The psalmist describes B. C. 1060. and rejoiceth as a A. M. 2944. strong man to run a race. A. M. 2941. 3 There is no speech nor language || his chamber, 1 Or, without these their voice is heard.- 2 Heb. without their B. C. 1060. 6 His going forth is from the end of the heaven, and his circuit unto the ends of it: and there is nothing hid from the heat thereof. b Romans x. 18.3 Or, Their rule, or, direction.— Eccles. i. 5. author of the Spectator, in his beautiful ode on these What, though in solemn silence all "THE HAND that made us IS DIVINE." Verses 4, 5. Their line-Their admirable structure, made with great exactness, and, as it were, by rule or line, as the word 'p, kav, here used, generally signifies. Or, their lines, the singular number being concerning God,) constantly, abundantly, and forcibly, as a fountain doth water, as the word signifies. || It hath, as it were, a tongue to speak the praises of its Maker. Night unto night showeth knowledgeA clear and certain knowledge, or discovery of God its author, and his infinite perfections. "The labour of these our instructers," says Dr. Horne," knows no intermission, but they continue to lecture us incessantly in the science of divine wisdom. There is one glory of the sun, which shines forth by day; and there are other glories of the moon and of the stars, which become visible by night. And because day and night interchangeably divide the world between them, they are therefore represented as transmitting in succession, each to other, the task enjoined them, like the two parts of a choir, chant-put for the plural, that is, their writing, made up of ing forth alternately the praises of God." Thus the instruction becomes perpetual. Every day and every night renews or repeats these documents and demonstrations of God's glory: so that he who has neglected them yesterday has an opportunity put into his hands again to-day of profiting by their instruction. And, at the same time, the circumstances of their regular, constant, and beneficial vicissitude, set forth and proclaim aloud the excellence of that wisdom and goodness, which first appointed, and still continues it. How does inanimate nature reproach us with our indolence, inattention, and indevotion! several lines. In this sense, the very same word is taken, Isa. xxviii. 10. And thus understood here, the expression is peculiarly proper, because, as has just been intimated, the heavens and other works of God do not teach men with an audible voice, or by speaking to their ears, but visibly, by exhibiting things to their eyes, which is done in lines, or writing, or by draughts or delineations, as the Hebrew word may also be rendered. Their line, in this sense, is gone out-Is spread abroad, through all the earth-So as to be seen and read by all the inhabitants of it; and their words-Their magnificent appearance, their exquisite order, their regular Verse 3. There is no speech nor language where course, and their significant actions and operations, their voice is not heard-There are divers nations by which they declare their Author no less intelliin the world which have different languages, so that gibly than men make known their minds by their one nation cannot discourse with or be understood words; to the end of the world-To the remotest by another; but the heavens speak in a language parts of the globe. "The instruction which they which is universal and intelligible to them all. "No disperse abroad is as universal as their substance, nation or people," says that wise and learned hea- which extends itself over all the earth. And hereby then Tully, "is so barbarous and stupid as not to they proclaim to all nations the power and wisdom, perceive, when they look up to the heavens, that the mercy and loving-kindness, of the Lord. The there is a god; or to imagine, that these things, apostle's commission was the same with that of the which have been made with such wonderful art and heavens; and St. Paul has applied the natural images wisdom, are the effect of blind chance." In short, of this verse to the manifestation of the light of life the works of creation speak in the common voice of by the preaching of those who were sent forth for reason, and want no interpreter to explain their that purpose."-Horne. In them-In the heavens, meaning; but are to be understood by people of all hath he set a tabernacle for the sun-Which, belanguages on the face of the earth. There is not a ing the most illustrious and useful of all the heaword or speech of theirs, (thus the verse may be venly bodies, is here particularly mentioned. By translated,) the utterance of which is not heard. the Creator's setting a tabernacle, or fixing a tent, Dr. Waterland, however, renders it, They have for it, he seems to intend his collecting together, neither speech nor words; that is, utter no articulate and condensing into one body, the solar light, which, sounds; without these is their voice heard. Thus it seems, from Gen. i. 3, 14-18, was at first diffused the margin. Others, again, interpret it thus: They abroad, in equal portions, over and around the newhave no speech nor word, nor is any voice, or sound, made world. Which is as a bridegroom-Gloheard from, or among them; yet their line, &c., as riously adorned with light, as with a beautiful gar in verse 4. In one of these senses, the elegantment, and smiling upon the world with a pleasant Power and purity B. C. 1060. 5 PSALM XIX. A. M. 2944. 7 The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple. of God's word. B. C. 1060. the heart: the commandment of the A. M. 2944. 8 The statutes of the LORD are right, rejoicing and righteous altogether. 5 Or, restoring. d Psa. cxi. 7.- *Or, doctrine. countenance; coming out of his chamber-In which he is poetically supposed to have rested all night,|| and thence to break forth, as it were, on a sudden. And rejoiceth as a strong man to run a race-Who, conscious of, and confiding in, his own strength, and promising himself victory, and the glory that attends it, starts for the prize with great vigour and alacrity. Dr. Dodd thinks the comparison is taken from the vehemence and force wherewith a warrior runs toward his enemy. || Verse 6. His going forth is from the end of heaven-His course is constant from east to west, and thence to the east again. Or, "the light diffused on || every side from its fountain, extendeth to the extremities of heaven, filling the whole circle of creation, penetrating even to the inmost substances of grosser bodies, and acting in and through all other matter as the general cause of life and motion."Horne. And there is nothing hid from the heat thereof There is no part of the earth which doth not, at one time or other, feel the comfort and benefit of its light and heat; and there is no creature which does not, more or less, partake of its influ ence. Verse 7. The law of the Lord-The doctrine delivered to his church, whether by Moses, or by other prophets and holy men of God after him: for the title law is not only given to the ten commandments, or the moral law, as Rom. ii, 23-31; but also to the whole word of God, as Psa. i. 2, and cxix. 70; Jer. viii. 8, and elsewhere; and in this general sense it must be here understood, because the effects here mentioned are not produced by, much less are they appropriated to, one part of it merely, but belong to the whole, the doctrines, declarations, narrations, precepts, counsels, exhortations, promises, threatenings, and particularly to that covenant made with man, therein revealed. Having discoursed hitherto of the glory of God, shining forth in, and demonstrated by, the visible heavens, he now proceeds to another demonstration of God's glory, which he compares with, and prefers before, the former. Is perfect-Completely discovering both the nature and will of God, and the whole duty of man, what he is to believe and practise, and whatsoever is necessary to his present and eternal happiness. Whereas the creation, although it did declare so much of God as left all men without excuse, yet did not fully manifest the will of God, nor bring men to eternal salvation. Converting the soul-From error to truth, from sin to righteousness, from sickness to health, from death to life; Hebrew, was nowɔ, meshibath nephesh, restoring, or bringing back the soul; namely, to God, from whom it had revolted, 1 Pet. iii. 18, to his favour, his image, and communion Psa. xii. 6.- f Psa. xiii. 3.- 6 Heb. truth. with him. This law, or word, convinces of sin, holds forth a Saviour, is a mean of grace, and rule of conduct. The testimomy of the Lord-The same word, so called, because it is a witness between God and man, testifying what God requires of man, and what, upon the performance of that condition, he will do for man; is sure-Hebrew, 71D81, neemanah, faithful, or true, a quality most necessary in a witness: it will not mislead or deceive any man that trusts to it, and follows it, but will infallibly bring him to happiness. Making wise-Unto salvation, as is expressed 2 Tim. iii. 15, which is the only true wisdom; the simple-The humble and teachable, who are little in their own eyes; or rather, the weak and foolish, even persons of the lowest capacities, and such as are apt to mistake and are most easily seduced. Even these, if they will hearken to the instructions of God's word, shall become wise, when those who profess themselves wise shall, by leaning to their own understanding, and despising or neglecting the directions of the divine oracles, become and prove themselves to be fools, Rom. i. 22. Verse 8. The statutes of the Lord-Another word signifying the same thing with law and testimonies, are right-Both in themselves, and in their effect, as guiding men in the ready way to eternal happiness. Rejoicing the heart-By the discoveries of God's love to sinful men, in offers and promises of mercy. The commandment of the Lord-All his commands; is pure-Without the least mixture of error. lightening the eyes-Of the mind, with a complete manifestation of God's will and man's duty; both which the works of nature and all the writings of men discover but darkly and imperfectly. En Verse 9. The fear of the Lord-True religion and godliness, prescribed in the word, reigning in the heart and practised in the life; or rather, that word or law itself is intended, and called the fear of the Lord, because it is both the rule and cause of that fear, or of true religion; is clean-Sincere, not adulterated with any mixture of vanity, falsehood, or vice; not countenancing or allowing any sin or impurity of any kind, and preservative of the purity and holiness of the soul; enduring for ever-Constant and unchangeable, the same for substance in all ages. Which is most true, both of the moral law and of the doctrine of God's grace and mercy to sinful and miserable man, which two are the principal parts of that law of which he here speaks. For as to the difference between the Old Testament and the New, that lies only in circumstantial and ritual things, which are not here intended. And that alteration also was foretold in the Old Testament, and consequently the accomplishment of it did not destroy, but confirm, the certainty and constancy of God's word. This also is opposed to human laws, in which there are, and ought to be, manifold changes, according to the difference of times, and people, and circumstances. The judgments of the Lord-His laws, frequently called his judgments, because they are the declarations of his righteous will; and, as it were, his judicial sentence, by which he expects that men should govern themselves, and by which he will judge them at the last day; are true-Grounded on the most sacred and unquestionable truths; and righteous altogether-Without the smallest exception; not like those of men, often wrong and unrighteous, but perfectly and constantly equitable, just, and holy. 12k Who can understand his errors? A. M. 2944. cleanse thou me from secret faults. m 13 Keep back thy servant also from presumptuous sins; let them not have domi|nion over me: then shall I be upright, and I shall be innocent from the great transgression. 1 Lev. iv. 2, &c.xxv. 32, 33, 34, 39.much. obedience in obedience. Religion is health and honour; it is peace and pleasure: it will make our comforts sweet, and our crosses easy; life truly valuable, and death itself truly desirable. Verse 12. Who can understand his errors?-Upon the consideration of the perfect purity of God's law, and the comparing of his spirit and conduct with it, he is led to make a penitent reflection upon his sins. Is the commandment thus holy, just, and good? then who can understand his errors? Lord, I am a sinful creature, and fall infinitely short of the demands of thy law, and am condemned by it. Cleanse thou me-Both by justification, or the pardon of my sins, through the blood of thy Son, which is in due time to be shed for me; and by sanctification through thy Holy Spirit, working in and with thy word, to the further renovation of my heart and life. For these are the two ways of cleansing sinners most frequently spoken of, both in the Old and New Testament: though the first may seem to be principally, if not only intended, because he speaks of his past sins, from which he could be cleansed no other way but my remission. From secret faults-From the Verse 10. More to be desired are they than gold -Than the wealth of this world, although so generally preferred before them; yea, than much fine gold-Than gold of the best quality, and in the greatest quantity; than all the treasures and precious things which are brought from other countries. Sweeter also-Namely, to the soul of the pious believer; than honey and the honeycomb-Than the sweetest thing we know of is to the bodily taste: yielding more true, and noble, and lasting satisfac-guilt of such sins as were secret, either from others, tion and happiness than any or all the delights of sense. Observe, reader, the pleasures of sense are the delight of brutes, and therefore debase the soul of man: the pleasures of religion are the delight of angels, and exalt it. The pleasures of sense are deceitful, they soon surfeit, and yet never satisfy; but those of religion are substantial, and satisfying, and there is no danger of exceeding in the pursuit or enjoyment of them. Verse 11. By them is thy servant warned-I say nothing of thy law but what I have proved to be true by experience. The several parts of it have been and still are my great instructers, and the only source of all the knowledge to which thy servant hath attained. I am daily taught and admonished by them. They show me my duty in all conditions, and warn me of the consequences of not complying with it; so that by them I am preserved from falling into sin and danger. In keeping of them there is great re- || ward-“I am fully assured that the blessed fruit of them, when they are duly observed, and have their proper effect, is exceeding glorious, even eternal life."-Horne. Those that make conscience of their duty, will not only be no losers, but unspeakable gainers. They will find by experience that there is a reward, not only after keeping, but in keeping God's commandments; a present great reward of such as none knows but God and my own conscience; or from myself, such as I never observed, or did not discern the evil of. Pardon my unknown sins, of which I never repented particularly, as I should have done. Verse 13. Keep back thy servant also-Hebrew, wn, chasoch, cohibe, subtrahe, restrain, or withdraw. The word is emphatical, and implies the natural and great proneness of man to commit even wilful sins, and the necessity of divine grace, as a bridle, to keep men from the commission of them. From presumptuous sins-Having begged pardon for his secret faults, including therein, probably, sins of ignorance and infirmity; he now prays for restraming grace, to keep him from sins committed knowingly and deliberately, against the convictions and the remonstrances of conscience and the motions of God's Holy Spirit. Let them not have do minion over me-If at any time I be tempted to any such sins, Lord, let them not prevail over me; and if I do fall into them, let me speedily rise again. Then shall I be upright-That will be an evidence of my sincerity, and I shall have this comfort, that though I am still compassed about with many infirmities, yet I am an upright person, and such as thou dost accept. And I shall be innocent-Hebrew, 'npɔ, nikkeeti, I shall be cleansed, or kept pure, as A prayer to God PSALM XX. for the king A. M. 2914. 14 P Let the words of my mouth, and || ble in thy sight, O LORD, my strength, A. M. 2944 the meditation of my heart, be accepta- and my redeemer. B. C. 1060. this word primarily signifies; from the great transgression-From the guilt of such presumptuous sins, which are, indeed, very great transgressions, and such as, if followed by impenitence and obstinacy, thou wilt not pardon. B. C. 1060. 9 Isa. xliii. 14; xliv. 6; xlvii. 4; 1 Thess. i. 10. ceptable in thy sight-Be really good and holy, and so well pleasing to thee. O Lord, my strength—O thou who hast hitherto strengthened me, both against my temporal and spiritual enemies, and whose gracious and powerful assistance is absolutely necessary to keep me from being overcome by my sinful inclinations and other temptations. And my Redeemer-This expression seems to be added em Verse 14. Let the words of my mouth, &c.-Having prayed that God would keep him from sinful actions, he now prays that God would govern and sanctify his words and thoughts. And this was ne-phatically, and with a special respect to Christ, to cessary in order to his preservation, even from presumptuous sins, which have their first rise in the thoughts, and thence, probably, proceed to expressions before they break forth into actions. Be ac whom alone this word, xa, goel, properly belongs. See notes on Job xix. 25. Through his blood and Spirit alone did and could David expect the pardon and grace for which he here prays. PSALM XX. This Psalm is supposed to have been written upon occasion of some particular expedition of David, to be used by the people as a prayer for his good success. The first three verses seem to have been intended to be spoken by the people, or the priests of the temple, upon the king's coming to offer sacrifice and prayer; the next five to be spoken partly by David himself, or by the high-priest, and partly by the people, while the sacrifice was consuming. We have here, (1,) A prayer for the king, 1-4. (2,) The king and people rejoice in God, and pray for his help, 5-9. Verse 1. The Lord hear thee in the day of trouble-It was often a day of trouble with David. "Neither the crown on his head," says Henry, "nor the grace in his heart, would exempt him from trouble." But in his trouble he had recourse to God; and in this all, even the greatest of men, ought to imitate him. "Though he was a man of business, and a man of war, yet he was constant to his devotions. Though he had prophets, and priests, and many good people among his subjects to pray for him, yet he did not think that excused him from praying for himself. None must expect benefit by the prayers of the church, or of their ministers or friends for them, who are capable of praying for themselves, and yet neglect it. The prayers of others for us must be desired, not to supersede, but to second our own for ourselves." The name of the God of Jacob-That is, God himself, for names are put for persons. He calls him the God of Jacob, or Israel, not only to distinguish him from false gods, but as an argument to enforce the prayer, because God had made a covenant with Jacob and his often posterity. Let God by his providence keep thee safe, and secure from the reach of evil, even the God who preserved Jacob in the days of his trouble; and let God by his grace keep thee easy and happy from the fear of evil. Verses 2-4. Send thee help from the sanctuary— Either from heaven, as it is expressed verse 6; or, rather, from the tabernacle in Zion, where the ark then was; toward which the Israelites directed their prayers, and from which God heard and answered them. Thus it is explained in the next clause. Remember-Namely, with acceptance, as it follows; all thy offerings-Offered either by thee, or by us thy people in thy behalf. And accept thy burntsacrifice-Hebrew, 7, jedasheneh, turn to ashes, by fire sent from heaven in token of acceptance, as was usual. Grant thee according to thy own heart That is, that good success which thy heart desires; and fulfil all thy counsels-Thy present designs for the glory of God and the good of his and thy people. Verses 5, 6. We will rejoice in thy salvationHereby they show their confidence in God, and Praise given to God PSALM XXI. for all his mercies. A. M. 2944. ners: the LORD fulfil all thy peti- but we will remember the name of A. M. 2914. tions. the LORD our God. B. C. 1060. their assurance of the victory. In the name of our God-That is, to the honour of God, we will set up our banners-In the way of triumph, which, among other ways, was celebrated by the setting up of banners, or trophies. Now know I, &c.—I am already assured of victory by the consideration of God's power and faithfulness, and love to his people. These words seem to have been spoken by David himself; or rather, by the high-priest. The Lord saveth his anointed-Will certainly save, with the saving strength of his right hand-This shows how God would hear him, even by saving him with a strong hand. Verses 7-9. Some trust in chariots-This again was spoken by the people. The word trust is not in the Hebrew, which is more literally translated, These in their chariots, and those on their horses, but we will remember, make mention of, or, cele B. C. 1060. 8 They are brought down and fallen: but we are risen, and stand upright. 9 Save, LORD: let the king hear us when we call. Psa. xxxiii. 16, 17; Prov. xxi. 31; Isa. xxxi. 1.—h 1 Chron. xxxii. 8. brate, the name of the Lord our God; that is, we will remember, or make mention of it, so as to boast of or trust in it. They are brought down-From their horses and chariots, to which they trusted. Hebrew, w, charegnu, they bowed down, as being unable to stand longer, because of their mortal wounds. See Judg. v. 27. But we are risen, and stand upright-Stand firmly, and keep the field. Let the king hear us--Either, 1st, David; and so the sense is, O Lord, preserve and assist the king, that, when we are distressed, and cry to him for help, he may be able and ready to help us: or, 2d, Let God, the supreme Monarch, the King of kings, and, in a peculiar manner, the King of Israel, hear and answer us, when we pray for our king and people. But Dr. Waterland renders the verse, very agreeably to the Hebrew, Lord, save the king. He || (that is, the Lord) will hear us when we call. PSALM XXI. The subject of this Psalm is the same with the former, both being made for the people's use, concerning the king. Only the prayers there used are here turned into praises for the blessings received in answer to their prayers. And as David was an illustrious type of Christ, so in many of these expressions he looks beyond himself to Christ, in whom they are properly and fully accomplished. We have a thanksgiving for blessings received, 1-6. An expression of confidence in God, 7-13. Verse 1. The king shall joy in thy strength Conferred upon him, and put forth, by thee, on his behalf, against his enemies. Though by the king here we may understand King David, who composed this Psalm, yet it may be much better explained of the King Messiah; understood of whom, the words thy strength mean the divine power, which was manifested in the resurrection of Christ, and in the establishment of his gospel. Verse 2. Thou hast given him his heart's desire -Thou hast granted all that he desired in his heart, as well as that which he openly requested with his lips. "The desire of Christ's heart was his own resurrection and exaltation, for the benefit of his Verse 3. Thou preventest him--Or, didst prevent him, namely, David; crowning him with manifold blessings, both more and sooner than he desired or expected, surprising him with the gift of the kingdom, and with many happy successes. With the blessings of goodness-That is, with excellent blessings, or with abundance of good. Applying this to Christ, we must say, The Son of God could not be more ready to ask for the blessings of the divine |