42-43. In this providential government, good men will rejoice, and the cavils of the wicked will be stopped (<reference osisRef="Job.5.16">Job 5:16</reference>; <reference osisRef="Isa.52.15">Is 52:15</reference>), and all who take right views will appreciate God's unfailing mercy and unbounded love. <chapter eID="Ps.107"/>

42-43. In this providential government, good men will rejoice, and the cavils of the wicked will be stopped (Job 5:16; Is 52:15), and all who take right views will appreciate God's unfailing mercy and unbounded love.


<chapter n="108" osisID="Ps.108" sID="Ps.108"/>

<title type="x-s2">PSALM 108</title> <title type="x-s3"><reference osisRef="Ps.108.1-Ps.108.13">Psa 108:1-13</reference>. This Psalm is composed of <reference osisRef="Ps.108.1-Ps.108.5">Psa 108:1-5</reference> of <reference osisRef="Ps.57.7-Ps.57.11">Psa 57:7-11</reference>; and <reference osisRef="Ps.108.6-Ps.108.12">Psa 108:6-12</reference> of <reference osisRef="Ps.60.5-Ps.60.12">Psa 60:5-12</reference>. The varieties are verbal and trivial, except that in <reference osisRef="Ps.108.9">Psa 108:9</reference>, "over Philistia will I triumph," differs from <reference osisRef="Ps.60.8">Psa 60:8</reference>, the interpretation of which it confirms. Its altogether triumphant tone may intimate that it was prepared by David, omitting the plaintive portions of the other Psalms, as commemorative of God's favor in the victories of His people.</title>
 <chapter eID="Ps.108"/>

PSALM 108 Psa 108:1-13. This Psalm is composed of Psa 108:1-5 of Psa 57:7-11; and Psa 108:6-12 of Psa 60:5-12. The varieties are verbal and trivial, except that in Psa 108:9, "over Philistia will I triumph," differs from Psa 60:8, the interpretation of which it confirms. Its altogether triumphant tone may intimate that it was prepared by David, omitting the plaintive portions of the other Psalms, as commemorative of God's favor in the victories of His people.


<title type="x-s2">PSALM 109</title> <title type="x-s3"><reference osisRef="Ps.109.1-Ps.109.31">Psa 109:1-31</reference>. The writer complains of his virulent enemies, on whom he imprecates God's righteous punishment, and to a prayer for a divine interposition in his behalf appends the expression of his confidence and a promise of his praises. This Psalm is remarkable for the number and severity of its imprecations. Its evident typical character (compare <reference osisRef="Ps.109.8">Psa 109:8</reference>) justifies the explanation of these already given, that as the language of David respecting his own enemies, or those of Christ, it has respect not to the penitent, but to the impenitent and implacable foes of good men, and of God and His cause, whose inevitable fate is thus indicated by inspired authority.</title>

<hi type="bold">1. God of my praise--</hi>its object, thus recognizing God as a certain helper. Be not silent (compare <reference osisRef="Ps.17.13">Psa 17:13</reference>; <reference osisRef="Ps.28.1">28:1</reference>).

PSALM 109 Psa 109:1-31. The writer complains of his virulent enemies, on whom he imprecates God's righteous punishment, and to a prayer for a divine interposition in his behalf appends the expression of his confidence and a promise of his praises. This Psalm is remarkable for the number and severity of its imprecations. Its evident typical character (compare Psa 109:8) justifies the explanation of these already given, that as the language of David respecting his own enemies, or those of Christ, it has respect not to the penitent, but to the impenitent and implacable foes of good men, and of God and His cause, whose inevitable fate is thus indicated by inspired authority. 1. God of my praise-- its object, thus recognizing God as a certain helper. Be not silent (compare Psa 17:13; 28:1).


<hi type="bold">2. For the mouth ... opened--</hi>or, "They have opened a wicked mouth"

<hi type="bold">against me--</hi>literally, "with me," that is, Their intercourse is lying, or, they slander me to my face (<reference osisRef="Matt.26.59">Mt 26:59</reference>).

2. For the mouth... opened-- or, "They have opened a wicked mouth" against me-- literally, "with me," that is, Their intercourse is lying, or, they slander me to my face (Mt 26:59).


3. (Compare <reference osisRef="Ps.35.7">Psa 35:7</reference>; <reference osisRef="Ps.69.4">69:4</reference>).

3. (Compare Psa 35:7; 69:4).


4-5. They return evil for good (compare <reference osisRef="Ps.27.12">Psa 27:12</reference>; <reference osisRef="Prov.17.13">Pr 17:13</reference>).

<hi type="bold">I give myself unto prayer--</hi>or literally, "I (am) prayer," or, "as for me, prayer," that is, it is my resource for comfort in distress.

4-5. They return evil for good (compare Psa 27:12; Pr 17:13). I give myself unto prayer-- or literally, "I (am) prayer," or, "as for me, prayer," that is, it is my resource for comfort in distress.


<hi type="bold">6. over him--</hi>one of his enemies prominent in malignity (<reference osisRef="Ps.55.12">Psa 55:12</reference>).

<hi type="bold">let Satan stand--</hi>as an accuser, whose place was the right hand of the accused (<reference osisRef="Zech.3.1">Zec 3:1</reference>, <reference osisRef="2Cor.3.2">2</reference>).

6. over him-- one of his enemies prominent in malignity (Psa 55:12). let Satan stand-- as an accuser, whose place was the right hand of the accused (Zec 3:1, 2).


7. The condemnation is aggravated when prayer for relief is treated as a sin.


8. The opposite blessing is long life (<reference osisRef="Ps.91.16">Psa 91:16</reference>; <reference osisRef="Prov.3.2">Pr 3:2</reference>). The last clause is quoted as to Judas by Peter (<reference osisRef="Acts.1.20">Ac 1:20</reference>).

<hi type="bold">office--</hi>literally, "charge," Septuagint, and Peter, "oversight" [1Pe 5:2].

8. The opposite blessing is long life (Psa 91:16; Pr 3:2). The last clause is quoted as to Judas by Peter (Ac 1:20). office-- literally, "charge," Septuagint, and Peter, "oversight" [1Pe 5:2].


9-10. Let his family share the punishment, his children be as wandering beggars to prowl in their desolate homes, a greedy and relentless creditor grasp his substance, his labor, or the fruit of it, enure to strangers and not his heirs, and his unprotected, fatherless children fall in want, so that his posterity shall utterly fail.


<hi type="bold">13. posterity--</hi>literally, "end," as in <reference osisRef="Ps.37.38">Psa 37:38</reference>, or, what comes after; that is, reward, or success, or its expectation, of which posterity was to a Jew a prominent part.

13. posterity-- literally, "end," as in Psa 37:38, or, what comes after; that is, reward, or success, or its expectation, of which posterity was to a Jew a prominent part.


<hi type="bold">14-15. Let the iniquity of his fathers be remembered, &c.--</hi>Added to the terrible overthrow following his own sin, let there be the imputation of his parents' guilt, that it may now come before God, for His meting out its full consequences, in cutting off the memory of them (that is, the parents) from the earth (<reference osisRef="Ps.34.16">Psa 34:16</reference>).

14-15. Let the iniquity of his fathers be remembered, &c.-- Added to the terrible overthrow following his own sin, let there be the imputation of his parents' guilt, that it may now come before God, for His meting out its full consequences, in cutting off the memory of them (that is, the parents) from the earth (Psa 34:16).


16. Let God remember guilt, because he (the wicked) did not remember mercy.

<hi type="bold">poor and needy ... broken in heart--</hi>that is, pious sufferer (<reference osisRef="Ps.34.18">Psa 34:18</reference>; <reference osisRef="Ps.35.10">35:10</reference>; <reference osisRef="Ps.40.17">40:17</reference>).

16. Let God remember guilt, because he (the wicked) did not remember mercy. poor and needy... broken in heart-- that is, pious sufferer (Psa 34:18; 35:10; 40:17).


17-19. Let his loved sin, cursing, come upon him in punishment (<reference osisRef="Ps.35.8">Psa 35:8</reference>), thoroughly fill him as water and oil, permeating to every part of his system (compare <reference osisRef="Num.5.22-Num.5.27">Nu 5:22-27</reference>), and become a garment and a girdle for a perpetual dress.

17-19. Let his loved sin, cursing, come upon him in punishment (Psa 35:8), thoroughly fill him as water and oil, permeating to every part of his system (compare Nu 5:22-27), and become a garment and a girdle for a perpetual dress.


<hi type="bold">20. Let this ... reward--</hi>or, "wages," pay for labor, the fruit of the enemy's wickedness.

<hi type="bold">from the Lord--</hi>as His judicial act.

20. Let this... reward-- or, "wages," pay for labor, the fruit of the enemy's wickedness. from the Lord-- as His judicial act.


<hi type="bold">21-22. do ... for me--</hi>that is, kindness.

<hi type="bold">wounded--</hi>literally, "pierced" (<reference osisRef="Ps.69.16">Psa 69:16</reference>, <reference osisRef="Ps.69.29">29</reference>).

21-22. do... for me-- that is, kindness. wounded-- literally, "pierced" (Psa 69:16, 29).


<hi type="bold">23. like the shadow--</hi>(Compare <reference osisRef="Ps.102.11">Psa 102:11</reference>).

<hi type="bold">tossed up and down--</hi>or, "driven" (<reference osisRef="Exod.10.19">Ex 10:19</reference>).

23. like the shadow-- (Compare Psa 102:11). tossed up and down-- or, "driven" (Ex 10:19).


24-25. Taunts and reproaches aggravate his afflicted and feeble state (<reference osisRef="Ps.22.6">Psa 22:6</reference>, <reference osisRef="Ps.22.7">7</reference>).

24-25. Taunts and reproaches aggravate his afflicted and feeble state (Psa 22:6, 7).


26-27. Let my deliverance glorify Thee (compare <reference osisRef="Ps.59.13">Psa 59:13</reference>).

26-27. Let my deliverance glorify Thee (compare Psa 59:13).


28-31. In confidence that God's blessing would come on him, and confusion and shame on his enemies (<reference osisRef="Ps.73.13">Psa 73:13</reference>), he ceases to regard their curses, and anticipates a season of joyful and public thanksgiving; for God is near to protect (<reference osisRef="Ps.16.8">Psa 16:8</reference>; <reference osisRef="Ps.34.6">34:6</reference>) the poor from all unrighteous judges who may condemn him. <chapter eID="Ps.109"/>

28-31. In confidence that God's blessing would come on him, and confusion and shame on his enemies (Psa 73:13), he ceases to regard their curses, and anticipates a season of joyful and public thanksgiving; for God is near to protect (Psa 16:8; 34:6) the poor from all unrighteous judges who may condemn him.


<title type="x-s2">PSALM 110</title> <title type="x-s3"><reference osisRef="Ps.110.1-Ps.110.7">Psa 110:1-7</reference>. The explicit application of this Psalm to our Saviour, by Him (<reference osisRef="Matt.22.42-Matt.22.45">Mt 22:42-45</reference>) and by the apostles (<reference osisRef="Acts.2.34">Ac 2:34</reference>; <reference osisRef="1Cor.15.25">1Co 15:25</reference>; <reference osisRef="Heb.1.13">He 1:13</reference>), and their frequent reference to its language and purport (<reference osisRef="Eph.1.20-Eph.1.22">Ep 1:20-22</reference>; <reference osisRef="Phil.2.9-Phil.2.11">Php 2:9-11</reference>; <reference osisRef="Heb.10.12">He 10:12</reference>, <reference osisRef="Heb.10.13">13</reference>), leave no doubt of its purely prophetic character. Not only was there nothing in the position or character, personal or official, of David or any other descendant, to justify a reference to either, but utter severance from the royal office of all priestly functions (so clearly assigned the subject of this Psalm) positively forbids such a reference. The Psalm celebrates the exaltation of Christ to the throne of an eternal and increasing kingdom, and a perpetual priesthood (<reference osisRef="Zech.6.13">Zec 6:13</reference>), involving the subjugation of His enemies and the multiplication of His subjects, and rendered infallibly certain by the word and oath of Almighty God.</title>

<hi type="bold">1. The Lord said--</hi>literally, "A saying of the Lord," (compare <reference osisRef="Ps.36.1">Psa 36:1</reference>), a formula, used in prophetic or other solemn or express declarations.

<hi type="bold">my Lord--</hi>That the Jews understood this term to denote the Messiah their traditions show, and Christ's mode of arguing on such an assumption (<reference osisRef="Matt.22.44">Mt 22:44</reference>) also proves.

<hi type="bold">Sit ... at my right hand--</hi>not only a mark of honor (<reference osisRef="1Kgs.2.19">1Ki 2:19</reference>), but also implied participation of power (<reference osisRef="Ps.45.9">Psa 45:9</reference>; <reference osisRef="Mark.16.19">Mr 16:19</reference>; <reference osisRef="Eph.1.20">Ep 1:20</reference>).

<hi type="bold">Sit--</hi>as a king (<reference osisRef="Ps.29.10">Psa 29:10</reference>), though the position rather than posture is intimated (compare <reference osisRef="Acts.7.55">Ac 7:55</reference>, <reference osisRef="Acts.7.56">56</reference>).

<hi type="bold">until I make, &c.--</hi>The dominion of Christ over His enemies, as commissioned by God, and entrusted with all power (<reference osisRef="Matt.28.18">Mt 28:18</reference>) for their subjugation, will assuredly be established (<reference osisRef="1Cor.15.24-1Cor.15.28">1Co 15:24-28</reference>). This is neither His government as God, nor that which, as the incarnate Saviour, He exercises over His people, of whom He will ever be Head.

<hi type="bold">thine enemies thy footstool--</hi>an expression taken from the custom of Eastern conquerors (compare <reference osisRef="Josh.10.24">Jos 10:24</reference>; <reference osisRef="Judg.1.7">Jud 1:7</reference>) to signify a complete subjection.

PSALM 110 Psa 110:1-7. The explicit application of this Psalm to our Saviour, by Him (Mt 22:42-45) and by the apostles (Ac 2:34; 1Co 15:25; He 1:13), and their frequent reference to its language and purport (Ep 1:20-22; Php 2:9-11; He 10:12, 13), leave no doubt of its purely prophetic character. Not only was there nothing in the position or character, personal or official, of David or any other descendant, to justify a reference to either, but utter severance from the royal office of all priestly functions (so clearly assigned the subject of this Psalm) positively forbids such a reference. The Psalm celebrates the exaltation of Christ to the throne of an eternal and increasing kingdom, and a perpetual priesthood (Zec 6:13), involving the subjugation of His enemies and the multiplication of His subjects, and rendered infallibly certain by the word and oath of Almighty God. 1. The Lord said-- literally, "A saying of the Lord," (compare Psa 36:1), a formula, used in prophetic or other solemn or express declarations. my Lord-- That the Jews understood this term to denote the Messiah their traditions show, and Christ's mode of arguing on such an assumption (Mt 22:44) also proves. Sit... at my right hand-- not only a mark of honor (1Ki 2:19), but also implied participation of power (Psa 45:9; Mr 16:19; Ep 1:20). Sit-- as a king (Psa 29:10), though the position rather than posture is intimated (compare Ac 7:55, 56). until I make, &c.-- The dominion of Christ over His enemies, as commissioned by God, and entrusted with all power (Mt 28:18) for their subjugation, will assuredly be established (1Co 15:24-28). This is neither His government as God, nor that which, as the incarnate Saviour, He exercises over His people, of whom He will ever be Head. thine enemies thy footstool-- an expression taken from the custom of Eastern conquerors (compare Jos 10:24; Jud 1:7) to signify a complete subjection.


<hi type="bold">2. the rod of thy strength--</hi>the rod of correction (<reference osisRef="Isa.9.4">Is 9:4</reference>; <reference osisRef="Isa.10.15">10:15</reference>; <reference osisRef="Jer.48.12">Jr 48:12</reference>), by which Thy strength will be known. This is His Word of truth (<reference osisRef="Isa.2.3">Is 2:3</reference>; <reference osisRef="2Cor.11.4">11:4</reference>), converting some and confounding others (compare <reference osisRef="2Thess.2.8">2Th 2:8</reference>).

<hi type="bold">out of Zion--</hi>or, the Church, in which God dwells by His Spirit, as once by a visible symbol in the tabernacle on Zion (compare <reference osisRef="Ps.2.6">Psa 2:6</reference>).

<hi type="bold">rule thou, &c.--</hi>over enemies now conquered.

<hi type="bold">in the midst--</hi>once set upon, as by ferocious beasts (<reference osisRef="Ps.22.16">Psa 22:16</reference>), now humbly, though reluctantly, confessed as Lord (<reference osisRef="Phil.2.10">Php 2:10</reference>, <reference osisRef="2Cor.2.11">11</reference>).

2. the rod of thy strength-- the rod of correction (Is 9:4; 10:15; Jr 48:12), by which Thy strength will be known. This is His Word of truth (Is 2:3; 11:4), converting some and confounding others (compare 2Th 2:8). out of Zion-- or, the Church, in which God dwells by His Spirit, as once by a visible symbol in the tabernacle on Zion (compare Psa 2:6). rule thou, &c.-- over enemies now conquered. in the midst-- once set upon, as by ferocious beasts (Psa 22:16), now humbly, though reluctantly, confessed as Lord (Php 2:10, 11).


<hi type="bold">3. Thy people ... willing--</hi>literally, "Thy people (are) free will offerings"; for such is the proper rendering of the word "willing," which is a plural noun, and not an adjective (compare <reference osisRef="Exod.25.2">Ex 25:2</reference>; <reference osisRef="Ps.54.6">Psa 54:6</reference>), also a similar form (<reference osisRef="Judg.5.2-Judg.5.9">Jud 5:2-9</reference>).

<hi type="bold">in the day of thy power--</hi>Thy people freely offer themselves (<reference osisRef="Rom.12.1">Ro 12:1</reference>) in Thy service, enlisting under Thy banner.

<hi type="bold">in the beauties of holiness--</hi>either as in <reference osisRef="Ps.29.2">Psa 29:2</reference>, the loveliness of a spiritual worship, of which the temple service, in all its material splendors, was but a type; or more probably, the appearance of the worshippers, who, in this spiritual kingdom, are a nation of kings and priests (<reference osisRef="1Pet.2.9">1Pe 2:9</reference>; <reference osisRef="Rev.1.5">Re 1:5</reference>), attending this Priest and King, clothed in those eminent graces which the beautiful vestments of the Aaronic priests (<reference osisRef="Lev.16.4">Le 16:4</reference>) typified. The last very obscure clause--

<hi type="bold">from the womb ... youth--</hi>may, according to this view, be thus explained: The word "youth" denotes a period of life distinguished for strength and activity (compare <reference osisRef="Eccl.11.9">Ec 11:9</reference>)--the "dew" is a constant emblem of whatever is refreshing and strengthening (<reference osisRef="Prov.19.12">Pr 19:12</reference>; <reference osisRef="Hos.14.5">Ho 14:5</reference>). The Messiah, then, as leading His people, is represented as continually in the vigor of youth, refreshed and strengthened by the early dew of God's grace and Spirit. Thus the phrase corresponds as a member of a parallelism with "the day of thy power" in the first clause. "In the beauties of holiness" belongs to this latter clause, corresponding to "Thy people" in the first, and the colon after "morning" is omitted. Others prefer: Thy youth, or youthful vigor, or body, shall be constantly refreshed by successive accessions of people as dew from the early morning; and this accords with the New Testament idea that the Church is Christ's body (compare <reference osisRef="Mic.5.7">Mi 5:7</reference>).

3. Thy people... willing-- literally, "Thy people (are) free will offerings"; for such is the proper rendering of the word "willing," which is a plural noun, and not an adjective (compare Ex 25:2; Psa 54:6), also a similar form (Jud 5:2-9). in the day of thy power-- Thy people freely offer themselves (Ro 12:1) in Thy service, enlisting under Thy banner. in the beauties of holiness-- either as in Psa 29:2, the loveliness of a spiritual worship, of which the temple service, in all its material splendors, was but a type; or more probably, the appearance of the worshippers, who, in this spiritual kingdom, are a nation of kings and priests (1Pe 2:9; Re 1:5), attending this Priest and King, clothed in those eminent graces which the beautiful vestments of the Aaronic priests (Le 16:4) typified. The last very obscure clause-- from the womb... youth-- may, according to this view, be thus explained: The word "youth" denotes a period of life distinguished for strength and activity (compare Ec 11:9)--the "dew" is a constant emblem of whatever is refreshing and strengthening (Pr 19:12; Ho 14:5). The Messiah, then, as leading His people, is represented as continually in the vigor of youth, refreshed and strengthened by the early dew of God's grace and Spirit. Thus the phrase corresponds as a member of a parallelism with "the day of thy power" in the first clause. "In the beauties of holiness" belongs to this latter clause, corresponding to "Thy people" in the first, and the colon after "morning" is omitted. Others prefer: Thy youth, or youthful vigor, or body, shall be constantly refreshed by successive accessions of people as dew from the early morning; and this accords with the New Testament idea that the Church is Christ's body (compare Mi 5:7).


4. The perpetuity of the priesthood, here asserted on God's oath, corresponds with that of the kingly office just explained.

<hi type="bold">after the order--</hi>(<reference osisRef="Heb.7.15">He 7:15</reference>) after the similitude of Melchisedek, is fully expounded by Paul, to denote not only perpetuity, appointment of God, and a royal priesthood, but also the absence of priestly descent and succession, and superiority to the Aaronic order.

4. The perpetuity of the priesthood, here asserted on God's oath, corresponds with that of the kingly office just explained. after the order-- (He 7:15) after the similitude of Melchisedek, is fully expounded by Paul, to denote not only perpetuity, appointment of God, and a royal priesthood, but also the absence of priestly descent and succession, and superiority to the Aaronic order.


<hi type="bold">5. at thy right hand--</hi>as <reference osisRef="Ps.109.31">Psa 109:31</reference>, upholding and aiding, which is not inconsistent with <reference osisRef="Ps.110.1">Psa 110:1</reference>, where the figure denotes participation of power, for here He is presented in another aspect, as a warrior going against enemies, and sustained by God.

<hi type="bold">strike through--</hi>smite or crush.

<hi type="bold">kings--</hi>not common men, but their rulers, and so all under them (<reference osisRef="Ps.2.2">Psa 2:2</reference>, <reference osisRef="2Cor.2.10">10</reference>).

5. at thy right hand-- as Psa 109:31, upholding and aiding, which is not inconsistent with Psa 110:1, where the figure denotes participation of power, for here He is presented in another aspect, as a warrior going against enemies, and sustained by God. strike through-- smite or crush. kings-- not common men, but their rulers, and so all under them (Psa 2:2, 10).


6. The person is again changed. The Messiah's conquests are described, though His work and God's are the same. As after a battle, whose field is strewn with corpses, the conqueror ascends the seat of empire, so shall He "judge," or "rule," among many nations, and subdue

<hi type="bold">the head--</hi>or (as used collectively for "many") "the heads," over many lands.

<hi type="bold">wound--</hi>literally, "smite," or "crush" (compare <reference osisRef="Ps.110.5">Psa 110:5</reference>).

6. The person is again changed. The Messiah's conquests are described, though His work and God's are the same. As after a battle, whose field is strewn with corpses, the conqueror ascends the seat of empire, so shall He "judge," or "rule," among many nations, and subdue the head-- or (as used collectively for "many") "the heads," over many lands. wound-- literally, "smite," or "crush" (compare Psa 110:5).


7. As a conqueror, "faint, yet pursuing" [Jud 8:4], He shall be refreshed by the brook in the way, and pursue to completion His divine and glorious triumphs. <chapter eID="Ps.110"/>


<title type="x-s2">PSALM 111</title> <title type="x-s3"><reference osisRef="Ps.111.1-Ps.111.10">Psa 111:1-10</reference>. The Psalmist celebrates God's gracious dealings with His people, of which a summary statement is given.</title>

<hi type="bold">1. Praise ye the Lord--</hi>or, Hallelujah (<reference osisRef="Ps.104.35">Psa 104:35</reference>). This seems to serve as a title to those of the later Psalms, which, like this, set forth God's gracious government and its blessed fruits. This praise claims the

<hi type="bold">whole heart--</hi>(<reference osisRef="Ps.86.12">Psa 86:12</reference>), and is rendered publicly.

<hi type="bold">upright--</hi>a title of the true Israel (<reference osisRef="Ps.32.11">Psa 32:11</reference>).

PSALM 111 Psa 111:1-10. The Psalmist celebrates God's gracious dealings with His people, of which a summary statement is given. 1. Praise ye the Lord-- or, Hallelujah (Psa 104:35). This seems to serve as a title to those of the later Psalms, which, like this, set forth God's gracious government and its blessed fruits. This praise claims the whole heart-- (Psa 86:12), and is rendered publicly. upright-- a title of the true Israel (Psa 32:11).


2. His works, that is, of providence and grace are

<hi type="bold">sought--</hi>or, carefully studied, by all desiring to know them.

2. His works, that is, of providence and grace are sought-- or, carefully studied, by all desiring to know them.


<hi type="bold">3-4. honourable and glorious--</hi>literally, "honor and majesty," which illustrate His glorious perfections.

<hi type="bold">righteousness--</hi>(<reference osisRef="Ps.7.17">Psa 7:17</reference>; <reference osisRef="Ps.31.1">31:1</reference>), which He has made memorable by wonders of love and mercy, in supplying the wants of His people according to covenant engagements.

3-4. honourable and glorious-- literally, "honor and majesty," which illustrate His glorious perfections. righteousness-- (Psa 7:17; 31:1), which He has made memorable by wonders of love and mercy, in supplying the wants of His people according to covenant engagements.


6-8. His power was shown especially in giving them the promised land, and His faithfulness and justice thus displayed are, like His precepts, reliable and of permanent obligation.


9. The deliverance He provided accorded to His established covenant. Thus He manifested Himself in the sum of His perfections (<reference osisRef="Ps.20.1">Psa 20:1</reference>, <reference osisRef="Ps.20.7">7</reference>; <reference osisRef="Ps.22.3">22:3</reference>) worthy of reverence.

9. The deliverance He provided accorded to His established covenant. Thus He manifested Himself in the sum of His perfections (Psa 20:1, 7; 22:3) worthy of reverence.


10. And hence love and fear of such a God is the chief element of true wisdom (compare <reference osisRef="Prov.1.7">Pr 1:7</reference>; <reference osisRef="1Cor.9.10">9:10</reference>). <chapter eID="Ps.111"/>

10. And hence love and fear of such a God is the chief element of true wisdom (compare Pr 1:7; 9:10).


<title type="x-s2">PSALM 112</title> <title type="x-s3"><reference osisRef="Ps.112.1-Ps.112.10">Psa 112:1-10</reference>. This Psalm may be regarded as an exposition of <reference osisRef="Ps.111.10">Psa 111:10</reference>, presenting the happiness of those who fear and obey God, and contrasting the fate of the ungodly.</title>

1. True fear produces obedience and this happiness.

PSALM 112 Psa 112:1-10. This Psalm may be regarded as an exposition of Psa 111:10, presenting the happiness of those who fear and obey God, and contrasting the fate of the ungodly. 1. True fear produces obedience and this happiness.


2-3. Temporal blessings follow the service of God, exceptions occurring only as they are seen by God to be inconsistent with those spiritual blessings which are better.


<hi type="bold">4. light--</hi>figurative for relief (<reference osisRef="Ps.27.1">Psa 27:1</reference>; <reference osisRef="Ps.97.11">97:11</reference>).

<hi type="bold">the upright--</hi>are like God (<reference osisRef="Luke.6.36">Lu 6:36</reference>; <reference osisRef="Ps.111.4">Psa 111:4</reference>).

4. light-- figurative for relief (Psa 27:1; 97:11). the upright-- are like God (Lu 6:36; Psa 111:4).


5-9. Generosity, sound judgment in business, and confidence in God, form a character which preserves from fear of evil and ensures success against enemies. While a man thus truly pious is liberal, he increases in substance.


10. Disappointed in their malevolent wishes by the prosperity of the pious, the wicked are punished by the working of their evil passions, and come to naught. <chapter eID="Ps.112"/>


<title type="x-s2">PSALM 113</title> <title type="x-s3"><reference osisRef="Ps.113.1-Ps.113.9">Psa 113:1-9</reference>. God's majesty contrasted with His condescension and gracious dealings towards the humble furnish matter and a call for praise. The Jews, it is said, used this and Psalms 114-118 on their great festivals, and called them the Greater Hallel, or Hymn.</title>

1-3. Earnestness and zeal are denoted by the emphatic repetitions.

<hi type="bold">servants of the Lord--</hi>or, all the people of God.

<hi type="bold">name of the Lord--</hi>perfections (<reference osisRef="Ps.5.11">Psa 5:11</reference>; <reference osisRef="Ps.111.9">111:9</reference>).

PSALM 113 Psa 113:1-9. God's majesty contrasted with His condescension and gracious dealings towards the humble furnish matter and a call for praise. The Jews, it is said, used this and Psalms 114-118 on their great festivals, and called them the Greater Hallel, or Hymn. 1-3. Earnestness and zeal are denoted by the emphatic repetitions. servants of the Lord-- or, all the people of God. name of the Lord-- perfections (Psa 5:11; 111:9).


4-6. God's exaltation enhances His condescension;


7-8. which condescension is illustrated as often in raising the worthy poor and needy to honor (compare <reference osisRef="1Sam.2.8">1Sa 2:8</reference>; <reference osisRef="Ps.44.25">Psa 44:25</reference>).

7-8. which condescension is illustrated as often in raising the worthy poor and needy to honor (compare 1Sa 2:8; Psa 44:25).


9. On this special case, compare <reference osisRef="1Sam.2.21">1Sa 2:21</reference>. Barrenness was regarded as a disgrace, and is a type of a deserted Church (<reference osisRef="Isa.54.1">Is 54:1</reference>).

<hi type="bold">the barren woman ... house--</hi>literally, "the barren of the house," so that the supplied words may be omitted. <chapter eID="Ps.113"/>

9. On this special case, compare 1Sa 2:21. Barrenness was regarded as a disgrace, and is a type of a deserted Church (Is 54:1). the barren woman... house-- literally, "the barren of the house," so that the supplied words may be omitted.


<title type="x-s2">PSALM 114</title> <title type="x-s3"><reference osisRef="Ps.114.1-Ps.114.8">Psa 114:1-8</reference>. The writer briefly and beautifully celebrates God's former care of His people, to whose benefit nature was miraculously made to contribute.</title>

<hi type="bold">1-4. of strange language--</hi>(compare <reference osisRef="Ps.81.5">Psa 81:5</reference>).

PSALM 114 Psa 114:1-8. The writer briefly and beautifully celebrates God's former care of His people, to whose benefit nature was miraculously made to contribute. 1-4. of strange language-- (compare Psa 81:5).


5-8. The questions place the implied answers in a more striking form.


<title type="x-s2">PSALM 115</title> <title type="x-s3"><reference osisRef="Ps.115.1-Ps.115.18">Psa 115:1-18</reference>. The Psalmist prays that God would vindicate His glory, which is contrasted with the vanity of idols, while the folly of their worshippers is contrasted with the trust of God's people, who are encouraged to its exercise and to unite in the praise which it occasions.</title>

1-3. The vindication of God's mercy and faithfulness (<reference osisRef="Ps.25.10">Psa 25:10</reference>; <reference osisRef="Ps.36.6">36:6</reference>) is the "glory" of His "name," which is desired to be illustrated in the deliverance of His people, as the implied mode of its manifestation. In view of the taunts of the heathen, faith in His dominion as enthroned in the heaven (<reference osisRef="Ps.2.4">Psa 2:4</reference>; <reference osisRef="2Cor.11.4">11:4</reference>) is avowed.

PSALM 115 Psa 115:1-18. The Psalmist prays that God would vindicate His glory, which is contrasted with the vanity of idols, while the folly of their worshippers is contrasted with the trust of God's people, who are encouraged to its exercise and to unite in the praise which it occasions. 1-3. The vindication of God's mercy and faithfulness (Psa 25:10; 36:6) is the "glory" of His "name," which is desired to be illustrated in the deliverance of His people, as the implied mode of its manifestation. In view of the taunts of the heathen, faith in His dominion as enthroned in the heaven (Psa 2:4; 11:4) is avowed.


4-7. (Compare Is 40:18-20; 44:9-20).


<hi type="bold">8. every one that trusteth--</hi>they who trust, whether makers or not.

8. every one that trusteth-- they who trust, whether makers or not.


9-13. The repetitions imply earnestness.


14. Opposed to the decrease pending and during the captivity.


15-17. They were not only God's peculiar people, but as living inhabitants of earth, assigned the work of His praise as monuments of divine power, wisdom, and goodness.


18. Hence let us fulfil the purpose of our creation, and evermore show forth His praise. <chapter eID="Ps.115"/>


<title type="x-s2">PSALM 116</title> <title type="x-s3"><reference osisRef="Ps.116.1-Ps.116.19">Psa 116:1-19</reference>. The writer celebrates the deliverance from extreme perils by which he was favored, and pledges grateful and pious public acknowledgments.</title>

1-2. A truly grateful love will be evinced by acts of worship, which calling on God expresses (<reference osisRef="Ps.116.13">Psa 116:13</reference>; <reference osisRef="Ps.55.16">Psa 55:16</reference>; <reference osisRef="Ps.86.7">86:7</reference>; compare <reference osisRef="Ps.17.6">Psa 17:6</reference>; <reference osisRef="Ps.31.2">31:2</reference>).

PSALM 116 Psa 116:1-19. The writer celebrates the deliverance from extreme perils by which he was favored, and pledges grateful and pious public acknowledgments. 1-2. A truly grateful love will be evinced by acts of worship, which calling on God expresses (Psa 116:13; Psa 55:16; 86:7; compare Psa 17:6; 31:2).


3-4. For similar figures for distress see <reference osisRef="Ps.18.4">Psa 18:4</reference>, <reference osisRef="Ps.18.5">5</reference>.

<hi type="bold">gat hold upon me--</hi>Another sense ("found") of the same word follows, as we speak of disease finding us, and of our finding or catching disease.

3-4. For similar figures for distress see Psa 18:4, 5. gat hold upon me-- Another sense ("found") of the same word follows, as we speak of disease finding us, and of our finding or catching disease.


5-8. The relief which he asked is the result not of his merit, but of God's known pity and tenderness, which is acknowledged in assuring himself (his "soul," <reference osisRef="Ps.11.1">Psa 11:1</reference>; <reference osisRef="Ps.16.10">16:10</reference>) of rest and peace. All calamities [Psa 116:8] are represented by death, tears, and falling of the feet (<reference osisRef="Ps.56.13">Psa 56:13</reference>).

5-8. The relief which he asked is the result not of his merit, but of God's known pity and tenderness, which is acknowledged in assuring himself (his "soul," Psa 11:1; 16:10) of rest and peace. All calamities [Psa 116:8] are represented by death, tears, and falling of the feet (Psa 56:13).


<hi type="bold">9. walk before the Lord--</hi>act, or live under His favor and guidance (<reference osisRef="Gen.17.1">Ge 17:1</reference>; <reference osisRef="Ps.61.7">Psa 61:7</reference>).

<hi type="bold">land of the living--</hi>(<reference osisRef="Ps.27.13">Psa 27:13</reference>).

9. walk before the Lord-- act, or live under His favor and guidance (Ge 17:1; Psa 61:7). land of the living-- (Psa 27:13).


10-11. Confidence in God opposed to distrust of men, as not reliable (<reference osisRef="Ps.68.8">Psa 68:8</reference>, <reference osisRef="Ps.68.9">9</reference>). He speaks from an experience of the result of his faith.

10-11. Confidence in God opposed to distrust of men, as not reliable (Psa 68:8, 9). He speaks from an experience of the result of his faith.


12-14. These are modes of expressing acts of worship (compare <reference osisRef="Ps.116.4">Psa 116:4</reference>; <reference osisRef="Ps.50.14">Psa 50:14</reference>; <reference osisRef="Jonah.2.9">Jon 2:9</reference>).

12-14. These are modes of expressing acts of worship (compare Psa 116:4; Psa 50:14; Jon 2:9).


15-16. By the plea of being a homeborn servant, he intimates his claim on God's covenant love to His people.


17-19. An ampler declaration of his purpose, designating the place, the Lord's house, or earthly residence in Jerusalem. <chapter eID="Ps.116"/>


<title type="x-s2">PSALM 117</title>
 <reference osisRef="Ps.117.1">Psa 117:1</reference>, 2. This may be regarded as a doxology, suitable to be appended to any Psalm of similar character, and prophetical of the prevalence of God's grace in the world, in which aspect Paul quotes it (<reference osisRef="Rom.15.11">Ro 15:11</reference>; compare <reference osisRef="Ps.47.2">Psa 47:2</reference>; <reference osisRef="Ps.66.8">66:8</reference>).

<hi type="bold">2. is great toward us--</hi>literally, "prevailed over" or "protected us." <chapter eID="Ps.117"/>

PSALM 117 Psa 117:1, 2. This may be regarded as a doxology, suitable to be appended to any Psalm of similar character, and prophetical of the prevalence of God's grace in the world, in which aspect Paul quotes it (Ro 15:11; compare Psa 47:2; 66:8). 2. is great toward us-- literally, "prevailed over" or "protected us."


<title type="x-s2">PSALM 118</title> <title type="x-s3"><reference osisRef="Ps.118.1-Ps.118.29">Psa 118:1-29</reference>. After invoking others to unite in praise, the writer celebrates God's protecting and delivering care towards him, and then represents himself and the people of God as entering the sanctuary and uniting in solemn praise, with prayer for a continued blessing. Whether composed by David on his accession to power, or by some later writer in memory of the restoration from Babylon, its tone is joyful and trusting, and, in describing the fortune and destiny of the Jewish Church and its visible head, it is typically prophetical of the Christian Church and her greater and invisible Head.</title>

1-4. The trine repetitions are emphatic (compare Psa 118:10-12, 15, 16; <reference osisRef="Ps.115.12">115:12</reference>, <reference osisRef="Ps.115.13">13</reference>).

<hi type="bold">Let ... say--</hi>Oh! that Israel may say.

<hi type="bold">now--</hi>as in <reference osisRef="Ps.115.2">Psa 115:2</reference>; so in <reference osisRef="Ps.118.3">Psa 118:3</reference>, <reference osisRef="Ps.118.4">4</reference>. After "now say" supply "give thanks."

<hi type="bold">that his mercy--</hi>or, "for His mercy."

PSALM 118 Psa 118:1-29. After invoking others to unite in praise, the writer celebrates God's protecting and delivering care towards him, and then represents himself and the people of God as entering the sanctuary and uniting in solemn praise, with prayer for a continued blessing. Whether composed by David on his accession to power, or by some later writer in memory of the restoration from Babylon, its tone is joyful and trusting, and, in describing the fortune and destiny of the Jewish Church and its visible head, it is typically prophetical of the Christian Church and her greater and invisible Head. 1-4. The trine repetitions are emphatic (compare Psa 118:10-12, 15, 16; 115:12, 13). Let... say-- Oh! that Israel may say. now-- as in Psa 115:2; so in Psa 118:3, 4. After "now say" supply "give thanks." that his mercy-- or, "for His mercy."


<hi type="bold">5. distress--</hi>literally, "straits," to which "large place" corresponds, as in <reference osisRef="Ps.4.1">Psa 4:1</reference>; <reference osisRef="Ps.31.8">31:8</reference>.

5. distress-- literally, "straits," to which "large place" corresponds, as in Psa 4:1; 31:8.


6-7. Men are helpless to hurt him, if God be with him (<reference osisRef="Ps.56.9">Psa 56:9</reference>), and, if enemies, they will be vanquished (<reference osisRef="Ps.54.7">Psa 54:7</reference>).

6-7. Men are helpless to hurt him, if God be with him (Psa 56:9), and, if enemies, they will be vanquished (Psa 54:7).


8-9. Even the most powerful men are less to be trusted than God.


10-12. Though as numerous and irritating as bees [Psa 118:12], by God's help his enemies would be destroyed.


13-16. The enemy is triumphantly addressed as if present.


17-18. He would live, because confident his life would be for God's glory.


19-21. Whether an actual or figurative entrance into God's house be meant, the purpose of solemn praise is intimated, in which only the righteous would or could engage.


22-23. These words are applied by Christ (<reference osisRef="Matt.21.42">Mt 21:42</reference>) to Himself, as the foundation of the Church (compare <reference osisRef="Acts.4.11">Ac 4:11</reference>; <reference osisRef="Eph.2.20">Ep 2:20</reference>; <reference osisRef="1Pet.2.4">1Pe 2:4</reference>, <reference osisRef="2Cor.2.7">7</reference>). It may here denote God's wondrous exaltation to power and influence of him whom the rulers of the nation despised. Whether (see on <reference osisRef="Ps.118.1">Psa 118:1</reference>) David or Zerubbabel (compare <reference osisRef="Hag.2.2">Hag 2:2</reference>; <reference osisRef="Zech.4.7-Zech.4.10">Zec 4:7-10</reference>) be primarily meant, there is here typically represented God's more wonderful doings in exalting Christ, crucified as an impostor, to be the Prince and Saviour and Head of His Church.

22-23. These words are applied by Christ (Mt 21:42) to Himself, as the foundation of the Church (compare Ac 4:11; Ep 2:20; 1Pe 2:4, 7). It may here denote God's wondrous exaltation to power and influence of him whom the rulers of the nation despised. Whether (see on Psa 118:1) David or Zerubbabel (compare Hag 2:2; Zec 4:7-10) be primarily meant, there is here typically represented God's more wonderful doings in exalting Christ, crucified as an impostor, to be the Prince and Saviour and Head of His Church.


<hi type="bold">24. This is the day--</hi>or period distinguished by God's favor of all others.

24. This is the day-- or period distinguished by God's favor of all others.


<hi type="bold">25. Save now--</hi>Hebrew, "Hosanna" (compare <reference osisRef="Ps.115.2">Psa 115:2</reference>, &c., as to now) a form of prayer (<reference osisRef="Ps.20.9">Psa 20:9</reference>), since, in our use, of praise.

25. Save now-- Hebrew, "Hosanna" (compare Psa 115:2, &c., as to now) a form of prayer (Psa 20:9), since, in our use, of praise.


<hi type="bold">26. he that cometh ... Lord--</hi>As above intimated, this may be applied to the visible head of the Jewish Church entering the sanctuary, as leading the procession; typically it belongs to Him of whom the phrase became an epithet (Mal 3:1; <reference osisRef="Matt.21.9">Mt 21:9</reference>).

26. he that cometh... Lord-- As above intimated, this may be applied to the visible head of the Jewish Church entering the sanctuary, as leading the procession; typically it belongs to Him of whom the phrase became an epithet (Mal 3:1; Mt 21:9).


<hi type="bold">27-29. showed us light--</hi>or favor (<reference osisRef="Ps.27.1">Psa 27:1</reference>; <reference osisRef="Ps.97.11">97:11</reference>). With the sacrificial victim brought bound to the altar is united the more spiritual offering of praise (<reference osisRef="Ps.50.14">Psa 50:14</reference>, <reference osisRef="Ps.50.23">23</reference>), expressed in the terms with which the Psalm opened. <chapter eID="Ps.118"/>

27-29. showed us light-- or favor (Psa 27:1; 97:11). With the sacrificial victim brought bound to the altar is united the more spiritual offering of praise (Psa 50:14, 23), expressed in the terms with which the Psalm opened.


<title type="x-s2">PSALM 119</title> <title type="x-s3"><reference osisRef="Ps.119.1-Ps.119.176">Psa 119:1-176</reference>. This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (<reference osisRef="Ps.119.122">Psa 119:122</reference>, <reference osisRef="Ps.119.132">132</reference>) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language."</title>
 ALEPH. (<reference osisRef="Ps.119.1-Ps.119.8">Psa 119:1-8</reference>).

<hi type="bold">1. undefiled--</hi>literally, "complete," perfect, or sincere (compare <reference osisRef="Ps.37.37">Psa 37:37</reference>).

<hi type="bold">in--</hi>or, "of"

<hi type="bold">the way--</hi>course of life.

<hi type="bold">walk--</hi>act

<hi type="bold">in the law--</hi>according to it (compare <reference osisRef="Luke.1.6">Lu 1:6</reference>).

<hi type="bold">law--</hi>from a word meaning "to teach," is a term of rather general purport, denoting the instruction of God's Word.

PSALM 119 Psa 119:1-176. This celebrated Psalm has several peculiarities. It is divided into twenty-two parts or stanzas, denoted by the twenty-two letters of the Hebrew alphabet. Each stanza contains eight verses, and the first letter of each verse is that which gives name to the stanza. Its contents are mainly praises of God's Word, exhortations to its perusal, and reverence for it, prayers for its proper influence, and complaints of the wicked for despising it. There are but two verses (Psa 119:122, 132) which do not contain some term or description of God's Word. These terms are of various derivations, but here used, for the most part, synonymously, though the use of a variety of terms seems designed, in order to express better the several aspects in which our relations to the revealed word of God are presented. The Psalm does not appear to have any relation to any special occasion or interest of the Jewish Church or nation, but was evidently "intended as a manual of pious thoughts, especially for instructing the young, and its peculiar artificial structure was probably adopted to aid the memory in retaining the language." ALEPH. (Psa 119:1-8). 1. undefiled-- literally, "complete," perfect, or sincere (compare Psa 37:37). in-- or, "of" the way-- course of life. walk-- act in the law-- according to it (compare Lu 1:6). law-- from a word meaning "to teach," is a term of rather general purport, denoting the instruction of God's Word.


<hi type="bold">2. testimonies--</hi>The word of God is so called, because in it He testifies for truth and against sin.

<hi type="bold">seek him--</hi>that is, a knowledge of Him, with desire for conformity to His will.

2. testimonies-- The word of God is so called, because in it He testifies for truth and against sin. seek him-- that is, a knowledge of Him, with desire for conformity to His will.


<hi type="bold">3. his ways--</hi>the course He reveals as right.

3. his ways-- the course He reveals as right.


<hi type="bold">4-6. precepts--</hi>are those directions which relate to special conduct, from a word meaning "to inspect."

<hi type="bold">statutes--</hi>or ordinances, positive laws of permanent nature. Both words originally denote rather positive than moral laws, such as derive force from the divine appointment, whether their nature or the reasons for them are apprehended by us or not.

<hi type="bold">commandments--</hi>or institutions. The term is comprehensive, but rather denotes fundamental directions for conduct, both enjoining and forbidding.

<hi type="bold">have respect unto--</hi>or regard carefully as to their whole purport.

4-6. precepts-- are those directions which relate to special conduct, from a word meaning "to inspect." statutes-- or ordinances, positive laws of permanent nature. Both words originally denote rather positive than moral laws, such as derive force from the divine appointment, whether their nature or the reasons for them are apprehended by us or not. commandments-- or institutions. The term is comprehensive, but rather denotes fundamental directions for conduct, both enjoining and forbidding. have respect unto-- or regard carefully as to their whole purport.


<hi type="bold">7. judgments--</hi>rules of conduct formed by God's judicial decisions; hence the wide sense of the word in the Psalms, so that it includes decisions of approval as well as condemnation.

7. judgments-- rules of conduct formed by God's judicial decisions; hence the wide sense of the word in the Psalms, so that it includes decisions of approval as well as condemnation.


8. Recognizes the need of divine grace.

 BETH. (<reference osisRef="Ps.119.9-Ps.119.16">Psa 119:9-16</reference>).

8. Recognizes the need of divine grace. BETH. (Psa 119:9-16).


9. The whole verse may be read as a question; for,

<hi type="bold">by taking heed--</hi>is better, "for" taking heed, that is, so as to do it. The answer is implied, and inferable from <reference osisRef="Ps.119.5">Psa 119:5</reference>, <reference osisRef="Ps.10.18">10, 18</reference>, &c., that is, by God's grace.

9. The whole verse may be read as a question; for, by taking heed-- is better, "for" taking heed, that is, so as to do it. The answer is implied, and inferable from Psa 119:5, 10, 18, &c., that is, by God's grace.


10-16. We must carefully treasure up the word of God, declare it to others, meditate on it, and heartily delight in it; and then by His grace we shall act according to it.

 GIMEL. (<reference osisRef="Ps.119.17-Ps.119.24">Psa 119:17-24</reference>).

10-16. We must carefully treasure up the word of God, declare it to others, meditate on it, and heartily delight in it; and then by His grace we shall act according to it. GIMEL. (Psa 119:17-24).


17-20. Life is desirable in order to serve God; that we may do so aright, we should seek to have our eyes opened to behold His truth, and earnestly desire fully to understand it.


21-24. God will rebuke those who despise His word and deliver His servants from their reproach, giving them boldness in and by His truth, even before the greatest men.

 DALETH. (<reference osisRef="Ps.119.25-Ps.119.32">Psa 119:25-32</reference>).

21-24. God will rebuke those who despise His word and deliver His servants from their reproach, giving them boldness in and by His truth, even before the greatest men. DALETH. (Psa 119:25-32).


25-27. Submitting ourselves in depression to God, He will revive us by His promises, and lead us to declare His mercy to others.


28-32. In order to adhere to His word, we must seek deliverance from temptations to sin as well as from despondency.

<hi type="bold">enlarge--</hi>or, "expand"

<hi type="bold">my heart--</hi>with gracious affections.

 HE. (<reference osisRef="Ps.119.33-Ps.119.40">Psa 119:33-40</reference>).

28-32. In order to adhere to His word, we must seek deliverance from temptations to sin as well as from despondency. enlarge-- or, "expand" my heart-- with gracious affections. HE. (Psa 119:33-40).


33-38. To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed.

<hi type="bold">the way of thy statutes--</hi>that is, the way or manner of life prescribed by them. The help we hope to obtain by prayer is to be the basis on which our resolutions should rest.

33-38. To encourage us in prayer for divine aid in adhering to His truth, we are permitted to believe that by His help we shall succeed. the way of thy statutes-- that is, the way or manner of life prescribed by them. The help we hope to obtain by prayer is to be the basis on which our resolutions should rest.


39-40. Our hope of freedom from the reproach of inconsistency is in God's power, quickening us to live according to His Word, which He leads us to love.

<hi type="bold">for thy judgments are good--</hi>The time must therefore be at hand when Thy justice will turn the "reproach" from Thy Church upon the world (<reference osisRef="Isa.25.8">Is 25:8</reference>; <reference osisRef="Isa.66.5">66:5</reference>; <reference osisRef="Zeph.2.8-Zeph.2.10">Zep 2:8-10</reference>).

 VAU. (<reference osisRef="Ps.119.41-Ps.119.48">Psa 119:41-48</reference>).

39-40. Our hope of freedom from the reproach of inconsistency is in God's power, quickening us to live according to His Word, which He leads us to love. for thy judgments are good-- The time must therefore be at hand when Thy justice will turn the "reproach" from Thy Church upon the world (Is 25:8; 66:5; Zep 2:8-10). VAU. (Psa 119:41-48).


41-44. The sentiment more fully carried out. God's mercies and salvation, as revealed in His Word, provide hope of forgiveness for the past and security in a righteous course for the future.


45-48. To freedom from reproach, when imbued with God's truth, there is added "great boldness in the faith" [1Ti 3:13], accompanied with increasing delight in the holy law itself, which becomes an element of happiness.


49-51. Resting on the promises consoles under affliction and the tauntings of the insolent.

<hi type="bold">upon which--</hi>rather, "Remember Thy word unto Thy servant, because," &c. So the Hebrew requires [Hengstenberg].

49-51. Resting on the promises consoles under affliction and the tauntings of the insolent. upon which-- rather, "Remember Thy word unto Thy servant, because," &c. So the Hebrew requires [Hengstenberg].


52-56. The pious take comfort, when harassed and distressed by wickedness of men who forsake God's law, in remembering that the great principles of God's truth will still abide; and also God's

<hi type="bold">judgments of old--</hi>that is, His past interpositions in behalf of His people are a pledge that He will again interpose to deliver them; and they become the theme of constant and delightful meditation. The more we keep the more we love the law of God.

52-56. The pious take comfort, when harassed and distressed by wickedness of men who forsake God's law, in remembering that the great principles of God's truth will still abide; and also God's judgments of old-- that is, His past interpositions in behalf of His people are a pledge that He will again interpose to deliver them; and they become the theme of constant and delightful meditation. The more we keep the more we love the law of God.


57-60. Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (<reference osisRef="Num.18.20">Nu 18:20</reference>; <reference osisRef="Ps.16.5">Psa 16:5</reference>; <reference osisRef="Lam.3.24">La 3:24</reference>).

57-60. Sincere desires for God's favor, penitence, and activity in a new obedience, truly evince the sincerity of those who profess to find God a portion (Nu 18:20; Psa 16:5; La 3:24).


61-62. This the more, if opposition of enemies, or love of ease is overcome in thus honoring God's law.

<hi type="bold">have robbed me--</hi>better, surrounded me, either as forcible constraints like fetters, or as the cords of their nets. Hengstenberg translates, "snares."

61-62. This the more, if opposition of enemies, or love of ease is overcome in thus honoring God's law. have robbed me-- better, surrounded me, either as forcible constraints like fetters, or as the cords of their nets. Hengstenberg translates, "snares."


63. The communion of the saints. Delight in their company is an evidence of belonging to them (<reference osisRef="Ps.16.3">Psa 16:3</reference>; <reference osisRef="Amos.3.3">Am 3:3</reference>; Mal 3:16).

63. The communion of the saints. Delight in their company is an evidence of belonging to them (Psa 16:3; Am 3:3; Mal 3:16).


64. While opposed by the wicked, and opposing them, the pious delight in those who fear God, but, after all, rely for favor and guidance not on merit, but mercy.

 TETH. (<reference osisRef="Ps.119.65-Ps.119.72">Psa 119:65-72</reference>).

64. While opposed by the wicked, and opposing them, the pious delight in those who fear God, but, after all, rely for favor and guidance not on merit, but mercy. TETH. (Psa 119:65-72).


65-67. The reliance on promises (<reference osisRef="Ps.119.49">Psa 119:49</reference>) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.

65-67. The reliance on promises (Psa 119:49) is strengthened by experience of past dealings according with promises, and a prayer for guidance, encouraged by sanctified affliction.


68. Compare as to the Lord Jesus (<reference osisRef="Acts.10.38">Ac 10:38</reference>).

68. Compare as to the Lord Jesus (Ac 10:38).


69-70. The crafty malice of the wicked, in slandering him, so far from turning him away, but binds him closer to God's Word, which they are too stupid in sin to appreciate. Hengstenberg refers the "lie" to such slanders against the Jews during the captivity, as that in <reference osisRef="Ezra.4.1-Ezra.4.6">Ezr 4:1-6</reference>, of sedition.

69-70. The crafty malice of the wicked, in slandering him, so far from turning him away, but binds him closer to God's Word, which they are too stupid in sin to appreciate. Hengstenberg refers the "lie" to such slanders against the Jews during the captivity, as that in Ezr 4:1-6, of sedition.


71-72. So also affliction of any kind acts as a wholesome discipline in leading the pious more highly to value the truth and promises of God.

 JOD. (<reference osisRef="Ps.119.73-Ps.119.80">Psa 119:73-80</reference>).

71-72. So also affliction of any kind acts as a wholesome discipline in leading the pious more highly to value the truth and promises of God. JOD. (Psa 119:73-80).


73. As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (<reference osisRef="Deut.32.6">De 32:6</reference>).

73. As God made, so He can best control, us. So as to Israel, he owed to God his whole internal and external existence (De 32:6).


74. So when He has led us to rely on His truth, He will "make us to the praise of His grace" by others. "Those who fear Thee will be glad at my prosperity, as they consider my cause their cause" (<reference osisRef="Ps.34.2">Psa 34:2</reference>; <reference osisRef="Ps.142.7">142:7</reference>).

74. So when He has led us to rely on His truth, He will "make us to the praise of His grace" by others. "Those who fear Thee will be glad at my prosperity, as they consider my cause their cause" (Psa 34:2; 142:7).


<hi type="bold">75-78. in faithfulness--</hi>that is, without in the least violating Thy faithfulness; because my sins deserved and needed fatherly chastisement. Enduring chastisement with a filial temper (<reference osisRef="Heb.12.6-Heb.12.11">He 12:6-11</reference>), God's promises of mercy (<reference osisRef="Rom.8.28">Ro 8:28</reference>) will be fulfilled, and He will give comfort in sorrow (<reference osisRef="Lam.3.22">La 3:22</reference>; <reference osisRef="2Cor.1.3">2Co 1:3</reference>, <reference osisRef="1Cor.1.4">4</reference>).

75-78. in faithfulness-- that is, without in the least violating Thy faithfulness; because my sins deserved and needed fatherly chastisement. Enduring chastisement with a filial temper (He 12:6-11), God's promises of mercy (Ro 8:28) will be fulfilled, and He will give comfort in sorrow (La 3:22; 2Co 1:3, 4).


79-80. Those who may have thought his afflictions an evidence of God's rejection will then be led to return to Him; as the friends of Job did on his restoration, having been previously led through his afflictions to doubt the reality of his religion.


81-83. In sorrow the pious heart yearns for the comforts of God's promises (<reference osisRef="Ps.73.26">Psa 73:26</reference>; <reference osisRef="Ps.84.2">84:2</reference>).

81-83. In sorrow the pious heart yearns for the comforts of God's promises (Psa 73:26; 84:2).


84-87. The shortness of my life requires that the relief afforded to me from mine enemies should be speedy.


89-91. In all changes God's Word remains firm (<reference osisRef="1Pet.1.25">1Pe 1:25</reference>). Like the heavens, it continually attests God's unfailing power and unchanging care (<reference osisRef="Ps.89.2">Psa 89:2</reference>).

<hi type="bold">is settled in--</hi>that is, stands as firmly as the heaven in which it dwells, and whence it emanated.

89-91. In all changes God's Word remains firm (1Pe 1:25). Like the heavens, it continually attests God's unfailing power and unchanging care (Psa 89:2). is settled in-- that is, stands as firmly as the heaven in which it dwells, and whence it emanated.


92-94. Hence the pious are encouraged and inclined to seek a knowledge of it, and persevere amidst the efforts of those planning and waiting to destroy them.

<hi type="bold">my delights--</hi>plural, not merely delight, but equal to all other delights.

92-94. Hence the pious are encouraged and inclined to seek a knowledge of it, and persevere amidst the efforts of those planning and waiting to destroy them. my delights-- plural, not merely delight, but equal to all other delights.


97. This characteristic love for God's law (compare <reference osisRef="Ps.1.2">Psa 1:2</reference>) ensures increase.

97. This characteristic love for God's law (compare Psa 1:2) ensures increase.


98-100. of knowledge, both of the matter of all useful, moral truth, and an experience of its application.

<hi type="bold">wiser than mine enemies--</hi>with all their carnal cunning (<reference osisRef="Deut.4.6">De 4:6</reference>, <reference osisRef="Deut.4.8">8</reference>).

<hi type="bold">they are ever with me--</hi>The Hebrew is, rather singular, "it is ever with me"; the commandments forming ONE complete whole, Thy law.

98-100. of knowledge, both of the matter of all useful, moral truth, and an experience of its application. wiser than mine enemies-- with all their carnal cunning (De 4:6, 8). they are ever with me-- The Hebrew is, rather singular, "it is ever with me"; the commandments forming ONE complete whole, Thy law.


101-104. Avoidance of sinful courses is both the effect and means of increasing in divine knowledge (compare <reference osisRef="Ps.19.10">Psa 19:10</reference>).

 NUN. (<reference osisRef="Ps.119.105-Ps.119.112">Psa 119:105-112</reference>).

101-104. Avoidance of sinful courses is both the effect and means of increasing in divine knowledge (compare Psa 19:10). NUN. (Psa 119:105-112).


105. Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (<reference osisRef="2Pet.1.19">2Pe 1:19</reference>; <reference osisRef="Rev.22.4">Re 22:4</reference>). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.

105. Not only does the Word of God inform us of His will, but, as a light on a path in darkness, it shows us how to follow the right and avoid the wrong way. The lamp of the Word is not the sun. He would blind our eyes in our present fallen state; but we may bless God for the light shining as in a dark place, to guide us until the Sun of Righteousness shall come, and we shall be made capable of seeing Him (2Pe 1:19; Re 22:4). The lamp is fed with the oil of the Spirit. The allusion is to the lamps and torches carried at night before an Eastern caravan.


106-108. Such was the national covenant at Sinai and in the fields of Moab.


109-110. In the midst of deadly perils (the phrase is drawn from the fact that what we carry in our hands may easily slip from them, <reference osisRef="Judg.12.3">Jud 12:3</reference>; <reference osisRef="1Sam.28.21">1Sa 28:21</reference>; <reference osisRef="Job.13.14">Job 13:14</reference>; compare <reference osisRef="1Sam.19.5">1Sa 19:5</reference>), and exposed to crafty enemies, his safety and guidance is in the truth and promises of God.

109-110. In the midst of deadly perils (the phrase is drawn from the fact that what we carry in our hands may easily slip from them, Jud 12:3; 1Sa 28:21; Job 13:14; compare 1Sa 19:5), and exposed to crafty enemies, his safety and guidance is in the truth and promises of God.


111-112. These he joyfully takes as his perpetual heritage, to perform the duties and receive the comforts they teach, evermore.

 SAMECH. (<reference osisRef="Ps.119.113-Ps.119.120">Psa 119:113-120</reference>).

111-112. These he joyfully takes as his perpetual heritage, to perform the duties and receive the comforts they teach, evermore. SAMECH. (Psa 119:113-120).


<hi type="bold">113. vain thoughts--</hi>better, "unstable persons," literally, "divided men," those of a divided, doubting mind (<reference osisRef="Jas.1.8">Jas 1:8</reference>); "a double-minded man" [Hengstenberg], skeptics, or, skeptical notions as opposed to the certainty of God's word.

113. vain thoughts-- better, "unstable persons," literally, "divided men," those of a divided, doubting mind (Jas 1:8); "a double-minded man" [Hengstenberg], skeptics, or, skeptical notions as opposed to the certainty of God's word.


<hi type="bold">114. hiding-place--</hi>(Compare <reference osisRef="Ps.27.5">Psa 27:5</reference>).

<hi type="bold">shield--</hi>(<reference osisRef="Ps.3.3">Psa 3:3</reference>; <reference osisRef="Ps.7.10">7:10</reference>).

<hi type="bold">hope in thy word--</hi>confidently rest on its teachings and promises.

114. hiding-place-- (Compare Psa 27:5). shield-- (Psa 3:3; 7:10). hope in thy word-- confidently rest on its teachings and promises.


115-117. Hence he fears not wicked men, nor dreads disappointment, sustained by God in making His law the rule of life.

<hi type="bold">Depart from me--</hi>Ye can do nothing with me; for, &c. (<reference osisRef="Ps.6.8">Psa 6:8</reference>).

115-117. Hence he fears not wicked men, nor dreads disappointment, sustained by God in making His law the rule of life. Depart from me-- Ye can do nothing with me; for, &c. (Psa 6:8).


118-120. But the disobedient and rebellious will be visited by God's wrath, which impresses the pious with wholesome fear and awe.

<hi type="bold">their deceit is falsehood--</hi>that is, all their cunning deceit, wherewith they seek to entrap the godly, is in vain.

118-120. But the disobedient and rebellious will be visited by God's wrath, which impresses the pious with wholesome fear and awe. their deceit is falsehood-- that is, all their cunning deceit, wherewith they seek to entrap the godly, is in vain.


121-126. On the grounds of his integrity, desire for God's word, and covenant relation to Him, the servant of God may plead for His protecting care against the wicked, gracious guidance to the knowledge of truth, and His effective vindication of the righteous and their cause, which is also His own.


<hi type="bold">127-128. Therefore--</hi>that is, In view of these benefits, or, Because of the glory of Thy law, so much praised in the previous parts of the Psalm.

<hi type="bold">I love ... [and] Therefore (repeated)--</hi>All its precepts, on all subjects, are estimable for their purity, and lead one imbued with their spirit to hate all evil (<reference osisRef="Ps.19.10">Psa 19:10</reference>). The Word of God admits of no eclecticism; its least title is perfect (<reference osisRef="Ps.12.6">Psa 12:6</reference>; <reference osisRef="Matt.5.17-Matt.5.19">Mt 5:17-19</reference>).

 PE. (<reference osisRef="Ps.119.129-Ps.119.136">Psa 119:129-136</reference>).

127-128. Therefore-- that is, In view of these benefits, or, Because of the glory of Thy law, so much praised in the previous parts of the Psalm. I love... [and] Therefore (repeated)-- All its precepts, on all subjects, are estimable for their purity, and lead one imbued with their spirit to hate all evil (Psa 19:10). The Word of God admits of no eclecticism; its least title is perfect (Psa 12:6; Mt 5:17-19). PE. (Psa 119:129-136).


<hi type="bold">129. wonderful--</hi>literally, "wonders," that is, of moral excellence.

129. wonderful-- literally, "wonders," that is, of moral excellence.


<hi type="bold">130. The entrance--</hi>literally, "opening"; God's words, as an open door, let in light, or knowledge. Rather, as Hengstenberg explains it, "The opening up," or, "explanation of thy word." To the natural man the doors of God's Word are shut. <reference osisRef="Luke.24.27">Lu 24:27</reference>, <reference osisRef="Luke.24.31">31</reference>; <reference osisRef="Acts.17.3">Ac 17:3</reference>; <reference osisRef="Eph.1.18">Ep 1:18</reference>, confirm this view, "opening (that is, explaining) and alleging," &c.

<hi type="bold">unto the simple--</hi>those needing or desiring it (compare <reference osisRef="Ps.19.7">Psa 19:7</reference>).

130. The entrance-- literally, "opening"; God's words, as an open door, let in light, or knowledge. Rather, as Hengstenberg explains it, "The opening up," or, "explanation of thy word." To the natural man the doors of God's Word are shut. Lu 24:27, 31; Ac 17:3; Ep 1:18, confirm this view, "opening (that is, explaining) and alleging," &c. unto the simple-- those needing or desiring it (compare Psa 19:7).


131-135. An ardent desire (compare <reference osisRef="Ps.56.1">Psa 56:1</reference>, 2) for spiritual enlightening, establishment in a right course, deliverance from the wicked, and evidence of God's favor is expressed

<hi type="bold">I opened my mouth, and panted--</hi>as a traveller in a hot desert pants for the cooling breeze (<reference osisRef="Ps.63.1">Psa 63:1</reference>; <reference osisRef="Ps.84.2">84:2</reference>).

131-135. An ardent desire (compare Psa 56:1, 2) for spiritual enlightening, establishment in a right course, deliverance from the wicked, and evidence of God's favor is expressed I opened my mouth, and panted-- as a traveller in a hot desert pants for the cooling breeze (Psa 63:1; 84:2).


136. Zealous himself to keep God's law, he is deeply afflicted when others violate it (compare <reference osisRef="Ps.119.53">Psa 119:53</reference>). Literally, "Mine eyes come down (dissolved) like water brooks" (<reference osisRef="Lam.3.48">La 3:48</reference>; <reference osisRef="Jer.9.1">Jr 9:1</reference>).

<hi type="bold">because, &c.--</hi>(Compare <reference osisRef="Ezek.9.4">Eze 9:4</reference>; <reference osisRef="Jer.13.17">Jr 13:17</reference>).

 TZADDI. (<reference osisRef="Ps.119.137-Ps.119.144">Psa 119:137-144</reference>).

136. Zealous himself to keep God's law, he is deeply afflicted when others violate it (compare Psa 119:53). Literally, "Mine eyes come down (dissolved) like water brooks" (La 3:48; Jr 9:1). because, &c.-- (Compare Eze 9:4; Jr 13:17). TZADDI. (Psa 119:137-144).


137-139. God's justice and faithfulness in His government aggravate the neglect of the wicked, and more excite the lively zeal of His people.


<hi type="bold">140. very pure--</hi>literally, "refined," shown pure by trial.

140. very pure-- literally, "refined," shown pure by trial.


141. The pious, however despised of men, are distinguished in God's sight by a regard for His law.


142-144. The principles of God's government are permanent and reliable, and in the deepest distress His people find them a theme of delightful meditation and a source of reviving power (<reference osisRef="Ps.119.17">Psa 119:17</reference>, <reference osisRef="Ps.119.116">116</reference>).

<hi type="bold">law is the truth--</hi>It therefore cannot deceive as to its promises.

<hi type="bold">everlasting--</hi>(<reference osisRef="Ps.111.3">Psa 111:3</reference>), though to outward appearance seeming dead.

 KOPH. (<reference osisRef="Ps.119.145-Ps.119.152">Psa 119:145-152</reference>).

142-144. The principles of God's government are permanent and reliable, and in the deepest distress His people find them a theme of delightful meditation and a source of reviving power (Psa 119:17, 116). law is the truth-- It therefore cannot deceive as to its promises. everlasting-- (Psa 111:3), though to outward appearance seeming dead. KOPH. (Psa 119:145-152).


145-149. An intelligent devotion is led by divine promises and is directed to an increase of gracious affections, arising from a contemplation of revealed truth.


150-152. Though the wicked are near to injure, because far from God's law, He is near to help, and faithful to His word, which abides for ever.

 RESH. (<reference osisRef="Ps.119.153-Ps.119.160">Psa 119:153-160</reference>).

150-152. Though the wicked are near to injure, because far from God's law, He is near to help, and faithful to His word, which abides for ever. RESH. (Psa 119:153-160).


153-155. Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare <reference osisRef="Ps.9.13">Psa 9:13</reference>; <reference osisRef="Ps.43.1">43:1</reference>; <reference osisRef="Ps.69.18">69:18</reference>).

153-155. Though the remembering of God's law is not meritorious, yet it evinces a filial temper and provides the pious with promises to plead, while the wicked in neglecting His law, reject God and despise His promises (compare Psa 9:13; 43:1; 69:18).


156. (See on <reference osisRef="Ps.119.149">Psa 119:149</reference>).

156. (See on Psa 119:149).


157. (Compare <reference osisRef="Ps.119.86">Psa 119:86</reference>, 87, 95).

157. (Compare Psa 119:86, 87, 95).


158. (Compare <reference osisRef="Ps.119.136">Psa 119:136</reference>).

<hi type="bold">transgressors--</hi>or, literally, "traitors," who are faithless to a righteous sovereign and side with His enemies (compare <reference osisRef="Ps.25.3">Psa 25:3</reference>, <reference osisRef="Ps.25.8">8</reference>).

158. (Compare Psa 119:136). transgressors-- or, literally, "traitors," who are faithless to a righteous sovereign and side with His enemies (compare Psa 25:3, 8).


159. (Compare Psa 119:121-126, 153-155).

<hi type="bold">quicken me, O Lord, according to thy lovingkindness--</hi>(<reference osisRef="Ps.119.88">Psa 119:88</reference>). This prayer occurs here for the ninth time, showing a deep sense of frailty.

159. (Compare Psa 119:121-126, 153-155). quicken me, O Lord, according to thy lovingkindness-- (Psa 119:88). This prayer occurs here for the ninth time, showing a deep sense of frailty.


160. God has been ever faithful, and the principles of His government will ever continue worthy of confidence.

<hi type="bold">from the beginning--</hi>that is, "every word from Genesis (called so by the Jews from its first words, 'In the beginning') to the end of the Scriptures is true." Hengstenberg translates more literally, "The sum of thy words is truth." The sense is substantially the same. The whole body of revelation is truth. "Thy Word is nothing but truth" [Luther].

 SCHIN. (<reference osisRef="Ps.119.161-Ps.119.168">Psa 119:161-168</reference>).

160. God has been ever faithful, and the principles of His government will ever continue worthy of confidence. from the beginning-- that is, "every word from Genesis (called so by the Jews from its first words, 'In the beginning') to the end of the Scriptures is true." Hengstenberg translates more literally, "The sum of thy words is truth." The sense is substantially the same. The whole body of revelation is truth. "Thy Word is nothing but truth" [Luther]. SCHIN. (Psa 119:161-168).


161-165. (Compare <reference osisRef="Ps.119.46">Psa 119:46</reference>, <reference osisRef="Ps.119.86">86</reference>).

<hi type="bold">awe--</hi>reverential, not slavish fear, which could not coexist with love (<reference osisRef="Ps.119.163">Psa 119:163</reference>; <reference osisRef="1John.4.8">1Jo 4:8</reference>). Instead of fearing his persecutors, he fears God's Word alone (<reference osisRef="Luke.12.4">Lu 12:4</reference>, <reference osisRef="Luke.12.5">5</reference>). The Jews inscribe in the first page of the great Bible (<reference osisRef="Gen.28.17">Ge 28:17</reference>), "How dreadful is this place! This is none other but the house of God, and this is the gate of heaven!"

161-165. (Compare Psa 119:46, 86). awe-- reverential, not slavish fear, which could not coexist with love (Psa 119:163; 1Jo 4:8). Instead of fearing his persecutors, he fears God's Word alone (Lu 12:4, 5). The Jews inscribe in the first page of the great Bible (Ge 28:17), "How dreadful is this place! This is none other but the house of God, and this is the gate of heaven!"


166-168. As they keep God's law from motives of love for it, and are free from slavish fear, the are ready to subject their lives to His inspection.


169-170. The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (<reference osisRef="Ps.90.11-Ps.90.17">Psa 90:11-17</reference>). On the terms "cry" and "supplication" (compare <reference osisRef="Ps.6.9">Psa 6:9</reference>; <reference osisRef="Ps.17.1">17:1</reference>).

169-170. The prayer for understanding of the truth precedes that for deliverance. The fulfilment of the first is the basis of the fulfilment of the second (Psa 90:11-17). On the terms "cry" and "supplication" (compare Psa 6:9; 17:1).


<hi type="bold">171-172. shall utter--</hi>or, "pour out praise" (compare <reference osisRef="Ps.19.2">Psa 19:2</reference>); shall cause Thy praises to stream forth as from a bubbling, overflowing fountain.

171-172. shall utter-- or, "pour out praise" (compare Psa 19:2); shall cause Thy praises to stream forth as from a bubbling, overflowing fountain.


173-174. (Compare <reference osisRef="Ps.119.77">Psa 119:77</reference>, 81, 92).

<hi type="bold">I have chosen--</hi>in preference to all other objects of delight.

173-174. (Compare Psa 119:77, 81, 92). I have chosen-- in preference to all other objects of delight.


175. Save me that I may praise Thee.

<hi type="bold">thy judgments--</hi>as in <reference osisRef="Ps.119.149">Psa 119:149</reference>, <reference osisRef="Ps.119.156">156</reference>.

175. Save me that I may praise Thee. thy judgments-- as in Psa 119:149, 156.


176. Though a wanderer from God, the truly pious ever desires to be drawn back to Him; and, though for a time negligent of duty, he never forgets the commandments by which it is taught.

<hi type="bold">lost--</hi>therefore utterly helpless as to recovering itself (<reference osisRef="Jer.50.6">Jr 50:6</reference>; <reference osisRef="Luke.15.4">Lu 15:4</reference>). Not only the sinner before conversion, but the believer after conversion, is unable to recover himself; but the latter, after temporary wandering, knows to whom to look for restoration. <reference osisRef="Ps.119.175">Psa 119:175</reference>, <reference osisRef="Ps.119.176">176</reference> seem to sum up the petitions, confessions, and professions of the Psalm. The writer desires God's favor, that he may praise Him for His truth, confesses that he has erred, but, in the midst of all his wanderings and adversities, professes an abiding attachment to the revealed Word of God, the theme of such repeated eulogies, and the recognized source of such great and unnumbered blessings. Thus the Psalm, though more than usually didactic, is made the medium of both parts of devotion--prayer and praise. <chapter eID="Ps.119"/>

176. Though a wanderer from God, the truly pious ever desires to be drawn back to Him; and, though for a time negligent of duty, he never forgets the commandments by which it is taught. lost-- therefore utterly helpless as to recovering itself (Jr 50:6; Lu 15:4). Not only the sinner before conversion, but the believer after conversion, is unable to recover himself; but the latter, after temporary wandering, knows to whom to look for restoration. Psa 119:175, 176 seem to sum up the petitions, confessions, and professions of the Psalm. The writer desires God's favor, that he may praise Him for His truth, confesses that he has erred, but, in the midst of all his wanderings and adversities, professes an abiding attachment to the revealed Word of God, the theme of such repeated eulogies, and the recognized source of such great and unnumbered blessings. Thus the Psalm, though more than usually didactic, is made the medium of both parts of devotion--prayer and praise.


<title type="x-s2">PSALM 120</title> <title type="x-s3"><reference osisRef="Ps.120.1-Ps.120.7">Psa 120:1-7</reference>. This is the first of fifteen Psalms (Psalms 120-134) entitled "A Song of Degrees" (<reference osisRef="Ps.121.1">Psa 121:1</reference>--literally, "A song for the degrees"), or ascents. It seems most probable they were designed for the use of the people when going up (compare <reference osisRef="1Kgs.12.27">1Ki 12:27</reference>, <reference osisRef="1Kgs.12.28">28</reference>) to Jerusalem on the festival occasions (<reference osisRef="Deut.16.16">De 16:16</reference>), three times a year. David appears as the author of four, Solomon of one (<reference osisRef="Ps.127.1">Psa 127:1</reference>), and the other ten are anonymous, probably composed after the captivity. In this Psalm the writer acknowledges God's mercy, prays for relief from a malicious foe, whose punishment he anticipates, and then repeats his complaint.</title>

2-3. Slander and deceit charged on his foes implies his innocence.

<hi type="bold">tongue--</hi>as in <reference osisRef="Ps.52.2">Psa 52:2</reference>, <reference osisRef="Ps.52.4">4</reference>.

PSALM 120 Psa 120:1-7. This is the first of fifteen Psalms (Psalms 120-134) entitled "A Song of Degrees" (Psa 121:1--literally, "A song for the degrees"), or ascents. It seems most probable they were designed for the use of the people when going up (compare 1Ki 12:27, 28) to Jerusalem on the festival occasions (De 16:16), three times a year. David appears as the author of four, Solomon of one (Psa 127:1), and the other ten are anonymous, probably composed after the captivity. In this Psalm the writer acknowledges God's mercy, prays for relief from a malicious foe, whose punishment he anticipates, and then repeats his complaint. 2-3. Slander and deceit charged on his foes implies his innocence. tongue-- as in Psa 52:2, 4.


<hi type="bold">4. Sharp arrows of the mighty--</hi>destructive inflictions.

<hi type="bold">coals of juniper--</hi>which retain heat long. This verse may be read as a description of the wicked, but better as their punishment, in reply to the question of <reference osisRef="Ps.120.3">Psa 120:3</reference>.

4. Sharp arrows of the mighty-- destructive inflictions. coals of juniper-- which retain heat long. This verse may be read as a description of the wicked, but better as their punishment, in reply to the question of Psa 120:3.


5. A residence in these remote lands pictures his miserable condition.


6-7. While those who surrounded him were maliciously hostile, he was disposed to peace. This Psalm may well begin such a series as this, as a contrast to the promised joys of God's worship. <chapter eID="Ps.120"/>


<title type="x-s2">PSALM 121</title> <title type="x-s3"><reference osisRef="Ps.121.1-Ps.121.8">Psa 121:1-8</reference>. God's guardian care of His people celebrated.</title>

<hi type="bold">1. I will lift up mine eyes--</hi>expresses desire (compare <reference osisRef="Ps.25.1">Psa 25:1</reference>), mingled with expectation. The last clause, read as a question, is answered,

PSALM 121 Psa 121:1-8. God's guardian care of His people celebrated. 1. I will lift up mine eyes-- expresses desire (compare Psa 25:1), mingled with expectation. The last clause, read as a question, is answered,


2. by avowing God to be the helper, of whose ability His creative power is a pledge (<reference osisRef="Ps.115.15">Psa 115:15</reference>), to which,

2. by avowing God to be the helper, of whose ability His creative power is a pledge (Psa 115:15), to which,


3-4. His sleepless vigilance is added.

<hi type="bold">to be moved--</hi>(Compare <reference osisRef="Ps.38.16">Psa 38:16</reference>; <reference osisRef="Ps.66.9">66:9</reference>).

3-4. His sleepless vigilance is added. to be moved-- (Compare Psa 38:16; 66:9).


<hi type="bold">5. upon thy right hand--</hi>a protector's place (<reference osisRef="Ps.109.31">Psa 109:31</reference>; <reference osisRef="Ps.110.5">110:5</reference>).

5. upon thy right hand-- a protector's place (Psa 109:31; 110:5).


6-8. God keeps His people at all times and in all perils.

<hi type="bold">nor the moon by night--</hi>poetically represents the dangers of the night, over which the moon presides (<reference osisRef="Gen.1.16">Ge 1:16</reference>).

6-8. God keeps His people at all times and in all perils. nor the moon by night-- poetically represents the dangers of the night, over which the moon presides (Ge 1:16).


<title type="x-s2">PSALM 122</title> <title type="x-s3"><reference osisRef="Ps.122.1-Ps.122.9">Psa 122:1-9</reference>. This Psalm might well express the sacred joy of the pilgrims on entering the holy city, where praise, as the religious as well as civil metropolis, is celebrated, and for whose prosperity, as representing the Church, prayer is offered.</title>

<hi type="bold">1-2. Our feet shall stand--</hi>literally, "are standing."

PSALM 122 Psa 122:1-9. This Psalm might well express the sacred joy of the pilgrims on entering the holy city, where praise, as the religious as well as civil metropolis, is celebrated, and for whose prosperity, as representing the Church, prayer is offered. 1-2. Our feet shall stand-- literally, "are standing."


<hi type="bold">3-5. compact together--</hi>all parts united, as in David's time.

3-5. compact together-- all parts united, as in David's time.


<hi type="bold">6-7. Let peace--</hi>including prosperity, everywhere prevail.

6-7. Let peace-- including prosperity, everywhere prevail.


8-9. In the welfare of the city, as its civil, and especially the religious relations, was involved that of Israel.

<hi type="bold">now--</hi>as in <reference osisRef="Ps.115.2">Psa 115:2</reference>.

8-9. In the welfare of the city, as its civil, and especially the religious relations, was involved that of Israel. now-- as in Psa 115:2.


<title type="x-s2">PSALM 123</title> <title type="x-s3"><reference osisRef="Ps.123.1-Ps.123.4">Psa 123:1-4</reference>. An earnest and expecting prayer for divine aid in distress.</title>

1. (Compare <reference osisRef="Ps.121.1">Psa 121:1</reference>).

<hi type="bold">thou that dwellest--</hi>literally, "sittest as enthroned" (compare <reference osisRef="Ps.2.4">Psa 2:4</reference>; 113:4, 5).

PSALM 123 Psa 123:1-4. An earnest and expecting prayer for divine aid in distress. 1. (Compare Psa 121:1). thou that dwellest-- literally, "sittest as enthroned" (compare Psa 2:4; 113:4, 5).


2. Deference, submission, and trust, are all expressed by the figure. In the East, servants in attending on their masters are almost wholly directed by signs, which require the closest observance of the hands of the latter. The servants of God should look (1) to His directing hand, to appoint them their work; (2) to His supplying hand (<reference osisRef="Ps.104.28">Psa 104:28</reference>), to give them their portion in due season; (3) to His protecting hand, to right them when wronged; (4) to His correcting hand (<reference osisRef="Isa.9.13">Is 9:13</reference>; <reference osisRef="1Pet.5.6">1Pe 5:6</reference>; compare <reference osisRef="Gen.16.6">Ge 16:6</reference>); (<reference osisRef="Gen.16.5">5</reference>) to His rewarding hand.

2. Deference, submission, and trust, are all expressed by the figure. In the East, servants in attending on their masters are almost wholly directed by signs, which require the closest observance of the hands of the latter. The servants of God should look (1) to His directing hand, to appoint them their work; (2) to His supplying hand (Psa 104:28), to give them their portion in due season; (3) to His protecting hand, to right them when wronged; (4) to His correcting hand (Is 9:13; 1Pe 5:6; compare Ge 16:6); (5) to His rewarding hand.


<hi type="bold">3. contempt--</hi>was that of the heathen, and, perhaps, Samaritans (<reference osisRef="Neh.1.3">Ne 1:3</reference>; 2:19).

3. contempt-- was that of the heathen, and, perhaps, Samaritans (Ne 1:3; 2:19).


<hi type="bold">4. of those that are at ease--</hi>self-complacently, disregarding God's law, and despising His people. <chapter eID="Ps.123"/>

4. of those that are at ease-- self-complacently, disregarding God's law, and despising His people.


<title type="x-s2">PSALM 124</title> <title type="x-s3"><reference osisRef="Ps.124.1-Ps.124.8">Psa 124:1-8</reference>. The writer, for the Church, praises God for past, and expresses trust for future, deliverance from foes.</title>

<hi type="bold">1-2. on our side--</hi>for us (<reference osisRef="Ps.56.9">Psa 56:9</reference>).

<hi type="bold">now--</hi>or, "oh! let Israel"

PSALM 124 Psa 124:1-8. The writer, for the Church, praises God for past, and expresses trust for future, deliverance from foes. 1-2. on our side-- for us (Psa 56:9). now-- or, "oh! let Israel"


<hi type="bold">3. Then--</hi>that is, the time of our danger.

<hi type="bold">quick--</hi>literally, "living" (<reference osisRef="Num.16.32">Nu 16:32</reference>, <reference osisRef="Num.16.33">33</reference>), description of ferocity.

3. Then-- that is, the time of our danger. quick-- literally, "living" (Nu 16:32, 33), description of ferocity.


4-5. (Compare <reference osisRef="Ps.18.4">Psa 18:4</reference>, <reference osisRef="Ps.18.16">16</reference>).

4-5. (Compare Psa 18:4, 16).


6-7. The figure is changed to that of a rapacious wild beast (<reference osisRef="Ps.3.7">Psa 3:7</reference>), and then of a fowler (<reference osisRef="Ps.91.3">Psa 91:3</reference>), and complete escape is denoted by breaking the net.

6-7. The figure is changed to that of a rapacious wild beast (Psa 3:7), and then of a fowler (Psa 91:3), and complete escape is denoted by breaking the net.


8. (Compare <reference osisRef="Ps.121.2">Psa 121:2</reference>).

<hi type="bold">name--</hi>in the usual sense (<reference osisRef="Ps.5.11">Psa 5:11</reference>; <reference osisRef="Ps.20.1">20:1</reference>). He thus places over against the great danger the omnipotent God, and drowns, as it were in an anthem, the wickedness of the whole world and of hell, just as a great fire consumes a little drop of water [Luther]. <chapter eID="Ps.124"/>

8. (Compare Psa 121:2). name-- in the usual sense (Psa 5:11; 20:1). He thus places over against the great danger the omnipotent God, and drowns, as it were in an anthem, the wickedness of the whole world and of hell, just as a great fire consumes a little drop of water [Luther].


<title type="x-s2">PSALM 125</title> <title type="x-s3"><reference osisRef="Ps.125.1-Ps.125.5">Psa 125:1-5</reference>. God honors the confidence of His people, by protection and deliverance, and leaves hypocrites to the doom of the wicked.</title>

<hi type="bold">1-2. Mount Zion--</hi>as an emblem of permanence, and locality of Jerusalem as one of security, represent the firm and protected condition of God's people (compare <reference osisRef="Ps.46.5">Psa 46:5</reference>), supported not only by Providence, but by covenant promise. Even the mountains shall depart, and the hills be removed, but God's kindness shall not depart, nor His covenant of peace be removed (<reference osisRef="Isa.54.10">Is 54:10</reference>).

<hi type="bold">They that trust--</hi>are "His people," (<reference osisRef="Ps.125.2">Psa 125:2</reference>).

PSALM 125 Psa 125:1-5. God honors the confidence of His people, by protection and deliverance, and leaves hypocrites to the doom of the wicked. 1-2. Mount Zion-- as an emblem of permanence, and locality of Jerusalem as one of security, represent the firm and protected condition of God's people (compare Psa 46:5), supported not only by Providence, but by covenant promise. Even the mountains shall depart, and the hills be removed, but God's kindness shall not depart, nor His covenant of peace be removed (Is 54:10). They that trust-- are "His people," (Psa 125:2).


3. Though God may leave them for a time under the "rod," or power (<reference osisRef="Ps.2.9">Psa 2:9</reference>), and oppression of the wicked for a time, as a chastisement, He will not suffer them to be tempted so as to fall into sin (<reference osisRef="1Cor.10.13">1Co 10:13</reference>). The wicked shall only prove a correcting rod to them, not a destroying sword; even this rod shall not remain ("rest") on them, lest they be tempted to despair and apostasy (<reference osisRef="Ps.73.13">Psa 73:13</reference>, <reference osisRef="Ps.73.14">14</reference>). God may even try His people to the uttermost: when nothing is before our eyes but pure despair, then He delivers us and gives life in death, and makes us blessed in the curse (<reference osisRef="2Cor.1.8">2Co 1:8</reference>, <reference osisRef="1Cor.1.9">9</reference>) [Luther].

<hi type="bold">the lot--</hi>the possession, literally, "Canaan," spiritually, the heavenly inheritance of holiness and bliss which is appointed to the righteous. Sin's dominion shall not permanently come between the believer and his inheritance.

3. Though God may leave them for a time under the "rod," or power (Psa 2:9), and oppression of the wicked for a time, as a chastisement, He will not suffer them to be tempted so as to fall into sin (1Co 10:13). The wicked shall only prove a correcting rod to them, not a destroying sword; even this rod shall not remain ("rest") on them, lest they be tempted to despair and apostasy (Psa 73:13, 14). God may even try His people to the uttermost: when nothing is before our eyes but pure despair, then He delivers us and gives life in death, and makes us blessed in the curse (2Co 1:8, 9) [Luther]. the lot-- the possession, literally, "Canaan," spiritually, the heavenly inheritance of holiness and bliss which is appointed to the righteous. Sin's dominion shall not permanently come between the believer and his inheritance.


4. (Compare <reference osisRef="Ps.7.10">Psa 7:10</reference>; <reference osisRef="Ps.84.11">84:11</reference>).

4. (Compare Psa 7:10; 84:11).


5. Those who turn aside (under temptation) permanently show that they are hypocrites, and their lot or portion shall be with the wicked (<reference osisRef="Ps.28.3">Psa 28:3</reference>).

<hi type="bold">crooked ways--</hi>(Compare <reference osisRef="Deut.9.16">De 9:16</reference>; Mal <reference osisRef="2Cor.8.9">2:8, 9</reference>).

<hi type="bold">their--</hi>is emphatic; the "crooked ways" proceed from their own hearts. The true Israel is here distinguished from the false. Scripture everywhere opposes the Jewish delusion that mere outward descent would save (<reference osisRef="Rom.2.28">Ro 2:28</reference>, 29; <reference osisRef="2Cor.9.6">9:6</reference>, <reference osisRef="2Cor.9.7">7</reference>; <reference osisRef="Gal.6.16">Ga 6:16</reference>). The byways of sin from the way of life. <chapter eID="Ps.125"/>

5. Those who turn aside (under temptation) permanently show that they are hypocrites, and their lot or portion shall be with the wicked (Psa 28:3). crooked ways-- (Compare De 9:16; Mal 2:8, 9). their-- is emphatic; the "crooked ways" proceed from their own hearts. The true Israel is here distinguished from the false. Scripture everywhere opposes the Jewish delusion that mere outward descent would save (Ro 2:28, 29; 9:6, 7; Ga 6:16). The byways of sin from the way of life.


<title type="x-s2">PSALM 126</title> <title type="x-s3"><reference osisRef="Ps.126.1-Ps.126.6">Psa 126:1-6</reference>. To praise for God's favor to His people is added a prayer for its continued manifestation.</title>

<hi type="bold">1-3. When the Lord, &c.--</hi>The joy of those returned from Babylon was ecstatic, and elicited the admiration even of the heathen, as illustrating God's great power and goodness.

<hi type="bold">turned again the captivity--</hi>that is, restored from it (<reference osisRef="Job.39.12">Job 39:12</reference>; <reference osisRef="Ps.14.7">Psa 14:7</reference>; <reference osisRef="Prov.12.14">Pr 12:14</reference>). Hengstenberg translates: "When the Lord turned Himself to the turning of Zion" (see Margin), God returns to His people when they return to Him (<reference osisRef="Deut.30.2">De 30:2</reference>, <reference osisRef="Deut.30.3">3</reference>).

PSALM 126 Psa 126:1-6. To praise for God's favor to His people is added a prayer for its continued manifestation. 1-3. When the Lord, &c.-- The joy of those returned from Babylon was ecstatic, and elicited the admiration even of the heathen, as illustrating God's great power and goodness. turned again the captivity-- that is, restored from it (Job 39:12; Psa 14:7; Pr 12:14). Hengstenberg translates: "When the Lord turned Himself to the turning of Zion" (see Margin), God returns to His people when they return to Him (De 30:2, 3).


4. All did not return at once; hence the prayer for repeated favors.

<hi type="bold">as the streams in the south--</hi>or, the torrents in the desert south of Judea, dependent on rain (<reference osisRef="Josh.15.9">Jos 15:9</reference>), reappearing after dry seasons (compare <reference osisRef="Job.6.15">Job 6:15</reference>; <reference osisRef="Ps.68.9">Psa 68:9</reference>). The point of comparison is joy at the reappearing of what has been so painfully missed.

4. All did not return at once; hence the prayer for repeated favors. as the streams in the south-- or, the torrents in the desert south of Judea, dependent on rain (Jos 15:9), reappearing after dry seasons (compare Job 6:15; Psa 68:9). The point of comparison is joy at the reappearing of what has been so painfully missed.


5-6. As in husbandry the sower may cast his seed in a dry and parched soil with desponding fears, so those shall reap abundant fruit who toil in tears with the prayer of faith. (Compare the history, <reference osisRef="Ezra.6.16">Ezr 6:16</reference>, <reference osisRef="Ezra.6.22">22</reference>).

5-6. As in husbandry the sower may cast his seed in a dry and parched soil with desponding fears, so those shall reap abundant fruit who toil in tears with the prayer of faith. (Compare the history, Ezr 6:16, 22).