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Psa. cxlii. 5.-d Psa. cxxiv. 7.-e Psa. xvii. 8; lvii. 1;|| 24; Isa. xliii. 2. Psa. xxxvii. 34; Mal. i. 5.-h Verse 2. Ixi. 4. Job v. 19, &c.; Psa. cxii. 7; cxxi. 6; Prov. iii. 23, i Psa. lxxi. 3; xc. 1.

to be an allusion to the most holy place in the tabernacle and temple, and to the outstretched wings of the cherubim covering the ark and mercy-seat: see notes on Psa. xxvii. 5, and xxxii. 7. And it is as if the psalmist had said, He shall dwell like the ark in the holy of holies, under the immediate shadow and protection of the Divine Majesty. It is justly observed here by Dr. Horne, that "in all dangers, whether spiritual or corporal, the members of Christ's mystical body may reflect, with comfort, that they are under the same almighty Protector."

Verses 2, 3. I will say of the Lord, He is my refuge-Upon that ground I will confidently commit myself and all my affairs to God. Surely he shall deliver thee--O thou believing, pious soul, who after my example shalt make God thy refuge, thou shalt partake of the same privilege which I enjoy. From the snare of the fowler-Which is laid unseen, and catches the unwary prey on a sudden; and from the noisome pestilence-Which, like a fowler's snare, seizeth men unexpectedly, and holdeth them fast, and commonly delivers them up to death. "This promise," saith Henry, "protects, 1st, The natural life, and is often fulfilled in our preservation from those dangers which are very threatening, and very near, and yet we ourselves are not apprehensive of them, no more than the bird is of the snare of the fowler. 2d, The spiritual life, which is protected by divine grace from the temptations of Satan, which are as the snares of the fowler, from the contagion of sin, which is the noisome pestilence. He that has given grace to be the glory of the soul, will create a defence upon all that glory."

Verse 4. He shall cover thee with his feathersshall protect thee with the greatest tenderness and affection, as a hen covers and defends her chickens when they are in any danger. And under his wings shalt thou trust-The wings of his overshadowing power and providence; his truth--|| Whereby he is obliged to fulfil all his gracious promises, and among the rest, that of protection in dangers; shall be thy shield and buckler-Thy strong and sure defence.

Verses 5, 6. Thou shalt not be afraid for the terror by night-When evil accidents are most terrible and least avoidable; nor for the arrow-Any

common and destructive calamity; (for such are commonly called God's arrows;) that flieth by day -Which is the time for shooting arrows. The sense of the verse is, Thou shalt be kept from secret and open mischiefs at all times. Nor for the pestilence, &c.-This verse explains the former, and shows what that terror and arrow signify; that walketh in darkness-That makes progress and spreads death and desolation in an invisible manner, such as can neither be foreseen nor prevented; nor for the destruction at noon-day-That, like a bold enemy, assaults us openly, and though discovered cannot be resisted.

Verse 7. A thousand shall fall at thy side-At thy left side, this being opposed to the right hand, immediately mentioned; but it shall not come nigh thee-This and such like promises are not to be understood absolutely and universally, as if no truly good man could be cut off by the plague, or by other common calamities, which is confuted both by other plain texts of Scripture, and by unquestionable experience; but with due limitations and conditions; either on man's part, as, if there be a defect in his faith or obedience; or on God's part, when God sees death is more for his good than life, as it apparently is, when righteous men are taken away from the evil to come, as is said Isa. lvii. 1. In which case, though God doth not give the thing promised, yet he giveth a far greater mercy instead of it, and so fulfils his promise in the best sense, and with most advantage.

Verse 8. Only with thine eyes shalt thou behold, &c.-Without any terror or danger to thyself, and with a thankful reflection on God's goodness to thee; and see the reward of the wicked—The just recompense of their sins, or the vengeance of God upon them. Observe well, reader, those that preserve their purity in times of general corruption, may trust God with their safety in times of general desolation. When multitudes die around us, though thereby we ought to be awakened to prepare for our own death, yet we ought not to be afraid with any amazement, nor make ourselves subject to bondage, as many do all their lifetime, through fear of death. The sprinkling of blood secured the firstborn of Israel, when thousands fell.

Verses 9-12. Because thou hast made the Most

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Prov. xii. 21.- Psa. xxxiv. 7; lxxi. 3; Matt. iv. 6; Luke 2 Or, asp.- - Psalm ix. 10.- Psalm 1. 15.-P Isa. xliii. 2. iv. 10, 11; Heb. i. 14. m Job v. 23; Psa. xxxvii. 24. 1 Sam. ii. 30. Heb. length of days, Prov. iii. 2.

High thy habitation-Which is the only ground and reason of that safety here mentioned; there shall no evil befall thee-Namely, so as to destroy or really hurt thee. Though affliction befall thee, yet there shall be no real evil in it; for it shall come from the love of God, and shall be sanctified; it shall come, not for thy hurt, but for thy good; and though for the present it be not joyous but grievous, yet, in the end, it shall yield so well that thou thyself shalt own no evil befell thee. Neither shall any plague come nigh thy dwelling-This promise is not made to all that dwell nigh a righteous man, as, suppose, to his children, servants, and neighbours, who may, possibly, be wicked persons, and so strangers from God's covenant and promises. How far it secures his own person, see on verse 7. For he shall give his angels charge over thee-Those blessed, powerful, and watchful spirits, whom God hath appointed to minister to, and take care of, the heirs of salvation. To keep thee in all thy waysIn the whole course of thy life, and in all thy lawful undertakings. They shall bear thee up in their hands-Sustain or uphold thee in thy goings, as we do a child or a weakly man, especially in uneven or dangerous paths; lest thou dash thy foot against a stone-So as to hurt it, or to cause thee to fall. Satan, it is well known, tempted Christ to cast himself from a pinnacle of the temple upon the presumption of this promise, which he quoted, implying, that angels should guard and support him in all dangers whatever. "But Christ, in answer, at once detected and exposed the sophistry of the grand deceiver, by showing that the promise be longed only to those who fell unavoidably into danger, in the course of duty; such might hope for the help and protection of Heaven; but that he who should wantonly and absurdly throw himself into peril, merely to try whether Providence would bring him out of it, must expect to perish for his pains."--Horne.

Verse 13. Thou shalt tread upon the lion-The lion shall lie prostrate at thy feet, and thou shalt securely put thy feet upon his neck, as the Israelites did upon the necks of the Canaanitish kings, Josh. x. 24. The young lion and the dragon shalt 918

thou trample, &c.-By which he figuratively understands all pernicious creatures, though never so strong, and fierce, and subtle, and all sorts of enemies. "The fury and venom of our spiritual enemies," especially, "are often portrayed by the natural qualities of lions and serpents." And it is observable, that when the seventy disciples returned to Christ with joy, saying, Lord, even the devils are subject to us through thy name, he answered them in the metaphorical language of this Psalm, Behold I give unto you power to tread on scorpions and serpents, &c. A promise this, which, in part, at least, belongs to all his faithful servants, whom through grace, he makes more than conquerors it all their conflicts with the same adversaries; ena bling them to resist the devil, as St. Peter exhorts steadfast in the faith; or bruising Satan under their feet, as St. Paul expresses it. We have need, however, to pray "for courage to resist the lion's rage, and wisdom to elude the serpent's wiles."

Verses 14-16. Because he hath set his love upon me-In the former part of the Psalm the prophet had spoken in his own person; but here God himself is introduced as the speaker, confirming the preceding promises, and giving an account of the reasons of his singular care of all that truly believe and trust in him. Therefore will I deliver him—I will abundantly recompense his love with my favour and blessing. I will set him on high-In a high and safe place, where no evil can reach him; be cause he hath known my name-With a true and saving knowledge, so as to love me and put his trust in me; God's name being here, as often elsewhere, put for God himself. He shall call upon me—As he knows and loves me, so he will offer up fervent prayers to me upon all occasions. And I will answer him—I will grant his petitions as far as will be for his good and my glory. I will be with him in trouble-To keep him from sinking under his burden. With long life-Either in this world, when it is expedient for my service, and for his benefit; or, at least, in the next world, where he shall live to eternity, in the blissful sight and enjoyment of me in glory. And show him my salvation -Either here or hereafter.

sincere and

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The doom of the

PSALM XCII.

PSALM XCII.

wicked is foretold.

This Psalm was used by the Jews in their public services on the sabbath day, to which the matter of it was very well suited. For it celebrates the works of God, both that first and great work, the creation of the universe, and that succeeding, and no less wonderful work, his upholding and superintending all the creatures which he had made, and especially his ruling mankind, both good and bad, and preserving and governing his church and people. The rabbins pretend it was written by Adam. But, as the instruments of music, here mentioned, were not used in the worship of God till David's time, it is most probable that it was composed by him, and that not so much to commemorate the creation and sabbath which followed it, as to foretel the rest from persecution which God had promised to give his church under the Messiah. In this Psalm, God is praised for his works, 1-5. The doom of the wicked is foretold, 6–9. The prosperity of the righteous, 10-15.

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thy work: I will triumph in the works A. M. 2959. of thy hands.

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5 O LORD, how great are thy works! and thy thoughts are very deep.

6 A brutish man knoweth not; neither doth a fool understand this.

7 When the wicked spring as the grass, and when all the workers of iniquity do flourish; it is that they shall be destroyed for ever: 8h But thou, LORD, art most high for evermore.

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very deep, and such as cannot be fathomed. Or, he speaks of God's counsels and methods in the government of the world and of his church. All his counsels, whether in creation or providence, as much exceed the contrivances of human wisdom as his works do the efforts of human power!

Verse 6. A brutish man-Who cannot, or doth not, seriously consider things; whose mind is corrupted by sensual and brutish appetites; who is led by sense, and not by reason and faith, knoweth not That thy works are so inexpressibly great and wonderful; neither doth a fool understand this— The depth of wisdom displayed in thy counsels, and of power in thine operations, or the particular work of God, described verse 7. "Glorious are thy works, profound thy counsels, marvellous thy dispensations in nature, in providence, in grace; but all are lost to the man void of spiritual discernment; who, like his fellow-brutes, is bowed down to earth, and knoweth no pleasures but those of sense. Here he hath chosen his paradise, and set up his tabernacle; not considering that his tabernacle must shortly be taken down, and he must remove hence for ever." -Horne. Reader, is this thy character?

Verses 4, 5. For thou hast made me glad through || thy work, &c.-Which thou didst create by thine almighty power, and dost still govern with infinite wisdom. "A prospect of creation, in the vernal season," says Dr. Horne, "fallen as it is, inspires the mind with joy, which no words can express. But how doth the regenerate soul exult and triumph at beholding that work of God's hands whereby he creates all things anew in Christ Jesus! If we can be pleased with such a world as this, where sin and death have fixed their habitation; shall we not much || rather admire those other heavens and that other earth wherein dwell righteousness and life? What are we to think of the palace, since even the prison is not without its charms!" O Lord, how great are thy works!-Great beyond expression, beyond con- Verses 7, 8. When the wicked spring, &c.— ception! The products of boundless power and un- Many interpreters connect this with the preceding searchable wisdom; men's works are nothing to verse, thus: A brutish man knoweth not, &c., that them. We cannot comprehend the greatness of when the wicked spring as the grass, and when all God's works, and therefore must reverently and the workers of iniquity do flourish, it is that they awfully wonder, and even stand amazed at the mag-shall be destroyed for ever: "they are only nourishnificence of them. Thy thoughts are very deep-ing themselves, like senseless cattle, in plentiful Here he assigns the reason of the inconceivable greatness and grandeur of God's works. Mens' works are little and trifling, for their thoughts are shallow: but God's works are very great, and such as cannot be measured, because his thoughts are

pastures, for the approaching day of slaughter." Their present worldly prosperity is a presage and occasion of their utter ruin. But thou, O Lord, art most high for evermore-That is, they shall perish, but thou shalt endure, as is said in a like comparison,

The blessedness

PSALM XCII.

of the righteous. A. M. 2959. 9 For lo, thine enemies, O LORD, || 12 "The righteous shall flourish like A. M. 2959. for lo, thine enemies shall perish; all the palm-tree: he shall grow like a the workers of iniquity shall be scattered.

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10 But my horn shalt thou horn of a unicorn: I shall be fresh oil.

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exalt like the
anointed with

11 Mine eye also shall see my desire on mine enemies, and my ears shall hear my desire of the wicked that rise up against

me.

Psa. lxviii. 1; lxxxix. 10.—— Psa. lxxxix. 17, 24.- Psa. xxiii. 5. Psa. liv. 7; lix. 10; cxii. 8.

Psalm cii. 26. They flourish for a season, but thou rulest for ever, to judge and punish them. So this verse is added by way of opposition to the former. Verses 9, 10. For lo, thine enemies, &c., shall perish-He represents their destruction as certain, and as present, which the repetition of the words implies. But my horn shalt thou exalt, &c.—But, as for me and other righteous persons, (of whom he says the same thing, verse 12,) we shall be advanced to true and everlasting honour and felicity: I shall be anointed with fresh oil-Oil, sweet and uncorrupted; that is, I shall have great cause of rejoicing, and testifying my joy, by anointing myself; as the manner was in feasts, and all joyful solemnities.

cedar in Lebanon.

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13 Those that be planted in the house of the LORD shall flourish in the courts of our God. 14 They shall still bring forth fruit in old age; they shall be fat and flourishing.

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founded, durable, and continually increasing virtue and happiness of the truly righteous, in opposition to the momentary, trifling, and perpetually decaying prosperity of the wicked.

Verses 13, 14. Those that be planted in the house of the Lord-In his church, of which all righteous persons are real and living members: those whom God, by his gracious providence and Holy Spirit, hath planted and fixed there, and incorporated with his people; shall flourish in the courts of our God -Like the trees just mentioned, they shall retain their pleasant verdure, extend their cooling shade, refresh many by their sweet and nourishing fruit, or support and adorn them by their useful qualities, and increase continually in grace and goodness. They shall still bring forth fruit in old ageWhen their natural strength decays it shall be renewed: their last days shall be their best days, wherein, as they shall grow in grace, so they shall increase in comfort and blessedness. He seems to allude to the palm-trees above mentioned, which produce, indeed, little fruit till they be about thirty years of age, but after that time, while their juice continues, the older they become, are the more fruit

Verse 11. Mine eye also shall see my desire, &c. The words, my desire, are twice inserted in this verse by our translators, and it seems improperly, as there is nothing for them in the original, which is literally, Mine eye also shall look upon mine enemies, and mine ears shall hear of the wicked that rise up against me; nor are they found in the Septuagint, or in several other versions ancient and modern. There is indeed an ellipsis, but, as Dr. Horne observes, would it not be better to supply it thus: "Mine eye shall behold the fall of mine ene-ful, and will bear each three or four hundred pounds mies; and mine ears shall hear of the destruction of the wicked?" &c. The psalmist undoubtedly foresaw their dreadful doom, but we cannot infer, from that circumstance, that he desired it.

of dates every year. "Happy the man whose good. ness is always progressive, and whose virtues increase with his years; who loseth not, in multiplying of worldly cares, the holy fervours of his first love, but goeth on, burning and shining more and more, to the end of his days!"-Horne.

Verse 15. To show that the Lord is upright, &c.

Verse 12. The righteous shall flourish like the palm-tree-Which is constantly green and flourishing, spreads its branches very wide, and grows to a vast size, affording a most refreshing shade to travel--That he is true to his promises, and faithful to lers. It also produces dates, a very sweet, luscious, and grateful kind of fruit; is a most beautiful tree, and every way an invaluable treasure to the inhabitants of those hot countries, and therefore a fit emblem of the flourishing state of a righteous man. He shall grow like a cedar in Lebanon―The cedars in Lebanon are immensely large, being some of them thirty-five, or even forty feet in the girt, and thirty-seven yards in the spread of their boughs. They flourish for ages, and are always green; and, when cut down, yield a most beautiful kind of wood, inclining to a brown colour, solid, durable, and, in some sort, incorruptible. These then, as well as the palm-trees, compared with the short-lived and withering grass, are a striking illustration of the well

every word that he hath spoken, and therefore does not leave nor forsake those that cleave to him, but carries on the work which he has begun. As it is by his promises that believers first partake of a divine nature, so it is by his promises that that divine nature is preserved and maintained, and therefore the power it exerts is an evidence that the Lord is upright, and such he will show himself to be with an upright man, Psa. xviii. 25. He is my rock—I have chosen him for my rock, on which to build my confidence and hopes for time and eternity, and in the clefts of which to take shelter in the time of danger: and I have found him a rock, strong and steadfast, and his word firm and stable. And there is no unrighteousness in him-He is as able, and

The glory of

PSALM XCHI.

God's kingdom. will be as kind, as his word represents him to be. in his counsels, and determined to punish the wickAll that ever trusted in God have found him faithful ed and reward the good; so that, when his proceedand all-sufficient, and none were ever made ashamedings shall come to be unfolded at the last day, it will of their hope in him. He is just and upright in his appear to men and angels that there is no unrightdealings with his intelligent creatures, "immoveable | eousness in him.”—Horne.

PSALM XCIII.

This Psalm has no title in the Hebrew, but is supposed to have been written by David, to whom it is attributed by the LXX., and most of the ancient versions. It contains a declaration of God's sovereign and universal dominion, in and over the whole world. Which is here set forth, partly for the comfort of God's church and people against all the assaults of their numerous and potent adversaries, and partly to give an intimation and assurance of the accomplishment of that great promise, that the kingdom of Christ should not be confined to the Israelites, but be extended to all the nations of the earth. This Psalm was used by the Jews in their public worship, on the day before the sabbath; and by their interpretation, it and the six following Psalms are to be understood, in their sublimest sense, of the times of the Messiah. In this is set forth the glory of God's kingdom, both of providence and grace, 1-5.

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NOTES ON PSALM XCIII.

e Psa. xlv. 6; Prov. viii. 22, &c.1 Heb. from them.Psa. lxv. 7; lxxxix. 9. 2 Heb. to length of days.

subdue them under his feet.

their waves-Have both, by their words and actions, Verse 1. The Lord reigneth-He is the king and made opposition against it. The Lord on high is governor, not only of Israel, but of the whole world, as mightier than many waters, &c.-The King of hea the last clause of the verse expounds it; and accord-ven is too strong for all earthly potentates, and will ingly he will, in his due time, set up his empire over all nations, in the hands of his Son the Messiah. It Verse 5. Thy testimonies-Thy words: either, was the psalmist's glory and confidence that, though || 1st, Thy precepts, which are commonly called God's the nations boasted of the power and splendour of testimonies. And so, having spoken of God's kingtheir kings, and trusted to their military prepara-dom, he now showeth that the laws of that kingdom tions, yet the Lord, the great Jehovah, the God of are just, and true, and holy, which is a singular comIsrael, still reigned. He is clothed with majesty, mendation of it. Or, rather, 2d, Thy promises, as &c.-As kings are with their royal ornaments, and may be gathered from the following words, are sure, is girded with almighty strength, as warriors are or true, or faithful; which attribute properly bewith the sword: that majesty and strength, which longs, and everywhere in Scripture is ascribed to, he always had in himself, he now hath, and will promises rather than to precepts. And the promises, shortly much more show forth in the eyes of all no less than the precepts, are God's testimonies, or people. The world also is established that it can- the witnesses or declarations of his mind and will to not be moved-The effect of God's government of mankind. And he seems here to speak of those the world shall be this, that he will order and over- great and precious promises concerning the erection rule all the confusions, and divisions, and hostilities and establishment of his kingdom in the world by in it, so as they shall end in an orderly, peaceable, the Messiah. Which promises, saith he, are infalliand happy settlement, and in the erection of that bly true, and shall certainly be accomplished in thy kingdom of the Messiah which can never be moved. time. Holiness becometh thy house-This is to be Verses 2-4. Thy throne is established of old, &c. understood, either, 1st, Of God's church or people, This kingdom of thine is no new or upstart king- who are sometimes called his house, and whose budom, as it may seem to the ignorant world, but the siness and delight are in God's house and in his sermost ancient of all kingdoms, being from everlasting vice there performed. So the sense is, It becometh to everlasting, although it was not always equally thy people to be holy in all their approaches to thee, manifested to mankind. The floods-The enemies and worshipping of thee. Or, rather, 2d, Of God of thy kingdom, who are often compared to floods himself, who dwelt in his house, from whence he for their numbers, force, rage, &c., have lifted up || gave forth his oracles, and where all his testimonies

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