<title type="x-s2">PSALM 127</title> <title type="x-s3"><reference osisRef="Ps.127.1-Ps.127.5">Psa 127:1-5</reference>. The theme of this Psalm, that human enterprises only succeed by the divine blessing, was probably associated with the building of the temple by Solomon, its author. It may have been adopted in this view, as suited to this series especially, as appropriately expressing the sentiments of God's worshippers in relation to the erection of the second temple.</title>

1-2. suggest the view of the theme given.

PSALM 127 Psa 127:1-5. The theme of this Psalm, that human enterprises only succeed by the divine blessing, was probably associated with the building of the temple by Solomon, its author. It may have been adopted in this view, as suited to this series especially, as appropriately expressing the sentiments of God's worshippers in relation to the erection of the second temple. 1-2. suggest the view of the theme given.


3-5. Posterity is often represented as a blessing from God (<reference osisRef="Gen.30.2">Ge 30:2</reference>, <reference osisRef="Gen.30.18">18</reference>; <reference osisRef="1Sam.1.19">1Sa 1:19</reference>, <reference osisRef="1Cor.1.20">20</reference>). Children are represented as the defenders (arrows) of their parents in war, and in litigation.

3-5. Posterity is often represented as a blessing from God (Ge 30:2, 18; 1Sa 1:19, 20). Children are represented as the defenders (arrows) of their parents in war, and in litigation.


<title type="x-s2">PSALM 128</title> <title type="x-s3"><reference osisRef="Ps.128.1-Ps.128.6">Psa 128:1-6</reference>. The temporal blessings of true piety. The eighth chapter of Zecariah is a virtual commentary on this Psalm. Compare <reference osisRef="Ps.128.3">Psa 128:3</reference> with <reference osisRef="Zech.8.5">Zec 8:5</reference>; and <reference osisRef="Ps.128.2">Psa 128:2</reference> with <reference osisRef="Lev.26.16">Le 26:16</reference>; <reference osisRef="Deut.28.33">De 28:33</reference>; <reference osisRef="Zech.8.10">Zec 8:10</reference>; and <reference osisRef="Ps.128.6">Psa 128:6</reference></title>
 with <reference osisRef="Zech.8.4">Zec 8:4</reference>.

1. (Compare <reference osisRef="Ps.1.1">Psa 1:1</reference>).

PSALM 128 Psa 128:1-6. The temporal blessings of true piety. The eighth chapter of Zecariah is a virtual commentary on this Psalm. Compare Psa 128:3 with Zec 8:5; and Psa 128:2 with Le 26:16; De 28:33; Zec 8:10; and Psa 128:6 with Zec 8:4. 1. (Compare Psa 1:1).


<hi type="bold">2. For thou shalt eat--</hi>that is, It is a blessing to live on the fruits of one's own industry.

2. For thou shalt eat-- that is, It is a blessing to live on the fruits of one's own industry.


<hi type="bold">3. by the sides--</hi>or, "within" (<reference osisRef="Ps.48.2">Psa 48:2</reference>).

<hi type="bold">olive plants--</hi>are peculiarly luxuriant (<reference osisRef="Ps.52.8">Psa 52:8</reference>).

3. by the sides-- or, "within" (Psa 48:2). olive plants-- are peculiarly luxuriant (Psa 52:8).


5. In temporal blessings the pious do not forget the richer blessings of God's grace, which they shall ever enjoy.


6. Long life crowns all other temporal favors. As <reference osisRef="Ps.125.5">Psa 125:5</reference>, this Psalm closes with a prayer for peace, with prosperity for God's people. <chapter eID="Ps.128"/>

6. Long life crowns all other temporal favors. As Psa 125:5, this Psalm closes with a prayer for peace, with prosperity for God's people.


<title type="x-s2">PSALM 129</title> <title type="x-s3"><reference osisRef="Ps.129.1-Ps.129.8">Psa 129:1-8</reference>. The people of God, often delivered from enemies, are confident of His favor, by their overthrow in the future.</title>

<hi type="bold">1-2. may Israel now say--</hi>or, "oh! let Israel say" (<reference osisRef="Ps.124.1">Psa 124:1</reference>). Israel's youth was the sojourn in Egypt (<reference osisRef="Jer.2.2">Jr 2:2</reference>; <reference osisRef="Hos.2.15">Ho 2:15</reference>).

PSALM 129 Psa 129:1-8. The people of God, often delivered from enemies, are confident of His favor, by their overthrow in the future. 1-2. may Israel now say-- or, "oh! let Israel say" (Psa 124:1). Israel's youth was the sojourn in Egypt (Jr 2:2; Ho 2:15).


3-4. The ploughing is a figure of scourging, which most severe physical infliction aptly represents all kinds.


5-6. The ill-rooted roof grass, which withers before it grows up and procures for those gathering it no harvest blessing (<reference osisRef="Ruth.2.4">Ru 2:4</reference>), sets forth the utter uselessness and the rejection of the wicked. <chapter eID="Ps.129"/>

5-6. The ill-rooted roof grass, which withers before it grows up and procures for those gathering it no harvest blessing (Ru 2:4), sets forth the utter uselessness and the rejection of the wicked.


<title type="x-s2">PSALM 130</title> <title type="x-s3"><reference osisRef="Ps.130.1-Ps.130.8">Psa 130:1-8</reference>. The penitent sinner's hope is in God's mercy only.</title>

<hi type="bold">1-2. depths--</hi>for great distress (<reference osisRef="Ps.40.2">Psa 40:2</reference>; <reference osisRef="Ps.69.3">69:3</reference>).

PSALM 130 Psa 130:1-8. The penitent sinner's hope is in God's mercy only. 1-2. depths-- for great distress (Psa 40:2; 69:3).


<hi type="bold">3. shouldest mark--</hi>or, "take strict account" (<reference osisRef="Job.10.14">Job 10:14</reference>; <reference osisRef="Job.14.16">14:16</reference>), implying a confession of the existence of sin.

<hi type="bold">who shall stand--</hi>(<reference osisRef="Ps.1.6">Psa 1:6</reference>). Standing is opposed to the guilty sinking down in fear and self-condemnation (Mal 3:2; <reference osisRef="Rev.6.15">Re 6:15</reference>, <reference osisRef="Rev.6.16">16</reference>). The question implies a negative, which is thus more strongly stated.

3. shouldest mark-- or, "take strict account" (Job 10:14; 14:16), implying a confession of the existence of sin. who shall stand-- (Psa 1:6). Standing is opposed to the guilty sinking down in fear and self-condemnation (Mal 3:2; Re 6:15, 16). The question implies a negative, which is thus more strongly stated.


4. Pardon produces filial fear and love. Judgment without the hope of pardon creates fear and dislike. The sense of forgiveness, so far from producing licentiousness, produces holiness (<reference osisRef="Jer.33.9">Jr 33:9</reference>; <reference osisRef="Ezek.16.62">Eze 16:62</reference>, <reference osisRef="Ezek.16.63">63</reference>; <reference osisRef="1Pet.2.16">1Pe 2:16</reference>). "There is forgiveness with thee, not that thou mayest be presumed upon, but feared."

4. Pardon produces filial fear and love. Judgment without the hope of pardon creates fear and dislike. The sense of forgiveness, so far from producing licentiousness, produces holiness (Jr 33:9; Eze 16:62, 63; 1Pe 2:16). "There is forgiveness with thee, not that thou mayest be presumed upon, but feared."


<hi type="bold">5-6. wait for the Lord--</hi>in expectation (<reference osisRef="Ps.27.14">Psa 27:14</reference>).

<hi type="bold">watch for, &c.--</hi>in earnestness and anxiety.

5-6. wait for the Lord-- in expectation (Psa 27:14). watch for, &c.-- in earnestness and anxiety.


<hi type="bold">7-8. Let Israel, &c.--</hi>that is, All are invited to seek and share divine forgiveness.

<hi type="bold">from all his iniquities--</hi>or, "punishments of them" (<reference osisRef="Ps.40.12">Psa 40:12</reference>, &c.). <chapter eID="Ps.130"/>

7-8. Let Israel, &c.-- that is, All are invited to seek and share divine forgiveness. from all his iniquities-- or, "punishments of them" (Psa 40:12, &c.).


<title type="x-s2">PSALM 131</title> <title type="x-s3"><reference osisRef="Ps.131.1-Ps.131.3">Psa 131:1-3</reference>. This Psalm, while expressive of David's pious feelings on assuming the royal office, teaches the humble, submissive temper of a true child of God.</title>

<hi type="bold">1. eyes lofty--</hi>a sign of pride (<reference osisRef="Ps.18.27">Psa 18:27</reference>).

<hi type="bold">exercise myself--</hi>literally, "walk in," or "meddle with."

PSALM 131 Psa 131:1-3. This Psalm, while expressive of David's pious feelings on assuming the royal office, teaches the humble, submissive temper of a true child of God. 1. eyes lofty-- a sign of pride (Psa 18:27). exercise myself-- literally, "walk in," or "meddle with."


<hi type="bold">2. Surely, &c.--</hi>The form is that of an oath or strongest assertion. Submission is denoted by the figure of a weaned child. As the child weaned by his mother from the breast, so I still the motions of pride in me (<reference osisRef="Matt.18.3">Mt 18:3</reference>, <reference osisRef="Matt.18.4">4</reference>; <reference osisRef="Isa.11.8">Is 11:8</reference>; <reference osisRef="Isa.28.9">28:9</reference>). Hebrew children were often not weaned till three years old.

<hi type="bold">soul--</hi>may be taken for desire, which gives a more definite sense, though one included in the idea conveyed by the usual meaning, myself. <chapter eID="Ps.131"/>

2. Surely, &c.-- The form is that of an oath or strongest assertion. Submission is denoted by the figure of a weaned child. As the child weaned by his mother from the breast, so I still the motions of pride in me (Mt 18:3, 4; Is 11:8; 28:9). Hebrew children were often not weaned till three years old. soul-- may be taken for desire, which gives a more definite sense, though one included in the idea conveyed by the usual meaning, myself.


<title type="x-s2">PSALM 132</title> <title type="x-s3"><reference osisRef="Ps.132.1-Ps.132.18">Psa 132:1-18</reference>. The writer, perhaps Solomon (compare <reference osisRef="Ps.132.8">Psa 132:8</reference>, <reference osisRef="Ps.132.9">9</reference>), after relating David's pious zeal for God's service, pleads for the fulfilment of the promise (<reference osisRef="2Sam.7.16">2Sa 7:16</reference>), which, providing for a perpetuation of David's kingdom, involved that of God's right worship and the establishment of the greater and spiritual kingdom of David's greater Son. Of Him and His kingdom both the temple and its worship, and the kings and kingdom of Judah, were types. The congruity of such a topic with the tenor of this series of Psalms is obvious.</title>

1-5. This vow is not elsewhere recorded. It expresses, in strong language, David's intense desire to see the establishment of God's worship as well as of His kingdom.

<hi type="bold">remember David--</hi>literally, "remember for David," that is, all his troubles and anxieties on the matter.

PSALM 132 Psa 132:1-18. The writer, perhaps Solomon (compare Psa 132:8, 9), after relating David's pious zeal for God's service, pleads for the fulfilment of the promise (2Sa 7:16), which, providing for a perpetuation of David's kingdom, involved that of God's right worship and the establishment of the greater and spiritual kingdom of David's greater Son. Of Him and His kingdom both the temple and its worship, and the kings and kingdom of Judah, were types. The congruity of such a topic with the tenor of this series of Psalms is obvious. 1-5. This vow is not elsewhere recorded. It expresses, in strong language, David's intense desire to see the establishment of God's worship as well as of His kingdom. remember David-- literally, "remember for David," that is, all his troubles and anxieties on the matter.


6. These may be the "words of David" and his pious friends, who,

<hi type="bold">at Ephratah--</hi>or Beth-lehem (<reference osisRef="Gen.48.7">Ge 48:7</reference>), where he once lived, may have heard of the ark, which he found for the first time

<hi type="bold">in the fields of the wood--</hi>or, Jair, or Kirjath-jearim ("City of woods") (<reference osisRef="1Sam.7.1">1Sa 7:1</reference>; <reference osisRef="2Sam.6.3">2Sa 6:3</reference>, <reference osisRef="2Sam.6.4">4</reference>), whence it was brought to Zion.

6. These may be the "words of David" and his pious friends, who, at Ephratah-- or Beth-lehem (Ge 48:7), where he once lived, may have heard of the ark, which he found for the first time in the fields of the wood-- or, Jair, or Kirjath-jearim ("City of woods") (1Sa 7:1; 2Sa 6:3, 4), whence it was brought to Zion.


7. The purpose of engaging in God's worship is avowed.


8-9. The solemn entry of the ark, symbolical of God's presence and power, with the attending priests, into the sanctuary, is proclaimed in the words used by Solomon (<reference osisRef="2Chr.6.41">2Ch 6:41</reference>).

8-9. The solemn entry of the ark, symbolical of God's presence and power, with the attending priests, into the sanctuary, is proclaimed in the words used by Solomon (2Ch 6:41).


<hi type="bold">10-12. For thy servant David's sake--</hi>that is, On account of the promise made to him.

<hi type="bold">turn ... anointed--</hi>Repulse not him who, as David's descendant, pleads the promise to perpetuate his royal line. After reciting the promise, substantially from <reference osisRef="2Sam.7.12-2Sam.7.16">2Sa 7:12-16</reference> (compare <reference osisRef="Acts.2.30">Ac 2:30</reference>, &c.), an additional plea,

10-12. For thy servant David's sake-- that is, On account of the promise made to him. turn... anointed-- Repulse not him who, as David's descendant, pleads the promise to perpetuate his royal line. After reciting the promise, substantially from 2Sa 7:12-16 (compare Ac 2:30, &c.), an additional plea,


13. is made on the ground of God's choice of Zion (here used for Jerusalem) as His dwelling, inasmuch as the prosperity of the kingdom was connected with that of the Church (<reference osisRef="Ps.122.8">Psa 122:8</reference>, <reference osisRef="Ps.122.9">9</reference>).

13. is made on the ground of God's choice of Zion (here used for Jerusalem) as His dwelling, inasmuch as the prosperity of the kingdom was connected with that of the Church (Psa 122:8, 9).


14-18. That choice is expressed in God's words, "I will sit" or "dwell," or sit enthroned. The joy of the people springs from the blessings of His grace, conferred through the medium of the priesthood.


<title type="x-s2">PSALM 133</title> <title type="x-s3"><reference osisRef="Ps.133.1-Ps.133.3">Psa 133:1-3</reference>. The blessings of fraternal unity.</title>

1-2. As the fragrant oil is refreshing, so this affords delight. The holy anointing oil for the high priest was olive oil mixed with four of the best spices (<reference osisRef="Exod.30.22">Ex 30:22</reference>, <reference osisRef="Exod.25.30">25, 30</reference>). Its rich profusion typified the abundance of the Spirit's graces. As the copious dew, such as fell on Hermon, falls in fertilizing power on the mountains of Zion, so this unity is fruitful in good works.

PSALM 133 Psa 133:1-3. The blessings of fraternal unity. 1-2. As the fragrant oil is refreshing, so this affords delight. The holy anointing oil for the high priest was olive oil mixed with four of the best spices (Ex 30:22, 25, 30). Its rich profusion typified the abundance of the Spirit's graces. As the copious dew, such as fell on Hermon, falls in fertilizing power on the mountains of Zion, so this unity is fruitful in good works.


<hi type="bold">3. there--</hi>that is, in Zion, the Church; the material Zion, blessed with enriching dews, suggests this allusion the source of the influence enjoyed by the spiritual Zion.

<hi type="bold">commanded the blessing--</hi>(Compare <reference osisRef="Ps.68.28">Psa 68:28</reference>). <chapter eID="Ps.133"/>

3. there-- that is, in Zion, the Church; the material Zion, blessed with enriching dews, suggests this allusion the source of the influence enjoyed by the spiritual Zion. commanded the blessing-- (Compare Psa 68:28).


<title type="x-s2">PSALM 134</title> <title type="x-s3"><reference osisRef="Ps.134.1-Ps.3.1">Psa 134:1-3. 1</reference>, 2. The pilgrim bands arriving at the sanctuary call on the priests, who</title>
<hi type="bold">stand in the house of the Lord--</hi>at the time of the evening sacrifice, to unite in praising God in their name and that of the people, using appropriate gestures, to which the priests reply, pronouncing the Mosaic blessing which they alone could pronounce. A fit epilogue to the whole pilgrim-book, Psalms 120-134.

<hi type="bold">by night--</hi>the evening service (<reference osisRef="Ps.141.2">Psa 141:2</reference>), as opposed to morning (<reference osisRef="Ps.92.2">Psa 92:2</reference>).

<hi type="bold">2. Lift up your hands--</hi>(Compare <reference osisRef="Ps.28.2">Psa 28:2</reference>).

PSALM 134 Psa 134:1-3. 1, 2. The pilgrim bands arriving at the sanctuary call on the priests, who stand in the house of the Lord-- at the time of the evening sacrifice, to unite in praising God in their name and that of the people, using appropriate gestures, to which the priests reply, pronouncing the Mosaic blessing which they alone could pronounce. A fit epilogue to the whole pilgrim-book, Psalms 120-134. by night-- the evening service (Psa 141:2), as opposed to morning (Psa 92:2). 2. Lift up your hands-- (Compare Psa 28:2).


3. After the manner directed (<reference osisRef="Num.6.23">Nu 6:23</reference>).

<hi type="bold">out of Zion--</hi>the Church, as His residence, and thus seat of blessings. Thus close the songs of degrees. <chapter eID="Ps.134"/>

3. After the manner directed (Nu 6:23). out of Zion-- the Church, as His residence, and thus seat of blessings. Thus close the songs of degrees.


<title type="x-s2">PSALM 135</title> <title type="x-s3"><reference osisRef="Ps.135.1-Ps.135.21">Psa 135:1-21</reference>. A Psalm of praise, in which God's relations to His Church, His power in the natural world, and in delivering His people, are contrasted with the vanity of idols and idol-worship.</title>

1-3. In the general call for praise, the priests, that stand in the house of the Lord, are specially mentioned.

PSALM 135 Psa 135:1-21. A Psalm of praise, in which God's relations to His Church, His power in the natural world, and in delivering His people, are contrasted with the vanity of idols and idol-worship. 1-3. In the general call for praise, the priests, that stand in the house of the Lord, are specially mentioned.


4-7. God's choice of Israel is the first reason assigned for rendering praise; the next, His manifested greatness in creation and providence.


8-9. The last plague [Ex 12:29] is cited to illustrate His "tokens and wonders."


10-12. The conquest of Canaan was by God's power, not that of the people.


<hi type="bold">13. heritage--</hi>or, "possession."

<hi type="bold">name ... memorial--</hi>Each denote that by which God is made known.

13. heritage-- or, "possession." name... memorial-- Each denote that by which God is made known.


<hi type="bold">14. will judge--</hi>do justice (<reference osisRef="Ps.72.2">Psa 72:2</reference>).

<hi type="bold">repent himself--</hi>change His dealings (<reference osisRef="Ps.90.13">Psa 90:13</reference>).

14. will judge-- do justice (Psa 72:2). repent himself-- change His dealings (Psa 90:13).


15-18. (Compare <reference osisRef="Ps.115.4-Ps.115.8">Psa 115:4-8</reference>).

15-18. (Compare Psa 115:4-8).


19-21. (Compare <reference osisRef="Ps.115.9-Ps.115.11">Psa 115:9-11</reference>). There we have "trust" for "bless" here.

19-21. (Compare Psa 115:9-11). There we have "trust" for "bless" here.


<title type="x-s2">PSALM 136</title> <title type="x-s3"><reference osisRef="Ps.136.1-Ps.136.26">Psa 136:1-26</reference>. The theme is the same as that of Psalm 135. God should be praised for His works of creation and providence, His deliverance and care of His people, and judgments on their enemies, and His goodness to all. The chorus to every verse is in terms of that of <reference osisRef="Ps.106.1">Psa 106:1</reference>; <reference osisRef="Ps.118.1-Ps.118.4">118:1-4</reference>, and was perhaps used as the Amen by the people, in worship (compare <reference osisRef="1Chr.16.36">1Ch 16:36</reference>; <reference osisRef="Ps.105.45">Psa 105:45</reference>).</title>

1-3. The divine titles denote supremacy.

PSALM 136 Psa 136:1-26. The theme is the same as that of Psalm 135. God should be praised for His works of creation and providence, His deliverance and care of His people, and judgments on their enemies, and His goodness to all. The chorus to every verse is in terms of that of Psa 106:1; 118:1-4, and was perhaps used as the Amen by the people, in worship (compare 1Ch 16:36; Psa 105:45). 1-3. The divine titles denote supremacy.


<hi type="bold">4. alone--</hi>excluding all help.

4. alone-- excluding all help.


<hi type="bold">5-6. by wisdom--</hi>or, "in wisdom" (<reference osisRef="Ps.104.24">Psa 104:24</reference>).

<hi type="bold">made--</hi>literally, "maker of."

<hi type="bold">above the waters--</hi>or, "higher than the waters" (<reference osisRef="Ps.24.2">Psa 24:2</reference>).

5-6. by wisdom-- or, "in wisdom" (Psa 104:24). made-- literally, "maker of." above the waters-- or, "higher than the waters" (Psa 24:2).


12. Compare similar expressions (<reference osisRef="Exod.3.20">Ex 3:20</reference>; <reference osisRef="Deut.4.34">De 4:34</reference>, &c.).

12. Compare similar expressions (Ex 3:20; De 4:34, &c.).


<hi type="bold">15. overthrew--</hi>literally, "shook off," as in <reference osisRef="Exod.14.27">Ex 14:27</reference>, as a contemptuous rejection of a reptile.

15. overthrew-- literally, "shook off," as in Ex 14:27, as a contemptuous rejection of a reptile.


<hi type="bold">23. remembered us--</hi>or, "for us" (<reference osisRef="Ps.132.1">Psa 132:1</reference>).

<hi type="bold">our low estate--</hi>that is, captivity.

23. remembered us-- or, "for us" (Psa 132:1). our low estate-- that is, captivity.


<hi type="bold">24. And hath redeemed us--</hi>or, literally, "snatched us"--alluding to the sudden deliverance effected by the overthrow of Babylon.

24. And hath redeemed us-- or, literally, "snatched us"--alluding to the sudden deliverance effected by the overthrow of Babylon.


25. To the special favors to His people is added the record of God's goodness to all His creatures (compare <reference osisRef="Matt.6.30">Mt 6:30</reference>).

25. To the special favors to His people is added the record of God's goodness to all His creatures (compare Mt 6:30).


<hi type="bold">26. God of heaven--</hi>occurs but once (<reference osisRef="Jonah.1.9">Jon 1:9</reference>) before the captivity. It is used by the later writers as specially distinguishing God from idols. <chapter eID="Ps.136"/>

26. God of heaven-- occurs but once (Jon 1:9) before the captivity. It is used by the later writers as specially distinguishing God from idols.


<title type="x-s2">PSALM 137</title> <title type="x-s3"><reference osisRef="Ps.137.1-Ps.137.9">Psa 137:1-9</reference>. This Psalm records the mourning of the captive Israelites, and a prayer and prediction respecting the destruction of their enemies.</title>

<hi type="bold">1. rivers of Babylon--</hi>the name of the city used for the whole country.

<hi type="bold">remembered Zion--</hi>or, Jerusalem, as in <reference osisRef="Ps.132.13">Psa 132:13</reference>.

PSALM 137 Psa 137:1-9. This Psalm records the mourning of the captive Israelites, and a prayer and prediction respecting the destruction of their enemies. 1. rivers of Babylon-- the name of the city used for the whole country. remembered Zion-- or, Jerusalem, as in Psa 132:13.


<hi type="bold">2. upon the willows--</hi>which may have grown there then, if not now; as the palm, which was once common, is now rare in Palestine.

2. upon the willows-- which may have grown there then, if not now; as the palm, which was once common, is now rare in Palestine.


3-4. Whether the request was in curiosity or derision, the answer intimates that a compliance was incongruous with their mournful feelings (<reference osisRef="Prov.25.20">Pr 25:20</reference>).

3-4. Whether the request was in curiosity or derision, the answer intimates that a compliance was incongruous with their mournful feelings (Pr 25:20).


5-6. For joyful songs would imply forgetfulness of their desolated homes and fallen Church. The solemn imprecations on the hand and tongue, if thus forgetful, relate to the cunning or skill in playing, and the power of singing.


<hi type="bold">7-9. Remember ... the children of Edom--</hi>(Compare <reference osisRef="Ps.132.1">Psa 132:1</reference>), that is, to punish.

<hi type="bold">the day of Jerusalem--</hi>its downfall (<reference osisRef="Lam.4.21">La 4:21</reference>, <reference osisRef="Lam.4.22">22</reference>; Ob 11-13).

7-9. Remember... the children of Edom-- (Compare Psa 132:1), that is, to punish. the day of Jerusalem-- its downfall (La 4:21, 22; Ob 11-13).


<title type="x-s2">PSALM 138</title> <title type="x-s3"><reference osisRef="Ps.138.1-Ps.138.8">Psa 138:1-8</reference>. David thanks God for His benefits, and anticipating a wider extension of God's glory by His means, assures himself of His continued presence and faithfulness.</title>

<hi type="bold">1. I will praise thee with my whole heart--</hi>(Compare <reference osisRef="Ps.9.1">Psa 9:1</reference>).

<hi type="bold">before the gods--</hi>whether angels (<reference osisRef="Ps.8.5">Psa 8:5</reference>); or princes (<reference osisRef="Exod.21.6">Ex 21:6</reference>; <reference osisRef="Ps.82.6">Psa 82:6</reference>); or idols (<reference osisRef="Ps.97.7">Psa 97:7</reference>); denotes a readiness to worship the true God alone, and a contempt of all other objects of worship.

PSALM 138 Psa 138:1-8. David thanks God for His benefits, and anticipating a wider extension of God's glory by His means, assures himself of His continued presence and faithfulness. 1. I will praise thee with my whole heart-- (Compare Psa 9:1). before the gods-- whether angels (Psa 8:5); or princes (Ex 21:6; Psa 82:6); or idols (Psa 97:7); denotes a readiness to worship the true God alone, and a contempt of all other objects of worship.


2. (Compare <reference osisRef="Ps.5.7">Psa 5:7</reference>).

<hi type="bold">thy word above all thy name--</hi>that is, God's promise (<reference osisRef="2Sam.7.12-2Sam.7.16">2Sa 7:12-16</reference>), sustained by His mercy and truth, exceeded all other manifestations of Himself as subject of praise.

2. (Compare Psa 5:7). thy word above all thy name-- that is, God's promise (2Sa 7:12-16), sustained by His mercy and truth, exceeded all other manifestations of Himself as subject of praise.


3-5. That promise, as an answer to his prayers in distress, revived and strengthened his faith; and, as the basis of other revelations of the Messiah, it will be the occasion of praise by all who hear and receive it (<reference osisRef="Ps.68.29">Psa 68:29</reference>, <reference osisRef="Ps.68.31">31</reference>; <reference osisRef="Isa.4.3">Is 4:3</reference>).

3-5. That promise, as an answer to his prayers in distress, revived and strengthened his faith; and, as the basis of other revelations of the Messiah, it will be the occasion of praise by all who hear and receive it (Psa 68:29, 31; Is 4:3).


6-7. On this general principle of God's government (<reference osisRef="Isa.2.11">Is 2:11</reference>; 57:15; 66:2), he relies for God's favor in saving him, and overthrowing his enemies.

<hi type="bold">knoweth afar off--</hi>their ways and deserts (<reference osisRef="Ps.1.6">Psa 1:6</reference>).

6-7. On this general principle of God's government (Is 2:11; 57:15; 66:2), he relies for God's favor in saving him, and overthrowing his enemies. knoweth afar off-- their ways and deserts (Psa 1:6).


8. God will fulfil His promise. <chapter eID="Ps.138"/>

8. God will fulfil His promise.


<chapter n="139" osisID="Ps.139" sID="Ps.139"/>

<title type="x-s2">PSALM 139</title> <title type="x-s3"><reference osisRef="Ps.139.1-Ps.139.24">Psa 139:1-24</reference>. After presenting the sublime doctrines of God's omnipresence and omniscience, the Psalmist appeals to Him, avowing his innocence, his abhorrence of the wicked, and his ready submission to the closest scrutiny. Admonition to the wicked and comfort to the pious are alike implied inferences from these doctrines.</title>
 <chapter eID="Ps.139"/>

PSALM 139 Psa 139:1-24. After presenting the sublime doctrines of God's omnipresence and omniscience, the Psalmist appeals to Him, avowing his innocence, his abhorrence of the wicked, and his ready submission to the closest scrutiny. Admonition to the wicked and comfort to the pious are alike implied inferences from these doctrines.


<title type="x-s2">PSALM 140</title> <title type="x-s3"><reference osisRef="Ps.140.1-Ps.140.13">Psa 140:1-13</reference>. The style of this Psalm resembles those of David in the former part of the book, presenting the usual complaint, prayer, and confident hope of relief.</title>

<hi type="bold">1. evil man--</hi>Which of David's enemies is meant is not important.

PSALM 140 Psa 140:1-13. The style of this Psalm resembles those of David in the former part of the book, presenting the usual complaint, prayer, and confident hope of relief. 1. evil man-- Which of David's enemies is meant is not important.


2-5. This character of the wicked, and the devices planned against the pious, correspond to <reference osisRef="Ps.10.7">Psa 10:7</reference>; <reference osisRef="Ps.31.13">31:13</reference>; <reference osisRef="Ps.58.4">58:4</reference>, &c.

2-5. This character of the wicked, and the devices planned against the pious, correspond to Psa 10:7; 31:13; 58:4, &c.


6. (Compare Psa 5:1-12; 16:2).


<hi type="bold">7. day of battle--</hi>literally, "of armor," that is, when using it.

7. day of battle-- literally, "of armor," that is, when using it.


8. (Compare <reference osisRef="Ps.37.12">Psa 37:12</reference>; <reference osisRef="Ps.66.7">66:7</reference>).

<hi type="bold">lest they exalt themselves--</hi>or, they will be exalted if permitted to prosper.

8. (Compare Psa 37:12; 66:7). lest they exalt themselves-- or, they will be exalted if permitted to prosper.


9. Contrasts his head covered by God (<reference osisRef="Ps.140.7">Psa 140:7</reference>) with theirs, or (as "head" may be used for "persons") with them, covered with the results of their wicked deeds (<reference osisRef="Ps.7.16">Psa 7:16</reference>).

9. Contrasts his head covered by God (Psa 140:7) with theirs, or (as "head" may be used for "persons") with them, covered with the results of their wicked deeds (Psa 7:16).


10. (Compare <reference osisRef="Ps.11.6">Psa 11:6</reference>; <reference osisRef="Ps.120.4">120:4</reference>).

<hi type="bold">cast into the fire; into deep pits--</hi>figures for utter destruction.

10. (Compare Psa 11:6; 120:4). cast into the fire; into deep pits-- figures for utter destruction.


<hi type="bold">11. an evil speaker--</hi>or, "slanderer" will not be tolerated (<reference osisRef="Ps.101.7">Psa 101:7</reference>). The last clause may be translated: "an evil (man) He (God) shall hunt," &c.

11. an evil speaker-- or, "slanderer" will not be tolerated (Psa 101:7). The last clause may be translated: "an evil (man) He (God) shall hunt," &c.


12. (Compare <reference osisRef="Ps.9.4">Psa 9:4</reference>).

12. (Compare Psa 9:4).


13. After all changes, the righteous shall have cause for praise. Such

<hi type="bold">shall dwell--</hi>shall sit securely, under God's protection (<reference osisRef="Ps.21.6">Psa 21:6</reference>; <reference osisRef="Ps.41.12">41:12</reference>). <chapter eID="Ps.140"/>

13. After all changes, the righteous shall have cause for praise. Such shall dwell-- shall sit securely, under God's protection (Psa 21:6; 41:12).


<chapter n="141" osisID="Ps.141" sID="Ps.141"/>

<title type="x-s2">PSALM 141</title> <title type="x-s3"><reference osisRef="Ps.141.1-Ps.141.10">Psa 141:1-10</reference>. This Psalm evinces its authorship as the preceding, by its structure and the character of its contents. It is a prayer for deliverance from sins to which affliction tempted him, and from the enemies who caused it.</title>
 <chapter eID="Ps.141"/>

PSALM 141 Psa 141:1-10. This Psalm evinces its authorship as the preceding, by its structure and the character of its contents. It is a prayer for deliverance from sins to which affliction tempted him, and from the enemies who caused it.


<title type="x-s2">PSALM 142</title> <title type="x-s3"><reference osisRef="Ps.142.1-Ps.142.7">Psa 142:1-7</reference>. Maschil--(See on <reference osisRef="Ps.32.1">Psa 32:1</reference>, title). When he was in the cave--either of Adullam (<reference osisRef="1Sam.22.1">1Sa 22:1</reference>), or En-gedi (<reference osisRef="1Sam.24.3">1Sa 24:3</reference>). This does not mean that the Psalm was composed in the cave, but that the precarious mode of life, of which his refuge in caves was a striking illustration, occasioned the complaint, which constitutes the first part of the Psalm and furnishes the reason for the prayer with which it concludes, and which, as the prominent characteristic, gives its name.</title>

<hi type="bold">1. with my voice--</hi>audibly, because earnestly.

PSALM 142 Psa 142:1-7. Maschil--(See on Psa 32:1, title). When he was in the cave--either of Adullam (1Sa 22:1), or En-gedi (1Sa 24:3). This does not mean that the Psalm was composed in the cave, but that the precarious mode of life, of which his refuge in caves was a striking illustration, occasioned the complaint, which constitutes the first part of the Psalm and furnishes the reason for the prayer with which it concludes, and which, as the prominent characteristic, gives its name. 1. with my voice-- audibly, because earnestly.


2. (Compare <reference osisRef="Ps.62.8">Psa 62:8</reference>).

<hi type="bold">I poured out my complaint--</hi>or, "a sad musing."

2. (Compare Psa 62:8). I poured out my complaint-- or, "a sad musing."


<hi type="bold">3. thou knewest ... path--</hi>The appeal is indicative of conscious innocence; knowest it to be right, and that my affliction is owing to the snares of enemies, and is not deserved (compare <reference osisRef="Ps.42.4">Psa 42:4</reference>; <reference osisRef="Ps.61.2">61:2</reference>).

3. thou knewest... path-- The appeal is indicative of conscious innocence; knowest it to be right, and that my affliction is owing to the snares of enemies, and is not deserved (compare Psa 42:4; 61:2).


4. Utter desolation is meant.

<hi type="bold">right hand--</hi>the place of a protector (<reference osisRef="Ps.110.5">Psa 110:5</reference>).

<hi type="bold">cared for--</hi>literally, "sought after," to do good.

4. Utter desolation is meant. right hand-- the place of a protector (Psa 110:5). cared for-- literally, "sought after," to do good.


5. (Compare <reference osisRef="Ps.31.14">Psa 31:14</reference>; <reference osisRef="Ps.62.7">62:7</reference>).

5. (Compare Psa 31:14; 62:7).


6. (Compare <reference osisRef="Ps.17.1">Psa 17:1</reference>).

6. (Compare Psa 17:1).


7. (Compare <reference osisRef="Ps.25.17">Psa 25:17</reference>).

<hi type="bold">that I may praise--</hi>literally, "for praising," or, "that Thy name may be praised," that is, by the righteous, who shall surround me with sympathizing joy (<reference osisRef="Ps.35.27">Psa 35:27</reference>). <chapter eID="Ps.142"/>

7. (Compare Psa 25:17). that I may praise-- literally, "for praising," or, "that Thy name may be praised," that is, by the righteous, who shall surround me with sympathizing joy (Psa 35:27).


<title type="x-s2">PSALM 143</title> <title type="x-s3"><reference osisRef="Ps.143.1-Ps.143.12">Psa 143:1-12</reference>. In structure and style, like the preceding (Psalms 104-142), this Psalm is clearly evinced to be David's. It is a prayer for pardon, and for relief from enemies; afflictions, as usual, producing confession and penitence.</title>

<hi type="bold">1. in thy faithfulness ... and ... righteousness--</hi>or, God's regard to the claims which He has permitted His people to make in His covenant.

PSALM 143 Psa 143:1-12. In structure and style, like the preceding (Psalms 104-142), this Psalm is clearly evinced to be David's. It is a prayer for pardon, and for relief from enemies; afflictions, as usual, producing confession and penitence. 1. in thy faithfulness... and... righteousness-- or, God's regard to the claims which He has permitted His people to make in His covenant.


<hi type="bold">2. enter ... judgment--</hi>deal not in strict justice.

<hi type="bold">shall no ... justified--</hi>or, "is no man justified," or "innocent" (<reference osisRef="Job.14.3">Job 14:3</reference>; <reference osisRef="Rom.3.20">Ro 3:20</reference>).

2. enter... judgment-- deal not in strict justice. shall no... justified-- or, "is no man justified," or "innocent" (Job 14:3; Ro 3:20).


<hi type="bold">3-4. The exciting reason for his prayer--</hi>his afflictions--led to confession as just made: he now makes the complaint.

<hi type="bold">as those that have been long dead--</hi>deprived of life's comforts (compare <reference osisRef="Ps.40.15">Psa 40:15</reference>; <reference osisRef="Ps.88.3-Ps.88.6">88:3-6</reference>).

3-4. The exciting reason for his prayer-- his afflictions--led to confession as just made: he now makes the complaint. as those that have been long dead-- deprived of life's comforts (compare Psa 40:15; 88:3-6).


5-6. The distress is aggravated by the contrast of former comfort (<reference osisRef="Ps.22.3-Ps.22.5">Psa 22:3-5</reference>), for whose return he longs.

<hi type="bold">a thirsty land--</hi>which needs rain, as did his spirit God's gracious visits (<reference osisRef="Ps.28.1">Psa 28:1</reference>; <reference osisRef="Ps.89.17">89:17</reference>).

5-6. The distress is aggravated by the contrast of former comfort (Psa 22:3-5), for whose return he longs. a thirsty land-- which needs rain, as did his spirit God's gracious visits (Psa 28:1; 89:17).


<hi type="bold">7. spirit faileth--</hi>is exhausted.

7. spirit faileth-- is exhausted.


8. (Compare Psa 25:1-4; 59:16).

<hi type="bold">the way ... walk--</hi>that is, the way of safety and righteousness (<reference osisRef="Ps.142.3-Ps.142.6">Psa 142:3-6</reference>).

8. (Compare Psa 25:1-4; 59:16). the way... walk-- that is, the way of safety and righteousness (Psa 142:3-6).


9. (Compare <reference osisRef="Ps.31.15-Ps.31.20">Psa 31:15-20</reference>).

9. (Compare Psa 31:15-20).


10. (Compare <reference osisRef="Ps.5.8">Psa 5:8</reference>; <reference osisRef="Ps.27.11">27:11</reference>).

<hi type="bold">land of uprightness--</hi>literally, "an even land" (<reference osisRef="Ps.26.12">Psa 26:12</reference>).

10. (Compare Psa 5:8; 27:11). land of uprightness-- literally, "an even land" (Psa 26:12).


11. (Compare <reference osisRef="Ps.23.3">Psa 23:3</reference>; <reference osisRef="Ps.119.156">119:156</reference>).

11. (Compare Psa 23:3; 119:156).


12. God's mercy to His people is often wrath to His and their enemies (compare <reference osisRef="Ps.31.17">Psa 31:17</reference>).

<hi type="bold">thy servant--</hi>as chosen to be such, entitled to divine regard. <chapter eID="Ps.143"/>

12. God's mercy to His people is often wrath to His and their enemies (compare Psa 31:17). thy servant-- as chosen to be such, entitled to divine regard.


<chapter n="144" osisID="Ps.144" sID="Ps.144"/>

<title type="x-s2">PSALM 144</title> <title type="x-s3"><reference osisRef="Ps.144.1-Ps.144.15">Psa 144:1-15</reference>. David's praise of God as his all-sufficient help is enhanced by a recognition of the intrinsic worthlessness of man. Confidently imploring God's interposition against his enemies, he breaks forth into praise and joyful anticipations of the prosperity of his kingdom, when freed from vain and wicked men.</title>
 <chapter eID="Ps.144"/>

PSALM 144 Psa 144:1-15. David's praise of God as his all-sufficient help is enhanced by a recognition of the intrinsic worthlessness of man. Confidently imploring God's interposition against his enemies, he breaks forth into praise and joyful anticipations of the prosperity of his kingdom, when freed from vain and wicked men.


<title type="x-s2">PSALM 145</title> <title type="x-s3"><reference osisRef="Ps.145.1-Ps.145.21">Psa 145:1-21</reference>. A Psalm of praise to God for His mighty, righteous, and gracious government of all men, and of His humble and suffering people in particular.</title>

1-2. (Compare <reference osisRef="Ps.30.1">Psa 30:1</reference>).

<hi type="bold">bless thy name--</hi>celebrate Thy perfections (<reference osisRef="Ps.5.11">Psa 5:11</reference>). God is addressed as king, alluding to His government of men.

PSALM 145 Psa 145:1-21. A Psalm of praise to God for His mighty, righteous, and gracious government of all men, and of His humble and suffering people in particular. 1-2. (Compare Psa 30:1). bless thy name-- celebrate Thy perfections (Psa 5:11). God is addressed as king, alluding to His government of men.


3. (Compare <reference osisRef="Ps.18.3">Psa 18:3</reference>; <reference osisRef="Ps.48.1">48:1</reference>).

<hi type="bold">greatness--</hi>as displayed in His works.

3. (Compare Psa 18:3; 48:1). greatness-- as displayed in His works.


<hi type="bold">4. shall declare--</hi>literally, "they shall declare," that is, all generations.

4. shall declare-- literally, "they shall declare," that is, all generations.


<hi type="bold">5. I will speak--</hi>or, "muse" (<reference osisRef="Ps.77.12">Psa 77:12</reference>; <reference osisRef="Ps.119.15">119:15</reference>).

<hi type="bold">thy wondrous works--</hi>or, "words of thy wonders," that is, which described them (<reference osisRef="Ps.105.27">Psa 105:27</reference>, Margin).

5. I will speak-- or, "muse" (Psa 77:12; 119:15). thy wondrous works-- or, "words of thy wonders," that is, which described them (Psa 105:27, Margin).


<hi type="bold">6. terrible acts--</hi>which produce dread or fear.

6. terrible acts-- which produce dread or fear.


<hi type="bold">7. memory--</hi>(<reference osisRef="Ps.6.5">Psa 6:5</reference>), remembrance, or what causes to be remembered.

<hi type="bold">righteousness--</hi>as in <reference osisRef="Ps.143.1">Psa 143:1</reference>, goodness according to covenant engagement.

7. memory-- (Psa 6:5), remembrance, or what causes to be remembered. righteousness-- as in Psa 143:1, goodness according to covenant engagement.


8-9. (Compare <reference osisRef="Ps.103.8">Psa 103:8</reference>; <reference osisRef="Ps.111.4">111:4</reference>).

<hi type="bold">over all, &c.--</hi>rests on all His works.

8-9. (Compare Psa 103:8; 111:4). over all, &c.-- rests on all His works.


<hi type="bold">10. bless--</hi>as in <reference osisRef="Ps.145.1">Psa 145:1</reference>, to praise with reverence, more than merely to praise.

10. bless-- as in Psa 145:1, to praise with reverence, more than merely to praise.


11-12. The declaration of God's glory is for the extension of His knowledge and perfections in the world.


13. (Compare <reference osisRef="Dan.4.3">Da 4:3</reference>, <reference osisRef="Dan.4.34">34</reference>).

13. (Compare Da 4:3, 34).


14. (Compare <reference osisRef="Ps.37.17">Psa 37:17</reference>; <reference osisRef="Ps.54.4">54:4</reference>).

14. (Compare Psa 37:17; 54:4).


<hi type="bold">15-16. eyes of ... thee--</hi>or, look with expecting faith (<reference osisRef="Ps.104.27">Psa 104:27</reference>, <reference osisRef="Ps.104.28">28</reference>).

15-16. eyes of... thee-- or, look with expecting faith (Psa 104:27, 28).


<hi type="bold">17. holy ... works--</hi>literally, "merciful" or "kind, goodness" (<reference osisRef="Ps.144.2">Psa 144:2</reference>) is the corresponding noun.

<hi type="bold">righteous--</hi>in a similar relation of meaning to "righteousness" (<reference osisRef="Ps.145.7">Psa 145:7</reference>).

17. holy... works-- literally, "merciful" or "kind, goodness" (Psa 144:2) is the corresponding noun. righteous-- in a similar relation of meaning to "righteousness" (Psa 145:7).


18-19. (Compare <reference osisRef="Ps.34.7">Psa 34:7</reference>, <reference osisRef="Ps.34.10">10</reference>).

18-19. (Compare Psa 34:7, 10).


20. Those who fear Him (<reference osisRef="Ps.145.19">Psa 145:19</reference>) are those who are here said to love Him.

20. Those who fear Him (Psa 145:19) are those who are here said to love Him.


21. (Compare <reference osisRef="Ps.33.21">Psa 33:21</reference>).

<hi type="bold">all flesh--</hi>(<reference osisRef="Ps.65.2">Psa 65:2</reference>). The Psalm ends, as it began, with ascriptions of praise, in which the pious will ever delight to join. <chapter eID="Ps.145"/>

21. (Compare Psa 33:21). all flesh-- (Psa 65:2). The Psalm ends, as it began, with ascriptions of praise, in which the pious will ever delight to join.


<chapter n="146" osisID="Ps.146" sID="Ps.146"/>

<title type="x-s2">PSALM 146</title> <title type="x-s3"><reference osisRef="Ps.146.1-Ps.146.10">Psa 146:1-10</reference>. An exhortation to praise God, who, by the gracious and faithful exercise of His power in goodness to the needy, is alone worthy of implicit trust.</title>
 <chapter eID="Ps.146"/>

PSALM 146 Psa 146:1-10. An exhortation to praise God, who, by the gracious and faithful exercise of His power in goodness to the needy, is alone worthy of implicit trust.


<title type="x-s2">PSALM 147</title> <title type="x-s3"><reference osisRef="Ps.147.1-Ps.147.20">Psa 147:1-20</reference>. This and the remaining Psalms have been represented as specially designed to celebrate the rebuilding of Jerusalem (compare <reference osisRef="Neh.6.16">Ne 6:16</reference>; <reference osisRef="Neh.12.27">12:27</reference>). They all open and close with the stirring call for praise. This one specially declares God's providential care towards all creatures, and particularly His people.</title>

1. (Compare <reference osisRef="Ps.92.1">Psa 92:1</reference>; <reference osisRef="Ps.135.3">135:3</reference>).

PSALM 147 Psa 147:1-20. This and the remaining Psalms have been represented as specially designed to celebrate the rebuilding of Jerusalem (compare Ne 6:16; 12:27). They all open and close with the stirring call for praise. This one specially declares God's providential care towards all creatures, and particularly His people. 1. (Compare Psa 92:1; 135:3).


2. (Compare <reference osisRef="Ps.107.3">Psa 107:3</reference>; <reference osisRef="Isa.11.12">Is 11:12</reference>).

2. (Compare Psa 107:3; Is 11:12).


3. Though applicable to the captive Israelites, this is a general and precious truth.

<hi type="bold">wounds--</hi>(Compare Margin).

3. Though applicable to the captive Israelites, this is a general and precious truth. wounds-- (Compare Margin).


4-5. God's power in nature (<reference osisRef="Isa.40.26-Isa.40.28">Is 40:26-28</reference>, and often) is presented as a pledge of His power to help His people.

<hi type="bold">telleth ... stars--</hi>what no man can do (<reference osisRef="Gen.15.5">Ge 15:5</reference>).

4-5. God's power in nature (Is 40:26-28, and often) is presented as a pledge of His power to help His people. telleth... stars-- what no man can do (Ge 15:5).


6. That power is put forth for the good of the meek and suffering pious, and confusion of the wicked (<reference osisRef="Ps.146.8">Psa 146:8</reference>, <reference osisRef="Ps.146.9">9</reference>).

6. That power is put forth for the good of the meek and suffering pious, and confusion of the wicked (Psa 146:8, 9).


7-9. His providence supplies bountifully the wild animals in their mountain homes.

<hi type="bold">Sing ... Lord--</hi>literally, "Answer the Lord," that is, in grateful praise to His goodness, thus declared in His acts.

7-9. His providence supplies bountifully the wild animals in their mountain homes. Sing... Lord-- literally, "Answer the Lord," that is, in grateful praise to His goodness, thus declared in His acts.


10-11. The advantages afforded, as in war by the strength of the horse or the agility of man, do not incline God to favor any; but those who fear and, of course, trust Him, will obtain His approbation and aid.


<hi type="bold">13. strengthened ... gates--</hi>or, means of defense against invaders,

13. strengthened... gates-- or, means of defense against invaders,


<hi type="bold">14. maketh ... borders--</hi>or, territories (<reference osisRef="Gen.23.17">Ge 23:17</reference>; <reference osisRef="Isa.54.12">Is 54:12</reference>).

<hi type="bold">filleth thee, &c.--</hi>(Compare Margin).

14. maketh... borders-- or, territories (Ge 23:17; Is 54:12). filleth thee, &c.-- (Compare Margin).


15-18. God's Word, as a swift messenger, executes His purpose, for with Him to command is to perform (<reference osisRef="Gen.1.3">Ge 1:3</reference>; <reference osisRef="Ps.33.9">Psa 33:9</reference>), and He brings about the wonders of providence as easily as men cast crumbs.

15-18. God's Word, as a swift messenger, executes His purpose, for with Him to command is to perform (Ge 1:3; Psa 33:9), and He brings about the wonders of providence as easily as men cast crumbs.


19-20. This mighty ruler and benefactor of heaven and earth is such especially to His chosen people, to whom alone (<reference osisRef="Deut.4.32-Deut.4.34">De 4:32-34</reference>) He has made known His will, while others have been left in darkness. Therefore unite in the great hallelujah. <chapter eID="Ps.147"/>

19-20. This mighty ruler and benefactor of heaven and earth is such especially to His chosen people, to whom alone (De 4:32-34) He has made known His will, while others have been left in darkness. Therefore unite in the great hallelujah.


<title type="x-s2">PSALM 148</title> <title type="x-s3"><reference osisRef="Ps.148.1-Ps.148.14">Psa 148:1-14</reference>. The scope of this Psalm is the same as that of the preceding.</title>

<hi type="bold">1. heavens [and] heights--</hi>are synonymous.

PSALM 148 Psa 148:1-14. The scope of this Psalm is the same as that of the preceding. 1. heavens [and] heights-- are synonymous.


<hi type="bold">2. hosts--</hi>(compare <reference osisRef="Ps.103.21">Psa 103:21</reference>).

2. hosts-- (compare Psa 103:21).


<hi type="bold">4. heavens of heavens--</hi>the very highest.

<hi type="bold">waters--</hi>clouds, resting above the visible heavens (compare <reference osisRef="Gen.1.7">Ge 1:7</reference>).

4. heavens of heavens-- the very highest. waters-- clouds, resting above the visible heavens (compare Ge 1:7).


<hi type="bold">5. praise the name--</hi>as representing His perfections.

<hi type="bold">he commanded--</hi>"He" is emphatic, ascribing creation to God alone.

5. praise the name-- as representing His perfections. he commanded-- "He" is emphatic, ascribing creation to God alone.


6. The perpetuity of the frame of nature is, of course, subject to Him who formed it.

<hi type="bold">a decree ... pass--</hi>His ordinances respecting them shall not change (<reference osisRef="Jer.36.31">Jr 36:31</reference>), or perish (<reference osisRef="Job.34.20">Job 34:20</reference>; <reference osisRef="Ps.37.36">Psa 37:36</reference>).

6. The perpetuity of the frame of nature is, of course, subject to Him who formed it. a decree... pass-- His ordinances respecting them shall not change (Jr 36:31), or perish (Job 34:20; Psa 37:36).


7-10. The call on the earth, as opposed to heaven, includes seas or depths, whose inhabitants the dragon, as one of the largest (on leviathan, see on <reference osisRef="Ps.104.26">Psa 104:26</reference>), is selected to represent. The most destructive and ungovernable agents of inanimate nature are introduced.

7-10. The call on the earth, as opposed to heaven, includes seas or depths, whose inhabitants the dragon, as one of the largest (on leviathan, see on Psa 104:26), is selected to represent. The most destructive and ungovernable agents of inanimate nature are introduced.


11-12. Next all rational beings, from the highest in rank to little children.

<hi type="bold">princes--</hi>or, military leaders.

11-12. Next all rational beings, from the highest in rank to little children. princes-- or, military leaders.


<hi type="bold">13. Let them--</hi>all mentioned.

<hi type="bold">excellent--</hi>or, exalted (<reference osisRef="Isa.12.4">Is 12:4</reference>).

<hi type="bold">his glory--</hi>majesty (<reference osisRef="Ps.45.3">Psa 45:3</reference>).

<hi type="bold">above the earth and heaven--</hi>Their united splendors fail to match His.

13. Let them-- all mentioned. excellent-- or, exalted (Is 12:4). his glory-- majesty (Psa 45:3). above the earth and heaven-- Their united splendors fail to match His.


<hi type="bold">14. exalteth the horn--</hi>established power (<reference osisRef="Ps.75.5">Psa 75:5</reference>, <reference osisRef="Ps.75.6">6</reference>).

<hi type="bold">praise of--</hi>or literally, "for"

<hi type="bold">his saints--</hi>that is, occasions for them to praise Him. They are further described as "His people," and "near unto Him," sustaining by covenanted care a peculiarly intimate relation. <chapter eID="Ps.148"/>

14. exalteth the horn-- established power (Psa 75:5, 6). praise of-- or literally, "for" his saints-- that is, occasions for them to praise Him. They are further described as "His people," and "near unto Him," sustaining by covenanted care a peculiarly intimate relation.


<title type="x-s2">PSALM 149</title> <title type="x-s3"><reference osisRef="Ps.149.1-Ps.149.9">Psa 149:1-9</reference>. This Psalm sustains a close connection with the foregoing. The chosen people are exhorted to praise God, in view of past favors, and also future victories over enemies, of which they are impliedly assured.</title>

1. (Compare <reference osisRef="Ps.96.1">Psa 96:1</reference>).

PSALM 149 Psa 149:1-9. This Psalm sustains a close connection with the foregoing. The chosen people are exhorted to praise God, in view of past favors, and also future victories over enemies, of which they are impliedly assured. 1. (Compare Psa 96:1).


2. God had signalized His relation as a sovereign, in restoring them to their land.


<hi type="bold">3. in the dance--</hi>(<reference osisRef="Ps.30.11">Psa 30:11</reference>). The dance is connected with other terms, expressive of the great joy of the occasion. The word may be rendered "lute," to which the other instruments are joined.

<hi type="bold">sing praises--</hi>or, sing and play.

3. in the dance-- (Psa 30:11). The dance is connected with other terms, expressive of the great joy of the occasion. The word may be rendered "lute," to which the other instruments are joined. sing praises-- or, sing and play.


<hi type="bold">4. taketh pleasure--</hi>literally, "accepts," alluding to acceptance of propitiatory offerings (compare <reference osisRef="Ps.147.11">Psa 147:11</reference>).

<hi type="bold">beautify, &c.--</hi>adorn the humble with faith, hope, joy, and peace.

4. taketh pleasure-- literally, "accepts," alluding to acceptance of propitiatory offerings (compare Psa 147:11). beautify, &c.-- adorn the humble with faith, hope, joy, and peace.


<hi type="bold">5. in glory--</hi>the honorable condition to which they are raised.

<hi type="bold">upon their beds--</hi>once a place of mourning (<reference osisRef="Ps.6.6">Psa 6:6</reference>).

5. in glory-- the honorable condition to which they are raised. upon their beds-- once a place of mourning (Psa 6:6).


<hi type="bold">6. high praises--</hi>or, "deeds." They shall go forth as religious warriors, as once religious laborers (<reference osisRef="Neh.4.17">Ne 4:17</reference>).

6. high praises-- or, "deeds." They shall go forth as religious warriors, as once religious laborers (Ne 4:17).


7. The destruction of the incorrigibly wicked attends the propagation of God's truth, so that the military successes of the Jews, after the captivity, typified the triumphs of the Gospel.


<hi type="bold">9. the judgment written--</hi>either in God's decrees, or perhaps as in <reference osisRef="Deut.32.41-Deut.32.43">De 32:41-43</reference>.

<hi type="bold">this honour--</hi>that is, to be thus employed, will be an honorable service, to be assigned

<hi type="bold">his saints--</hi>or, godly ones (<reference osisRef="Ps.16.3">Psa 16:3</reference>). <chapter eID="Ps.149"/>

9. the judgment written-- either in God's decrees, or perhaps as in De 32:41-43. this honour-- that is, to be thus employed, will be an honorable service, to be assigned his saints-- or, godly ones (Psa 16:3).


<title type="x-s2">PSALM 150</title> <title type="x-s3"><reference osisRef="Ps.150.1-Ps.150.6">Psa 150:1-6</reference>. This is a suitable doxology for the whole book, reciting the "place, theme, mode, and extent of God's high praise."</title>

<hi type="bold">1. in his sanctuary--</hi>on earth.

<hi type="bold">firmament of his power--</hi>which illustrates His power.

PSALM 150 Psa 150:1-6. This is a suitable doxology for the whole book, reciting the "place, theme, mode, and extent of God's high praise." 1. in his sanctuary-- on earth. firmament of his power-- which illustrates His power.


<hi type="bold">2. mighty acts--</hi>(<reference osisRef="Ps.145.4">Psa 145:4</reference>).

<hi type="bold">excellent greatness--</hi>or, abundance of greatness.

2. mighty acts-- (Psa 145:4). excellent greatness-- or, abundance of greatness.


<hi type="bold">3-4. trumpet--</hi>used to call religious assemblies;

3-4. trumpet-- used to call religious assemblies;


<hi type="bold">5. cymbals--</hi>suited to loud praise (<reference osisRef="Neh.12.27">Ne 12:27</reference>).

5. cymbals-- suited to loud praise (Ne 12:27).


6. Living voices shall take up the failing sounds of dead instruments, and as they cease on earth, those of intelligent ransomed spirits and holy angels, as with the sound of mighty thunders, will prolong eternally the praise, saying: "Alleluia! Salvation, and Glory, and Honor, and Power, unto the Lord our God;" "Alleluia! for the Lord God omnipotent reigneth." Amen! <chapter eID="Ps.150"/>


<milestone n="THE BOOK OF PROVERBS." type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE BOOK OF PROVERBS.</title>

THE BOOK OF PROVERBS.


<title type="x-IS">INTRODUCTION</title>
<hi type="bold">I. The Nature and Use of Proverbs.--</hi>A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. They illustrate the varieties of parallelism, a distinguishing feature of Hebrew poetry. Compare Introduction to Poetical Books. Many also clearly involve the idea of comparison in the sentiments expressed (compare <reference osisRef="Prov.12.1-Prov.10.25">Pr 12:1-10; 25</reference>:10-15; 26:1-9). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a "riddle" or "dark saying" (compare Pr 30:15-33; 1:6; <reference osisRef="Ps.49.4">Psa 49:4</reference>). The sententious form of expression, which thus became a marked feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (compare Pr 1:<reference osisRef="1Cor.9.18">1-9:18</reference>). In <reference osisRef="Ezek.17.1">Eze 17:1</reference>; <reference osisRef="Ezek.24.3">24:3</reference>, we find the same word properly translated "parable," to designate an illustrative discourse. Then the Greek translators have used a word, parabola ("parable"), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that the proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as in <reference osisRef="Matt.19.30">Mt 19:30</reference> (compare <reference osisRef="Prov.20.1">Pr 20:1</reference>); or succeeds it, as in <reference osisRef="Matt.22.1-Matt.22.16">Mt 22:1-16</reference>; <reference osisRef="Luke.15.1-Luke.15.10">Lu 15:1-10</reference>. The style being poetical, and adapted to the expression of a high order of poetical sentiment, such as prophecy, we find the same term used to designate such compositions (compare <reference osisRef="Num.23.7">Nu 23:7</reference>; <reference osisRef="Mic.2.4">Mi 2:4</reference>; <reference osisRef="Hab.2.6">Ha 2:6</reference>).

 Though the Hebrews used the same term for proverb and parable, the Greek employs two, though the sacred writers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Greek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (compare <reference osisRef="Prov.16.25-Prov.16.29">Pr 16:25-29</reference>, Greek), and even for his illustrative discourses (<reference osisRef="Prov.10.6">Pr 10:6</reference>), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed into pithy, and, for the most part, very plain statements. Such a mode of instruction has distinguished the written or traditional literature of all nations, and was, and still is, peculiarly current in the East.

 In this book, however, we are supplied with a proverbial wisdom commended by the seal of divine inspiration. God has condescended to become our teacher on the practical affairs belonging to all the relations of life. He has adapted His instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honor, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of impiety, injustice, profligacy, idleness, laziness, indolence, drunkenness, and debauchery. To the rewards of true piety which follow in eternity, are promised the peace, security, love, and approbation of the good, and the comforts of a clear conscience, which render this life truly happy.

<hi type="bold">II. Inspiration and Authorship.--</hi>With no important exception, Jewish and Christian writers have received this book as the inspired production of Solomon. It is the first book of the Bible prefaced by the name of the author. The New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the production of a higher authority than the apocryphal writings, such as Wisdom or Ecclesiasticus. Solomon lived five hundred years before the "seven wise men" of Greece, and seven hundred before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to refresh mankind amid the otherwise barren and parched deserts of profane literature.

 As, however, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Solomon is entirely consistent with the titles of the thirtieth and thirty-first chapters, which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting them. By a slight change of reading some propose to translate <reference osisRef="Prov.30.1">Pr 30:1</reference>: "The words of Agur, the son of her who was obeyed Massa," that is, "the queen of Massa"; and <reference osisRef="Prov.31.1">Pr 31:1</reference>: "The words of Lemuel, king of Massa"; but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to justify a departure from a well-established reading and version when nothing useful to our knowledge is gained. It is better to confess ignorance than indulge in useless conjectures.

 It is probable that out of the "three thousand proverbs" (<reference osisRef="1Kgs.4.32">1Ki 4:32</reference>) which Solomon spoke, he selected and edited Pr 1:1-24:34 during his life. Pr 25:1-29:27 were also of his production, and copied out in the days of Hezekiah, by his "men," perhaps the prophets Isaiah, Hosea, and Micah. Such a work was evidently in the spirit of this pious monarch, who set his heart so fully on a reformation of God's worship. Learned men have endeavored to establish the theory that Solomon himself was only a collector; or that the other parts of the book, as these chapters, were also selections by later hands; but the reasons adduced to maintain these views have never appeared so satisfactory as to change the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities.

<hi type="bold">III. Divisions of the Book.--</hi>Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts.

 1. The first contains nine chapters, in which are discussed and enforced by illustration, admonition, and encouragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four (<reference osisRef="Prov.3.32-Prov.3.35">Pr 3:32-35</reference>) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended.

 2. The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish Pr 10:1-22:16, and the verses are entirely unconnected, each containing a complete sense in itself.

 3. Pr 22:16-24:34 present a series of admonitions as if addressed to a pupil, and generally each topic occupies two or more verses.

 4. Pr 25:1-29:27 are entitled to be regarded as a distinct portion, for the reason given above as to its origin. The style is very much mixed; of the peculiarities, compare parts two and three.

 5. <reference osisRef="Prov.30.1-Prov.30.33">Pr 30:1-33</reference> is peculiar not only for its authorship, but as a specimen of the kind of proverb which has been described as "dark sayings" or "riddles."

 6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female character. In both parts five and six the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression and permanent retention by the memory.

 <title type="x-s">CHAPTER 1</title> <title type="x-s3"><reference osisRef="Prov.1.1-Prov.1.33">Pr 1:1-33</reference>. After the title the writer defines the design and nature of the instructions of the book. He paternally invites attention to those instructions and warns his readers against the enticements of the wicked. In a beautiful personification, wisdom is then introduced in a most solemn and impressive manner, publicly inviting men to receive its teachings, warning those who reject, and encouraging those who accept, the proffered instructions.</title>

1-4. (See Introduction, Part I).

INTRODUCTION I. The Nature and Use of Proverbs.-- A proverb is a pithy sentence, concisely expressing some well-established truth susceptible of various illustrations and applications. The word is of Latin derivation, literally meaning for a word, speech, or discourse; that is, one expression for many. The Hebrew word for "proverb" (mashal) means a "comparison." Many suppose it was used, because the form or matter of the proverb, or both, involved the idea of comparison. Most of the proverbs are in couplets or triplets, or some modifications of them, the members of which correspond in structure and length, as if arranged to be compared one with another. They illustrate the varieties of parallelism, a distinguishing feature of Hebrew poetry. Compare Introduction to Poetical Books. Many also clearly involve the idea of comparison in the sentiments expressed (compare Pr 12:1-10; 25:10-15; 26:1-9). Sometimes, however, the designed omission of one member of the comparison, exercising the reader's sagacity or study for its supply, presents the proverb as a "riddle" or "dark saying" (compare Pr 30:15-33; 1:6; Psa 49:4). The sententious form of expression, which thus became a marked feature of the proverbial style, was also adopted for continuous discourse, even when not always preserving traces of comparison, either in form or matter (compare Pr 1:1-9:18). In Eze 17:1; 24:3, we find the same word properly translated "parable," to designate an illustrative discourse. Then the Greek translators have used a word, parabola ("parable"), which the gospel writers (except John) employ for our Lord's discourses of the same character, and which also seems to involve the idea of comparison, though that may not be its primary meaning. It might seem, therefore, that the proverbial and parabolic styles of writing were originally and essentially the same. The proverb is a "concentrated parable, and the parable an extension of the proverb by a full illustration." The proverb is thus the moral or theme of a parable, which sometimes precedes it, as in Mt 19:30 (compare Pr 20:1); or succeeds it, as in Mt 22:1-16; Lu 15:1-10. The style being poetical, and adapted to the expression of a high order of poetical sentiment, such as prophecy, we find the same term used to designate such compositions (compare Nu 23:7; Mi 2:4; Ha 2:6). Though the Hebrews used the same term for proverb and parable, the Greek employs two, though the sacred writers have not always appeared to recognize a distinction. The term for proverb is, paroimia, which the Greek translators employ for the title of this book, evidently with special reference to the later definition of a proverb, as a trite, sententious form of speech, which appears to be the best meaning of the term. John uses the same term to designate our Saviour's instructions, in view of their characteristic obscurity (compare Pr 16:25-29, Greek), and even for his illustrative discourses (Pr 10:6), whose sense was not at once obvious to all his hearers. This form of instruction was well adapted to aid the learner. The parallel structure of sentences, the repetition, contrast, or comparison of thought, were all calculated to facilitate the efforts of memory; and precepts of practical wisdom which, extended into logical discourses, might have failed to make abiding impressions by reason of their length or complicated character, were thus compressed into pithy, and, for the most part, very plain statements. Such a mode of instruction has distinguished the written or traditional literature of all nations, and was, and still is, peculiarly current in the East. In this book, however, we are supplied with a proverbial wisdom commended by the seal of divine inspiration. God has condescended to become our teacher on the practical affairs belonging to all the relations of life. He has adapted His instruction to the plain and unlettered, and presented, in this striking and impressive method, the great principles of duty to Him and to our fellow men. To the prime motive of all right conduct, the fear of God, are added all lawful and subordinate incentives, such as honor, interest, love, fear, and natural affection. Besides the terror excited by an apprehension of God's justly provoked judgments, we are warned against evil-doing by the exhibition of the inevitable temporal results of impiety, injustice, profligacy, idleness, laziness, indolence, drunkenness, and debauchery. To the rewards of true piety which follow in eternity, are promised the peace, security, love, and approbation of the good, and the comforts of a clear conscience, which render this life truly happy. II. Inspiration and Authorship.-- With no important exception, Jewish and Christian writers have received this book as the inspired production of Solomon. It is the first book of the Bible prefaced by the name of the author. The New Testament abounds with citations from the Proverbs. Its intrinsic excellence commends it to us as the production of a higher authority than the apocryphal writings, such as Wisdom or Ecclesiasticus. Solomon lived five hundred years before the "seven wise men" of Greece, and seven hundred before the age of Socrates, Plato, and Aristotle. It is thus very evident, whatever theory of his sources of knowledge be adopted, that he did not draw upon any heathen repositories with which we are acquainted. It is far more probable, that by the various migrations, captivities, and dispersions of the Jews, heathen philosophers drew from this inspired fountain many of those streams which continue to refresh mankind amid the otherwise barren and parched deserts of profane literature. As, however, the Psalms are ascribed to David, because he was the leading author, so the ascription of this book to Solomon is entirely consistent with the titles of the thirtieth and thirty-first chapters, which assign those chapters to Agur and Lemuel respectively. Of these persons we know nothing. This is not the place for discussing the various speculations respecting them. By a slight change of reading some propose to translate Pr 30:1: "The words of Agur, the son of her who was obeyed Massa," that is, "the queen of Massa"; and Pr 31:1: "The words of Lemuel, king of Massa"; but to this the earliest versions are contradictory, and nothing other than the strongest exegetical necessity ought to be allowed to justify a departure from a well-established reading and version when nothing useful to our knowledge is gained. It is better to confess ignorance than indulge in useless conjectures. It is probable that out of the "three thousand proverbs" (1Ki 4:32) which Solomon spoke, he selected and edited Pr 1:1-24:34 during his life. Pr 25:1-29:27 were also of his production, and copied out in the days of Hezekiah, by his "men," perhaps the prophets Isaiah, Hosea, and Micah. Such a work was evidently in the spirit of this pious monarch, who set his heart so fully on a reformation of God's worship. Learned men have endeavored to establish the theory that Solomon himself was only a collector; or that the other parts of the book, as these chapters, were also selections by later hands; but the reasons adduced to maintain these views have never appeared so satisfactory as to change the usual opinions on the subject, which have the sanction of the most ancient and reliable authorities. III. Divisions of the Book.-- Such a work is, of course, not susceptible of any logical analysis. There are, however, some well-defined marks of division, so that very generally the book is divided into five or six parts. 1. The first contains nine chapters, in which are discussed and enforced by illustration, admonition, and encouragement the principles and blessings of wisdom, and the pernicious schemes and practices of sinful persons. These chapters are introductory. With few specimens of the proper proverb, they are distinguished by its conciseness and terseness. The sentences follow very strictly the form of parallelism, and generally of the synonymous species, only forty of the synthetic and four (Pr 3:32-35) of the antithetic appearing. The style is ornate, the figures bolder and fuller, and the illustrations more striking and extended. 2. The antithetic and synthetic parallelism to the exclusion of the synonymous distinguish Pr 10:1-22:16, and the verses are entirely unconnected, each containing a complete sense in itself. 3. Pr 22:16-24:34 present a series of admonitions as if addressed to a pupil, and generally each topic occupies two or more verses. 4. Pr 25:1-29:27 are entitled to be regarded as a distinct portion, for the reason given above as to its origin. The style is very much mixed; of the peculiarities, compare parts two and three. 5. Pr 30:1-33 is peculiar not only for its authorship, but as a specimen of the kind of proverb which has been described as "dark sayings" or "riddles." 6. To a few pregnant but concise admonitions, suitable for a king, is added a most inimitable portraiture of female character. In both parts five and six the distinctive peculiarity of the original proverbial style gives place to the modifications already mentioned as marking a later composition, though both retain the concise and nervous method of stating truth, equally valuable for its deep impression and permanent retention by the memory. CHAPTER 1 Pr 1:1-33. After the title the writer defines the design and nature of the instructions of the book. He paternally invites attention to those instructions and warns his readers against the enticements of the wicked. In a beautiful personification, wisdom is then introduced in a most solemn and impressive manner, publicly inviting men to receive its teachings, warning those who reject, and encouraging those who accept, the proffered instructions. 1-4. (See Introduction, Part I).


5-6. Such writings the wise, who pursue right ends by right means, will value.

<hi type="bold">learning--</hi>not the act, but matter of it.

<hi type="bold">wise counsels--</hi>or the art and principles of governing.

5-6. Such writings the wise, who pursue right ends by right means, will value. learning-- not the act, but matter of it. wise counsels-- or the art and principles of governing.


<hi type="bold">7. The fear of the Lord--</hi>the principle of true piety (compare <reference osisRef="Prov.2.5">Pr 2:5</reference>; 14:26, 27; <reference osisRef="Job.28.28">Job 28:28</reference>; <reference osisRef="Ps.34.11">Psa 34:11</reference>; <reference osisRef="Ps.111.10">111:10</reference>; <reference osisRef="Acts.9.31">Ac 9:31</reference>).

<hi type="bold">beginning--</hi>first part, foundation.

<hi type="bold">fools--</hi>the stupid and indifferent to God's character and government; hence the wicked.

7. The fear of the Lord-- the principle of true piety (compare Pr 2:5; 14:26, 27; Job 28:28; Psa 34:11; 111:10; Ac 9:31). beginning-- first part, foundation. fools-- the stupid and indifferent to God's character and government; hence the wicked.


<hi type="bold">8. My son--</hi>This paternal form denotes a tender regard for the reader. Filial sentiments rank next to piety towards God, and ensure most distinguished rewards (compare <reference osisRef="Prov.6.20">Pr 6:20</reference>; <reference osisRef="Eph.6.2">Ep 6:2</reference>, <reference osisRef="Eph.6.3">3</reference>).

8. My son-- This paternal form denotes a tender regard for the reader. Filial sentiments rank next to piety towards God, and ensure most distinguished rewards (compare Pr 6:20; Ep 6:2, 3).


9. On the figures of <reference osisRef="Prov.1.9">Pr 1:9</reference>, compare <reference osisRef="Gen.41.42">Ge 41:42</reference>; <reference osisRef="Song.1.10">So 1:10</reference>; <reference osisRef="1Cor.4.9">4:9</reference>.

9. On the figures of Pr 1:9, compare Ge 41:42; So 1:10; 4:9.


10-19. A solemn warning against temptation.

<hi type="bold">entice--</hi>literally, "open the way."

<hi type="bold">consent ... not--</hi>Sin is in consenting or yielding to temptation, not in being tempted.

10-19. A solemn warning against temptation. entice-- literally, "open the way." consent... not-- Sin is in consenting or yielding to temptation, not in being tempted.


20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare <reference osisRef="Luke.11.49">Lu 11:49</reference>). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive (see on <reference osisRef="Prov.8.1">Pr 8:1</reference>).

<hi type="bold">Wisdom--</hi>literally, "Wisdoms," the plural used either because of the unusual sense, or as indicative of the great excellency of wisdom (compare <reference osisRef="Prov.9.1">Pr 9:1</reference>).

<hi type="bold">streets--</hi>or most public places, not secretly.

20-33. Some interpreters regard this address as the language of the Son of God under the name of Wisdom (compare Lu 11:49). Others think that wisdom, as the divine attribute specially employed in acts of counsel and admonition, is here personified, and represents God. In either case the address is a most solemn and divine admonition, whose matter and spirit are eminently evangelical and impressive (see on Pr 8:1). Wisdom-- literally, "Wisdoms," the plural used either because of the unusual sense, or as indicative of the great excellency of wisdom (compare Pr 9:1). streets-- or most public places, not secretly.


<title type="x-s2">CHAPTER 2</title> <title type="x-s3"><reference osisRef="Prov.2.1-Prov.2.22">Pr 2:1-22</reference>. Men are invited to seek wisdom because it teaches those principles by which they may obtain God's guidance and avoid the society and influence of the wicked, whose pernicious courses are described.</title>

1-5. Diligence in hearing and praying for instruction must be used to secure the great principle of godliness, the fear of God.

<hi type="bold">hide ... with thee--</hi>lay up in store (compare <reference osisRef="Prov.7.1">Pr 7:1</reference>).

CHAPTER 2 Pr 2:1-22. Men are invited to seek wisdom because it teaches those principles by which they may obtain God's guidance and avoid the society and influence of the wicked, whose pernicious courses are described. 1-5. Diligence in hearing and praying for instruction must be used to secure the great principle of godliness, the fear of God. hide... with thee-- lay up in store (compare Pr 7:1).


<hi type="bold">6. For--</hi>God is ready (<reference osisRef="Jas.1.5">Jas 1:5</reference>; <reference osisRef="1Cor.4.8">4:8</reference>).

<hi type="bold">out of his mouth--</hi>by revelation from Him.

6. For-- God is ready (Jas 1:5; 4:8). out of his mouth-- by revelation from Him.


<hi type="bold">7. sound wisdom--</hi>literally, "substance," opposed to what is fictitious. According to the context, this may be assistance, as here corresponding with

<hi type="bold">buckler--</hi>or safety, or wisdom, which procures it (compare <reference osisRef="Prov.3.21">Pr 3:21</reference>; <reference osisRef="Prov.8.14">8:14</reference>; <reference osisRef="Prov.18.1">18:1</reference>; <reference osisRef="Job.6.13">Job 6:13</reference>; <reference osisRef="Job.12.13">12:13</reference>).

<hi type="bold">layeth up--</hi>provides, ever ready.

7. sound wisdom-- literally, "substance," opposed to what is fictitious. According to the context, this may be assistance, as here corresponding with buckler-- or safety, or wisdom, which procures it (compare Pr 3:21; 8:14; 18:1; Job 6:13; 12:13). layeth up-- provides, ever ready.


<hi type="bold">8. keepeth ... way--</hi>God defends the right way, and those in it.

<hi type="bold">saints--</hi>objects of favor (compare <reference osisRef="Ps.4.3">Psa 4:3</reference>, &c.). He guides and guards them.

8. keepeth... way-- God defends the right way, and those in it. saints-- objects of favor (compare Psa 4:3, &c.). He guides and guards them.


<hi type="bold">9. Then--</hi>emphatic, in such a case.

<hi type="bold">righteousness ... path--</hi>all parts of duty to God and man.

9. Then-- emphatic, in such a case. righteousness... path-- all parts of duty to God and man.


10-11. Idea of <reference osisRef="Prov.2.9">Pr 2:9</reference>, amplified; on terms, compare <reference osisRef="Prov.2.2">Pr 2:2</reference> and <reference osisRef="Prov.2.4">Pr 2:4</reference>.

10-11. Idea of Pr 2:9, amplified; on terms, compare Pr 2:2 and Pr 2:4.


<hi type="bold">12-15. To deliver--</hi>as from great danger (<reference osisRef="Prov.6.5">Pr 6:5</reference>).

<hi type="bold">way ... man--</hi>(<reference osisRef="Ps.1.1">Psa 1:1</reference>).

<hi type="bold">froward things--</hi>perversity (<reference osisRef="Prov.6.14">Pr 6:14</reference>; <reference osisRef="Prov.23.23">23:23</reference>), what is opposed to truth.

12-15. To deliver-- as from great danger (Pr 6:5). way... man-- (Psa 1:1). froward things-- perversity (Pr 6:14; 23:23), what is opposed to truth.


16-19. Deliverance from another danger.

<hi type="bold">the strange woman--</hi>This term is often used for harlot, or loose woman (<reference osisRef="Judg.11.1">Jud 11:1</reference>, <reference osisRef="2Cor.11.2">2</reference>), married (<reference osisRef="Prov.7.5">Pr 7:5</reference>, <reference osisRef="Prov.7.19">19</reference>) or not (<reference osisRef="1Kgs.11.1">1Ki 11:1</reference>), so called, because such were, perhaps at first, foreigners, though "strange" may also denote whatever is opposed to right or proper, as "strange fire" (<reference osisRef="Num.3.4">Nu 3:4</reference>); "strange incense" (<reference osisRef="Exod.30.9">Ex 30:9</reference>).

<hi type="bold">flattereth--</hi>literally, "smooths."

<hi type="bold">her words--</hi>(<reference osisRef="Ps.5.9">Psa 5:9</reference>).

16-19. Deliverance from another danger. the strange woman-- This term is often used for harlot, or loose woman (Jud 11:1, 2), married (Pr 7:5, 19) or not (1Ki 11:1), so called, because such were, perhaps at first, foreigners, though "strange" may also denote whatever is opposed to right or proper, as "strange fire" (Nu 3:4); "strange incense" (Ex 30:9). flattereth-- literally, "smooths." her words-- (Psa 5:9).


<hi type="bold">20. That ... way of good--</hi>that is, Such is the object of these warnings.

20. That... way of good-- that is, Such is the object of these warnings.


21-22. (Compare <reference osisRef="Ps.37.3">Psa 37:3</reference>, 9, 22, 27).

21-22. (Compare Psa 37:3, 9, 22, 27).


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Prov.3.1-Prov.3.35">Pr 3:1-35</reference>. The study of truth commended. God must be feared, honored, and trusted, and filial submission, under chastisement, exhibited. The excellence of wisdom urged and illustrated by its place in the divine counsels. Piety enforced by a contrast of the destiny of the righteous and the wicked.</title>

<hi type="bold">1. law [and] commandments--</hi>all divine instructions (see on <reference osisRef="Ps.119.1">Psa 119:1</reference> and <reference osisRef="Ps.119.4">Psa 119:4</reference>).

<hi type="bold">let thine heart keep--</hi>or sincerely observe (<reference osisRef="Prov.4.13">Pr 4:13</reference>; <reference osisRef="Prov.5.2">5:2</reference>).

CHAPTER 3 Pr 3:1-35. The study of truth commended. God must be feared, honored, and trusted, and filial submission, under chastisement, exhibited. The excellence of wisdom urged and illustrated by its place in the divine counsels. Piety enforced by a contrast of the destiny of the righteous and the wicked. 1. law [and] commandments-- all divine instructions (see on Psa 119:1 and Psa 119:4). let thine heart keep-- or sincerely observe (Pr 4:13; 5:2).


<hi type="bold">2. length ... life--</hi>often promised as blessings (<reference osisRef="Ps.21.4">Psa 21:4</reference>; <reference osisRef="Ps.91.16">91:16</reference>).

<hi type="bold">peace--</hi>includes prosperity (<reference osisRef="Ps.125.5">Psa 125:5</reference>).

<hi type="bold">add--</hi>abound to thee.

2. length... life-- often promised as blessings (Psa 21:4; 91:16). peace-- includes prosperity (Psa 125:5). add-- abound to thee.


<hi type="bold">3. mercy and truth--</hi>God's faithfulness to His promises is often expressed by these terms (<reference osisRef="Ps.25.10">Psa 25:10</reference>; <reference osisRef="Ps.57.3">57:3</reference>). As attributes of men, they express integrity in a wide sense (<reference osisRef="Prov.16.6">Pr 16:6</reference>; <reference osisRef="Prov.20.28">20:28</reference>).

<hi type="bold">bind ... write ... heart--</hi>outwardly adorn and inwardly govern motives.

3. mercy and truth-- God's faithfulness to His promises is often expressed by these terms (Psa 25:10; 57:3). As attributes of men, they express integrity in a wide sense (Pr 16:6; 20:28). bind... write... heart-- outwardly adorn and inwardly govern motives.


<hi type="bold">4. favour--</hi>grace, amiability (<reference osisRef="Prov.22.11">Pr 22:11</reference>; <reference osisRef="Ps.45.2">Psa 45:2</reference>); united with this,

<hi type="bold">a good understanding--</hi>(Compare Margin), a discrimination, which secures success.

<hi type="bold">in the sight ... man--</hi>such as God and man approve.

4. favour-- grace, amiability (Pr 22:11; Psa 45:2); united with this, a good understanding-- (Compare Margin), a discrimination, which secures success. in the sight... man-- such as God and man approve.


<hi type="bold">5. Trust ... heart--</hi>This is the center and marrow of true wisdom (<reference osisRef="Prov.22.19">Pr 22:19</reference>; <reference osisRef="Prov.28.25">28:25</reference>). The positive duty has its corresponding negation in the admonition against self-confidence.

5. Trust... heart-- This is the center and marrow of true wisdom (Pr 22:19; 28:25). The positive duty has its corresponding negation in the admonition against self-confidence.


<hi type="bold">6. ways--</hi>(<reference osisRef="Ps.1.1">Psa 1:1</reference>).

<hi type="bold">acknowledge--</hi>by seeking His wise aid (<reference osisRef="Prov.16.3">Pr 16:3</reference>; <reference osisRef="Ps.37.5">Psa 37:5</reference>; <reference osisRef="Jer.9.23">Jr 9:23</reference>, <reference osisRef="Jer.9.24">24</reference>).

<hi type="bold">direct--</hi>literally, "make plain" (compare <reference osisRef="Heb.12.13">He 12:13</reference>).

6. ways-- (Psa 1:1). acknowledge-- by seeking His wise aid (Pr 16:3; Psa 37:5; Jr 9:23, 24). direct-- literally, "make plain" (compare He 12:13).


7. (Compare <reference osisRef="Prov.27.2">Pr 27:2</reference>; <reference osisRef="Rom.12.16">Ro 12:16</reference>).

<hi type="bold">fear ... evil--</hi>reverentially regarding His law.

7. (Compare Pr 27:2; Ro 12:16). fear... evil-- reverentially regarding His law.


<hi type="bold">8. It--</hi>This conduct.

<hi type="bold">health--</hi>(Compare Margin).

<hi type="bold">to thy navel--</hi>for all the organs of nourishment.

<hi type="bold">marrow--</hi>(Compare Margin).

<hi type="bold">bones--</hi>frame of body. True piety promotes bodily health.

8. It-- This conduct. health-- (Compare Margin). to thy navel-- for all the organs of nourishment. marrow-- (Compare Margin). bones-- frame of body. True piety promotes bodily health.


9-10. (Compare <reference osisRef="Prov.11.25">Pr 11:25</reference>; <reference osisRef="Exod.23.19">Ex 23:19</reference>; <reference osisRef="Deut.18.4">De 18:4</reference>; <reference osisRef="Isa.32.8">Is 32:8</reference>; <reference osisRef="2Cor.9.13">2Co 9:13</reference>).

9-10. (Compare Pr 11:25; Ex 23:19; De 18:4; Is 32:8; 2Co 9:13).


11-12. The true intent of afflictions considered; they do not contradict the assertion of the blessed state of the pious (<reference osisRef="Job.5.17">Job 5:17</reference>; <reference osisRef="Heb.12.5">He 12:5</reference>, <reference osisRef="Heb.12.6">6</reference>).

11-12. The true intent of afflictions considered; they do not contradict the assertion of the blessed state of the pious (Job 5:17; He 12:5, 6).


<hi type="bold">13. findeth--</hi>literally, "reaches," or "obtains by seeking."

<hi type="bold">getteth--</hi>literally, "draws out," as metals by digging.

13. findeth-- literally, "reaches," or "obtains by seeking." getteth-- literally, "draws out," as metals by digging.


14-15. The figure of <reference osisRef="Prov.3.13">Pr 3:13</reference> carried out.

<hi type="bold">it--</hi>that is, wisdom.

<hi type="bold">merchandise of silver--</hi>acquisition by trading.

<hi type="bold">fine gold--</hi>dug gold, solid as a nugget.

14-15. The figure of Pr 3:13 carried out. it-- that is, wisdom. merchandise of silver-- acquisition by trading. fine gold-- dug gold, solid as a nugget.


16-17. Wisdom personified as bringing the best blessings (compare <reference osisRef="Matt.6.33">Mt 6:33</reference>; <reference osisRef="1Tim.4.8">1Ti 4:8</reference>).

16-17. Wisdom personified as bringing the best blessings (compare Mt 6:33; 1Ti 4:8).


18. Wisdom allegorized as

<hi type="bold">a tree of life--</hi>(<reference osisRef="Gen.2.9">Ge 2:9</reference>; 3:22) whose fruit preserves life, gives all that makes living a blessing.

18. Wisdom allegorized as a tree of life-- (Ge 2:9; 3:22) whose fruit preserves life, gives all that makes living a blessing.


19-20. The place of wisdom in the economy of creation and providence commends it to men, who, in proportion to their finite powers, may possess this invaluable attribute, and are thus encouraged by the divine example of its use to seek its possession.


<hi type="bold">21. sound wisdom--</hi>(compare <reference osisRef="Prov.2.7">Pr 2:7</reference>).

<hi type="bold">let ... eyes--</hi>that is, these words of instruction.

21. sound wisdom-- (compare Pr 2:7). let... eyes-- that is, these words of instruction.


22-24. assign reasons in their value for happiness and ornament, guidance and support in dangers, both when waking and sleeping.


<hi type="bold">25. Be not--</hi>or, "You shall not be."

<hi type="bold">sudden fear--</hi>what causes it (<reference osisRef="Prov.1.27">Pr 1:27</reference>), any unlooked-for evil (<reference osisRef="Ps.46.3">Psa 46:3</reference>; <reference osisRef="Ps.91.12">91:12</reference>; <reference osisRef="1Pet.3.14">1Pe 3:14</reference>).

<hi type="bold">desolation--</hi>(<reference osisRef="Prov.1.27">Pr 1:27</reference>).

25. Be not-- or, "You shall not be." sudden fear-- what causes it (Pr 1:27), any unlooked-for evil (Psa 46:3; 91:12; 1Pe 3:14). desolation-- (Pr 1:27).


26. The reason; such as are objects of God's favor.

<hi type="bold">be thy confidence--</hi>literally, "in thy confidence," in the source of thy strength (compare <reference osisRef="Nah.3.9">Na 3:9</reference>, for the same construction, Hebrew).

26. The reason; such as are objects of God's favor. be thy confidence-- literally, "in thy confidence," in the source of thy strength (compare Na 3:9, for the same construction, Hebrew).


27-28. Promptly fulfil all obligations both of justice and charity (compare <reference osisRef="Jas.2.15">Jas 2:15</reference>, <reference osisRef="2Cor.2.16">16</reference>).

27-28. Promptly fulfil all obligations both of justice and charity (compare Jas 2:15, 16).


29-30. Do not abuse confidence and avoid litigation.


<hi type="bold">31. oppressor--</hi>or man of mischief. The destiny of successful evildoers warns against desiring their lot (<reference osisRef="Ps.37.1">Psa 37:1</reference>, 2, 35, 36).

31. oppressor-- or man of mischief. The destiny of successful evildoers warns against desiring their lot (Psa 37:1, 2, 35, 36).


32-35. Reasons for the warning.

<hi type="bold">froward--</hi>(<reference osisRef="Prov.2.15">Pr 2:15</reference>).

<hi type="bold">secret ... righteous--</hi>in their communion (<reference osisRef="Amos.3.7">Am 3:7</reference>).

32-35. Reasons for the warning. froward-- (Pr 2:15). secret... righteous-- in their communion (Am 3:7).


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Prov.4.1-Prov.4.27">Pr 4:1-27</reference>. To an earnest call for attention to his teachings, the writer adds a commendation of wisdom, preceded and enforced by the counsels of his father and teacher. To this he adds a caution (against the devices of the wicked), and a series of exhortations to docility, integrity, and uprightness.</title>

1-2. (Compare <reference osisRef="Prov.1.8">Pr 1:8</reference>).

<hi type="bold">to know--</hi>in order to know.

<hi type="bold">doctrine--</hi>the matter of learning (<reference osisRef="Prov.1.5">Pr 1:5</reference>), such as he had received (<reference osisRef="Lam.3.1">La 3:1</reference>).

CHAPTER 4 Pr 4:1-27. To an earnest call for attention to his teachings, the writer adds a commendation of wisdom, preceded and enforced by the counsels of his father and teacher. To this he adds a caution (against the devices of the wicked), and a series of exhortations to docility, integrity, and uprightness. 1-2. (Compare Pr 1:8). to know-- in order to know. doctrine-- the matter of learning (Pr 1:5), such as he had received (La 3:1).


<hi type="bold">3. father's son--</hi>emphatic, a son specially regarded, and so called tender, as an object of special care (compare <reference osisRef="1Chr.22.7">1Ch 22:7</reference>; <reference osisRef="1Chr.29.1">29:1</reference>); an idea further expressed by

<hi type="bold">only beloved--</hi>or, "as an only son" (<reference osisRef="Gen.22.2">Ge 22:2</reference>), though he had brothers (see on <reference osisRef="1Chr.3.5">1Ch 3:5</reference>).

3. father's son-- emphatic, a son specially regarded, and so called tender, as an object of special care (compare 1Ch 22:7; 29:1); an idea further expressed by only beloved-- or, "as an only son" (Ge 22:2), though he had brothers (see on 1Ch 3:5).


<hi type="bold">4. He taught--</hi>or directed me.

<hi type="bold">retain--</hi>as well as receive.

<hi type="bold">keep ... and live--</hi>observe, that you may live (<reference osisRef="Prov.7.2">Pr 7:2</reference>).

4. He taught-- or directed me. retain-- as well as receive. keep... and live-- observe, that you may live (Pr 7:2).


<hi type="bold">5. Get--</hi>as a possession not to be given up.

<hi type="bold">neither decline--</hi>that is, from obeying my word.

5. Get-- as a possession not to be given up. neither decline-- that is, from obeying my word.


6. Not only accept but love wisdom, who will keep thee from evil, and evil from thee.


7. (Compare <reference osisRef="Job.28.28">Job 28:28</reference>).

<hi type="bold">getting--</hi>or possession; a desire for wisdom is wise.

7. (Compare Job 28:28). getting-- or possession; a desire for wisdom is wise.