wherein now it is, great mountains in some parts, and great cavities in other parts, wherein the waters were disposed, which before covered the face of the earth. But they may be more probably in the accusative case, and then mym, the waters,' verse 6, which were understood, verse 7, though not mentioned, (for it was the waters that there fled and hasted away,) must be here continued also, viz., that the waters ylv, ascend,' or climb the mountains,' and yrdv, descend,' or fall down upon the valleys,' or fissures,' or hollow places,' ditches, and the like receptacles of waters, (for so vqv now signifies among the Rabbins.) And this sense the Chaldee follows, They ascend from the abyss to the mountains, and they descend into the valleys, to the place,' etc. And this is the clearest exposition of it, rendering an account of the course of waters, since the gathering of them together in the ocean, that from thence they are, by the power of God, directed to pass through subterranean meatus to the uppermost parts of the earth, the hills and mountains, where they break forth in springs, and then, by their natural weight, descend, and either find or make channels, by which they run into the ocean again, that mqvm, place, which God hath hewed out as a receptacle for them; and by their thus passing, they are profitable for the use of men, in watering the cattle, and the fruits that grow in the earth, verse 10, etc.? __________________________________________________________________ Psalm 104:10-15 10. Sending out springs by the valleys, which shall run between [182] the hills. 11. All the beasts of the field shall drink thereof: the wild asses [183] shall quench [184] their thirst. 12. Nigh them the fowls of the air shall dwell, from the midst of the branches they shall send out their voice. [185] 13. Watering the mountains from his chambers: the earth shall be satisfied from the fruit of thy [186] works. 14. Making grass to grow for cattle, and herb for the service of man: that he may produce bread out of the earth. 15. And wine cheereth the heart of man, to make his face to shine with oil, and bread sustaineth man's heart. [187] 10. Sending out springs by the valleys The Psalmist here describes another instance both of the power and goodness of God, which is, that he makes fountains to gush out in the mountains, and to run down through the midst of the valleys. Although it is necessary for the earth to be dry, to render it a fit habitation for us, yet, unless we had water to drink, and unless the earth opened her veins, all kinds of living creatures would perish. The prophet, therefore, speaks in commendation of that arrangement by which the earth, though dry, yet supplies us with water by its moisture. The word nchlym, nechalim, which I have rendered springs, is by some translated, torrents or rivers; but springs is more appropriate. In the same sense it is added immediately after, that they run among the hills; and yet, it is scarcely credible that fountains could spring forth from rocks and stony places. But here it may be asked, why the prophet says that the beasts of the field quench their thirst, rather than men, for whose sake the world was created? I would observe, in reply, that he obviously spake in this manner, for the purpose of enhancing the goodness of God, who vouchsafes to extend his care to the brute creation, yea, even to the wild asses, under which species are included all other kinds of wild beasts. And he purposely refers to desert places, that each of us may compare with them the more pleasant, and the cultivated parts of the earth, afterwards mentioned. Rivers run even through great and desolate wildernesses, where the wild beasts enjoy some blessing of God; and no country is so barren as not to have trees growing here and there, on which birds make the air to resound with the melody of their singing. Since even those regions where all lies waste and uncultivated, furnish manifest tokens of the Divine goodness and power, with what admiration ought we to regard that most abundant supply of all good things, which is to be seen in cultivated and favorable regions? Surely in countries where not only one river flows, or where not only grass grows for the feeding of wild beasts, or where the singing of birds is heard not only from a few trees, but where a manifold and varied abundance of good things everywhere presents itself to our view, our stupidity is more than brutish, if our minds, by such manifestations of the goodness of God, are not fixed in devout meditation on his glory. The same subject is prosecuted in the 13th verse, where it is said that God watereth the mountains from his chambers It is no ordinary miracle that the mountains, which seem to be condemned to perpetual drought, and which, in a manner, are suspended in the air, nevertheless abound in pastures. The prophet, therefore, justly concludes that this fruitfulness proceeds from nothing else but the agency of God, who is their secret cultivator. Labour cannot indeed, in the proper sense, be attributed to God, but still it is not without reason applied to him, for, by merely blessing the earth from the place of his repose, he works more efficaciously than if all the men in the world were to waste themselves by incessant labor. 14. Making grass to grow for cattle The Psalmist now comes to men, of whom God vouchsafes to take a special care as his children. After having spoken of the brute creation, he declares, that corn is produced, and bread made of it, for the nourishment of the human race; and he mentions in addition to this, wine and oil, two things which not only supply the need of mankind, but also contribute to their cheerful enjoyment of life. Some understand the Hebrew word lvdt, laaebodath, which I have rendered for the service, to denote the labor which men bestow in husbandry; for while grass grows on the mountains of itself, and without human labor, corn and herbs, which are sown, can only be produced, as is well known, by the labor and sweat of men. According to them the meaning is, that God blesses the toil of men in the cultivation of the fields. But this being too strained an interpretation, it is better to understand the word service, in the ordinary sense of the term. With respect to the word bread, I do not object to the view of those who understand it in a restricted sense, although it probably includes all kinds of food; only I dislike the opinion of those who exclude bread. There is no force in the reason which they allege for taking this view, namely, that in the following verse another use of bread is added, when it is said, that it strengthens the heart of man; for there the same thing is expressed in different words. The prophet, in stating that God causeth the earth to bring forth herbs for the support of men, intends to say that the earth supplies them not only with food in corn, but also with other herbs and fruits; for the means of our sustenance is not limited exclusively to one kind of food. 15. And wine that cheereth the heart of man In these words we are taught, that God not only provides for men's necessity, and bestows upon them as much as is sufficient for the ordinary purposes of life, but that in his goodness he deals still more bountifully with them by cheering their hearts with wine and oil. Nature would certainly be satisfied with water to drink; and therefore the addition of wine is owing to God's superabundant liberality. The expression, and oil to make his face to shine, has been explained in different ways. As sadness spreads a gloom over the countenance, some give this exposition, That when men enjoy the commodities of wine and oil, their faces shine with gladness. Some with more refinement of interpretation, but without foundation, refer this to lamps. Others, considering the letter m, mem to be the sign of the comparative degree, take the meaning to be, that wine makes men's faces shine more than if they were anointed with oil. But the prophet, I have no doubt, speaks of unguents, intimating that God not only bestows upon men what is sufficient for their moderate use, but that he goes beyond this, giving them even their delicacies. The words in the last clause, and bread that sustains man's heart, I interpret thus: Bread would be sufficient to support the life of man, but God over and above, to use a common expression, bestows upon them wine and oil. The repetition then of the purpose which bread serves is not superfluous: it is employed to commend to us the goodness of God in his tenderly and abundantly nourishing men as a kind-hearted father does his children. For this reason, it is here stated again, that as God shows himself a foster-father sufficiently bountiful in providing bread, his liberality appears still more conspicuous in giving us dainties. But as there is nothing to which we are more prone, than to abuse God's benefits by giving way to excess, the more bountiful he is towards men, the more ought they to take care not to pollute, by their intemperance, the abundance which is presented before them. Paul had therefore good reason for giving that prohibition, (Romans 13:14) ?Make not provision for the flesh, to fulfill the lusts thereof;? for if we give full scope to the desires of the flesh, there will be no bounds. As God bountifully provides for us, so he has appointed a law of temperance, that each may voluntarily restrain himself in his abundance. He sends out oxen and asses into pastures, and they content themselves with a sufficiency; but while furnishing us with more than we need, he enjoins upon us an observance of the rules of moderation, that we may not voraciously devour his benefits; and in lavishing upon us a more abundant supply of good things than our necessities require, he puts our moderation to the test. The proper rule with respect to the use of bodily sustenance, is to partake of it that it may sustain, but not oppress us. The mutual communication of the things needful for the support of the body, which God has enjoined upon us, is a very good check to intemperance; for the condition upon which the rich are favored with their abundance is, that they should relieve the wants of their brethren. As the prophet in this account of the divine goodness in providence makes no reference to the excesses of men, we gather from his words that it is lawful to use wine not only in cases of necessity, but also thereby to make us merry. This mirth must however be tempered with sobriety, first, that men may not forget themselves, drown their senses, and destroy their strength, but rejoice before their God, according to the injunction of Moses, (Leviticus 23:40;) and, secondly, that they may exhilarate their minds under a sense of gratitude, so as to be rendered more active in the service of God. He who rejoices in this way will also be always prepared to endure sadness, whenever God is pleased to send it. That rule of Paul ought to be kept in mind, (Philippians 4:12,) ?I have learned to abound, -- I have learned to suffer want.? If some token of the divine anger is manifest, even he who has an overflowing abundance of all kinds of dainty food, will restrict himself in his diet knowing that he is called to put on sackcloth, and to sit among ashes. Much more ought he whom poverty compels to be temperate and sober, to abstain from such delicacies. In short, if one man is constrained to abstain from wine by sickness, if another has only vapid wine, and a third nothing but water, let each be content with his own lot, and willingly and submissively wean himself from those gratifications which God denies him. The same remarks apply to oil. We see from this passage that ointments were much in use among the Jews, as well as among the other eastern nations. At the present day, it is different with us, who rather keep ointments for medicinal purposes, than use them as articles of luxury. The prophet, however, says, that oil also is given to men, that they may anoint themselves therewith. But as men are too prone to pleasure, it is to be observed, that the law of temperance ought not to be separated from the beneficence of God, lest they abuse their liberty by indulging in luxurious excess. This exception must always be added, that no person may take encouragement from this doctrine to licentiousness. Moreover, when men have been carefully taught to bridle their lust, it is important for them to know, that God permits them to enjoy pleasures in moderation, where there is the ability to provide them; else they will never partake even of bread and wine with a tranquil conscience; yea, they will begin to scruple about the tasting of water, at least they will never come to the table but in fearfulness. Meanwhile, the greater part of the world will wallow in pleasures without discrimination, because they do not consider what God permits them; for his fatherly kindness should be to us the best mistress to teach us moderation. __________________________________________________________________ [182] In our English version it is among; but between is the more proper rendering. ?vyn,? says Hammond, ?must be rendered, not among but between, anameson, say the LXX., to denote the hollow receptacles for waters betwixt the hills, or risings of the ground on both sides.? [183] The wild ass differs from the tame only by being stronger and nimbler, more courageous and lively. Wild asses are still found in considerable numbers in the deserts of Great Tartary, in Persia, Syria, the islands of the Archipelago, and throughout Mauritania. They are gregarious, and have been known to assemble by hundreds and thousands. It has been observed of these animals that, though dull and stupid, they are remarkable for their instinct in discovering in the arid desert the way to rivers, brooks, or fountains of water, so that the thirsty traveler has only to observe and follow their steps, in order to his being led to the cooling stream. [184] The literal rendering of the Hebrew word ysvrv, yeshberu, is shall break, being derived from svr, shabar, to break. As applied to hunger, it must signify to allay, or, as here, to thirst, it must mean to quench. The phrase is communicated to other languages, and is usual among us, who, by breaking of fasting, understand eating. [185] ?From between these boughs or leaves the fowls of the air send out their voice'; not by singing only, (for that is peculiar to few,) but by making any noise that is proper to them ? -- Hammond. On the 10th, 11th, and 12th verses, Dimock observes, -- ?The murmuring brooks, the great number of beasts and cattle, with the melodious birds, afford a most picturesque scene of rural delight.? [186] In the preceding clause God is spoken of in the third person, and here in the second. The change of persons from the second to the third, and from the third to the second, is very observable throughout this psalm. -- See [10]page 143, note. [187] In the French version it is, ?Et le vin qui resjouit le coeur de l'homme, et l'huile pour faire reluire sa face, et le pain qui soustient le coeur de l'homme.? -- ?And wine that cheereth the heart of man, and oil to make his face to shine, and bread that sustains the heart of man ? __________________________________________________________________ Psalm 104:16-18 16. The trees of Jehovah [188] shall be satiated; the cedars of Lebanon, which he hath planted; 17. For there the birds build their nests: the stork, [189] whose dwelling is the fir trees. 18. The high mountains are for the deer [190] and the rocks are a place of shelter for the hedgehogs. [191] 16. The trees of Jehovah shall be satiated The Psalmist again treats of God's general providence in cherishing all the parts of the world. In the first place, he asserts, that by the watering of which he had spoken the trees are satiated, or filled with sap, that thus flourishing they may be a place of abode to the birds. He next declares, that the wild deer and conies have also their places of shelter, to show that no part of the world is forgotten by Him, who is the best of fathers, and that no creature is excluded from his care. The transition which the prophet makes from men to trees is as if he had said, It is not to be wondered at, if God so bountifully nourishes men who are created after his own image, since he does not grudge to extend his care even to trees. By the trees of the Lord, is meant those which are high and of surpassing beauty; for God's blessing is more conspicuous in them. It seems scarcely possible for any juice of the earth to reach so great a height, and yet they renew their foliage every year. __________________________________________________________________ [188] ?In the Septuagint it is, xula tou pediou, trees of the field;' they, therefore, read tsy sdy; and sdybeing a name of the Almighty, when differently pointed, thus, sdy, was afterwards changed to yhvh, Jehovah,' as the text now is. Theodoret notices in his time, that the Hebrew, and other Greek interpreters of it, had xula tou kuriou, trees of the Lord.' So was the Hebrew in Jerome's time, who has it ligna Domini.? -- Reeves' Collation, etc. [189] ?chsydh, chasidah, the original word for the stork, is from chsd, piety, beneficence, because, says Bythner, ?the stork nourishes, supports, and carries on its back, when weary, its aged parents.? Storks are a species of birds very numerous in Palestine, and other eastern countries. Doubdan thus speaks of them in his account of a journey from Cana to Nazareth in Galilee, (page 513,) ?All these fields were so filled with flocks of storks, that they appeared quite white with them, there being above a thousand in each flock, and when they rose and hovered in the air they seemed like clouds. The evening they rest in trees.? This account is confirmed by Dr Shaw, who informs us, that as he lay at anchor near Mount Carmel, he saw ?three flights of them, some of which were more open and scattered, with larger intervals between them; others were closer and more compact, as in the flight of wrens and other birds, each of which took up more than three hours in passing by us, extending itself at the same time more than half a mile in breadth.? -- See his Travels, volume 2, page 269. The stork constructs her nest with exquisite skill of dry twigs of trees and coarse grass from the marsh. But instead of confining herself to one situation, she builds it sometimes on the highest parts of old ruins and houses, -- sometimes in the canals of ancient aqueducts, and sometimes on the tops of the eastern mosques and dwelling-houses; so very familiar is she by being never molested, the Mahometans accounting it profane to kill, or even to hurt, or disturb this species of bird, because of their important services in clearing the country of serpents, and other venomous animals, on which they feed. She frequently retires from the noise and bustle of the town to the adjacent field, selecting the highest tree of the forest on which to build her nest, and always preferring the fir, when it is equally suitable to her purpose -- Ibid. volume 2, page 272. Harmer remarks, that chsydh, chasidah, seems to signify the heron as well as the stork; and Dr Adam Clarke is of opinion, that the heron is here meant, conceiving the description of its making the fir-tree its house, as other bird.make their nests in the cedars of Lebanon, to be more agreeable to its natural history than to that of the stork properly speaking. He farther observes, that Aquila, who has given us an ancient Greek translation of the Old Testament, and who is said to have been exquisitely skilled in the original language, always understood the chasidah to mean the heron, rather than the stork. ?But,? he adds, ?the two species resemble each other so much, that it is not improbable but one Hebrew word stood for both,? and refers to Doubdan, who supposes that storks in Palestine roost in trees -- Harmer's Observations, volume 2, page 465, and volume 3, page 338. [190] ?On, chevreux.? -- Fr. marg. ?Or, the kids.? Calvin, by giving two different translations of the original word, appears to have been at a loss as to the animal meant. ?The animal here intended,? says Mant, ?is the Ibex or Rock Goat, a species of wild goat, deriving its Hebrew name from the wonderful manner in which it mounts to the top of the highest rocks, to which quality the sacred writers allude in the other two passages where the word occurs as well as in this. -- See 1 Samuel 24:3; Job 39:1. To this quality natural historians bear abundant witness. Mr Cox thus describes the action of the Ibex, in ascending the mountains of Switzerland: -- He mounts a perpendicular rock of fifteen feet at three leaps, or rather three successive bounds of five feet each. It does not seem as if he found any footing on the rock, appearing to touch it merely to be repelled, like an elastic substance striking against a hard body. He is not supposed to take more than three successive leaps in this manner. If he is between two rocks which are near each other, and wants to reach the top, he leaps from the side of one rock to the other alternately, till he has obtained the summit.'? [191] ?Ou, connils.? -- Fr marg. ?Or, the conies, or rabbits.? The Hebrew name of this animal, sphn, shaphan, from the verbs sphn, shaphan, or sphn, saphan, to hide, seems to indicate a creature of a timid and harmless disposition. Feeble, and apprehensive of danger, it seeks a shelter among the fissures of the rocks, where it may be concealed from its enemies. To this circumstance allusion is here made; and it is also referred to by Solomon, (Proverbs 30:26) ?The shaphans are but a feeble folk, yet make they their houses in the rocks.? It is evident from these words, that the shaphan is gregarious. What particular animal then is indicated by this name? Calvin, from giving the original term, one translation in the text, and a different one on the margin, seems to have been uncertain as to the species of animal intended, and on this point considerable variety of opinion has obtained. Some copies of the Septuagint have hedgehogs, and others, hares, the former being probably the right reading, as the Vulgate agrees with it. Bochart supposed the jerboa, or jumping-mouse, to be meant. But to this it has been justly objected, that the jerboa always digs its habitation in the smoother places of the desert, especially where the soil is fixed gravel; that it is not gregarious, nor distinguished by feebleness, which it supplies by its wisdom. Nor can it be the coney, or rabbit, that is here referred to; for, instead of seeking a habitation among the rocks, it delights to burrow in the sandy downs; and if it sometimes digs a place of shelter among the rocks, it is only where the openings are filled with earth. It is now pretty generally agreed, that the shaphan is the Daman Israel, as suggested by Dr Shaw. ?The Daman Israel,? says this traveler, ?is an animal likewise of Mount Lebanus, though common in other places of this country. It is a harmless creature, of the same size and quality with the rabbit, and with the like incurvating posture and disposition of the fore-teeth. But it is of a browner color with smaller eyes, and a head more pointed, like the marmots. The fore-feet likewise are short, and the hinder are nearly as long in proportion as those of the jerboa. Though this animal is known to burrow sometimes in the ground, yet as its usual residence and refuge is in the holes and clifts of the rocks, we have so far a more presumptive proof, that this creature may be the shaphan of the Scriptures, than the jerboa. I could not learn why it was called Daman Israel, i.e., Israel's lamb, as those words are interpreted.? Travels, volume 2, pages 160, 161. It is called in Amhara, ?Ashkoko.? Bruce confirms Dr Shaw's opinion. He identifies the animals by the several other particulars mentioned in Scripture, as well as by their attachment to rocks, and their constant residence in holes and caves, as noticed in this psalm. See also Paxton's Illustrations of Scripture, volume 2, pages 204-209. __________________________________________________________________ Psalm 102:19-22 19. He hath appointed the moon to distinguish seasons: the sun knoweth his going down. 20. Thou makest darkness, and it is night; wherein all the beasts of the forest creep forth. 21. The lions roar after their prey, and in seeking their food from God. [192] 22. The sun shall rise, and they shall gather themselves together, and lie down in their dens. [193] 23. Man shall go forth to his work, and to his labor, until the evening. 19. He hath appointed the moon to distinguish seasons The Psalmist now comes to another commendation of God's providence as manifested in the beautiful arrangement by which the course of the sun and moon alternately succeeds each other; for the diversity in their mutual changes is so far from producing confusion, that all must easily perceive the impossibility of finding any better method of distinguishing time. When it is said, that the moon was appointed to distinguish seasons, interpreters agree that this is to be understood of the ordinary and appointed feasts. The Hebrews having been accustomed to compute their months by the moon, this served for regulating their festival days and assemblies, both sacred and political. [194] The prophet, I have no doubt, by the figure synecdoche, puts a part for the whole, intimating, that the moon not only distinguishes the days from the nights, but likewise marks out the festival days, measures years and months, and, in fine, answers many useful purposes, inasmuch as the distinction of times is taken from her course. As to the sentence, The sun knoweth his going down, I understand it not only of his daily circuit, but as also denoting that by gradually approaching nearer us at one time, and receding farther from us at another, he knows how to regulate his movements by which to make summer, winter, spring, and autumn. It is farther stated, that the beasts of the forest creep forth during the night, because they go out of their dens with fear. Some translate the verb rms, ramas, to walk; but its proper signification which I have given is not unsuitable; for although hunger often drives wild beasts into fury, yet they watch for the darkness of the night, that they may move abroad from their hiding-places, and on account of this fearfulness they are said to creep forth. 21. The lions roar after their prey Although lions, if hunger compels them, go forth from their dens and roar even at noon-day, yet the prophet describes what is most usually the case. He therefore says, that lions do not venture to go abroad during the daytime, but that, trusting to the darkness of the night, they then sally forth in quest of their prey. Herein is manifested the wonderful providence of God, that a beast so dreadful confines itself within its den, that men may walk abroad with the greater freedom. And if lions sometimes range with greater liberty, this is to be imputed to the fall of Adam, which has deprived men of their dominion over the wild beasts. There are, however, still some remains of the original blessing conferred by God on men, inasmuch as he holds in check so many wild beasts by the light of day, as if by iron cages or chains. The expression, They seek their food from God, is not to be understood of their casting themselves upon the care of God, as if they acknowledged him to be their foster-father, but it points out the fact itself, that God in a wonderful manner provides food for such ravenous beasts. 22. The sun shall rise The Psalmist continues to prosecute the same subject, showing that God so distributes the successions of time, as that the day belongs properly to man. Did not God put a restraint upon so many wild beasts which are hostile to us, the human race would soon become extinct. As wild beasts since the fall of man may seem to be born to do us hurt, and to rend and tear in pieces all whom they meet with, this savage cruelty must be kept under check by the providence of God. And in order to keep them shut up within their dens, the only means which he employs is to inspire them with terror, simply by the light of the sun. This instance of divine goodness, the prophet commends the more on account of its necessity; for were it otherwise, men would have no liberty to go forth to engage in the labors and business of life. Man being thus protected by the light against the violence and injuries of wild beasts, in this is to be seen the unparalleled goodness of God, who in so fatherly a manner has provided for his convenience and welfare. __________________________________________________________________ [192] ?What is here said of the lions peculiarly, that they roar after their prey, and seek their meat from God,' may be illustrated by what is observed of those creatures, that to their great strength and greediness and rapacity, they are not proportionably provided with swiftness of body to pursue in the desert those beasts on which they prey, nor yet so quick-scented, as to be able to follow and trace them to their places of repose. It hath therefore been necessary to the providing for these animals, that some supply should be made to these defects by some other way. And it hath been affirmed by some, that their very roaring is useful to them for this end, and that when they cannot overtake their prey, they do by that fierce noise so astonish and amaze the poor beasts, that they fall down before them. If this have that truth, which it professes to have, it gives a clear account both of the phrase of roaring after their prey, and of seeking it from God -- of roaring, as being able to do nothing else toward the getting it, but only thus to frighten the hearers, and express his own hunger and want.? -- Hammond. [193] In the French version all the verbs in this verse are translated in the present tense. [194] ?The greatest part of the Jewish feasts, as the New Moon, the Passover, the Pentecost, etc., were governed by the moon.? -- Dimoch. __________________________________________________________________ Psalm 104:24-26 24. O Jehovah! how magnificent are thy works! thou hast made all things in wisdom: the earth is full of thy riches. 25. Great is this sea, and wide in extent; therein are things creeping innumerable, both small and great animals. 26. There go the ships [195] and the leviathan, which thou hast made to sport itself in it. 24. O Jehovah! how magnificent are thy works The prophet does not make a full enumeration of the works of God, which would be an endless task, but only touches upon certain particulars, that every one may be led from the consideration of them to reflect the more attentively on that wisdom by which God governs the whole world, and every particular part of it. Accordingly, breaking off his description, he exclaims with admiration, -- How greatly to be praised are thy works! even as we then only ascribe to God due honor when seized with astonishment, we acknowledge that our tongues and all our senses fail us in doing justice to so great a subject. If a small portion of the works of God make us amazed, how inadequate are our feeble minds to comprehend the whole extent of them! In the first place, it is said, that God has made all things in wisdom, and then it is added, that the earth is full of his riches The mention of wisdom only is not intended to exclude the divine power, but the meaning is, that there is nothing in the world confused, -- that, so far from this, the vast variety of things mixed together in it are arranged with the greatest wisdom, so as to render it impossible for any thing to be added, abstracted, or improved. This commendation is set in opposition to the unhallowed imaginations, which often creep upon us when we are unable to discover the designs of God in his works, as if indeed he were subject to folly like ourselves, so as to be forced to bear the reprehension of those who are blind in the consideration of his works. The prophet also, by the same eulogium, reproves the madness of those who dream, that the world has been brought into its present form by chance, as Epicurus raved about the elements being composed of atoms. As it is an imagination more than irrational to suppose, that a fabric so elegant, and of such surpassing embellishment, was put together by the fortuitous concourse of atoms, the prophet here bids us attend more carefully to the wisdom of God, and to that wonderful skill which shines forth in the whole government of the world. Under riches are comprehended the goodness and beneficence of God; for it is not on his own account that he has so richly replenished the earth but on ours, that nothing which contributes to our advantage may be wanting. We ought to know that the earth does not possess such fruitfulness and riches of itself, but solely by the blessing of God, who makes it the means of administering to us his bounty. 25. Great is this sea, and wide in extent After having treated of the evidences which the earth affords of the glory of God, the prophet goes down into the sea, and teaches us that it is a new mirror in which may be beheld the divine power and wisdom. Although the sea were not inhabited by fishes, yet the mere view of its vastness would excite our wonder, especially when at one time it swells with the winds and tempests, while at another it is calm and unruffled. Again, although navigation is an art which has been acquired by the skill of men, yet it depends on the providence of God, who has granted to men a passage through the mighty deep. But the abundance and variety of fishes enhance in no small degree the glory of God in the sea. Of these the Psalmist celebrates especially the leviathan or the whale [196] because this animal, though there were no more, presents to our view a sufficient, yea, more than a sufficient, proof of the dreadful power of God, and for the same reason, we have a lengthened account of it in the book of Job. As its movements not only throw the sea into great agitation, but also strike with alarm the hearts of men, the prophet, by the word sport, intimates that these its movements are only sport in respect of God; as if he had said, The sea is given to the leviathans, as a field in which to exercise themselves. __________________________________________________________________ [195] Fry reads in the text, ?There pass the ships,? and at the foot of the page, ?There go the whales.? ?I cannot,? says he, ?but indulge a conjecture in this place, that either the word we translate ships had anciently another meaning, and signified some aquatic animal; or that for 'nyvt, we should read tnynym, or tnym: compare Genesis 1:21, And God created great whales, chnynym hgdlym, and every living creature that moveth, hrmst hchyh, which the waters brought forth abundantly after their kind.' It has, however, been thought by some, that not whales, but some large marine animals, known on the shores of the Mediterranean Sea, are intended by the term.? -- ?The first line of this verse,? says Dimock, ?should probably be read in a parenthesis, if it is not an interpolation; and the grammatical construction requires that we should read hlkvn. That wonderful piece of mechanism, a ship, whereby man becomes the lord of the sea, seems to have been originally constructed under the divine direction. -- See Genesis 6:14.? [196] The leviathan, which is described at large in Job 40., is now generally understood by commentators to be not the whale, but the crocodile, an inhabitant of the Nile. That it should here be numbered with the marine animals, need not surprise us, as the object of the divine poet is merely to display the kingdom of the watery world. Of these wide domains the sea of the Nile forms, in his view, a part. ?ym transfertur ad omnia flumina majora. Est igitur in specie Nilus. Jes. 19, 5; Nab. 3, 8.? -- Sire. Lex. Heb. -- See [11]volume 3, page 175, note 1. __________________________________________________________________ Psalm 104:27-30 27. All things wait upon thee, that thou mayest give them food in their season. 28. Thou shalt give it to them, and they shall gather it: thou shalt open thy hand, and they shall be filled [or satiated] with good. 29. Thou shalt hide thy face, and they shall be afraid: thou shalt take away their spirit, and they shall die, and return to their dust. 30. Thou shalt send forth thy spirit, and they shall be created: [197] and thou shalt renew the face of the earth. 27. All these wait upon thee The prophet here again describes God as acting the part of the master of a household, and a foster-father towards all sorts of living creatures, by providing liberally for them. He had said before, that God made food to grow on the mountains for the support of cattle, and that sustenance is ministered to the very lions by the hand of the same God, although they live upon prey. Now he amplifies this wonder of the divine beneficence by an additional circumstance. While the different species of living creatures are almost innumerable, and the number in each species is so great, there is yet not one of them which does not stand in need of daily food. The meaning then of the expression, All things wait upon thee, is, that they could not continue in existence even for a few days, unless God were to supply their daily need, and to nourish each of them in particular. We thus see why there is so great a diversity of fruits; for God assigns and appoints to each species of living creatures the food suitable and proper for them. The brute beasts are not indeed endued with reason and judgment to seek the supply of their wants from God, but stooping towards the earth, they seek to fill themselves with food; still the prophet speaks with propriety, when he represents them as waiting upon God; for their hunger must be relieved by his bounty, else they would soon die. Nor is the specification of the season when God furnishes them with food superfluous, since God lays up in store for them, that they may have the means of sustenance during the whole course of the year. As the earth in winter shuts up her bowels, what would become of them if he did not provide them with food for a long time? The miracle, then, is the greater from the circumstance, that God, by making the earth fruitful at stated seasons, extends in this way his blessing to the rest of the year which threatens us with hunger and famine. How wretched would we be when the earth in winter shuts up her riches, were not our hearts cheered with the hope of a new increase? In this sense, the Psalmist appropriately affirms, that God opens his hand If wheat should grow up daily, God's providence would not be so manifest. But when the earth becomes barren, it is as if God shut his hand. Whence it follows, that when he makes it fruitful, he, so to speak, stretches out his hand from heaven to give us food. Now if he supply wild and brute beasts with sustenance in due season, by which they are fed to the full, his blessing will doubtless be to us as an inexhaustible source of plenty, provided we ourselves do not hinder it from flowing to us by our unbelief. 29 Thou shalt hide thy face, and they shall be afraid In these words, the Psalmist declares, that we stand or fall according to the will of God. We continue to live, so long as he sustains us by his power; but no sooner does he withdraw his life-giving spirit than we die. Even Plato knew this, who so often teaches that, properly speaking, there is but one God, and that all things subsist, or have their being only in him. Nor do I doubt, that it was the will of God, by means of that heathen writer, to awaken all men to the knowledge, that they derive their life from another source than from themselves. In the first place, the Psalmist asserts, that if God hide his face they are afraid; and, secondly, that if he take away their spirit they die, and return to their dust; by which words he points out, that when God vouchsafes to look upon us, that look gives us life, and that as long as his serene countenance shines, it inspires all the creatures with life. Our blindness then is doubly inexcusable, if we do not on our part cast our eyes upon that goodness which gives life to the whole world. The prophet describes step by step the destruction of living creatures, upon God's withdrawing from them his secret energy, that from the contrast he may the better commend that continued inspiration, by which all things are maintained in life and rigor. He could have gone farther, and have asserted, that all things, unless upheld in being by God, would return to nothing; but he was content with affirming in general and popular language, that whatever is not cherished by Him falls into corruption. He again declares, that the world is daily renewed, because God sends forth his spirit In the propagation of living creatures, we doubtless see continually a new creation of the world. In now calling that God's spirit, which he before represented as the spirit of living creatures, there is no contradiction. God sendeth forth that spirit which remains with him whither he pleases; and as soon as he has sent it forth, all things are created. In this way, what was his own he makes to be ours. But this gives no countenance to the old dream of the Manicheeans, which that filthy dog Servetus has made still worse in our own day. The Manicheeans said that the soul of man is a particle of the Divine Spirit, and is propagated from it as the shoot of a tree; but this base man has had the audacity to assert, that oxen, asses, and dogs, are parts of the divine essence. The Manichees at least had this pretext for their error, that the soul was created after the image of God; but to maintain this with respect to swine and cattle, is in the highest degree monstrous and detestable. Nothing was farther from the prophet's intention, than to divide the spirit of God into parts, so that a portion of it should dwell essentially in every living creature. But he termed that the spirit of God which proceeds from him. By the way, he instructs us, that it is ours, because it is given us, that it may quicken us. The amount of what is stated is, that when we see the world daily decaying, and daily renewed, the life-giving power of God is reflected to us herein as in a mirror. All the deaths which take place among living creatures, are just so many examples of our nothingness, so to speak; and when others are produced and grow up in their room, we have in that presented to us a renewal of the world. Since then the world daily dies, and is daily renewed in its various parts, the manifest conclusion is, that it subsists only by a secret virtue derived from God. __________________________________________________________________ [197] ?This alludes to Genesis 1:2 as the continual succession of things is a kind of creation.? -- Dimock. __________________________________________________________________ Psalm 104:31-35 31. Glory be to Jehovah for ever; let Jehovah rejoice in his works. 32. When he looketh upon the earth, it shall tremble: if he touch the mountains, they shall smoke. [198] 33. I will sing to Jehovah whilst I live: I will sing psalms to my God as long as I have my being. [199] 34. Let my speech [or words [200] ] be acceptable to him: [201] I will rejoice in Jehovah. 35. Let sinners perish from the earth, and the wicked till they cease to be any more. O my soul! bless thou Jehovah. Hallelujah. 31. Glory be to Jehovah for ever The inspired writer shows for what purpose he has celebrated in the preceding part of the psalm the power, wisdom, and goodness of God in his works, namely, to stir up men to praise him. It is no small honor that God for our sake has so magnificently adorned the world, in order that we may not only be spectators of this beauteous theater, but also enjoy the multiplied abundance and variety of good things which are presented to us in it. Our gratitude in yielding to God the praise which is his due, is regarded by him as a singular recompense. What the Psalmist adds, Let Jehovah rejoice in his works, is not superfluous; for he desires that the order which God has established from the beginning may be continued in the lawful use of his gifts. As we read in Genesis 6:6, that ?it repented the Lord that he had made man on the earth,? so when he sees that the good things which he bestows are polluted by our corruptions, he ceases to take delight in bestowing them. And certainly the confusion and disorder which take place, when the elements cease to perform their office, testify that God, displeased and wearied out, is provoked to discontinue, and put a stop to the regular course of his beneficence; although anger and impatience have strictly speaking no place in his mind. What is here taught is, that he bears the character of the best of fathers, who takes pleasure in tenderly cherishing his children, and in bountifully nourishing them. In the following verse it is shown, that the stability of the world depends on this rejoicing of God in his works; for did he not give vigor to the earth by his gracious and fatherly regard, as soon as he looked upon it with a severe countenance, he would make it tremble, and would burn up the very mountains. 33. I will sing to Jehovah whilst I live Here the Psalmist points out to others their duty by his own example, declaring, that throughout the whole course of his life he will proclaim the praises of God without ever growing weary of that exercise. The only boundary which he fixes to the celebration of God's praises is death; not that the saints, when they pass from this world into another state of existence, desist from this religious duty, but because the end for which we are created is, that the divine name may be celebrated by us on the earth. Conscious of his unworthiness to offer to God so precious a sacrifice, he humbly prays, (verse 34,) that the praises which he will sing to God may be acceptable to him, although they proceed from polluted lips. It is true, that there is nothing more acceptable to God, nor any thing of which he more approves, than the publication of his praises, even as there is no service which he more peculiarly requires us to perform. But as our uncleanness defiles that which in its own nature is most holy, the prophet with good reason betakes himself to the goodness of God, and on this ground alone pleads that He would accept of his song of praise. Accordingly, the Apostle, in Hebrews 13:15 teaches that our sacrifices of thanksgiving are well pleasing to God, when they are offered to him through Christ. It being however the case, that whilst all men indiscriminately enjoy the benefits of God, there are yet very few who look to the author of them, the prophet subjoins the clause, I will rejoice in the Lord; intimating, that this is a rare virtue; for nothing is more difficult than to call home the mind from those wild and erratic joys, which disperse themselves through heaven and earth in which they evanish, that it may keep itself fixed on God alone. 35. Let sinners perish from the earth This imprecation depends on the last clause of the 31st verse, Let Jehovah rejoice in his works As the wicked infect the world with their pollutions, the consequence is, that God has less delight in his own workmanship, and is even almost displeased with it. It is impossible, but that this uncleanness, which, being extended and diffused through every part of the world, vitiates and corrupts such a noble product of his hands, must be offensive to him. Since then the wicked, by their perverse abuse of God's gifts, cause the world in a manner to degenerate and fall away from its first original, the prophet justly desires that they may be exterminated, until the race of them entirely fail. Let us then take care so to weigh the providence of God, as that being wholly devoted to obeying him, we may rightly and purely use the benefits which he sanctities for our enjoying them. Farther, let us be grieved, that such precious treasures are wickedly squandered away, and let us regard it as monstrous and detestable, that men not only forget their Maker, but also, as it were, purposely turn to a perverse and an unworthy end, whatever good things he has bestowed upon them. __________________________________________________________________ [198] ?They smoke. Gejerus, Patrick, etc., refer this to Exodus 19:18. But may it not have respect also to volcanic mountains in general?? -- Dimock. [199] ?Through the whole of my existence, vvdy, for my perpetuality. -- See the word used in the same sense, Psalm 139:18.? -- Horsley. [200] ?Ou, meditation.? -- Fr. marg. ?Or, meditation.? [201] In our English Bible it is, my meditation of him shall be sweet.? As the prefix l, al, signifies to, as well as on, it may be doubtful whether lyv should be rendered to him or on him. If in the latter sense, our English version is correct, ?My meditation of or on him shall be sweet;? and with this the last clause of the verse would well accord, ?I will be glad in the Lord,? which is an effect of the sweetness felt in meditating upon him. But all the ancient versions give the former rendering, according to these words in Psalm 19:14, ?Let the meditation of my heart be acceptable in thy sight.? Thus the Septuagint has heduntheie auto, ?Let it be sweet to him,? and similar is the rendering in the other versions. __________________________________________________________________ [176] ?For regularity of composition, richness of imagery, sublimity of sentiment, and elegance and perspicuity of diction, this hymn is perhaps the principal poem in the whole collection of these inspired songs. As there is no allusion in it to the Mosaic ritual, nor any mention of the deliverance of the Israelites from Egypt, it should seem that it was of an earlier age than the Exodus. It consists of parts sung alternately by two companies. The parts are easily distinguished, inasmuch as one Semichorus always speaks of God in the third person, the other addresses him in the second.? -- Horsley. __________________________________________________________________ PSALM 105 The Psalmist magnifies the singular grace of God displayed in selecting and freely adopting one people from amongst all nations of the world. To show that it was not in word only that he had made a covenant with Abraham and his offspring, God did not cease, after having delivered them from Egypt, to confer upon them innumerable benefits; and his design in this was, that those who had been delivered might on their part faithfully keep his covenant, and devote themselves unfeignedly to his service. [202] __________________________________________________________________ Psalm 105:1-5 1. Praise ye Jehovah; invoke his name: announce his works among the peoples. 2. Sing ye to him: sing psalms to him: speak ye of all his wonders. 3. Rejoice ye in his holy name: [203] let the heart of those who seek Jehovah rejoice. 4. Seek ye Jehovah, and his strength: seek his face continually. 5. Remember the marvelous works which he hath performed; his wonders, and the judgments of his mouth. 1 Praise ye Jehovah, etc. The object of these opening words simply is, that the offspring of Abraham should place all their blessedness in the free adoption of God. It was indeed a blessing not to be despised that they had been created men, that they had been cherished in the world by God's fatherly care, and that they had received sustenance at his hand; but it was a far more distinguished privilege to have been chosen to be his peculiar people. While the whole human race are condemned in Adam, the condition of the Israelites was so different from all other nations, as to give them ground to boast, that they were consecrated to God. This is the reason why the prophet heaps together so many words in commendation of this grace. He does not treat of the government of the whole world as he did in the preceding psalm, but he celebrates the fatherly favor which God had manifested towards the children of Israel. He indeed names in general his works, and his wonders, but he limits both to that spiritual covenant by which God made choice of a church, that might lead on earth a heavenly life. He does not intend to include as among these wonders, that the sun, moon, and stars, daily rise to give light to the world, that the earth produces its fruit in its seasons, that every living creature is supplied with abundance of all good things for its food, and that the human family are liberally provided with so many conveniences; but he celebrates the sovereign grace of God, by which he chose for himself from amongst the lost race of Adam a small portion to whom he might show himself to be a father. Accordingly, he enjoins them to rejoice in the name of God, and to call upon him; a privilege by which the Church alone is distinguished. Whence it follows, that this language is addressed to none but true believers, whom God would have to glory in his name, since he has taken them under his special protection. 4 Seek ye Jehovah, and his strength [204] Although he had in the preceding verse characterized the faithful by the honorable designation, those who seek God, yet he again exhorts them to earnestness in seeking him, which is not an unnecessary exhortation. Seeking God, it is true, is the mark by which all genuine saints are particularly distinguished from the men of the world; but they come far short of seeking him with due ardor; and, accordingly, they have always need of incitements, to urge them on to this exercise, although they run of their own accord. Those whom the prophet here stirs up to seek God are not fickle persons, nor such as are altogether indolent, and who cleave to the impurities of earth, but those who with a prompt and ready mind already aim at doing this; and he thus stimulates them, because he perceives that they are obstructed by many impediments from advancing in their course with sufficient rapidity. However willing then we may be, we have notwithstanding, need of such incitement to correct our slowness. The strength and face of God, doubtless refer to that kind of manifestation by which God, accommodating himself to the rudeness of the times, drew at that time true believers to himself. The ark of the covenant is in many other places called both the strength and the face of God, because by that symbol the people were reminded, that he was near them, and also really experienced his power. [205] The more familiarly then God showed himself to them, with the more promptitude and alacrity would the prophet have them to apply their hearts in seeking him; and the aid by which God relieves our weakness should prove an additional stimulus to our zeal. Modesty also is recommended to us, that, mindful of our slowness in seeking God, we may keep the way which he has prescribed to us, and may not despise the rudiments through which he by little and little conducts us to himself. It is added continually, that no person may grow weary in this exercise, or, inflated with a foolish opinion of having reached perfection, may neglect the external aids of piety, as is done by many, who, after having advanced a few degrees in the knowledge of God, exempt themselves from the common rank of others, as if they were elevated above the angels. Again, the injunction is given to remember the marvelous works which God had performed, in the deliverance of his people from Egypt, when he displayed his power in new and unusual ways. By the judgments of his mouth, some understand the law. But as I read all the three expressions, his marvelous works, his wonders, and the judgments of his mouth, as referring to one series of events, I prefer explaining it rather of the miracles by which God subdued the pride of Pharaoh. Still, however, there is some doubt as to the reason of this manner of speaking. Some are of opinion, that these miracles are called the judgments of God's mouth, because he had foretold them by Moses, which is highly probable. At the same time, the expression might be taken more simply, as denoting that the power of God was manifested in an extraordinary manner in these miracles; from which it would be easy to gather, that they were performed by him. I do not mean to exclude the ministry of Moses, whom God had raised up to be a prophet to the Egyptians, that in denouncing what was to come to pass, he might show that nothing happened by chance. Yet I think there is an allusion to the manifest character of the miracles, as if it had been said, Although God had not uttered a word, the facts themselves evidently showed, that he was the deliverer of his people. __________________________________________________________________ [203] In the French version it is, ?Praise ye his holy name.? Hammond, agreeably to this, would read, ?Praise ye the name of his holiness;? thinking that v, beth, in, is a pleonasm. [204] ?For vzv, his strength, the LXX. seem to have read zv, be strengthened, and accordingly render it krataiothote, the Latin confirmamini', be confirmed,' and so the Syriac, be strengthened.' This the sense would well bear, Seek the Lord, and be confirmed;' let all your strength be sought from him. So the Jewish Arab, Seek the Lord, and seek that he would strengthen you, or strength from him, or you shall certainly be strengthened,' if by prayer you diligently seek him.? -- Hammond. Horsley also reads, ?Seek the Lord, and be strong.? [205] With this agrees the interpretation of Lowth: ?The holy ark, and the shechinah which remained upon it, the symbol of the divine presence, is called the face of God; and to seek the face of God, is to appear before the ark, to worship at the sanctuary of God, which was required of the Israelites thrice a year. -- See 2 Samuel 21:1; 2 Chronicles 7:14; Psalm 27:8; Exodus 23:17, -- Lectures on the Sacred Poetry of the Hebrews, volume 2, page 24l. __________________________________________________________________ Psalm 105:6-11 6. Ye seed of Abraham his servant, the sons of Jacob his chosen. 7. He is Jehovah our God: his judgments are through all the earth. 8. He hath remembered his covenant for ever, the word which he commanded to a thousand generations; [206] 9. Which he made with Abraham; and his oath which he swore to Isaac; [207] 10. And established it to Jacob for a law, and to Israel for an everlasting covenant: [208] 11. Saying, I will give thee the land of Canaan, the cord [or measuring line [209] ] of your inheritance. 6 Ye seed of Abraham his servant. The Psalmist addresses himself by name to his own countrymen, whom, as has been stated, God had bound to himself by a special adoption. It was a bond of union still more sacred, that by the mere good pleasure of God they were preferred to all other nations. By calling them the seed of Abraham, and the sons of Jacob, he reminds them that they had not attained so great dignity by their own power, but because they were descended from the holy fathers. He, however, affirms at the same time, that the holiness of their fathers flowed exclusively from God's election, and not from their own nature. He expressly states both these truths, first, that before they were born children of Abraham, they were already heirs of the covenant, because they derived their origin from the holy fathers; and, secondly, that the fathers themselves had not acquired this prerogative by their own merit or worth, but had been freely chosen; for this is the reason why Jacob is called God's chosen Although Abraham is also here called God's servant, (Genesis 26:24) because he purely and sincerely worshipped him, yet in the second clause it is testified that the commencement of this distinction was not to be traced to men, but to God alone, who conferred upon the Israelites the honor of choosing them to be his peculiar possession. From this covenant the Psalmist infers that although the government of God extends through the whole world, and although he executes his judgment in all places, he was nevertheless especially the God of that one people, (verse 7) according to the statement in the song of Moses, ?When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people, according to the number of the children of Israel: For the Lord's portion is his people; Jacob is the lot of his inheritance.? Deuteronomy 32:8, 9 The prophet again intended to show that the reason why the children of Israel excelled others was not because they were better than others, but because such was the good pleasure of God. If the divine judgments are extended through all the regions of the globe, the condition of all nations is in this respect equal. Whence it follows that the difference referred to proceeded from the love of God, -- that the source of the superiority of the Israelites to other nations was his free favor. Although, then, He is the rightful proprietor of the whole earth, it is declared that he chose one people over whom he might reign. This is a doctrine which applies to us also at the present day. If we duly ponder our calling, we will undoubtedly find that God has not been induced from anything out of himself to prefer us to others, but that he was pleased to do so purely from his own free grace. 8 He hath remembered his covenant for ever The Psalmist now celebrates the effect and actual fulfillment of the covenant, and proves from the deliverance wrought for the Israelites what he had stated before, namely, That God, while he reigned alike over all nations, extended his peculiar favor to the offspring of Abraham alone. How comes it to pass that God, in delivering his people, displayed the might of his arm by so many miracles, if it was not that he might faithfully perform the promise which he had made to his servants in time past? It is evident, then, that the ancient covenant was the cause of the deliverance granted to the chosen tribes; for in order that God might faithfully keep his promises, it behooved him first to be merciful. As a long series of years had elapsed between the promise and the performance, the prophet uses the word remember, intimating that the Divine promises do not become obsolete by length of time, but that even when the world imagines that they are extinguished and wholly forgotten, God retains as distinct a remembrance of them as ever, that he may accomplish them in due season. This is more strongly confirmed in the next clause, where the correspondence between the form or tenor of the covenant and the accomplishment is celebrated. It is not for a day, he would say, or for a few days, that God has made a covenant with Abraham, nor has he limited the continuance of his covenant to the life of man, but he has promised to be the God of his seed even to a thousand generations. Although, therefore, the fulfillment was for a long time suspended, God nevertheless showed by the effect that his promise did not fail by length of time. As Abraham was the first who was called when he was mingled with idolaters, the prophet begins with him. He, however, afterwards declares that the covenant was also confirmed in the hand of his son and his son's son. God then deposited his covenant with Abraham, and by solemn oath engaged to be the God of his seed. But to give greater assurance of the truth of his promise, he was graciously pleased to renew it to Isaac and Jacob. The effect of such an extension of it is, that his faithfulness takes deeper hold on the hearts of men; and, besides, his grace, when it is thus testified on frequent recurring occasions, becomes better known and more illustrious among men. Accordingly, it is here declared by gradation how steadfast and immovable this covenant is; for what is affirmed concerning each of the patriarchs belongs equally to them all. It is said that God swore to Isaac. But had he not sworn to Abraham before? Undoubtedly he had. It is also said that it was established to Jacob for a law, and for an everlasting covenant Does this mean that the covenant was previously only temporal and transitory, and that then it had changed its nature? Such an idea is altogether at variance with the meaning of the sacred writer. By these different forms of expression he asserts that the covenant was fully and perfectly confirmed, so that, if perhaps the calling was obscure in one man, it might be more evident, by God's having transmitted the testimony of it to posterity; for by this means the truth of it was the better manifested. Here again we must remember that God with great kindness considers our weakness when, both by his oath, and by frequently repeating his word, he ratifies what he has once promised to us. Our ingratitude then appears the fouler in disbelieving him when he not only speaks but also swears. 11. Saying, I will give thee the land of Canaan As this was only a small portion of the blessings offered to the fathers, the prophet seems at first view too much to limit the covenant of God, which extended even to the hope of an eternal inheritance. But he considered it enough to show, by the figure synecdoche, that a part of what God had promised to the fathers had received its complete accomplishment. His drift is to intimate that they did not possess the land of Canaan by any other right than because it was the legitimate inheritance of Abraham according to the covenant which God had made with him. If man exhibit the promised earnest of a contract, he does not violate the contract. When, therefore, the prophet proves by a visible symbol that God did not make a covenant with his servants in vain, and that he did not disappoint their hope, he does not take away or abolish the other blessings included in it. Nay, rather, when the Israelites heard that they possessed the land of Canaan by right of inheritance, because they were the chosen people of God, it became them to look beyond this, and to take comprehensive view of all the privileges by which He had vouchsafed to distinguish them. Hence it is to be noted, that when He in part fulfills his promises towards us, we are base and ungrateful if this experience does not conduce to the confirmation of our faith. Whenever he shows himself to be a father towards us, he undoubtedly really seals on our hearts the power and efficacy of his word. But if the land of Canaan ought to have led the children of Israel in their contemplations to heaven, since they knew that they had been brought into it on account of the covenant which God had made with them, the consideration that He has given to us his Christ, ?in whom all the promises are yea and amen,? (2 Corinthians 1:20) ought to have much greater weight with us. When it is said, I will give thee the measuring line of Your inheritance, the change of the number points out that God made a covenant with all the people in general, though he spake the words only to a few individuals; even as we have seen a little before that it was a decree or an everlasting law. The holy patriarchs were the first and principal persons into whose hands the promise was committed; but they did not embrace the grace which was offered to them as what belonged only to themselves, but as what their posterity in common with them were to became sharers of. __________________________________________________________________ [206] See Genesis 15:17, 18; 17:2; 22:16; 26:3; 35:11. [207] See Genesis 26:3. [208] To Jacob also he renewed at Beersheba all the gracious assurances of the covenant which he had made with Abraham, and ratified to Isaac, (Genesis 28:10-15;) and he again renewed them at Padan-aram, (Genesis 35:9-15; 13:1-5,) when he changed his name from Jacob to Israel. [209] In our English version it is lot. But the original word signifies a cord or line. There is here an illusion to the several lots or portions into which the land of Canaan was divided among the twelve tribes; which were measured by lines. See [12]volume 1, page 225, note 4. It being thought by some learned men that the descendants of Heber possessed the land of Canaan before the Canaanites, and that the latter unjustly dispossessed them, (see [13]volume 3, page 264, note 3;) Dimock supposes that the phrase, ?the lot of your inheritance,? refers to this prior and rightful possession. But the appellation given them in verse 12th, as strangers in it, seems to militate against such an opinion. Nor is it necessary for vindicating God to have recourse to such a supposition. As he is the supreme proprietor of all the earth, he has a right to give it to whomsoever he pleases; and the wickedness of the Canaanites sufficiently justified their expulsion. __________________________________________________________________ Psalm 105:12-15 12. When they were but very few in number; and strangers in it. 13. And walked about from nation to nation, and from one kingdom to another people. 14. He did not suffer men to hurt them; and rebuked kings for their sake; 15. Saying, Touch not my anointed ones, and do my prophets no wrong. [210] 12. When they were but very few in number The prophet here recounts the benefits which God had conferred upon the holy fathers from the commencement, to manifest that even long before the deliverance from Egypt, the covenant was not ineffectual. The great object aimed at in this recital, is to show that ever since God took Abraham under his protection, he cherished him in a wonderful manner, and also that his fatherly love and care were displayed in maintaining and defending the other two patriarchs. When it is said, that they were but very few in number, the power of God by this circumstance is not only magnified, but the cause why he was so beneficent towards them is also pointed out. We must then, in the first place, attend to this, that the prophet, lest the Jews should arrogate anything to themselves, expressly declares, that their fathers had experienced the divine favor, even when they were feeble and despised, wandering from place to place, in every respect poor and miserable according to the flesh. Thus also Moses reproaches them, ?The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people; but because the Lord loved you.? Deuteronomy 7:7, 8, In short, in the choosing of this people, no regard was had either to number, or to any excellence whatever. There was only the house of Abraham, and yet it was barren. Isaac was compelled to banish to a distance from him one of his two sons, and he saw the other cut off from his family. The house of Jacob was indeed more fruitful, but it was nevertheless of a low condition. Besides, they were not only ignoble and despised when sojourning in a strange land, but famine, and the want of other things also, compelled them frequently to go from one place to another. All these things being taken into view, the consideration of human worth falls to the ground, and it is clearly seen, that all the blessings which God had bestowed upon them flowed from no other fountain than his own free love. And the cause of this love is not to be sought for out of himself. If the Holy Spirit is so careful in magnifying the grace of God in these earthly blessings, how much more must he observe this rule, when the subject of which he speaks is the heavenly inheritance! When it is said, that they walked about from nation to nation, this intimates the more plainly how wonderfully the divine protection was displayed in preserving them. Had they found any quiet nest in which to repose, such comfort would have been a notable sign of the divine goodness; but when they were as exiles in divers countries, and were driven from one place to another with bitter scorn, as chaff is driven about by the wind, the guardianship which God exercised over them shone forth much more conspicuously. Since their life everywhere hung only by a thread, and the changing of their place of sojourn exposed them from time to time to fresh injuries, it is evident that it was the divine power alone which preserved them in safety. 14. He did not suffer men to hurt them Abraham and his children had not merely two or three enemies: they were harassed by whole nations. As then many rose up one after another in troops against them, the Psalmist says indefinitely, that men were withheld from hurting them; for 'dm, adam, is the word here used, which is the one most generally employed to signify man He next amplifies the love of God towards his servants, in setting himself in opposition to kings for their sake. When God did not spare even the kings of Egypt and Gerar, it is evident how precious the welfare of Abraham and his offspring was in his sight. We have said a little before that the holy fathers were of no estimation in the eyes of the world. God therefore displayed his goodness so much the more signally in preferring them to kings. Now we here see, that the Jews were humbled in the person of their fathers, that they might not imagine that they found favor in the sight of God by any merit of their own. 15. Saying, Touch not my anointed ones The Psalmist proceeds farther, affirming, that when God made war against kings for the sake of his servants, they were defended by him, not only as he is accustomed to succor the miserable and the unjustly oppressed, but because he had taken them under his special guardianship. God protects his people, not only upon a general ground, but because he has declared on account of his free adoption, that he will maintain them. This is the reason why these holy patriarchs are here honored with two designations, his prophets and his anointed ones In speaking of other men, God would have said, Touch not these men who have done wrong to nobody, hurt not these poor wretched creatures who have deserved no such treatment at your hands. But in the person of Abraham and his children, he shows that there was another reason for his defending them. He calls them anointed ones, because he had set them apart to be his peculiar people. In the same sense, he designates them prophets, (a title with which Abraham is also honored, Genesis 20:7) not only because God had manifested himself more intimately to them, but also because they faithfully spread around them divine truth, that the memory of it might survive them, and flourish after their death. Anointing, it is true, was not as yet in use, as it was afterwards under the law; but the prophet teaches, that what God at a subsequent period exhibited in the ceremonies of the law was really and in very deed in Abraham, even as God engraves the mark of sanctification on all his chosen ones. If God's inward anointing was of such powerful efficacy, even at the time when he had not yet appointed, or delivered the figures of the law, with how much greater care will he defend his servants now, after having exhibited to us the plenitude of anointing in his only begotten Son! __________________________________________________________________ [210] Dr Morison explains the 13th, 14th, and 15th verses thus: -- ?When they went from one part of Canaan to another, which they found possessed by seven great nations, (Genesis 7:1;) when they were driven from one kingdom to another people, -- sometimes in Egypt, (Genesis 12:10) sometimes in Gerar, (Genesis 20:1; 26,) and sometimes in the country of the East, from whence they came, (Genesis 29:1,) he suffered no one to injure them; on the contrary, he raised up friends for them, (Genesis 31:24, 42,) rebuked the kings of Egypt (Genesis 12:16, 17) and Gerar (Genesis 20:3) for their sakes, and counseled them in the most solemn terms not to touch or injure the persons of his anointed servants, (Genesis 26:11, 29,) by whom, that is by Abraham, Isaac, and Jacob, the Most High communicated his will to his Church, pouring his Spirit upon them, and making them kings and priests in the distinguished families to which they belonged.? __________________________________________________________________ Psalm 105:16-19 16. And he called a famine upon the land: he brake the whole staff of bread. 17. He sent a man before them; Joseph was sold for a slave. 18. They afflicted his feet in the stocks: the iron entered into his soul. 19. Until the time that his word came: the word of Jehovah tried him. 16. And he called a famine upon the land Here the inspired writer recounts a most illustrious proof of divine providence towards the chosen people, at the time when the covenant might seem to be void and disannulled. The inheritance of the land of Canaan (as has been stated above) was added, as an earnest or pledge for confirmation. The descent of Jacob into Egypt, which deprived his house of the sight of the land, could not make the covenant to perish. In this the constancy of God shone forth the brighter; yea, by this trial he manifested more plainly how provident a father he was in preserving the seed of Abraham. But it is better to consider each particular in the verse. In the first place, it is taught, that the famine which drove Jacob into Egypt did not happen by chance. Although only one particular famine is here treated of, it is to be held as a general principle, that there is no other cause of any scarcity of sustenance except this, that God, in withdrawing his hand, takes away the means of support. The curse of God is expressed more emphatically, when it is said, that the famine was called; as if it were ready at his command, as a minister of his wrath. By this we are instructed, that famine, pestilence, and other scourges of God, do not visit men by chance, but are directed by his hand whither it pleases him, and are obedient to his will. [211] The manner in which the famine was called is next stated, namely, when he brake the staff of bread The metaphor of staff is very appropriate; for God has put into bread the power and property of strengthening man, by a secret virtue which fits it to sustain us. So long as it pleases him to nourish us by such means, a staff as it were lies hidden within it. This staff is broken in two ways; either, first, when he takes away the supply of grain necessary for our nourishment, the sense in which it seems to be used in Ezekiel ?Moreover, he said unto me, Son of man, behold, I will break the staff of bread in Jerusalem, and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment;? Ezekiel 4:16 or, secondly, when he breathes in anger upon the bread itself, so that those who would satisfy themselves by devouring it, instead of having their hunger thereby removed, remain famished still. And certainly to the barrenness of the earth this second is commonly added, namely, that he takes away the sustaining power which is in bread; for, as it is declared in Deuteronomy 8:3, bread does not give life of itself, but borrows its secret virtue from the mouth of God. 17. He sent a man before them This whole passage graphically teaches us, that whatever befell that people was by the hand and counsel of God. The simple recital would have been to say, that the famine came upon the land, after Joseph had been sold by his brethren, and carried into Egypt. But the prophet speaks emphatically, declaring that Joseph by the divine counsel had been sent before into Egypt, to support his father's house, that afterwards the famine was called, and that then, by God's providence, a remedy was presented beyond all hope. This, indeed, is generally true in human affairs; but there is here commemorated a special care which God took in governing and nourishing his Church. Moreover, the prophet mentions that as second in place which was first in the order of time. Accordingly, in regard to the word send, the pluperfect tense would better express the sense, he had sent; implying that before God afflicted the land of Canaan with famine, he had prepared a remedy for his servant Jacob, and for his household, in having sent Joseph before as a steward to provide them with food. Here two contraries as it were are stated, to render the divine superintendence in the whole the more conspicuous. How was Joseph sent of God? It was in this way:- When he was doomed to death, it happened that his brethren preferred selling him to leaving him in his grave. This selling, if considered merely by itself, like a cloud interposed, obscured and concealed the divine providence. When counsel was taken to put Joseph to death, who would have expected that he was to be the sustainer of his father's house? Afterwards a kind of death was devised for him less cruel; but then he was cast into a well or pit, and in that situation how could he succor others? The last hope was, that at length being sold, he came forth from the pit. But again, he was well nigh rotting all his life long in prison. Who could think that processes so intricate and circuitous were controlled by divine providence? The prophet therefore meets this difficulty by saying, that in respect of men, he was indeed sold; but that he had nevertheless been previously sent by the divine purpose. The passage is worthy of notice, admirably vindicating, as it does, the providence of God against the perverse stupidity of our corrupt nature. Resting on the second causes which meet the eye, or ascribing to the direction of man whatever is done in this world, or thinking that all things happen by chance, very few trace them to the appointment of God. And yet the selling of Joseph is not here interposed as a veil to hide divine providence; but is rather set forth as a signal instance of it to teach us that whatever men may undertake, the issues are in the hand of God; or rather, that by a secret influence, he bends the hearts of men in whatever direction he pleases, that by their instrumentality, whether they will or no, he may bring to pass what he has determined should be done. Agreeably to this Joseph said to his brethren, ?Now, therefore, be not grieved nor angry with yourselves that ye sold me hither; for God did send me before you to preserve life,? (Genesis 45:5) Farther, God so governs human affairs by his secret controlling influence, and overrules men's wicked devices to a right end, as that his judgments are notwithstanding uncontaminated by the depravity of men. The brethren of Joseph wickedly conspire his death; they also wrongfully sell him: the fault is in themselves. Contemplate now how God directs and controls all. By the hand of these brethren he provides for the good both of themselves and of their father Jacob, yea for that of the whole Church. This holy purpose contracts no defilement or spot from the malice of those who aimed at an entirely opposite end; even as Joseph testified afterwards, ?But as for you, ye thought evil against me; but God meant it unto good, to bring to pass as it is this day, to save much people alive,? (Genesis 1:20) 18 They afflicted his feet in the fetters It is not without cause that the Psalmist prosecutes the winding course of Jacob's early history, which might so confuse the minds of men as to prevent them from directing their attention to the counsel of God. What seemed less likely than to believe that God, by so directly opposite and circuitous a path, meant to accomplish what he had purposed? But his providence, by surmounting so many obstacles, is brought out more conspicuously, than if he had despatched the whole matter by a short and easy road. Had Joseph, as soon as he arrived in Egypt, been presented to the king, and made its governor, the way to what followed would have been easy. But when he was carried away to prison, and lay there separated from the society of men, living as one half-dead; and when his becoming known to the king was a long time subsequent to this, and beyond all expectation, such a sudden change renders the miracle much more evident. This circuitous course then, which the prophet recounts, serves not a little to illustrate the subject in hand. Joseph was many times dead before he was sold. Hence it follows, that God as often showed his care of his Church by delivering him who might be termed her father. When after, having been brought into Egypt, Joseph was conveyed from hand to hand till he descended into another grave, is it not the more clearly manifest from this that God, while he seems to be asleep in heaven, is all the while keeping the strictest watch over his servants, and that he is carrying forward his purpose more effectually by these various windings, than if he had gone straight forward, yea, than if he had run with rapid pace? For this reason the prophet affirms that his feet were afflicted in the fetters; a fact which, although not stated in the narrative of Moses, he speaks of as well known. And no doubt, many things were delivered by tradition to the Jews of which no mention is made in the Scriptures. [212] It is also probable enough, that, instead of being put at first under mild restraint, as was afterwards the case, he was rigorously confined. Whether we read, his soul entered into the iron, or the iron entered into his soul, [213] the meaning, which, in either case, is exactly the same, amounts to this, that the holy man was so galled with fetters, that it seemed as if his life had been given over to the sword. Whence it follows, that the safety of his life was as hopeless as the restoration of life to a dead body. 19. Until the time that his word came Here the prophet teaches, that although, according to the judgment of the flesh, God seems to be too tardy in his steps, yet he holds supreme rule over all things, that he may at length accomplish in due time what he has determined. As to the term word, it is here doubtless to be taken, not for doctrine or instruction, but for a heavenly decree. The relative his admits of being understood as well of God himself as of Joseph; but its application to the latter appears to me to be preferable, implying that Joseph remained in prison until the issue of his affliction was manifested, which was hidden in the divine purpose. It is always to be kept in mind, that the prophet calls back the minds of men from that impious imagination, which would represent fortune as exercising a blind and capricious control over human affairs. Since nothing could be more involved in uncertainty than the welfare of the Church, whilst Joseph was accounted as a condemned person, the prophet here elevates our minds, and bids us look at the hidden word, that is, the decree, the proper opportunity and time for the manifestation of which had not yet arrived. After the same manner I explain what follows, the word of God tried him To expound it of Joseph's prophesying, [214] as many do, seems too refined. Until the happy issue appeared, which God kept long hidden and in suspense, Joseph's patience was severely tried. What worldly men, who acknowledge not God to be the Governor of human affairs, call fate, the prophet distinguishes by a more appropriate name, terming it word, and the word of each man. Nor do I see any impropriety in using the French word destinee. When the Stoics dispute, or rather babble, about destiny, they not only involve themselves and the thing also of which they treat in intricate mazes, but, at the same time, involve in perplexity an indubitable truth; for in imagining a concatenation of causes, they divest God of the government of the world. It is an impious invention so to link together causes, interwoven with each other, as that God himself should be tied to them. Our faith then ought to mount up to his secret counsel, by which, uncontrolled, he directs all things to their end. This passage also teaches us that God will continue the afflictions of the godly only until they are thereby thoroughly proved. __________________________________________________________________ [211] ?Famine is here finely represented as a servant, ready to come and go at the call' and command of God; for calamities, whether public or private, are the messengers of divine justice.? -- Horne. [212] The memory of this circumstance might, therefore, have been preserved by tradition; or it may be simply a conclusion drawn from Joseph's being incarcerated, and from the crime of which he was accused. When it is considered that prisoners were ordinarily secured by chains, and when the magnitude of the crime charged upon him, that of making an attempt upon the chastity of his mistress, is farther taken into account, it is a very probable inference, that when cast into prison, he was put in chains. [213] The first of these readings is the most probable. The Hebrew is vrzl v'h nphsv. ?The verb being here in the feminine gender shows that the subject is nphsv, and that vrzl is accusative. In this manner the phrase is rendered by the LXX. Sideron diolthen he psuche autou, his soul passed through iron;' and so the Syriac, his soul went into iron;' but the Chaldee, disregarding the gender, has taken it the other way, the chain of iron went into his soul.'? -- (Phillips' Psalms in Hebrew, with a Critical, Exegetical, and Philological Commentary.) [214] It is so understood by Dr Kennicott. He refers the first clause of the verse to the completion of Joseph's interpretation of the dreams of the chief butler and baker; an opinion which cannot be admitted, for Joseph was not delivered at that time, but two years after it, Genesis 41:1. He refers the second clause to the interpretation of Pharaoh's dreams, called the Word or Oracle of Jehovah, because sent by him to Pharaoh. In this sense Hammond also interprets it. ?The word of the Lord.? says he, ?is God's showing him the meaning of those dreams, (Genesis 41:39) God's telling him, or revealing to him, the interpretation of them.? Some who take this view explain the verb tried, not as referring to the trial of Joseph's patience, but as referring to the proof of his innocence. ?tsrph,? says Street, ?in its primary sense, signifies to refine metals, or to examine their purity by fire: by metaphor it is applied to the human heart, and signifies to purify, to prove, to examine; but as metal, already free from dross, would not be refined, but only show its purity on being assayed, so here the Word seems to signify showed him to be innocent. Joseph, protesting his innocence to Pharaoh's butler, says, (Genesis 40:10) Here also have I done nothing that they should put me in the dungeon;' and Pharaoh assigns it as his reason for taking him from prison, and setting him over the land of Egypt, (Genesis 41:38) Can ye find as this is a man in whom the Spirit of God is?' His interpreting, by the inspiration of God, their dreams, exempted him at once from being any longer looked on as a criminal, and raised him to the highest honors.? ?This word,? says Phillips, ?proved Joseph, or purified him, as the verb literally means, for it made him appear pure or innocent in the eyes of the people, who were thus assured that God was with him, and that he must therefore be a pious person, and not guilty of the crime for which he was thrown into a dungeon.? __________________________________________________________________ Psalm 105:20-24 20. The king sent and loosed him; even the ruler of the people, and set him free. 21. He made him lord over his house; and ruler over all his substance: 22. To bind his princes [215] at his pleasure; and to teach his elders wisdom. 23. And Israel came into Egypt; and Jacob sojourned in the land of Ham. [216] 24. And he greatly increased his people, and multiplied [217] them above their oppressors. 20. The king sent and loosed him The Psalmist celebrates in high terms the deliverance of Joseph; for God's singular power was conspicuously displayed in a matter so incredible. What is of more rare occurrence than for a most powerful monarch to bring a stranger out of prison to constitute him ruler over his whole kingdom, and to raise him to a rank of honor, second only to himself? The phrase in verse 22, to bind his princes, is commonly explained as implying that Joseph was invested with the chief sovereignty in the administration of the government, so that he could cast into prison, at his pleasure, even the nobles of the realm. Others, conceiving this interpretation to be somewhat harsh, derive the verb l'svr, lesor, which Moses employs, not from 'sr, asar, which signifies to bind, but from ysr, yasar, which signifies to instruct, by changing the letter y, yod, into ', aleph. [218] But I am surprised that neither of them have perceived the metaphor contained in this word, which is, that Joseph held the lords of Egypt bound to him at his pleasure, or subject to his power. What is here spoken of is not fetters, but the bond or obligation of obedience, both the princes and all others being dependent on his will. The expression, which is added a little after, to teach his elders wisdom, evinces that Joseph did not bear sway like a tyrant, difficult and rare a thing as it is for men, when invested with sovereign power, not to give loose reins to their own humor: but that he was a rule and a pattern, even to the chief of them, in the high degree of discretion which he exemplified in the administering the affairs of state. 23. And Israel came into Egypt The prophet does not rehearse the whole history, nor was this necessary. He only presents to our view how divine providence was concerned in it, which very few consider in reading the narrative of Moses. He accordingly declares, that after Joseph had been sent before into Egypt, to be the means of supporting his father and the whole family, Jacob then came into Egypt, that is, he did so when all things were admirably arranged, that he might find abundance of bread among a people, the proudest of the whole world, [219] when all others were perishing for want of food. From this it appears, that what is accounted to be slowness in God, tends to no other end than to accomplish his work on the best possible occasion. 24. And he greatly increased his people The singular favor of God towards his Church is now commended by the additional circumstance, that within a short space of time, the chosen people increased beyond the common proportion. In this matter the wonderful blessing of God was strikingly displayed. So much the more offensive then is the barking of some dogs, who insolently scoff at the account given by Moses of the multiplying of the people, because it goes far beyond what takes place in the ordinary course of things. Had the people increased only at the common rate, these persons would have immediately objected, that therein no work of God was to be seen. Thus the object which they pursue by their cavillings is nothing else than to make it to be believed, that the blessing of God had no connection with the case. But we, who are persuaded that it is unwarrantable for us to measure God's power according to our own understandings, or according to what happens by the common law of nature, reverently admire this extraordinary work of his hand. The subsequent clause is a little obscure, especially if we read, The people were strengthened; [220] for the prophet does not seem to refer to that period when the Israelites lived at ease and in prosperity, but to the time when they were contemptuously and barbarously dealt with as slaves. We may, however, understand the language as spoken by anticipation, -- as pointing to what was to happen. In the following verse, it is affirmed, that the Egyptians having changed their mind, began to treat the people with cruelty. Although then the Egyptians did not as yet openly exercise their cruelty against the people, when they were increasing both in number and strength, yet the prophet calls them persecutors. It is certain, that the Israelites, even when they were oppressed as slaves, were a terror to their enemies; and Moses plainly affirms, (Exodus 1:12) that when they were under tyranny and wrongful oppression, it was still abundantly manifest, that the blessing of God rested upon them. __________________________________________________________________ [215] ?The meaning of to bind his princes is to exercise control over the greatest men in the kingdom, which power was conferred on Joseph by Pharaoh: see Genesis 41:40; also verses 43, 44. The capability of binding is to be regarded as an evidence of authority; a power of compelling obedience; or, in default thereof, of inflicting punishment.? -- Phillips. [216] ?As the two members of the verse express substantially the same thing, we infer the land of Ham to be the same as Egypt. Ham, the son of Noah, was father to Mizraim, who is supposed to have been the founder of the Egyptians, and hence the two names of the country. Jerome, in his note on Genesis 10:6, observes that Egypt was called in his day, in the Egyptian language, by the name of Ham.? -- Ibid. [217] ?Ou, fortifia.? -- Fr. marg. ?Or, strengthened.? [218] ?For l'sr, the LXX., Vulgate, and Jerome, certainly had lysr, to tutor;' or they took 'sr in the sense of ysr, as they took it in Hosea, chapter 10:10.? -- Horsley. [219] ?En un peuple le plus superbe de tout le monde.? -- Fr. [220] ?The root tsm,? says Phillips, ?signifies to be strong, not only with regard to physical force, but also with respect to number: Psalm 38:20; 40:6; 69:5, etc.; in German, a great number is called eine starke Anzahl, a strong number. Number seems to be referred to in this passage.? __________________________________________________________________ Psalm 105:25-30 25. He turned their heart, so that they hated his people, and dealt craftily with his servants. 26. He sent Moses his servant; Aaron whom he had chosen. 27. They set among them the words of his signs and his miracles in the land of Ham. 28. He sent darkness, and made it dark; and they were not rebellious against his words. 29. He turned their waters into blood, and killed their fish. 30. Their land brought forth frogs, yea, even within the chambers of their kings. 25. He turned their heart, so that they hated his people The Egyptians, though at first kind and courteous hosts to the Israelites, became afterwards cruel enemies; and this also the prophet ascribes to the counsel of God. They were undoubtedly driven to this by a perverse and malignant spirit, by pride and covetousness; but still such a thing did not happen without the providence of God, who in an incomprehensible manner so accomplishes his work in the reprobate, as that he brings forth light even out of darkness. The form of expression seems to some a little too harsh, and therefore they translate the verb passively, their (i.e., the Egyptians') hearts were turned. But this is poor, and does not suit the context; for we see that it is the express object of the inspired writer to put the whole government of the Church under God, so that nothing may happen but according to his will. If the delicate ears of some are offended at such doctrine, let it be observed, that the Holy Spirit unequivocally affirms in other places as well as here, that the minds of men are driven hither and thither by a secret impulse, (Proverbs 21:1) so that they can neither will nor do any thing except as God pleases. What madness is it to embrace nothing but what commends itself to human reason? What authority will God's word have, if it is not admitted any farther than we are inclined to receive it? Those then who reject this doctrine, because it is not very grateful to the human understanding, are inflated with a perverse arrogance. Others malignantly misrepresent it, not through ignorance or by mistake, but only that they may excite commotion in the Church, or to bring us into odium among the ignorant. Some over-timid persons could wish, for the sake of peace, that this doctrine were buried. They are surely ill qualified for composing differences. This was the very cause why in former times the doctors of the Church, in their writings, swerved from the pure and genuine truths of the gospel, and turned aside to a heathen philosophy. Whence originated the doctrine of free-will, whence that of the righteousness of works, but because these good fathers were afraid of giving occasion to evil-tongued or malignant men if they freely professed what is contained in the sacred Scriptures? And had not God, as it were by a strong hand, prevented Augustine, he would, in this respect, have been exactly like the rest. But God, so to speak, polishing him with a hammer, corrected that foolish wisdom, which rears its crest against the Holy Spirit. The Holy Spirit, we see, affirms that the Egyptians were so wicked, that God turned their hearts to hate his people. The middle-scheme men seek to evade and qualify this statement, by saying, that his turning their hearts, denotes his permitting this; [221] or, that when the Egyptians set their hearts upon hating the Israelites, he made use of their malice, as what, so to speak, came accidentally in his way; as if the Holy Spirit, from being defective in the power of language, spoke one thing, when he meant another. If the doctrine of this text, at first sight, seem strange to us, let us remember that God's judgments, in other places, are justly called ?unsearchable,? (Romans 11:33) and ?a great deep,? (Psalm 36:6) Did not our capacity fail in reaching the height of them, they would not have that intricacy and mystery by which they are characterized. It is, however, to be observed, that the root of the malice was in the Egyptians themselves, so that the fault cannot be transferred to God. I say, they were spontaneously and innately wicked, and not forced by the instigation of another. In regard to God, it ought to suffice us to know, that such was his will, although the reason may be unknown to us. But the reason is also apparent, which vindicates his righteousness from every objection. If we learn and keep in mind only this small word of advice, That the revealed will of God ought to be reverently acquiesced in, we will receive, without disputation, those mysteries which offend either the proud, or such as would be over-careful to remove the difficulties, in which, according to their view, such mysteries seem to be involved. [222] The prophet next expresses the manner in which the Egyptians wrought mischief against the people of God: they did not assault them openly, that they might put them to death, but they endeavored, in the way of craft and policy, to oppress them by little and little. His expression is borrowed from Moses himself. And it is purposely used, that we may not think that the hearts of the ungodly are permitted without restraint to work our destruction. It is a consideration which ought surely to satisfy our minds, that whatever the devil and wicked men may plot against us, God nevertheless represses their attempts. But it is a double confirmation of our faith, when we hear that not only their hands are bound, but also their hearts and thoughts, so that they can purpose nothing except what God pleases. 26 He sent Moses his servant Here the prophet briefly adverts to such things regarding the deliverance of the people as were worthy of particular notice. Had the Egyptians of their own accord suffered the people to depart, neither the service of Moses nor miracles would have been required. God then appointed that their deliverance should take place in such a way, as would render the denial of his being its author impossible. Moses is called the servant of the Lord, to teach us that he was not self-elected to his office, and that he attempted nothing by his own authority, but, being the minister of God, executed the office with which he had been intrusted. The same thing is expressed still more plainly with respect to Aaron, when he is said to have been chosen What is attributed to each of these eminent men in particular, applies equally to both, and therefore the sentence ought to be explained thus: God sent Moses and Aaron, his servants, not because of their own intrinsic fitness, or because they spontaneously offered to him their service, but because he chose them. This passage teaches us, that those who are engaged in active and useful service for the Church, are not prepared exclusively by their own exertions, or framed to it by their own talents, but are stirred up thereto by God. Moses was a man of heroic virtue: but, considered merely in himself, he was nothing. Accordingly, the prophet would have all that is accounted worthy of remembrance in Moses, as well as in Aaron, to be ascribed to God alone. Thus it appears that whatever men do for the welfare of the Church, they owe the power of doing it to God, who, of his free goodness, has been pleased thus to honor them. 27. They set among them the words of his signs [223] The prophet, in the first place, briefly glances at those things which Moses has detailed at greater length. Nor does he follow the order of the events observed in the history; for he contents himself with showing, that the deliverance of the chosen people was the work of God. He again distinguishes between the power of God, and the ministry of Moses and Aaron. He indeed asserts that these men performed miracles, but these miracles proceeded from God, so that celestial power was not obscurely displayed by their instrumentality. In the 28th verse he specifics one of these miracles, which yet was not the first in order, but from which it is easy to gather that God was the author of the deliverance of Israel, and in which the course of nature was entirely changed; for nothing is more astonishing than to see the light turned into darkness. In the second clause, he commends the faithfulness of Moses and Aaron, in courageously executing whatever God had commanded them: And they were not rebellious against his words [224] There was, as if it had been said, the most perfect harmony between the command of God and the obedience of both his servants. 29. He turned their waters into blood How grievous this plague was to the Egyptians may be conjectured from the consideration, that the element of water is one of the two great means of supporting life. And the power of God shines forth the brighter, from the fact, that although the land of Egypt is well irrigated, yet the Egyptians were parched with drought amidst abundance of water. It is afterwards said, that frogs were brought forth, [225] and entered even into the chambers of the kings; by which God manifestly evinced that he was the author of the miracle; for although all Egypt swarmed with frogs, the courts of the kings ought to have been exempt from this nuisance. By the term kings, is denoted either the nobles of the realm, or the king's sons, who were brought up in the expectation of the royal power; for at that time, as is well known, one king alone reigned over all Egypt. From this we learn how easily, and as it were by a kind of mockery, God humbles those who pride themselves in the flesh. He did not gather together an army to fight against the Egyptians, nor did he forthwith arm his angels, or thunder out of heaven, but brought forth frogs, which contemptuously trampled upon the pride of that haughty nation, who held in contempt the whole world beside. It would have been no disgrace for them to have been conquered by powerful enemies; but how dishonorable was it to be vanquished by frogs? God thus intended to show that he has no need of powerful hosts to destroy the wicked; for he can do this, as it were in sport, whenever he pleases. __________________________________________________________________ [221] ?Chrysostom says that he turned is the same as he permitted to turn. See his note on the verse.? -- Phillips. [222] ?Ou ceux qui veulent estre trop prudens pour remedier aux inconvenions, ce leur semble.? -- Fr. [223] ?The words of his signs, -- i.e., declarations; which were afterwards confirmed by miracles.? -- Cresswell. ?In this phrase,? says Hammond, ?the words of his signs or prodigies, dvry, words, seems to be somewhat more than a pleonasm. God had told them what signs they should use, to convince the people first, and then Pharaoh, of their mission; and so in each judgment God commands, and they show the sign; and God's thus telling or speaking to them is, properly, dvry, words, and the matter of these words expressed by 'tvtyv, signs or prodigies of his, -- viz., which as he directed, he would also enable them to do among them.? [224] They executed the command of God, with respect to the plagues brought on the Egyptians, although they knew that in thus acting they would incur the heavy displeasure of Pharaoh, and expose their lives to considerable danger. ?The import of mrv l', they resisted not,? says Hammond, ?seems no more than what is affirmed in the story, Exodus 10:21, 22, The Lord said unto Moses, Stretch out thy hand. -- And Moses stretched forth his hand,' -- i.e., readily obeyed, and did what God directed, and that at a time when Pharaoh was likely to be incensed, and vehemently offended with him and Aaron. For which consideration the story there gives us this farther ground: for as, verse 10, he had before expressed some anger and threats, -- Look to it, for evil is before you,' and they were driven from his presence,' verse 11; so now, upon the hardening his heart, which follows this plague of darkness, he said to Moses, Get thee from me, take heed to thyself, see my face no more, for in that day thou seest my face thou shalt die the death,' verse 28. This rage of Pharaoh, Moses in reason might well foresee, but he dreaded it not; but boldly did as God directed, and that is the meaning of ?they resisted not God's word.'? [225] The Hebrew verb for brought forth is srph, sharats, which signifies to multiply exceedingly; and ?the noun is used for creeping things, because they procreate in great abundance. It cannot therefore be more fitly translated, as is observed by Hammond, than by swarming.? -- Phillips. __________________________________________________________________ Psalm 105:31-38 31. He spake, and there came a swarm of flies, [226] and lice [227] in all their borders. 32. He gave them hail for rain, and flaming fire upon their land. 33. And he smote their vines and their fig trees; and destroyed the trees throughout their borders. 34. He spake, and the grasshopper came, and the caterpillar [228] without number, 35. And they devoured all the herbage in their land, and consumed the fruit of their ground. 36. And he smote all the first-born in their country, even the beginning of all their strength. [229] 37. And he brought them forth with silver and gold: nor was there a feeble person among his tribes. 38. Egypt rejoiced at their departure: for their terror had fallen upon them. 31. He spake, and there came a swarm of flies By the word spake the Psalmist intimates that the flies and lice came not forth by chance. The command, we know, was uttered by the mouth of Moses; for although God could have given the command himself, he interposed Moses as his herald. God, however, gave no less efficacy to his word, when he commanded it to be uttered by a man, than if he himself had thundered from heaven. When the minister executes his commission faithfully, by speaking only what God puts into his mouth, the inward power of the Holy Spirit is joined with his outward voice. Here again it is to be observed, that the Egyptians were afflicted with the plague of the flies and lice, that God, with the greater ignominy, might subdue their rebellion and obstinacy. When it is said, that he gave them hail for rain, it denotes a hail of such appalling violence, that it could not be attributed to natural causes. It is probable that Egypt is not so subject to this annoyance as other countries, and it is very seldom visited even with rain, being watered with the Nile. This made it appear to the Egyptians the more wonderful that their country was stricken with hail. To render this calamity the more dreadful, God also mingled with it fire. The hail, then, was accompanied with a tempestuous whirlwind, that the Egyptians who had hardened themselves against the other miracles, inspired with terror, might know that they had to deal with God. 34. He spake, and the grasshopper came This calamity, which was brought upon the fields, could not be attributed to Fortune; for the grasshoppers made their appearance suddenly and in countless multitudes, so that they covered all the land of Egypt. The miracle was very evident from the word spoken, by which it was introduced. Its being announced as to happen, removed all doubt of its being the work of the Most High. Accordingly, it is expressly said, that grasshoppers and caterpillars rushed in at the commandment of God, as if soldiers should run to battle at the sound of the trumpet. Whenever these insects molest us and destroy the fruits of the earth, they are assuredly the scourges of God, but it is here intended to point out an extraordinary work of his hand. In fine, the prophet recites the last miracle, which was wrought by the angel on the night previous to the departure of the people, when he slew all the first-born throughout Egypt. I only take a hasty and passing glance at this history, as I have, in like manner, done of the other facts preceding, because they have been more copiously treated elsewhere, and at this time it is sufficient for us to know the design of the sacred writer. He, however, amplifies this display of the Divine power by a repetition, declaring that the first-born and the flower of their strength were destroyed Some translate, but unhappily, The beginning of their sorrow. As man's strength shows itself in generation, the Hebrews term the first-begotten the beginning of strength, as we have [14]explained on Genesis 49:3, -- ?Reuben, thou art my first-born, my might, and the beginning of my strength.? 37. And he brought them forth with silver and gold [230] The prophet, on the other hand, celebrates the grace of God which preserved the chosen people untouched and safe from all these plagues. If both parties had been indiscriminately afflicted with them, the hand of God would not have been so signally manifest. But now when the Israelites, amidst so many calamities, experienced an entire exemption from harm, this difference exhibits to us, as in a picture, God's fatherly care about his own people. For this reason, it is stated, Nor was there a feeble person, or one who stumbled; [231] for the verb ksl, kashal, has both these meanings. But I prefer taking it simply in this sense, That whilst Egypt was hastening to destruction, the people of God were vigorous, and free from every malady. When it is said, He brought them forth, and when it is afterwards added, in his tribes, there is a change of the number, which is quite common in the Hebrew language. Some refer the word his to God; but this I am afraid is too forced. 38. Egypt rejoiced at their departure The Psalmist sets forth the power of God from the additional circumstance, that the Egyptians willingly allowed the chosen people to depart, when yet nothing was farther from their intention. Although they wished them destroyed a hundred times, yet they thought that they had the wolf by the ears, as we say; [232] and thus the fear of revenge made them more determined to blot out the memory of that people. Whence it follows, that when they all at once laid aside their former purpose, it was a secret work of divine providence. [233] To the same effect is the statement in the preceding verse, that they were brought forth with gold and silver The Egyptians could never have had the heart voluntarily to strip themselves, to enrich those whom they would have willingly deprived of life. This was then the bounty of God, in whose hand, and at whose disposal, are all the riches of the world. He might have taken by force from the Egyptians what he had given them; but he bowed their hearts, so that of their own accord they denuded themselves. The expression, for their terror had fallen upon them, is to be understood passively; for the Israelites were not afraid of the Egyptians, but, on the contrary, were terrible to them. Nor does the prophet speak of an ordinary fear. A little before fear had stirred them up to cruelty and tyranny; but as even to that day, they had endeavored, with indomitable audacity, to shake off all fear, God suddenly laid them prostrate by the extraordinary terror which fell upon them. It is, therefore, here justly reckoned among the displays of the wonderful power of God, that he subdued the impetuous fury with which the Egyptians boiled before, that they might allow those to depart free, whom they had determined to handle rudely, and to waste in servile employments; which was like rendering sheep terrible to wolves. __________________________________________________________________ [226] The original word for a swarm of flies is rv, arob. For some account of the noxious insects here meant, see [15]volume 3, page 258, note 2. [227] The Hebrew word for lice is knym, kannim. The reading in the Septuagint is skniphes, and in the Vulgate sciniphes, which signifies a species of little gnats that sting painfully in the marshy country of Egypt; the culex reptans of Linnaeus, or the culex molestus of Forskal. In support of the accuracy of this interpretation it has been said, that as the translators of the Septuagint dwelt in Egypt, it can hardly be supposed that they were ignorant of what was intended by the Hebrew name. Philo, an Alexandrian Jew, and Origen, a Christian father, who likewise lived at Alexandria, have also been produced as confirming this interpretation. Both Philo and Origen represent these insects as being very small, but very troublesome. The latter describes them as winged insects, but so small as to escape any but the acutest sight; and says, that when settled on the body, they wound it with a most sharp and painful piercer. Jerome also supports this view, while Gesenius, Boothroyd, and others, concur in it. The Jewish interpreters, however, and Josephus, understand the original word as denoting lice; which has been adopted by the translators of our English Bible, and which Bochart likewise follows, with most of the modern commentators. Bochart argues that gnats could not be intended: -- 1. Because the creatures here mentioned sprang from the dust of the earth, and not from the waters. 2. Because they were both on men and cattle, which cannot be spoken of gnats. 3. Because their name comes from a root which signifies to make firm, fix, establish, which could not apply to gnats, flies, etc., as they are almost constantly on the wing. 4. Because knh, kinah, is the term given by the Talmudists for louse. The translation given by Calvin, and in our English Bible, appears the most correct, but whichever we adopt, it is necessary to conclude (which the history expressly states) that the creatures were brought in swarms, most extraordinary even for Egypt, and thus a miraculous interposition was made manifest. This judgment was the more noisome and disgraceful to the Egyptians, from the great external purity which they affected, and from their being very nice both in their persons and clothing; bathing and making ablutions continually. They were particularly solicitous not to harbour any vermin, thinking it would be a great profanation of the temple which they entered, if any animalculae of this sort were concealed in their garments. [228] The Hebrew word translated caterpillar is ylq, yelek. This word is in our English Bible rendered caterpillar here, and in Jeremiah 51:27; but in Joel 1:4, 2:25, and Nahum 3:15, it is rendered cankerworm. In the passage in Nahum the creature is spoken of as winged and bristled, whence some commentators suppose that a kind of locust is intended. ?It certainly means some insect remarkable for destroying vegetables, probably the chafer' or maybug,' brouchos, as the LXX. render it in five passages out of eight wherein it occurs. The Vulgate throughout renders it bruchus, the chafer.' Michaelis thinks it means the chafer,' particularly in its vermicular state, when it is much more destructive to plants, namely, by gnawing, eating, and cankering their roots, than after it has taken wing.? -- Parkhurst's Lexicon on ylq, under lq, 2. [229] The beginning, or the first-fruit of all their strength, is understood by Lowth to mean the first-born of the mother. His note on the verse in Merrick's Annotations is as follows: -- ?Aparchen ponou, Primitias laboris vel partus LXX. Vulg. Hieron. Compare Genesis 35:18. This, I think, is the right translation. The first-born, that were slain on this occasion, were those that opened the womb; the first-born of the mother, not of the father, as it appears from the circumstances of the history.? The first-born of cattle is no doubt also intended. -- See Genesis 49:3; and Psalm 78:51 [230] Allusion is made to the Israelites carrying with them in their departure from Egypt, jewels of silver, and jewels of gold, which they borrowed of the Egyptians, Exodus 12:36. [231] ?And there was not any one stumbling among his tribes. The LXX. have rendered kvsl by asthenes infirm, so that they understood the Psalmist to say, there was no one incapable of following the multitude, -- no one was prevented by disease or infirmity from accomplishing the journey.? -- Phillips. What a striking contrast between their condition and that of their oppressors! While in every Egyptian dwelling, death had left his victim, not one of all the children of Israel was unable to prosecute his heaven-directed flight from that land of bondage. [232] The meaning of this proverb is to be in danger, or hard set on every side; for if you hold the wolf, he bites you by the fingers; if you let him go, he may destroy you. [233] From the heavy and overwhelming judgments inflicted upon Pharaoh and his people, for refusing to allow the Israelites to depart, they came to associate the presence of that people in their land, with the most terrible manifestations of divine displeasure. This at last led them, after all their inveterate impenitence, to hail with gratitude the departure of the hated tribes. __________________________________________________________________ Psalm 105:39-43 39. He spread out a cloud for a covering; and fire to give light during the night. 40. He asked, [234] and he brought quails, and filled them with the bread of heaven. 41. He opened the rock, and the waters gushed out; they ran in the dry places like a river. 42. For he remembered his holy promise, which he had spoken to Abraham his servant. 43. And he brought forth his people with joy, and his chosen with gladness. 39. He spread out a cloud for a covering The Psalmist enumerates certain miracles by which God continued his grace towards his people in the wilderness. This order is worthy of notice; for it was no small confirmation which was added to that incomparable work of redemption, when God ceased not to show himself the guide of their journey. Accordingly, after they had passed through the Red Sea, he spread a cloud over them by day to protect them from the heat of the sun; and during the night, he gave them light by a pillar of fire, that even in the midst of the darkness they might have a bright token of his presence. This continued display of his goodness was surely an unquestionable proof of his perpetual love, an open demonstration that he had adopted the children of Abraham, to foster them under his protection even to the end. What follows concerning quails, is introduced for a different purpose than that for which reference is made to the same fact in Psalm 78:26. In that passage, God's bringing in an abundance of quails is ascribed rather to his wrath than to his beneficence, that the people might satiate the flesh; and we have seen in the exposition of that place, that this is mentioned as a matter of reproach to them. But in the text before us, passing over their ingratitude, the prophet celebrates the unremitting exercise of the divine loving-kindness towards them. Some, however, may be rather inclined to take the word ask in a bad sense, because the people besought not God with humility, [235] but through their impatience proceeded at once to murmuring, or rather arrogantly spake against him. Thus taken, the passage, by way of amplification, would mean that God, departing from his own right, humoured even their unhallowed lust. As, however, their fault is not here mentioned, let us rest in that meaning which is the most simple, namely, that the blessings by which God ratified the redemption which he had wrought are here clustered together. It next follows, that they were filled with the bread of heaven This appellation, as we have seen elsewhere, is given to the manna by way of eminence. The natural way in which the food which we eat is obtained is from the ground; but God then opened his hand more widely to the Jews, and fed them even from heaven. As it was not enough for them to be refreshed with food when they were hungry, unless they were also supplied with drink, it is added, that the rock was opened, and that the waters flowed from it through the dry places, or the desert. 42. For he remembered his holy promise The Psalmist again mentions the cause why God dealt so graciously with that people, and sustained them so tenderly, namely, that he might fulfill his promise; for he had entered into a covenant with Abraham, engaging to be the God of his seed. Nor did the prophets without cause teach so carefully as we find them doing, that the free covenant is the fountain whence the deliverance, and the continual welfare of the people flowed. Thereby the grace of God became better known, since what took place, so far from happening upon the sudden, and without anticipation, was only the fulfillment of what he had promised four hundred years before. God then, for ages previous to this, gave the light of his word of promise, that his grace and truth might be brought the more distinctly into view. For this reason the prophet again repeats, that God was not led from some new cause to deliver his people, but that his design in doing so was to prove the faithfulness of his covenant, and to give it effect; just as if a man should dig up from the ground a treasure which he had buried in it. Nor is it to be doubted, that the prophet aimed at leading the faith of his countrymen still farther, -- that his object was that their posterity might be persuaded beyond all doubt, that as God had then proved, in the experience of that generation, the sure and substantial truth of his promise delivered many hundred years before, so he would not be to them otherwise than their fathers had found him to be in times past. Accordingly, he signalises this promise by the epithet, holy, intimating, that after the death of Abraham it retained its virtue and efficacy unimpaired. God had spoken it to Abraham; but the force of the covenant died not with him. God continued to show himself faithful towards the posterity of the patriarch. 43. And he brought forth his people with joy The prophet makes mention of joy and gladness, the more highly to magnify the greatness of God's grace. It was no small matter, that at the very time when the Egyptians were afflicted by a severe and dreadful plague, -- when the whole kingdom was full of weeping and howling, -- and when in almost every house there was a dead body, -- the people who a little before were groaning in great distress, or rather lay almost dead, went forth with joyful hearts. By the appellation the chosen of God, they are reminded, that his favor was not thus exercised towards them on account of their own merits, or on account of the worth of their race, but because he had adopted them, that men having nothing left them in which to vaunt themselves might learn to glory in God alone. __________________________________________________________________ [234] See [16]volume 3, page 248, note. [235] ?It does not appear from the history, that the Israelites supplicated God at all, but only murmured against Moses and Aaron for bringing them into the wilderness.? -- Phillips. __________________________________________________________________ Psalm 105:44-45 44. And he gave them the countries of the nations: and they possessed the labor of the peoples. [236] 45. That they might observe his ordinances, and keep his law. Hallelujah. 44 And he gave them the countries of the nations The Psalmist sets forth the final cause why God in so many ways displayed his wonderful power in redeeming the people, why he did not cease to cherish and defend them in the deserts -- why he gave them the possession of the land as he had promised; and this was, that they might dedicate and devote themselves wholly to his service. And, in fact, the end which God proposed in our election was, that he might have on the earth a people by whom he should be called upon and served. The more effectually to stir up the Jews to gratitude, the prophet magnifies the greatness of the divine goodness, by declaring, that they occupied far and wide the countries of the nations, and that all the property which many states had acquired with great labor, they now possessed as it were by right of inheritance. The plural number, both as to the word countries and nations, serves to exhibit in a still more striking light the divine goodness in this matter. The psalm concludes with briefly defining the manner of glorifying God, That they might keep his law It would not be enough to celebrate his grace only with the tongue. To this there must be added practical and experimental piety. And as God rejects all religious services of men's invention, the only way of rightly serving him which remains, consists in keeping his commandments. __________________________________________________________________ [236] That is, the products of their labor; their buildings, vineyards, cultivated fields, etc. The Israelites took possession of the land of Canaan, and of course possessed themselves of the advantages arising from its occupation, and cultivation by those who previously inhabited it. -- See Deuteronomy 6:10, 11; Joshua 24:13. __________________________________________________________________ [202] This psalm has no title in the Hebrew or Chaldee, but in the Vulgate, Septuagint, AEthiopic, and Arabic versions, the hallelujah which concludes the preceding psalm is prefixed as the inscription. The first fifteen verses correspond with the first part of a song of thanksgiving, which David composed to be sung after the ark had been brought from Obed-edom to Zion. -- See 1 Chronicles 15:8-22. Hence some conclude, that David was its inspired penman, and that he probably enlarged it at some subsequent period of his history, that it might supply a more complete commemoration of God's signal and extraordinary goodness towards the Israelites from the days of Abraham to their final settlement in the land of Canaan; while others conclude, that it was enlarged by some Hebrew bard, at the restoration of the Jews from the Babylonish captivity. This psalm bears a strong resemblance to the 78th, as well in the subject as in the style, except perhaps that the diction here is rather of a more simple cast. __________________________________________________________________ PSALM 106 This psalm differs from the preceding, inasmuch as there the Psalmist showed that God had been more than a bountiful father to his chosen people, in order to procure for himself, in coming ages, a race of pure worshippers, while here he acknowledges that these remarkable benefits had been turned to a bad account; because the Jews from time to time threw off the yoke of God, basely abused his kindness, defiled themselves with many pollutions, and also perfidiously departed from his word. Nevertheless, it is not so much in the shape of a reproof or complaint, as a confession of their sins, in order to the obtaining the pardon of them. For the prophet commences with the praises of God, with the design of encouraging both himself and others to cherish good hope in him. Then he prays that God would continue his blessing to the seed of Abraham. But because the people, after so frequently revolting from God, were unworthy of the continuation of his kindness, he asks pardon to be extended to them, and this after he had confessed that from first to last, they had provoked God's wrath by their malice, ingratitude, pride, perfidy, and other vices. [237] __________________________________________________________________ Psalm 106:1-5 1. Hallelujah. [238] Praise ye Jehovah; because he is good; [239] because his mercy endureth for ever. 2. Who shall express the power of Jehovah? who shall declare all his praise? 3. Blessed are they that keep judgment, and blessed is he who worketh in righteousness at all times. [240] 4. Remember me, O Jehovah! with the good will which thou bearest towards thy people: visit me with thy salvation; 5. That I may see the good of thy chosen, that I may rejoice in the joy of thy nation, and glory with thy heritage. 1. Praise ye Jehovah This exhortation supplies the want of a title; not that the psalm contains nothing else than thanksgiving and praise to God, but that the people, from the experience of past favors, may obtain the assurance of reconciliation; and thus entertain the hope that God, although at present offended, would soon be pacified towards them. In celebrating the praises of God, therefore, he orders them to call to mind such things as would have a tendency to assuage their grief on account of present ills, and to animate their spirits, and prevent them from sinking into despair. [241] 2 Who shall express. This verse is susceptible of two interpretations; for if you read it in connection with the one immediately following, the sense will be, that all men are not alike equal to the task of praising God, because the ungodly and the wicked do nothing else than profane his holy name with their unclean lips; as it is said in the fiftieth psalm: ?But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?? And hence to this sentence the following clause should have been annexed, in the form of a reply, Blessed are they that keep judgment I am of opinion, however, that the prophet had another design, namely, that there is no man who has ever endeavored to concentrate all his energies, both physical and mental, in the praising of God, but will find himself inadequate for so lofty a subject, the transcendent grandeur of which overpowers all our senses. Not that he exalts the power of God designedly to deter us from celebrating its praises, but rather as the means of stirring us up to do so to the utmost of our power. Is it any reason for ceasing our exertions, that with whatever alacrity we pursue our course, we yet come far short of perfection? But the thing which ought to inspire us with the greatest encouragement is, the knowledge that, though ability may fail us, the praises which from the heart we offer to God are pleasing to him; only let us beware of callousness; for it would certainly be very absurd for those who cannot attain to a tithe of perfection, to make that the occasion of their not reaching to the hundredth part of it. 3 Blessed are they that keep judgment I make a distinction between this and the preceding verse, and yet so as to preserve the connection between them. For the prophet, having declared the magnitude of God's power to be such that no tongue could utter all its praises, now says, that the praises of the lip merely are not acceptable to God, but that the concurrence of the heart is indispensable, nay, that even the whole of our deportment must be in unison with this exercise. Now, when he first commands to keep judgment, and then to work righteousness, he gives us a short description of genuine godliness. I have no doubt, that in the former clause he describes the sincere affection of the heart, and that, in the latter, he refers to external works. For we know, there is nothing but the mere shadow of righteousness, unless a man cordially devote himself to the practice of honesty. He requires perseverance, too, that no one may imagine that he has discharged this duty properly, excepting he whose constant and continued aim it is to live righteously and justly. We behold not a few who have only an empty profession; others show some signs of virtue, but do not maintain a consistent course of conduct. 4 Remember me By these words the prophet declares it to be his chief desire, that God would extend to him that love which he bore towards the Church, that he might thus become a participator of all the blessings which, from the very first, he bestows upon his chosen, and which day by day he continues with them. Nor does he desire this for himself alone, but in name of the Church Catholic, offers up a prayer alike for all, that, by his example, he might stimulate the faithful to present similar petitions. Remember me, says he, with the good will which thou bearest towards thy people; that is to say, grant to me the same unmerited kindness which thou art pleased to confer upon thy people, that so I may never be cut off from thy Church, but always be included among the number of thy children; for the phrase, good will towards thy people, is to be understood passively of that love which God graciously bears to his elect. It is, however, by a metonymy employed by the prophet to point out the marks of God's love. For from this gracious source flows that proof which he actually and experimentally gives of his grace. But the prophet, if accounted to belong to the number of the people of God, would consider this to be the summit of true happiness; because, by this means, he would feel that God was reconciled to him, (than which nothing is more desirables) and thus, too, he would experience that he was bountiful. The term, remember, relates to the circumstance of time, as we shall see towards the end of the psalm that it was penned when the people were in a state so sad and calamitous, that the faithful might entertain some secret apprehension that their God had forgotten them. To obviate this is the tendency of the next clause, visit me with thy salvation For God is said to visit those from whom he had apparently withdrawn himself; and their salvation is a demonstration of his good-will towards them. In the next verse he repeats the same sentiment, that I may see the good of thy chosen For he desires to be an associate and participator of the blessings which are constantly realised by the elect of God. The verb to see, is very plainly taken to denote the enjoyment of the blessings, as ?to see the kingdom of God,? (John 3:3;) and ?to see good and life? (1 Peter 3:10,) denote the corresponding blessings. Those who expound it, that I may see thee do good to the chosen, are mistaken; because the preceding verse upon which this depends will not bear this interpretation, and the exposition which I have given is supported by the words which follow, that I may rejoice in the joy of thy nation, and glory with thy heritage For it is quite obvious that the prophet is solicitous to become a sharer in all the benefits which are the portion of the chosen, that, satisfied with God alone, he may, under his providential care, live joyfully and happily. Whatever might be the then mournful state of the Church, the prophet, amid all such tumult, still clings fast by this principle, that there is nothing better than to be regarded as belonging to the flock and people of God, who will always prove the best of fathers to his own, and the faithful guardian of their welfare. All that he asks is, that God would deal with him, as he is wont to deal with his Church; and declares that he could not bear the thought of being severed or separated from the common lot of the Church. These words, however, imply a tacit complaint that at that time God was withholding his loving-kindness from his afflicted Church, as if he had cast her off altogether. __________________________________________________________________ [238] ?hllv yh, Praise the Lord. These words constitute the title, and are not to be considered as making any part of the text of the psalm. The Chaldee retains them as a title; the LXX. and Vulgate have the Hebrew words, which are joined into one; whilst the Syriac has in their stead a sort of table of contents of the psalm ? -- Phillips. [239] ?ky-tvv, For he is good. msphtyv is employed emphatically, denoting that God is good, without any mixture of evil, perfectly good in himself, and is, as it were, the fountain from which flows every good, and nothing but good. Hence we read in Matthew 19:17, There is none good but one, that is, God.'? -- Ibid. [240] Bishop Horsley, following the Syriac, which reads msphtyv, and all the other versions, which read sy, translates the verse, ?Blessed are they that keep his judgments, and do righteousness at all seasons.? [241] It is the province of faith to celebrate the divine mercy in the most trying circumstances. __________________________________________________________________ Psalm 106:6-11 6. We have sinned with our fathers, we have acted iniquitously, we have done wickedly. 7. Our fathers understood not thy wonders in Egypt; they remembered not the multitude of thy kindnesses; they rebelled at the sea, even the Red Sea. 8. Yet he saved them for his own name's sake, that he might make his power to be known. 9. Also he rebuked the Red Sea, and dried it up; and made them walk through the depths, as through the desert. 10. And saved them from the hand of the enemy, and delivered them from the hand of the wicked. 11. And the waters covered their oppressors: there was not one of them left. 6 We have sinned with our fathers It is quite plain from these words, that although the prophet may have spoken in the person of one man, he yet dictates a form of prayer for the common use of the whole Church, seeing that he now identifies himself with the whole body. And from this to the end of the psalm, he gleans from ancient histories that their fathers had always been of a malign and perverse spirit, of corrupt practice, rebellious, ungrateful and perfidious towards God; and confesses that their descendants were not better; and having made this confession, [242] they come and ask the remission of their sins. And as we are unable to obtain the pardon of our sins until we have first confessed ourselves to be guilty of sin, and as our hardness of heart shuts out the grace of God from us, the prophet, therefore, with great propriety, humbly acknowledges the guilt of the people in this their severe and sore chastisement, and that God might justly inflict upon them a yet harder punishment. On another account it was advantageous for the Jews to have their sins set before them; because, if God punish us severely, we at once suppose that his promises have failed. But when, on the contrary, we are reminded that we are receiving the reward due to us for our transgressions, then if we thoroughly repent, those promises in which God appears as pacified towards us will come to our aid. Besides, by the three expressions which he employs in reference to their transgressions, he points out their enormity, that (as is usually the case) their hearts might not be slightly affected, but deeply wounded with sorrow. For we know how men are fettered by their vices, and how ready to let themselves alone, until compelled to examine themselves in good earnest; nay, what is more, when God calls them to judgment, they make a kind of verbal confession of their iniquities, while, at the same time, hypocrisy blinds their minds. When, therefore, the prophet says, that the people acted iniquitously in sinning, and had become ungodly and wicked, he employs no useless or unnecessary accumulation of words. Let any of us examine ourselves, and we will easily find that we have equal need to be constrained to make an ingenuous confession of our sins; for though we dare not say that we have no sin, yet there is not one of us but is disposed to find a cloak and subterfuge for his sin. In a very similar manner, Daniel, in the ninth chapter of his prophecies, acknowledges the guilt of his own iniquities and those of the people; and it may be that the author of this psalm followed his example. From both let us learn, that the only way of pleasing God is to institute a rigid course of self-examination. Let it also be carefully observed, that the holy prophets, who never departed from the fear and worship of God, uniformly confessed their own guilt in common with the people; and this they did, not out of feigned humility, but because they were aware that they themselves were tainted with manifold corruptions, for when iniquity abounds, it is almost impossible for even the best of men to keep themselves from being infected by its baneful effects. Not comparing themselves with others, but sisting themselves before God's tribunal, they at once perceive the impossibility of making their escape. At that time impiety had attained to such a degree of enormity among the Jews, that it is not astonishing if even the best and most upright men were carried away, as if by the violence of a tempest. How very abominable, then, is the pride of those who hardly imagine that they offend in the least possible way; nay, who even, like certain fanatics of the day, conceive that they have attained to a state of sinless perfection! It must be borne in mind, however, that Daniel, who car