The psalmist recounts PSALM XCIX. PSALM XCIX. the goodness of God. This Psalm is also attributed to David by the LXX., and most other ancient versions; and it is supposed by Dr. De. laney and others to have been composed after he was advanced to the kingdom, and to relate to his quiet establish. ment therein. The Syriac title tells us, that it treats primarily of the slaughter of the Midianites, and that in its secondary sense it is a prediction of the glory of Christ's kingdom. It must be acknowledged, however, that it does not speak so fully, nor so clearly, of Christ as the Psalms immediately foregoing do. In this Psalm Israel is called upon to praise God for their happy constitution, both in church and state, 1-5. Some instances of the happy administration of it, 6-9. A. M. 2959. B. C. 1045. THE HE LORD reigneth; let the || thou dost establish equity, thou exe- A. M. 2959. people tremble: he sitteth be- cutest judgment and righteousness in tween the cherubims: let the earth be Jacob. moved. 2 The LORD is great in Zion; and he is at ⚫ high above all people. с h 5 Exalt ye the LORD our God, and worship his footstool; for 2 he is holy. 6 Moses and Aaron among his priests, and 3 Let them praise thy great and terrible Samuel among them that call upon his name; name; for it is holy. e they 4 The king's strength also loveth judgment; || them. Psa. xciii. 1. -b Exod. xxv. 22; Psalm xviii. 10; lxxx. 1. 1 Heb. stagger.Le Psalm xcvii. 9. Deut. xxviii. 58; Rev. XV. 4.eJob xxxvi. 5, 6, 7.— Verse 9. NOTES ON PSALM XCIX. called upon the LORD, and he answered 1 Chronicles xxviii. 2; Psa. cxxxii. 7. Or, it is holy. Lev. xix. 2. Jer. xv. 1.-k Exodus xiv. 15; xv. 25; 1 Sam. vii. 9; xii. 18. also that God, not only by his immediate providences often executed and enforced his own laws, but that he took care for the administration of justice among them by civil magistrates, who reigned by him, and by him did decree justice. These judges judged for God, and their judgment was his, 2 Chron. xix. 6. Verse 5. Exalt ye the Lord-Give him the glory of the good government you are under, as it is now established. And worship at his footstool—That is, at his ark, which was the footstool to the mercyseat, between the cherubim. Or we must cast ourselves down upon the pavement of his courts; and good reason we have to be thus reverent, for he is holy, and his holiness should strike an awe upon us, as it doth on the angels themselves, Isa. vi. 2, 3. Observe, reader, that God is to be worshipped and glo||rified, is the one inference always drawn from every position of David. And surely the greater the public mercies are in which we have a share, the more we are obliged to bear a part in the public homage paid to God. The setting up of the kingdom of Christ, especially, ought to be matter of our praise. Observe further, when we draw nigh to God to wor ship him, our hearts ought to be filled with high thoughts of him, and we ought to exalt him in our souls. And the more we abase ourselves, and the more prostrate we are before God, the more we exalt him. Verses 1-3. The Lord reigneth, let the people tremble-Namely, such of them as are enemies to God and his truth. He sitteth between the cherubimsUpon the ark; that is, he is present with his people, to protect them and punish their enemies. Let the earth-Namely, the people of the earth; be moved -With fear and trembling. The Lord is great in Zion-Hebrew, The Lord in Zion (that is, who dwelleth in Zion) is great. He is high above all people-Above all the people of the earth who exalt themselves against him. Let them-Namely, all people last mentioned; praise thy great and terrible name-And give thee the glory due unto it; for it is holy-As well as great, and therefore worthy to be praised. The holiness of God's name makes it truly great to his friends and terrible to his enemies. Verse 4. The king's strength also loveth judgment "Although the strength of our king be infinite, yet is it never exerted but in righteousness and just judgment, which are his delight. They compose the firm basis of his throne, and direct his whole administration." "Whoever peruses this Psalm," says Dr. Dodd, "will find that David here, as everywhere else, considers God as the king of Israel, and himself only as his deputy. To this purpose are these expressions in the beginning of it, The Lord reigneth: The Lord is great in Zion. It is true David delighted to exert all the power that God had given him to its true purposes. He loved judgment Verse 6. Moses and Aaron among his priests, &c. and righteousness: but it was, in reality, God who-Or, with his princes, as the Hebrew, 17, may executed them all." Thou dost establish equity-be rendered, or his chiefs; that is, his principal and God gave them the excellent laws by which they were governed, and acted toward them with equity in all his proceedings. Thou executest judgment in Jacob-Among thy own people, whom, when they act amiss, thou punishest no less than thou dost other people, (see verse 8,) whereby thou showest that thou art no respecter of persons, but a righteous and impartial judge to all sorts of men. He intends most famous ministers. Moses, however, might with propriety be ranked among the priests, be cause, before the institution of the priesthood, he executed that office, and because he often interceded with God for the people; which was a very considerable part of the priests' work. And SamuelWho used frequently and solemnly to intercede with God on behalf of the people. The meaning is to praise God. " thou tookest vengeance of their in- A. M. 2959. ventions. B. C. 1045. 9 ° Exalt the LORD our God, and worship at his holy hill; for the LORD our God is holy. Deuteronomy ix. 20.- - Verse 5; Exod. xv. 2; Psalm xxxiv. 3; cxviii. 28. Israelites, to teach them that God would not hear the prayers of them who did not keep his commandments. Verse 8. Thou answeredst them, O Lord—Namely, the intercessors before mentioned. Thou for "Thus did Moses, and Aaron, and Samuel also, one of the greatest of those prophets who were wont to intercede for you." Thus he urges them to perform the duty of praising and worshipping God, by the examples of three most eminent persons, who prac-gavest them-Either, 1st, Moses and Aaron, who tised this duty with happy success. sinned, and whose sins God pardoned, yet so that Verse 7. He spake unto them in the cloudy pillar he punished them with exclusion from the land of -That is, to some of them: to Moses frequently, Canaan. Or rather, 2d, The people, for whom they and to Aaron sometimes, as Num. xii. 5. And al- prayed; for this forgiving was evidently the effect though it is not anywhere expressly said that God of God's answering the prayers of the persons above spake unto Samuel out of the cloudy pillar, yet, as mentioned; and, therefore, as their prayers, recorded Dr. Hammond observes, it is probable enough from in Scripture, were not for the pardon of their own, his history that he did so; for when Samuel was so but for the pardon of the people's sins, so this forsignally heard by God at Mizpeh, 1 Sam. vii., it is giveness granted was for the sins of the people. said, verse 9, The Lord answered him; and verse Though thou tookest vengeance of their inventions 10, The Lord thundered with a great thunder,This clause limits and explains the former. Thou which supposes a cloud, if not a cloudy pillar; and so this answering of Samuel with thunder, must be God's speaking to him at this time out of the cloud. They kept his testimonies-This is added, not only for their commendation, but for the instruction of the didst forgive the sins of the people, not absolutely and universally, for thou didst punish them severely, but so far as not to inflict that total and final destruction upon them which they deserved, and thou hadst threatened: see Exod. xxxii. 10, 14, 34. PSALM C. This is the only Psalm in the whole collection, entitled A Psalm of praise. It is supposed to have received this appellation, because peculiarly adapted, if not designed, to be sung when the sacrifices of thanksgiving were offered: see Lev. vii. 12. The LXX. think it was written by David, who here invites all the world to join with the Israelites in the service of God, whose divine sovereignty he recognises, 1–5. A Psalm of praise. a 2 Serve the LORD with gladness: A. M. 2966. A. M. 2966. MAKE a joyful noise unto the come before his presence with singing. B. C. 1038. B. C. 1038. LORD, all ye lands. 3 Know ye that the LORD he is God: it is 1 Psalm cxlv. title. Or, thanksgiving. a Psalm xcv. 1; Heb. all the earth. xcviii. 4. NOTES ON PSALM C. b Psa. cxix. 73; cxxxix. 13, &c.; cxlix. 2; Eph. ii. 10. we enter into his gates, and into his courts, as expressed verse 4, which should be with thanksgiving for so great a privilege, and with praise for his goodness manifested herein. families, we may be truly said to come into God's Verses 1, 2. Make a joyful noise unto the Lord-presence; but it is in public worship especially that Partly with voices, and songs of rejoicings, and thanksgiving; and partly with musical instruments, as the manner then was; all ye lands-That is, all the inhabitants of the earth. When all nations shall be discipled, and the gospel preached to every creaVerses 3-5. Know that the Lord-Heb. Jehovah, ture, then this summons will be fully obeyed. he is God-The only living and true God; a being Serve the Lord with gladness-Devote yourselves infinitely perfect, self-existent, and self-sufficient; to, and employ yourselves in, his service. Come and the fountain of all being; the first cause and before his presence with singing-In the ordinances last end of all things. It is he that hath made us which he has appointed, and in which he has pro--Not only by creation, but by regeneration, which mised to manifest himself to his people. In all acts is also called a creation, because by it we are made of religious worship, whether in secret or in our || his people. Hence we owe him homage and ser An invitation с B. C. 1038. A. M. 2966. he that hath made us, and not we || and nito his courts with praise: be A. M. 2966. B. C. 1038. ourselves; ° we are his people, and the thankful unto him, and bless his name. || sheep of his pasture. 5 For the LORD is good; his mercy is everlast4 Enter into his gates with thanksgiving, ing; and his truth endureth to all generations. d 4 Or, and his we are.- - Psalm xcv. 7; Ezek. xxxiv. 30, 31. d Psa. lxvi. 13; cxvi. 17, 18, 19. vice, and him only, and not other gods, who did neither make nor new-make us. He, and he only,|| hath an incontestable right to, and in us, and all things. His we are, to be influenced by his power, disposed of by his will, and devoted to his honour and glory. We are his people-Or subjects, and he is our prince or governor that gives law to us, as moral agents, and will call us to an account for what we do; the sheep of his pasture-Or, as the Hebrew may be rendered, the flock of his feeding, whom he takes care of and provides for. He that made us, • Psa. cxxxvi. 1.- - Heb. to generation and generation, Psalm lxxxix. 1. maintains us, and gives us all things richly to enjoy. For the Lord is good-Infinite in goodness, and therefore doeth good. His mercy is everlasting— Is a fountain that can never be drawn dry. His truth endureth to all generations—And no word of his shall fall to the ground as antiquated or revoked: his promises are sure to all the faithful, from age to age. If this Psalm be considered as prophetical of the calling both of Jews and Gentiles to the profession of the gospel, then by the gates of Zion, verse 4, must be mystically understood the Christian Church. PSALM CI. This Psalm, composed, as Dr. Chandler thinks, after David was well established on his throne, and settled in his newbuilt palace, declares his pious resolution to govern first himself, and then his court and his kingdom, with s much care, that the good might expect all favour from him, but no wicked man, of any sort, have the least countenance or encouragement. We have the general scope of his vow to this effect, 1, 2. The particulars of it, 3-8. 2 I will behave myself wisely in a A. M. 2959. a WILL sing of mercy and judg-perfect way. O when wilt thou come ment: unto thee, O LORD, will I unto me? I will walk within my house with A. M. 2959. I sing. A Psalm of David. b a perfect heart. с B. C. 1045. a Psa. lxxxix. 1. b 1 Sam. xviii. 14. NOTES ON PSALM CI. 1 Kings ix. 4; xi. 4. punish them according to their deeds. And as this was his fixed purpose, he consecrated this song to God; appealing hereby to him for the sincerity of his intention, to make mercy and judgment the great rules of his administration; and agreeably hereto it is observed of him, that he executed justice and judgment to all the people, 2 Sam. viii. 15.” obstinately violated the laws, he would exercise Verse 1. I will sing of mercy and judgment-It, mishpat, judgment, as he would judge and is doubtful whether David, in thus determining to make mercy and judgment the subjects of his song, intended the mercy which God had shown him, and the judgment which God had executed on his enemies; or the mercy and judgment which he himself purposed to dispense in his dominions, according to the different characters of his subjects. Possibly he might include both, and the purport of his resolution may be this: I will praise thee, O Lord, as for all thy other excellences, so particularly for those two royal perfections of mercy and justice, or judgment, which thou hast so eminently discovered in the government of the world, and of thy people Israel; and I will make it my care to imitate thee, as in other things, so especially in these virtues, which are so necessary for the discharge of my trust, and the good government of thy and my people. "The Psalm," says Dr. Dodd, "has a double reference, and describes the manner in which David intended to act toward his subjects, under their different denominations, as they were good or bad ones. Toward the faithful in the land he would show 5, chesed, benignity, and favour; toward the wicked, and such as Verse 2. I will behave myself wisely in a perfect way-I will manage my affairs with wisdom and integrity; which are the two chief qualifications requisite for all men, and peculiarly necessary in princes, whose example is wont to have great influence on the morals of their people, and who can with no dignity nor consistency punish the crimes of others, if they be guilty of the same crimes themselves. O, when wilt thou come to me?—And be with me to assist me to execute this my purpose. God is often said, in Scripture, to come to men when he fulfils a promise to them, confers a favour upon them, peculiarly assists them, or is, in an especial manner, present with them. David, having declared it to be his resolution to set his court and kingdom an example of true wisdom and unshaken integrity, shows, in these words, the David's love of holiness, A. M. 2959. 1 B. C. 1045. 3 I will set no 1 wicked thing before || land, that they may dwell with me: he A. M. 2959. mine eyes: d I hate the work of them that walketh 2 in a perfect way, he ⚫ that turn aside; it shall not cleave to me. shall serve me. 4 A froward heart shall depart from me: I will not know a wicked person. 5 Whoso privily slandereth his neighbour, him will I cut off: him that hath a high look and a proud heart will not I suffer. 3 7 He that worketh deceit shall not dwell within my house he that telleth lies shall not tarry in my sight. i 8 I will early destroy all the wicked of the land; that I may cut off all wicked doers from || 6 Mine eyes shall be upon the faithful of the the city of the LORD. 'Heb. thing of Belial.- d Psa. xcvii. 10. 1 Sam. xii. 20, 21; Psa. xl. 4; cxxv. 5.2 Tim. ii. 19. Josh. xxiii. 6; Matthew vii. 23; < Psa. xviii. 27; Prov. vi. 17.- Or, perfect in the way, Psa. cxix. 1.- -3 Hebrew, shall not be established.- h Psa. lxxv. 10; Jer. xxi. 12.- i Psa. xlviii. 2, 8. sense he had of his need of a peculiar visitation of and virtue, who will be faithful, first to God, and then divine grace, to enable him to put his resolution into me and to my people; that they may dwell with me practice, and accordingly expresses the passionate-Hebrew, nav, lashebeth, to sit, abide, or converse desire which he had for it in these words. I will with me, in my house, and counsels, and public adwalk within my house-I will conduct myself in my || ministrations. These he would use as his familiars family and court, as well as in my public administration of the affairs of my kingdom, with a perfect heart-Sincerely intending and desiring to please and glorify God, and to set before the members of my family, and all my subjects, an example worthy of their imitation. This clause adds weight to the former. He determines not only to walk in a perfect or right way, which a man might do for politic reasons, or with an evil design; but to do so with an upright, honest heart, which is most acceptable to God. || and friends, employ them in the domestic services of his palace, and advance them to public offices and stations in his kingdom. He that walketh in a perfect way-In the way of God's precepts, which are pure and perfect; he shall serve me-In domestic and public employments. Verse 7. He that worketh deceit-That uses any frauds or subtle artifice to deceive, abuse, or wrong any of my people; shall not dwell within my house -Though he may insinuate himself into my family, Verses 3, 4. I will set no wicked thing before mine yet, as soon as he is discovered, he shall be turned eyes-Namely, to look upon it with approbation, or out of it. He that telleth lies-Either to defend and design to practise, countenance, or tolerate it. If any excuse the guilty, or to betray the innocent; shall ungodly or unjust thing be suggested to me, what- not tarry in my sight-I will certainly and immedi soever specious pretences it may be covered with, as || ately banish him from my presence. some reason of state or worldly advantage, I will cast it out of my mind and thoughts with abhorrence, so far will I be from putting it in execution. I hate the work of them that turn aside-From God, and from his laws. It shall not cleave to me-Namely, such work, or the contagion of such examples. I will neither imitate nor endure such works nor such workers. A froward heart-A man of a corrupt mind and wicked life; shall depart from me-Shall be turned out of my court, lest he should infect the rest of my family, or be injurious, or an occasion of offence to my people. I will not know a wicked person-I will not own nor countenance such a one, but will keep all such at a distance. Verse 8. I will early destroy all the wickedThat is, all that are discovered and convicted; the law shall have its course against them; and incorrigible offenders shall suffer as it directs. That I may cut off all wicked doers from the city of the Lord— "I will use my utmost diligence to reform the whole nation; but especially the place of my peculiar residence, which ought to be an example to the rest of my kingdom: taking care that all offenders be severely punished in the courts of justice; and, if there be no other remedy, cutting off those evil members, who have got an incurable habit of acting wickedly." So Bishop Patrick. Dr. Chandler considers this last clause as an evident proof that David was now king Verses 5, 6. Whoso privily slandereth his neigh- over all Israel, and in possession of Jerusalem, styled bour-Such as by secret and false informations, and by him the city of the Lord, because it was now the accusations of others, seek to gain my favour, and to place where the Lord was peculiarly present, David advance themselves by the ruin of others; him will having lodged the ark in the tabernacle prepared I cut off-From my family and court. Him that there for its reception. It is justly observed by the hath a high look, &c.-Those who think highly of same judicious divine, that "this Psalm affords an themselves, and look down with contempt upon admirable lesson for princes, to direct themselves in others, or treat them with insolence; or, whose in- the administration of their affairs in public and prisatiable covetousness and ambition make them study vate life. They should be the patrons of religion their own advancement more than the public good; and virtue, and encourage them by their own examwill not I suffer-In my house nor among my ser-ple and practice. Those of their households, their vants. Mine eyes shall be upon the faithful—I will endeavour to find out, and will favour and encourage, men of truth, justice, and integrity, men of religion servants, ministers, and particularly their favourites and friends, should be of unblameable characters, and, if possible, eminent for every thing that is excellent The psalmist sets forth PSALM CII. his wretched condition. and praiseworthy. Subtle and fraudulent men, back- || dulging ease, and being engrossed and dissipated by biters, and slanderers, and private informers against pleasure and amusement, they should consecrate a others, they should detest, and show the utmost just portion of their time to the public service, and marks of displeasure at them. They should main- promoting the real happiness of their people. Thus tain the honour of the laws, and impartially punish they will be indeed truly patriot kings, honoured of all transgressors against them; and, instead of in- God and esteemed and beloved of men." PSALM CII. This Psalm is thought, by many commentators, to have been written by Nehemiah, Daniel, or some other prophet or holy man, in the time of the captivity, (see Neh. i. 3, &c.,) for his own use, and that of other pious persons, who lamented the desolation of Jerusalem, and the ruin of the temple; though, at the same time, they were not without hopes that the na tions around would shortly see their wonderful restoration, and thereby be invited to embrace their religion: which was a lively emblem of the coming of the Gentiles into the church of Christ, the eternity of whose kingdom is foretold in the conclusion of this Psalm. The psalmist makes supplication to God, 1, 2. Sels forth in affecting strains his wretched and sorrowful condition; or rather, perhaps, that of Jerusalem, which he personates, 3-11. He comforts himself by reflecting on the eternity and immutability of Jehovah, 12. Predicts the restoration of Sion, with her enlargement, by the accession of the Gentiles, 13-22. Returns again to his lamentations, 23, 24. Again reposes his confidence on him who created all things, and who would assuredly fulfil his word and promise, if not to the generation then present, yet to their posterity, 25-28. 1 B. C. 445. ¶ A Prayer of the afflicted, 2 when he is over- || and my bones are burned as a hearth. A. M. 3559. whelmed, and poureth out his complaint before 4 My heart is smitten, and withered the LORD. like grass; so that I forget to eat my bread. 5 By reason of the voice of my groaning my bones cleave to my skin. A. M. 3559. HEAR my prayer, O LORD, and B. C. 445. let my cry a come unto thee. 2 Hide not thy face from me in the day when I am in trouble; incline thine ear unto me: in the day when I call, answer me speedily. 3d For my days are consumed like smoke, Title. A prayer of the afflicted, &c.-It was composed by one who was himself afflicted, afflicted with the church of God, and for it; and it is calculated for an afflicted state, and intended for the use of others that may be in similar distress. It is the fifth of those Psalms styled Penitential. 6 4 I am like a pelican of the wilderness: I am like an owl of the desert. 7 I watch, and am as a sparrow 1alone upon Ik the house-top. plicable to the subject here spoken of. For, as Dr. Horne observes, "The effects of extreme grief on the human frame are here compared to those which fire produces upon fuel. It exhausts the radical moisture, and by so doing consumes the substance. A man's time and his strength evaporate in melancholy, and his bones, those pillars and supports of his body, become like wood, on which the fire hath done its work, and left it without sap, and without cohesion." Verse 3. My days are consumed like smokeWhich passeth away in obscurity, and swiftly, and irrecoverably. Hebrew, wy, into, or, in smoke. As wood, or any combustible matter put into the fire, wasteth away in smoke and ashes, so are my days wasted away. Or, as some interpret the words, "My afflictions have had the same effect on me as smoke has on things which are hung up in it, that is, have dried me up, and deformed me." And my bonesThe most strong and solid parts of my body, which seemed least likely to suffer any injury by my trouble; are burned as a hearth-Either as a hearth is heated, or burned up by the coals which are laid upon it; or, as the hearth, being so heated, burns up that which is put upon it. But p, here translated, as a hearth, may be rendered,' (as it is by many,) as a fire-brand, or, as dry wood, which seems most ap-owl of the desert many understand the bittern, and by 936 Verses 4-7. My heart is withered like grassWhich is smitten and withered by the heat of the sun, either while it stands, or after it is cut down. So that I forget to eat my bread-Because my mind is wholly swallowed up with the contemplation of my own miseries. My bones cleave to my skinMy flesh being quite consumed with excessive sor row. I am like a pelican in the wilderness—“There are two species of pelicans, one of which lives in the water on fish, the other in the wilderness, upon serpents and reptiles." The word np, kaath, here used, is rendered cormorant, (which is a corruption of corvorant,) Isa. xxxiv. 11; Zeph. ii. 14. "By the 2 |