David praises God because PSALM IX. of his marvellous works. after the flood; since which time man has had all persons, put under him, in the completest and most things, in such a sense, under his feet, that he can absolute sense; exalted to the Father's right hand, not only serve himself of the labour, but also of far above all principality and power, and every the products and lives of the inferior creatures, name that is named; invested with all power in which are delivered into his hands for that purpose. heaven and on earth; constituted not only the head All sheep and oxen, &c.-Thus he instances in of the church but head over all things to the church, some of the inferior creatures, and among others, and intrusted with the administration of the kingnames even the beasts of the field, the fouls of the dom of providence, in conjunction with, and subair, and the fishes of the sea. For, though many serviency to, the kingdom of grace. Now we must of them are much stronger, and many of them remember that, as it was our common human namuch swifter than man; yet, man's superior know- ture that Christ assumed; so our common human ledge enables him, one way or other, to reduce nature is thus exalted in him to that glory and hothem under his power, and to exercise dominion nour, and complete dominion over the creatures, over them. It must be carefully observed, however, which Adam possessed in paradise, but which he that this refers, in a special manner, to the Lord lost for himself, and all his race, by the fall. Nay, Jesus Christ, and has its perfect accomplishment in Christ our nature is raised to the possession of only in him. For, as the author of the Epistle to dignity and glory, power and dominion, riches and the Hebrews argues, chap. ii. 6-8, "We see not yet felicity, incomparably greater than was conferred all things put under" man in that complete and ab- on man at his creation. And through Christ the solute sense which the psalmist's words seem to fallen children of men may rise; and all believers imply; but we see Jesus, who was made a little in Christ, and members of his mystical body, shall lower than the angels, or was made lower for a lit-rise to a participation of this honour and happitle while, as the Hebrew may be rendered, for the suffering of death, that is, that he might be capable of suffering death; we see him crowned with the glory and honour of having all things, yea, and ness, and not only be made but a little lower than the angels, but as our blessed Lord testifies, wayyɛño, equal to the angels, if not even superior to them. PSALM IX. Upon what particular occasion this Psalm was composed is not known. Dr. Horne, Henry, and some others, think it might probably be to celebrate the victories gained by David over the neighbouring nations, after God had exalted him to be king of Sion. With this the matter of the Psalm seems to agree, relating, it appears, to the manifold dangers he had been in, and the deliverance God had graciously given him out of them. Accordingly he praises God for giving him victory over his enemics, 1–6. Triumphs in confidence that God would judge the world and protect his people, 7-10. Calls others to Prays for help, and praises God, 13-20. praise him, 11, 12. To the chief Musician upon Muth-labben, A Psalm B. C. 1018. 2 I will be glad and a rejoice in thee: A. M. 296. I will sing praise to thy name, O thou Most High. 3 When mine enemies are turned back, they shall fall and perish at thy presence. b Psa. lvi. 2; lxxxiii. 18. of which we may be content to be ignorant, as the Jewish doctors also are. Title of the Psalm. Upon Muth-labben, Hebrew words, which may be rendered, upon the death of Verses 1, 2. I will praise thee with my whole the son, or of one called Labben, or of the man be-heart-With a sincere, affectionate, and devout tween, namely, Goliath, so called in the Hebrew text heart. I will show forth all thy marvellous works of 1 Sam. xvii. 4. Accordingly, Dr. Waterland ren--I will discourse, in the general, of thy manifold ders this title, Upon the death of the champion. Very similar to which is the Chaldee, "To be sung on occasion of the death of the man who went forth from the camp." Hence many have supposed that the Psalm relates to the victory obtained by David over Goliath. But this does not agree with verse 14, where mention is made of praising God in Zion, which then and long after was in the hands of the Jebusites. Perhaps, therefore, this term Muth-labben is only the name of some tune or instrument, wonders wrought for me, and for thy church and people formerly. The particle all is here, as it is often elsewhere, taken in a restrained sense. I will rejoice in thee-In thy favour and help vouchsafed to me. Verse 3. When mine enemies are turned back— Discomfited and put to flight; they shall fall and perish-They shall not save themselves by flight and so reserve themselves to do farther mischief but shall stumble, as it were, at the obstacles and God is declared to be A. M. 2986. B. C. 1018. 4 For thou hast maintained my || ness, he shall minister judgment to the A. M. 2986. right and my cause; thou satest in people in uprightness. the throne judging 2 right. 9 The LORD also will be a refuge for the oppressed, a refuge in times of trouble. 10 And they that know thy name will put their trust in thee: for thou, LORD, hast not forsaken them that seek thee. 11 Sing praises to the LORD, which dwelleth in Zion: 1 declare among the people his doings. 12 When he maketh inquisition for blood, he remembereth them: he forgetteth not the cry of the 5 humble. d Psa. cii. 12, 26; Heb. i. 11. e Psalm xcvi. 13; xcviii. 9. f Psa. xxxii. 7; xxxvii. 39; xlvi. 1; xci. 2.- Heb. a high place. g Psa. xci. 14.- h Psa. cvii. 22. Gen. ix. 5.- -5 Or, afflicted. impediments laid by thee in their way, and shall be pleted to the uttermost! How lovely will this song pursued, overtaken, and cut off; at thy presence-be in the day when the last enemy shall be deUpon thy appearing against them. One angry look stroyed, and the world itself shall become what of thine is sufficient to confound and destroy them. Babylon is at present."-Horne. Hebrew, 155, mippaneicha, from thy face; they could not stand before thee, because thou didst march at the head of our armies against them. So he ascribes the honour of his victories to God only, and to his presence and assistance. Verses 7-9. But the Lord shall endure for ever— Though cities and people may perish, yet the Lord abides for ever. Which is sufficient for the terror of his enemies, and the comfort of his church. Ile hath prepared his throne-Or, established it by his Verses 4, 5. My right and my cause—' -That is, my immutable purpose and his irrevocable promise. righteous cause against thy and my enemies. Thou || And he shall judge the world-Not you only, but all satest in the throne, &c.-Thou didst judge and give the enemies of his people and all the men in the sentence for me. Thou hast rebuked-That is, pun-world. The Lord will be a refuge for the oppressed ished or destroyed, as it is explained in the next-God will not only judge the world at the last day, clause; the heathen-Namely, the Philistines and and then give sentence for his people against their other heathen nations who, from time to time, mo- enemies, but even at present he will give them his lested David and the people of Israel. Thou hast protection. put out their name for ever-Meaning either that Verse 10. They that know-That is, that thoroughfame and honour which they had gained by their ly understand and duly consider thy name-Thy informer exploits, but had now utterly lost by their finite power and wisdom, and faithfulness and goodshameful defeats; or their very memorial, as it faredness. The name of God is frequently put for God. with Amalek. Will put their trust in thee-The experience of thy faithfulness to thy people in all ages is a just ground for their confidence. Thou hast not forsaken them that seek thee-That seek help and relief from thee by fervent prayer, mixed with faith or trust in thee, as is expressed in the former clause. Verse 6.0 thou enemy, &c.—This is a sudden apostrophe to the enemies of God's people, the Philistines, Amorites, or other nations which had formerly made great havoc and waste among them: Destructions are come to a perpetual end-Thou hast formerly wasted and destroyed the people of God, but those destructions have now come to an end, and shall cease. Thy power to annoy Israel is now broken. Christians, when repeating those words, "may take a retrospect view of the successive fall of those empires, with their capital cities, in which the enemy had, from time to time, fixed his residence, and which had vexed and persecuted the people of God in different ages. Such were the Assyrian or Babylonian, the Persian and the Grecian monarchies. All these vanished away, and came to nothing. Nay, the very memorial of the stupendous Nineveh and Babylon is so perished with them that the place where they once stood is now no more to be found. The Roman empire was the last of the pagan persecuting powers; and when the church saw that under her feet, well might she cry out, The destructions of the enemy are com Verse 11. Sing praises to the Lord-Those who believe God is greatly to be praised not only desire to do that work better themselves, but desire that others also may join with them in it, and would gladly be instrumental to bring them to it. Which dwelleth in Zion-As the special residence of his glory is in heaven, so the special residence of his grace is in his church, of which Zion was a type: there he meets his people with his promises and graces, and there he expects they should meet him with their praises and services. Declare among the people his doings -Not only among the Israelites, but to the heathen nations, that they may also be brought to the knowledge and worship of the true God. Verse 12. When he maketh inquisition for blood— The bloodshed of his innocent and holy ones: which though he may not seem to regard for a season, yet he will certainly call the authors of it to a severe Verses 13, 14. Consider my trouble-Namely, compassionately and effectually, so as to bring me out of it; thou that liftest me up from the gates of death-From the brink or mouth of the grave, into which I was dropping, being as near death as a man is to the city who is come to the very gates of it. That I may show forth thy praise in the gates-In the great assemblies which were usually held in the gates of cities; of the daughter of Zion-Of the people who live in, or belong to, or meet together in Zion. These gates of Zion he elegantly opposes to the gates of death, and declares, if he be brought off from the latter, he will go into the former. Cities, it must be observed, are, as it were, mothers to their people, and people are commonly called their daughters. So the daughters of Egypt, Jer. xlvi. 11; and of Edom, Lam. iv. 21; and of Tyre, Psa. xlv. 12; are put for the people of those places. I will rejoice in thy salvation-Namely, with spiritual joy and thanksgiving; else it would be no fit motive to be used to God in prayer. || Destruction of the wicked. B. C. 1018. they hid is their own foot taken. A. M. 2986. 18 For the needy shall not always be forgotten: the expectation of the poor shall not perish for ever. 6 That is, meditation. Psa. xix. 14; xcii. 3.——— Job viii. 13; Psa. 1. 22.- -P Verse 12; Psalm xii. 5.-9 Prov. xxiii. 18; xxiv. 14. and required deep and frequent consideration: for so the word signifies. account; he remembereth them-The humble, as it follows, or the oppressed, (ver. 9,) that trust in him, and seek to him, (ver. 10,) whom he seemed to have Verse 17. The wicked shall be turned into hellforgotten. He forgetteth not the cry of the humble|| Either, 1st, Into the grave, which is often called, —Or, meek, as the word 'y, gnani, which occurs sheol, into which persons are said to be turned, or to also Zech. ix. 9, is translated, Matt. xxi. 5. Who do return, because they were made of, or taken out of, not, cannot, and will not avenge themselves, but the dust, Eccles. xii. 7; or, 2d, Into the place of etercommit their cause to God, as the God to whom nal perdition, which also is sometimes called sheol, as vengeance belongeth. Prov. xv. 24, and elsewhere. For he seems evidently to speak here of those punishments which are peculiar to the wicked, whereas the grave is common to the good and bad: and, as in verse 8, he appears to speak of the last and general judgment of all the world, so this verse may be understood of the general punishment of all wicked persons and nations consequent upon that judgment; and, into this place men may be said to be turned back, or to return, because it is their own proper place, (Acts i. 25,) to which they belong, and from which they have their wicked qualities, as being of their father the devil. For as "all wickedness," says Dr. Horne, "came, originally, with the wicked one, from hell; thither it will be again remitted, and they who hold on its side must accompany it on its return to that place of torment, there to be shut up for ever." And all the nations -Whom neither their great numbers nor power can protect from God's wrath; that forget GodThat do not consider nor regard him, nor his precepts, nor his threatenings and judgments; but go on securely and presumptuously in their wicked ways. Observe well, reader, forgetfulness of God is the primary cause of the wickedness of mankind, and there are whole nations, immense multitudes of persons, that forget him, though he is their Maker, Preserver, and Benefactor, and the Being on whom they are daily dependant for all things, and who live without him in the world; of all whom hell will at last be the portion, the pit of destruction in which they, and all their comforts, will be for ever lost and bu ried. Consider this well, and turn to the Lord with all thy heart. Verses 15, 16. The heathen are sunk in the pit they made Fallen into that destruction which they designed to bring upon others. "Faith beholds, as already executed, that righteous judgment whereby wicked men will fall into the perdition which they had prepared for others, either openly by persecution, or more covertly by temptation: see Psa. vii. 15, 16."-Horne. The Lord is known-Or hath made himself known, or famous, even among his enemies; by the judgment which he executeth-Upon the wicked. By this it is known, there is a God who judgeth in the earth: that he is a righteous God, Verse 18. The needy shall not always be forgotten and one that hates and will punish sin; by this the-Though God, for a time, may seem to forget or wrath of God is revealed from heaven against all neglect them, and suffer their enemies to triumph ungodliness and unrighteousness of men. And over them; The expectation of the poor-Namely, therefore the psalmist adds here a note extraordina- of their receiving help from God, shall not perish for ry, Higgaion, calling for special regard, as to a mat-ever-Though they may be tempted to think it ter of the deepest importance, and which deserved || shall. The vision is for an appointed time, and at the end it shall speak. He that believeth shall not but men-Subdue their proud and insolent spirits, make haste. strike a terror upon them, and make them afraid of thy Verses 19, 20. Arise, O Lord-Stir up thyself, ex-judgments. God knows how to make the strongest ert thy power: let not man prevail-Consult thine own honour and let not men, Hebrew, weak, miserable, and mortal men, prevail against the kingdom and interest of the almighty and immortal God: || shall mortal man be too hard for God, too strong for his Maker? Let the heathen be judged in thy sight -Let them be evidently called to an account for all the dishonour done to thee, and the mischief done to thy people. Impenitent sinners will be punished in God's sight, and when their day of grace is over, the bowels even of infinite mercy will not relent || toward them, Rev. xiv. 10. Put them in fear, O Lord: that the nations may know themselves to be and stoutest of men to tremble, and to flee when none pursues. That the nations may know themselves to be but men— Weak, miserable, and mortal men, and therefore altogether unable to oppose the omnipotent and eternal God. He speaks thus because wicked men, when they are advanced to great power and majesty, are very prone to forget their own frailty, and to carry themselves as if they were gods: and because it is much for the glory of God, and the peace and welfare of the world, that all, even the highest and haughtiest, should know and consider themselves to be dependant, mutable, mortal, and accountable creatures. PSALM X. Neither the author nor the occasion of this Psalm is certainly known; but the rabbins have a rule, (which, however, will not always hold good,) that every Psalm which has not any title prefixed to it is to be ascribed to the same author who composed the preceding. It is probable David wrote this; and indeed the LXX, and the Vulgate, in their translations, join it with the ninth, and make them both but one. But in the original Hebrew this stands as a distinct Psalm, and the scope and style of it are different from those of the foregoing. In it David complains of the wicked, whose wickedness when they are in power he describes in a most lively manner, showing how they abuse it to the oppression of their inferiors, and make no conscience by what arts they bring about their designs, 1-11. He prays to God to appear against them, for the relief of his people, and rejoices in the prospect of his doing so, 12-18. NOTES ON PSALM X. La Psa. vii. stand afar off from God by unbelief and love of the world, and then complain, that God stands afar off from us, and does not favour us with manifestations of his love and mercy. Verse 2. The wicked in his pride-The pride of his heart which makes him forget God, despise the poor, and oppress others: Hebrew, N, begaavath, in his exaltation; doth persecute the poorWith great earnestness and burning fury, as the verb p, dalak, here used, signifies: as if he had said, The use which he makes of that power and authority to which thou hast advanced him is to persecute those whom he ought to protect and cherish. Verse 1. Why standest thou afar off—As one unconcerned in the indignities offered to thy name, and the injuries done to thy people? Why hidest thou thyself Withdrawest thy presence and aid, and the light of thy countenance which was wont to shine upon us? Why art thou as a person concealing himself, so as not to be found of those who would petition for aid or counsel? In times of trouble? When we most need thy pity and succour. Do not add affliction to the afflicted. God's withdrawing his presence and favour from his people is very grievous to them at any time, but particularly in times of trouble. For when outward blessings are Verse 3. The wicked boasteth himself of-Heafar off, and, as it were, hidden from them, then es- brew,, hillel, glorieth, or, praiseth himself, uppecially do they want the inward support and com- on, concerning, or, because of his heart's desirefort which his gracious presence affords. But that, naphsho taavath, the concupiscence, or, we have not this, is generally our own fault. We lust of his soul, which latter word is added to denote the vehemence and fervency of his desire. He glorieth in his very sins, which are his shame, and especially in the satisfaction of his desire, how wickedly soever he obtains it. And blesseth the covetous-As he applaudeth himself, so he commends others that eagerly pursue and get abundance of gain, though it be by fraud and violence, accounting such the only happy men; whom the Lord abhorrethSo his judgment, as well as practice, is contrary to God. But the latter part of this verse is differently rendered in some other versions, namely, The covetous blesseth himself in those things which the Lord abhorreth, namely, in his unjustly gotten riches. See also the margin. Verse 4. The wicked, through the pride of his countenance-By which he scorns to stoop to God, or to own any superior, but makes himself his last end, and his own will and lust his only rule; and is full of self-confidence and a conceit of his own selfsufficiency and permanent felicity. He says the pride of his countenance, because, though pride be properly seated in the heart, yet it is manifested in the countenance; will not seek after God-Will not seek and inquire into the mind and will of God, || that he may order his life according thereto, so as to please God; nor will he seek to him by prayer for his favour and blessing. The words, after God, however, are not in the Hebrew, and may be omitted, and then the sense will be, He will not search, or consider, namely, his actions; will not trouble himself to inquire whether they be just or unjust, pleasing or offensive to God; but, without any care or consideration, rushes into sin, and does whatever seems right in his own eyes. God is not in all his thoughts-He hath no serious thought of, nor regard to, God, or his word, which ought to govern him, nor his threats or judgments, which should keep him in awe. Or, as the Hebrew may be rendered, All his thoughts are, There is no God, namely, no such God as minds the affairs of the world and the actions of men, or that punishes sinners. "The psalmist hath here given us the true character of an ungodly man. By a long disuse of devotion, and open neglect of divine worship, he gradually forgets every duty he owes his Maker; and when he has for some time habituated himself to live without God in the world, he then begins to doubt his very existence; he then begins to forget that in him we live, and move, and have our being." See Dodd and Delaney. Verse 5. His ways are always grievous-The whole course of his conduct is vexatious to all that are within his reach, but especially to the poor, who by his enemies. B. C. 1018. 6 h He hath said in his heart, I shall A. M. 2986. not be moved: for I shall never be in adversity. 7 His mouth is full of cursing and deceit and fraud: 'under his tongue is mischief and vanity. 8 He sitteth in the lurking-places of the vil i Revelation xviii. 7.- Heb. unto generation and generation. k Rom. iii. 14.- - Heb. deceits.- Job xx. 12.- Psa. xii. 2.- Or, iniquity. 7 cannot defend themselves, and to just and good men, whom he hates and persecutes. Thy judgmentsEither thy laws, which are often called judgments, or rather, thy threatenings denounced against, and punishments inflicted upon, sinners; are far above out of his sight-He neither discerns, nor regards, nor fears, nor thinks of them, but goes on securely and resolutely in his wicked courses. In other words, though all his actions tend to molest and injure his neighbours, and he is always bringing forth some mischief or other, yet that thou wilt judge him for it, is the furthest thing from his thoughts. As for all his enemies, he puffeth at them-He doth not regard or fear them; yea, he despises them, being confident that he can blow them away with a breath. This is an expression of contempt and disdain, both in Scripture and other authors. Verse 6. He hath said in his heart-He thinks and persuades himself; I shall not be moved—From my place and happy state: I shall never be in adversity-Because I am not in adversity, I never shall be in it. His present prosperity makes him secure for the future. Compare Rev. xviii. 7. "Prosperity," says Dr. Horne, "begets presumption, and he who has been long accustomed to see his designs succeed, begins to think it impossible they should ever do otherwise. The long-suffering of God, instead of leading such a one to repentance, only hardens him in his iniquity." Verse 7. His mouth is full of cursing-Of oaths and blasphemies against God; of reviling and execration of other men, especially of those that are good, and those that stand in his way, and hinder his wicked designs; and, perhaps, also of oaths and imprecations against himself, by which he endeavours to gain credit, and to make his neighbours secure, and so to make way for the deceit and fraud here next mentioned. He sticks at nothing that may serve his ends: for he makes no conscience of calling for one curse after another upon himself to confirm those promises which he never intends to keep, or to swear that which he knows is false, that by these impious means he may deceive those who rely on his word or oath. Under his tongue-Under his fair and plausible speeches; is mischief-Mischiev ous wickedness lies hid, and vanity, or iniquity, as the word 'x, aven, is often rendered, or injury; the vexation or oppression of other men, which he covers with these fair pretences. Verses 8, 9. He sitteth in the lurking places of the villages-Not within the villages, but in the ways bordering upon them, or leading to them, as robbers |