<title type="x-s2">PSALM 89</title> <title type="x-s3"><reference osisRef="Ps.89.1-Ps.89.52">Psa 89:1-52</reference>. Of Ethan--(See on <reference osisRef="Ps.88.1">Psa 88:1</reference>, title). This Psalm was composed during some season of great national distress, perhaps Absalom's rebellion. It contrasts the promised prosperity and perpetuity of David's throne (with reference to the great promise of <reference osisRef="2Sam.7.12-2Sam.7.17">2Sa 7:12-17</reference>), with a time when God appeared to have forgotten His covenant. The picture thus drawn may typify the promises and the adversities of Christ's kingdom, and the terms of confiding appeal to God provided appropriate prayers for the divine aid and promised blessing.</title>

<hi type="bold">1. mercies--</hi>those promised (<reference osisRef="Isa.55.3">Is 55:3</reference>; <reference osisRef="Acts.13.34">Ac 13:34</reference>), and--

<hi type="bold">faithfulness--</hi>that is, in fulfilling them.

PSALM 89 Psa 89:1-52. Of Ethan--(See on Psa 88:1, title). This Psalm was composed during some season of great national distress, perhaps Absalom's rebellion. It contrasts the promised prosperity and perpetuity of David's throne (with reference to the great promise of 2Sa 7:12-17), with a time when God appeared to have forgotten His covenant. The picture thus drawn may typify the promises and the adversities of Christ's kingdom, and the terms of confiding appeal to God provided appropriate prayers for the divine aid and promised blessing. 1. mercies-- those promised (Is 55:3; Ac 13:34), and-- faithfulness-- that is, in fulfilling them.


<hi type="bold">2. I have said--</hi>expressed, as well as felt, my convictions (<reference osisRef="2Cor.4.13">2Co 4:13</reference>).

2. I have said-- expressed, as well as felt, my convictions (2Co 4:13).


3-4. The object of this faith expressed in God's words (<reference osisRef="2Sam.7.11-2Sam.7.16">2Sa 7:11-16</reference>).

<hi type="bold">with--</hi>or literally, "to"

<hi type="bold">my chosen--</hi>as the covenant is in the form of a promise.

3-4. The object of this faith expressed in God's words (2Sa 7:11-16). with-- or literally, "to" my chosen-- as the covenant is in the form of a promise.


6-7. This is worthy of our belief, for His faithfulness (is praised) by the congregation of saints or holy ones; that is, angels (compare <reference osisRef="Deut.33.2">De 33:2</reference>; <reference osisRef="Dan.8.13">Da 8:13</reference>).

<hi type="bold">sons of the mighty--</hi>(compare <reference osisRef="Ps.29.1">Psa 29:1</reference>). So is He to be admired on earth.

6-7. This is worthy of our belief, for His faithfulness (is praised) by the congregation of saints or holy ones; that is, angels (compare De 33:2; Da 8:13). sons of the mighty-- (compare Psa 29:1). So is He to be admired on earth.


8-14. To illustrate His power and faithfulness examples are cited from history. His control of the sea (the most mighty and unstable object in nature), and of Egypt (<reference osisRef="Ps.87.4">Psa 87:4</reference>), the first great foe of Israel (subjected to utter helplessness from pride and insolence), are specimens. At the same time, the whole frame of nature founded and sustained by Him, Tabor and Hermon for "east and west," and "north and south," together representing the whole world, declare the same truth as to His attributes.

8-14. To illustrate His power and faithfulness examples are cited from history. His control of the sea (the most mighty and unstable object in nature), and of Egypt (Psa 87:4), the first great foe of Israel (subjected to utter helplessness from pride and insolence), are specimens. At the same time, the whole frame of nature founded and sustained by Him, Tabor and Hermon for "east and west," and "north and south," together representing the whole world, declare the same truth as to His attributes.


15. His government of righteousness is served by "mercy" and "truth" as ministers (<reference osisRef="Ps.85.10-Ps.85.13">Psa 85:10-13</reference>).

<hi type="bold">know the joyful sound--</hi>understand and appreciate the spiritual blessings symbolized by the feasts to which the people were called by the trumpet (<reference osisRef="Lev.25.9">Le 25:9</reference>, &c.).

<hi type="bold">walk ... countenance--</hi>live in His favor (<reference osisRef="Ps.4.6">Psa 4:6</reference>; <reference osisRef="Ps.44.3">44:3</reference>).

15. His government of righteousness is served by "mercy" and "truth" as ministers (Psa 85:10-13). know the joyful sound-- understand and appreciate the spiritual blessings symbolized by the feasts to which the people were called by the trumpet (Le 25:9, &c.). walk... countenance-- live in His favor (Psa 4:6; 44:3).


<hi type="bold">16-17. in--</hi>or, "by"

<hi type="bold">thy righteousness--</hi>Thy faithful just rule.

<hi type="bold">glory--</hi>or, "beauty."

<hi type="bold">of their strength--</hi>They shall be adorned as well as protected.

<hi type="bold">our horn--</hi>exalt our power (<reference osisRef="Ps.75.10">Psa 75:10</reference>; <reference osisRef="Luke.1.69">Lu 1:69</reference>).

16-17. in-- or, "by" thy righteousness-- Thy faithful just rule. glory-- or, "beauty." of their strength-- They shall be adorned as well as protected. our horn-- exalt our power (Psa 75:10; Lu 1:69).


18. (Margin). Thus is introduced the promise to "our shield," "our king," David.


<hi type="bold">19-37. Then--</hi>when the covenant was established, of whose execution the exalted views of God now given furnish assurance.

<hi type="bold">thou ... to thy holy one--</hi>or godly saint, object of favor (<reference osisRef="Ps.4.3">Psa 4:3</reference>). Nathan is meant (<reference osisRef="2Sam.7.17">2Sa 7:17</reference>; <reference osisRef="1Chr.17.3-1Chr.17.15">1Ch 17:3-15</reference>).

<hi type="bold">laid help--</hi>literally, "given help." David was chosen and then exalted.

19-37. Then-- when the covenant was established, of whose execution the exalted views of God now given furnish assurance. thou... to thy holy one-- or godly saint, object of favor (Psa 4:3). Nathan is meant (2Sa 7:17; 1Ch 17:3-15). laid help-- literally, "given help." David was chosen and then exalted.


38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor.

<hi type="bold">cast off--</hi>and rejected (compare <reference osisRef="Ps.15.4">Psa 15:4</reference>; <reference osisRef="Ps.43.2">43:2</reference>; <reference osisRef="Ps.44.9">44:9</reference>).

38-52. present a striking contrast to these glowing promises, in mournful evidences of a loss of God's favor. cast off-- and rejected (compare Psa 15:4; 43:2; 44:9).


<title type="x-s2">PSALM 90</title> <title type="x-s3"><reference osisRef="Ps.90.1-Ps.90.17">Psa 90:1-17</reference>. Contrasting man's frailty with God's eternity, the writer mourns over it as the punishment of sin, and prays for a return of the divine favor. A Prayer [mainly such] of Moses the man of God--(<reference osisRef="Deut.33.1">De 33:1</reference>; <reference osisRef="Josh.14.6">Jos 14:6</reference>); as such he wrote this (see on <reference osisRef="Ps.18.1">Psa 18:1</reference>, title, and <reference osisRef="Ps.36.1">Psa 36:1</reference>, title).</title>

<hi type="bold">1. dwelling-place--</hi>home (compare <reference osisRef="Ezek.11.16">Eze 11:16</reference>), as a refuge (<reference osisRef="Deut.33.27">De 33:27</reference>).

PSALM 90 Psa 90:1-17. Contrasting man's frailty with God's eternity, the writer mourns over it as the punishment of sin, and prays for a return of the divine favor. A Prayer [mainly such] of Moses the man of God--(De 33:1; Jos 14:6); as such he wrote this (see on Psa 18:1, title, and Psa 36:1, title). 1. dwelling-place-- home (compare Eze 11:16), as a refuge (De 33:27).


<hi type="bold">2. brought forth [and] formed--</hi>both express the idea of production by birth.

2. brought forth [and] formed-- both express the idea of production by birth.


<hi type="bold">3. to destruction--</hi>literally, "even to dust" (<reference osisRef="Gen.3.19">Ge 3:19</reference>), which is partly quoted in the last clause.

3. to destruction-- literally, "even to dust" (Ge 3:19), which is partly quoted in the last clause.


4. Even were our days now a thousand years, as Adam's, our life would be but a moment in God's sight (<reference osisRef="2Pet.3.8">2Pe 3:8</reference>).

<hi type="bold">a watch--</hi>or, third part of a night (compare <reference osisRef="Exod.14.24">Ex 14:24</reference>).

4. Even were our days now a thousand years, as Adam's, our life would be but a moment in God's sight (2Pe 3:8). a watch-- or, third part of a night (compare Ex 14:24).


5-6. Life is like grass, which, though changing under the influence of the night's dew, and flourishing in the morning, is soon cut down and withereth (<reference osisRef="Ps.103.15">Psa 103:15</reference>; <reference osisRef="1Pet.1.24">1Pe 1:24</reference>).

5-6. Life is like grass, which, though changing under the influence of the night's dew, and flourishing in the morning, is soon cut down and withereth (Psa 103:15; 1Pe 1:24).


<hi type="bold">7-8. For--</hi>A reason, this is the infliction of God's wrath.

<hi type="bold">troubled--</hi>literally, "confounded by terror" (<reference osisRef="Ps.2.5">Psa 2:5</reference>). Death is by sin (<reference osisRef="Rom.5.12">Ro 5:12</reference>). Though "secret," the light of God's countenance, as a candle, will bring sin to view (<reference osisRef="Prov.20.27">Pr 20:27</reference>; <reference osisRef="1Cor.4.5">1Co 4:5</reference>).

7-8. For-- A reason, this is the infliction of God's wrath. troubled-- literally, "confounded by terror" (Psa 2:5). Death is by sin (Ro 5:12). Though "secret," the light of God's countenance, as a candle, will bring sin to view (Pr 20:27; 1Co 4:5).


<hi type="bold">9. are passed--</hi>literally, "turn," as to depart (<reference osisRef="Jer.6.4">Jr 6:4</reference>).

<hi type="bold">spend--</hi>literally, "consume."

<hi type="bold">as a tale--</hi>literally, "a thought," or, "a sigh" (<reference osisRef="Ezek.2.10">Eze 2:10</reference>).

9. are passed-- literally, "turn," as to depart (Jr 6:4). spend-- literally, "consume." as a tale-- literally, "a thought," or, "a sigh" (Eze 2:10).


10. Moses' life was an exception (<reference osisRef="Deut.34.7">De 34:7</reference>).

<hi type="bold">it is ... cut off--</hi>or, "driven," as is said of the quails in using the same word (<reference osisRef="Num.11.31">Nu 11:31</reference>). In view of this certain and speedy end, life is full of sorrow.

10. Moses' life was an exception (De 34:7). it is... cut off-- or, "driven," as is said of the quails in using the same word (Nu 11:31). In view of this certain and speedy end, life is full of sorrow.


11. The whole verse may be read as a question implying the negative, "No one knows what Thy anger can do, and what Thy wrath is, estimated by a true piety."


12. This he prays we may know or understand, so as properly to number or appreciate the shortness of our days, that we may be wise.


13. (Compare <reference osisRef="Ps.13.2">Psa 13:2</reference>).

<hi type="bold">let it repent--</hi>a strong figure, as in <reference osisRef="Exod.32.12">Ex 32:12</reference>, imploring a change in His dealings.

13. (Compare Psa 13:2). let it repent-- a strong figure, as in Ex 32:12, imploring a change in His dealings.


14. early-- promptly.


15. As have been our sorrows, so let our joys be great and long.


<hi type="bold">16. thy work--</hi>or, providential acts.

<hi type="bold">thy glory--</hi>(<reference osisRef="Ps.8.5">Psa 8:5</reference>; <reference osisRef="Ps.45.3">45:3</reference>), the honor accruing from Thy work of mercy to us.

16. thy work-- or, providential acts. thy glory-- (Psa 8:5; 45:3), the honor accruing from Thy work of mercy to us.


<hi type="bold">17. let the beauty--</hi>or sum of His gracious acts, in their harmony, be illustrated in us, and favor our enterprise. <chapter eID="Ps.90"/>

17. let the beauty-- or sum of His gracious acts, in their harmony, be illustrated in us, and favor our enterprise.


<title type="x-s2">PSALM 91</title> <title type="x-s3"><reference osisRef="Ps.91.1-Ps.91.16">Psa 91:1-16</reference>. David is the most probable author; and the pestilence, mentioned in <reference osisRef="2Sam.24.13-2Sam.24.15">2Sa 24:13-15</reference>, the most probable of any special occasion to which the Psalm may refer. The changes of person allowable in poetry are here frequently made.</title>

<hi type="bold">1. dwelleth in the secret place--</hi>(<reference osisRef="Ps.27.5">Psa 27:5</reference>; <reference osisRef="Ps.31.20">31:20</reference>) denotes nearness to God. Such as do so abide or lodge secure from assaults, and can well use the terms of trust in <reference osisRef="Ps.91.2">Psa 91:2</reference>.

PSALM 91 Psa 91:1-16. David is the most probable author; and the pestilence, mentioned in 2Sa 24:13-15, the most probable of any special occasion to which the Psalm may refer. The changes of person allowable in poetry are here frequently made. 1. dwelleth in the secret place-- (Psa 27:5; 31:20) denotes nearness to God. Such as do so abide or lodge secure from assaults, and can well use the terms of trust in Psa 91:2.


<hi type="bold">3. snares ... [and] ... noisome pestilence--</hi>literally, "plagues of mischiefs" (<reference osisRef="Ps.5.9">Psa 5:9</reference>; <reference osisRef="Ps.52.7">52:7</reference>), are expressive figures for various evils.

3. snares... [and]... noisome pestilence-- literally, "plagues of mischiefs" (Psa 5:9; 52:7), are expressive figures for various evils.


4. For the first figure compare <reference osisRef="Deut.32.11">De 32:11</reference>; <reference osisRef="Matt.23.37">Mt 23:37</reference>.

<hi type="bold">buckler--</hi>literally, "surrounding"--that is, a kind of shield covering all over.

4. For the first figure compare De 32:11; Mt 23:37. buckler-- literally, "surrounding"--that is, a kind of shield covering all over.


<hi type="bold">5. terror--</hi>or, what causes it (<reference osisRef="Prov.20.2">Pr 20:2</reference>).

<hi type="bold">by night--</hi>then aggravated.

<hi type="bold">arrow--</hi>that is, of enemies.

5. terror-- or, what causes it (Pr 20:2). by night-- then aggravated. arrow-- that is, of enemies.


7-8. The security is more valuable, as being special, and, therefore, evidently of God; and while ten thousands of the wicked fall, the righteous are in such safety that they only see the calamity.


9-12. This exemption from evil is the result of trust in God, who employs angels as ministering spirits (<reference osisRef="Heb.1.14">He 1:14</reference>).

9-12. This exemption from evil is the result of trust in God, who employs angels as ministering spirits (He 1:14).


13. Even the fiercest, strongest, and most insidious animals may be trampled on with impunity.


14-16. God Himself speaks (compare <reference osisRef="Ps.46.10">Psa 46:10</reference>; <reference osisRef="Ps.75.2">75:2</reference>, <reference osisRef="Ps.75.3">3</reference>). All the terms to express safety and peace indicate the most undoubting confidence (compare <reference osisRef="Ps.18.2">Psa 18:2</reference>; <reference osisRef="Ps.20.1">20:1</reference>; <reference osisRef="Ps.22.5">22:5</reference>).

<hi type="bold">set his love--</hi>that of the most ardent kind.

14-16. God Himself speaks (compare Psa 46:10; 75:2, 3). All the terms to express safety and peace indicate the most undoubting confidence (compare Psa 18:2; 20:1; 22:5). set his love-- that of the most ardent kind.


<title type="x-s2">PSALM 92</title> <title type="x-s3"><reference osisRef="Ps.92.1-Ps.92.15">Psa 92:1-15</reference>. A Psalm-song--(see on <reference osisRef="Ps.30.1">Psa 30:1</reference>, title). The theme: God should be praised for His righteous judgments on the wicked and His care and defense of His people. Such a topic, at all times proper, is specially so for the reflections of the Sabbath day.</title>

<hi type="bold">1. sing ... name--</hi>celebrate Thy perfections.

PSALM 92 Psa 92:1-15. A Psalm-song--(see on Psa 30:1, title). The theme: God should be praised for His righteous judgments on the wicked and His care and defense of His people. Such a topic, at all times proper, is specially so for the reflections of the Sabbath day. 1. sing... name-- celebrate Thy perfections.


<hi type="bold">2. in the morning, ... every night--</hi>diligently and constantly (<reference osisRef="Ps.42.8">Psa 42:8</reference>).

<hi type="bold">loving kindness--</hi>literally, "mercy."

<hi type="bold">faithfulness--</hi>in fulfilling promises (<reference osisRef="Ps.89.14">Psa 89:14</reference>).

2. in the morning,... every night-- diligently and constantly (Psa 42:8). loving kindness-- literally, "mercy." faithfulness-- in fulfilling promises (Psa 89:14).


3. In such a work all proper aid must be used.

<hi type="bold">with a ... sound--</hi>or, on Higgaion (see on <reference osisRef="Ps.9.16">Psa 9:16</reference>), perhaps an instrument of that name, from its sound resembling the muttered sound of meditation, as expressed also by the word. This is joined with the harp.

3. In such a work all proper aid must be used. with a... sound-- or, on Higgaion (see on Psa 9:16), perhaps an instrument of that name, from its sound resembling the muttered sound of meditation, as expressed also by the word. This is joined with the harp.


<hi type="bold">4. thy work--</hi>that is, of providence (<reference osisRef="Ps.90.16">Psa 90:16</reference>, <reference osisRef="Ps.90.17">17</reference>).

4. thy work-- that is, of providence (Psa 90:16, 17).


<hi type="bold">5. great ... works--</hi>correspond to deep or vast thoughts (<reference osisRef="Ps.40.5">Psa 40:5</reference>; <reference osisRef="Rom.11.23">Ro 11:23</reference>).

5. great... works-- correspond to deep or vast thoughts (Psa 40:5; Ro 11:23).


<hi type="bold">6. A brutish man knoweth not--</hi>that is, God's works, so the Psalmist describes himself (<reference osisRef="Ps.73.22">Psa 73:22</reference>) when amazed by the prosperity of the wicked, now understood and explained.

6. A brutish man knoweth not-- that is, God's works, so the Psalmist describes himself (Psa 73:22) when amazed by the prosperity of the wicked, now understood and explained.


8. This he does in part, by contrasting their ruin with God's exaltation and eternity.

<hi type="bold">most high--</hi>as occupying the highest place in heaven (<reference osisRef="Ps.7.7">Psa 7:7</reference>; <reference osisRef="Ps.18.16">18:16</reference>).

8. This he does in part, by contrasting their ruin with God's exaltation and eternity. most high-- as occupying the highest place in heaven (Psa 7:7; 18:16).


9-10. A further contrast with the wicked, in the lot of the righteous, safety and triumph.


<hi type="bold">11. see ... [and] ... hear my desire--</hi>or, literally, "look on" my enemies and hear of the wicked (compare <reference osisRef="Ps.27.11">Psa 27:11</reference>; <reference osisRef="Ps.54.7">54:7</reference>)--that is, I shall be gratified by their fall.

11. see... [and]... hear my desire-- or, literally, "look on" my enemies and hear of the wicked (compare Psa 27:11; 54:7)--that is, I shall be gratified by their fall.


12-14. The vigorous growth, longevity, utility, fragrance, and beauty of these noble trees, set forth the life, character, and destiny of the pious;


15. and they thus declare God's glory as their strong and righteous ruler. <chapter eID="Ps.92"/>


<title type="x-s2">PSALM 93</title> <title type="x-s3"><reference osisRef="Ps.93.1-Ps.93.5">Psa 93:1-5</reference>. This and the six following Psalms were applied by the Jews to the times of the Messiah. The theme is God's supremacy in creation and providence.</title>

1. God is described as a King entering on His reign, and, for robes of royalty, investing Himself with the glorious attributes of His nature. The result of His thus reigning is the durability of the world.

PSALM 93 Psa 93:1-5. This and the six following Psalms were applied by the Jews to the times of the Messiah. The theme is God's supremacy in creation and providence. 1. God is described as a King entering on His reign, and, for robes of royalty, investing Himself with the glorious attributes of His nature. The result of His thus reigning is the durability of the world.


2-4. His underived power exceeds the most sublime exhibitions of the most powerful objects in nature (<reference osisRef="Ps.89.9">Psa 89:9</reference>).

2-4. His underived power exceeds the most sublime exhibitions of the most powerful objects in nature (Psa 89:9).


5. While His power inspires dread, His revealed will should secure our confidence (compare <reference osisRef="Ps.19.7">Psa 19:7</reference>; <reference osisRef="Ps.25.10">25:10</reference>), and thus fear and love combined, producing all holy emotions, should distinguish the worship we offer in His house, both earthly and heavenly. <chapter eID="Ps.93"/>

5. While His power inspires dread, His revealed will should secure our confidence (compare Psa 19:7; 25:10), and thus fear and love combined, producing all holy emotions, should distinguish the worship we offer in His house, both earthly and heavenly.


<title type="x-s2">PSALM 94</title> <title type="x-s3"><reference osisRef="Ps.94.1-Ps.94.23">Psa 94:1-23</reference>. The writer, appealing to God in view of the oppression of enemies, rebukes them for their wickedness and folly, and encourages himself, in the confidence that God will punish evildoers, and favor His people.</title>

1-2. God's revenge is His judicial infliction of righteous punishment.

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

PSALM 94 Psa 94:1-23. The writer, appealing to God in view of the oppression of enemies, rebukes them for their wickedness and folly, and encourages himself, in the confidence that God will punish evildoers, and favor His people. 1-2. God's revenge is His judicial infliction of righteous punishment. show thyself-- (Compare Margin).


3-4. In an earnest expostulation he expresses his desire that the insolent triumph of the wicked may be ended.


<hi type="bold">5-6. thy people [and] thine heritage--</hi>are synonymous, the people being often called God's heritage. As justice to the weak is a sign of the best government, their oppression is a sign of the worst (<reference osisRef="Deut.10.18">De 10:18</reference>; <reference osisRef="Isa.10.2">Is 10:2</reference>).

5-6. thy people [and] thine heritage-- are synonymous, the people being often called God's heritage. As justice to the weak is a sign of the best government, their oppression is a sign of the worst (De 10:18; Is 10:2).


7. Their cruelty is only exceeded by their wicked and absurd presumption (<reference osisRef="Ps.10.11">Psa 10:11</reference>; <reference osisRef="Ps.59.7">59:7</reference>).

7. Their cruelty is only exceeded by their wicked and absurd presumption (Psa 10:11; 59:7).


<hi type="bold">8. ye brutish--</hi>(Compare <reference osisRef="Ps.73.22">Psa 73:22</reference>; <reference osisRef="Ps.92.6">92:6</reference>).

8. ye brutish-- (Compare Psa 73:22; 92:6).


9-11. The evidence of God's providential government is found in His creative power and omniscience, which also assure us that He can punish the wicked in regard to all their vain purposes.


12-13. On the other hand He favors though He chastens, the pious, and will teach and preserve them till the prosperous wicked are overthrown.


14-15. This results from His abiding love (<reference osisRef="Deut.32.15">De 32:15</reference>), which is further evinced by His restoring order in His government, whose right administration will be approved by the good.

14-15. This results from His abiding love (De 32:15), which is further evinced by His restoring order in His government, whose right administration will be approved by the good.


16. These questions imply that none other than God will help (<reference osisRef="Ps.60.9">Psa 60:9</reference>),

16. These questions imply that none other than God will help (Psa 60:9),


17-19. a fact fully confirmed by his past experience.

<hi type="bold">dwelt in silence--</hi>as in the grave (<reference osisRef="Ps.31.17">Psa 31:17</reference>).

17-19. a fact fully confirmed by his past experience. dwelt in silence-- as in the grave (Psa 31:17).


<hi type="bold">20. throne--</hi>power, rulers.

<hi type="bold">iniquity [and] mischief--</hi>both denote evils done to others, as <reference osisRef="Ps.94.21">Psa 94:21</reference> explains.

20. throne-- power, rulers. iniquity [and] mischief-- both denote evils done to others, as Psa 94:21 explains.


22-23. Yet he is safe in God's care.

<hi type="bold">defence--</hi>(<reference osisRef="Ps.59.9">Psa 59:9</reference>).

<hi type="bold">rock of ... refuge--</hi>(<reference osisRef="Ps.9.9">Psa 9:9</reference>; <reference osisRef="Ps.18.2">18:2</reference>).

22-23. Yet he is safe in God's care. defence-- (Psa 59:9). rock of... refuge-- (Psa 9:9; 18:2).


<title type="x-s2">PSALM 95</title> <title type="x-s3"><reference osisRef="Ps.95.1-Ps.95.11">Psa 95:1-11</reference>. David (<reference osisRef="Heb.4.7">He 4:7</reference>) exhorts men to praise God for His greatness, and warns them, in God's words, against neglecting His service.</title>

1. The terms used to express the highest kind of joy.

<hi type="bold">rock--</hi>a firm basis, giving certainty of salvation (<reference osisRef="Ps.62.7">Psa 62:7</reference>).

PSALM 95 Psa 95:1-11. David (He 4:7) exhorts men to praise God for His greatness, and warns them, in God's words, against neglecting His service. 1. The terms used to express the highest kind of joy. rock-- a firm basis, giving certainty of salvation (Psa 62:7).


<hi type="bold">2. come ... presence--</hi>literally, "approach," or, meet Him (<reference osisRef="Ps.17.13">Psa 17:13</reference>).

2. come... presence-- literally, "approach," or, meet Him (Psa 17:13).


<hi type="bold">3. above ... gods--</hi>esteemed such by men, though really nothing (<reference osisRef="Jer.5.7">Jr 5:7</reference>; <reference osisRef="Jer.10.10-Jer.10.15">10:10-15</reference>).

3. above... gods-- esteemed such by men, though really nothing (Jr 5:7; 10:10-15).


4-5. The terms used describe the world in its whole extent, subject to God.


<hi type="bold">6. come--</hi>or, "enter," with solemn forms, as well as hearts.

6. come-- or, "enter," with solemn forms, as well as hearts.


7. This relation illustrates our entire dependence (compare <reference osisRef="Ps.23.3">Psa 23:3</reference>; <reference osisRef="Ps.74.1">74:1</reference>). The last clause is united by Paul (<reference osisRef="Heb.3.7">He 3:7</reference>) to the following (compare <reference osisRef="Ps.81.8">Psa 81:8</reference>),

7. This relation illustrates our entire dependence (compare Psa 23:3; 74:1). The last clause is united by Paul (He 3:7) to the following (compare Psa 81:8),


8-11. warning against neglect; and this is sustained by citing the melancholy fate of their rebellious ancestors, whose provoking insolence is described by quoting the language of God's complaint (<reference osisRef="Num.14.11">Nu 14:11</reference>) of their conduct at Meribah and Massah, names given (<reference osisRef="Exod.17.7">Ex 17:7</reference>) to commemorate their strife and contention with Him (<reference osisRef="Ps.78.18">Psa 78:18</reference>, <reference osisRef="Ps.78.41">41</reference>).

8-11. warning against neglect; and this is sustained by citing the melancholy fate of their rebellious ancestors, whose provoking insolence is described by quoting the language of God's complaint (Nu 14:11) of their conduct at Meribah and Massah, names given (Ex 17:7) to commemorate their strife and contention with Him (Psa 78:18, 41).


<title type="x-s2">PSALM 96</title> <title type="x-s3"><reference osisRef="Ps.96.1-Ps.96.13">Psa 96:1-13</reference>. The substance of this Psalm, and portions of the ninety-seventh, ninety-eighth, and hundredth, are found in <reference osisRef="1Chr.16.7-1Chr.16.36">1Ch 16:7-36</reference>, which was used by David's directions in the dedication of the tabernacle on Mount Zion. The dispensation of the Messiah was typified by that event, involving, as it did, a more permanent seat of worship, and the introduction of additional and more spiritual services. Hence the language of these Psalms may be regarded as having a higher import than that pertinent to the occasion on which it was thus publicly used.</title>

1-3. All nations are invited to unite in this most joyful praise.

<hi type="bold">new song--</hi>literally, "fresh," or new mercies (<reference osisRef="Ps.33.3">Psa 33:3</reference>; <reference osisRef="Ps.40.3">40:3</reference>).

PSALM 96 Psa 96:1-13. The substance of this Psalm, and portions of the ninety-seventh, ninety-eighth, and hundredth, are found in 1Ch 16:7-36, which was used by David's directions in the dedication of the tabernacle on Mount Zion. The dispensation of the Messiah was typified by that event, involving, as it did, a more permanent seat of worship, and the introduction of additional and more spiritual services. Hence the language of these Psalms may be regarded as having a higher import than that pertinent to the occasion on which it was thus publicly used. 1-3. All nations are invited to unite in this most joyful praise. new song-- literally, "fresh," or new mercies (Psa 33:3; 40:3).


4-5. For He is not a local God, but of universal agency, while idols are nothing.


<hi type="bold">6. Honour and majesty--</hi>are His attendants, declared in His mighty works, while power and grace are specially seen in His spiritual relations to His people.

6. Honour and majesty-- are His attendants, declared in His mighty works, while power and grace are specially seen in His spiritual relations to His people.


<hi type="bold">7-9. Give--</hi>or, "ascribe" (<reference osisRef="Ps.29.1">Psa 29:1</reference>) due honor to Him, by acts of appointed and solemn worship in His house.

7-9. Give-- or, "ascribe" (Psa 29:1) due honor to Him, by acts of appointed and solemn worship in His house.


10. Let all know that the government of the world is ordered in justice, and they shall enjoy firm and lasting peace (compare <reference osisRef="Ps.72.3">Psa 72:3</reference>, <reference osisRef="Ps.72.7">7</reference>; <reference osisRef="Isa.9.6">Is 9:6</reference>, <reference osisRef="Isa.9.7">7</reference>).

10. Let all know that the government of the world is ordered in justice, and they shall enjoy firm and lasting peace (compare Psa 72:3, 7; Is 9:6, 7).


11-13. For which reason the universe is invoked to unite in joy, and even inanimate nature (<reference osisRef="Rom.8.14-Rom.8.22">Ro 8:14-22</reference>) is poetically represented as capable of joining in the anthem of praise. <chapter eID="Ps.96"/>

11-13. For which reason the universe is invoked to unite in joy, and even inanimate nature (Ro 8:14-22) is poetically represented as capable of joining in the anthem of praise.


<title type="x-s2">PSALM 97</title> <title type="x-s3"><reference osisRef="Ps.97.1-Ps.97.12">Psa 97:1-12</reference>. The writer celebrates the Lord's dominion over nations and nature, describes its effect on foes and friends, and exhorts and encourages the latter.</title>

1-2. This dominion is a cause of joy, because, even though our minds are oppressed with terror before the throne of the King of kings (<reference osisRef="Exod.19.16">Ex 19:16</reference>; <reference osisRef="Deut.5.22">De 5:22</reference>), we know it is based on righteous principles and judgments which are according to truth.

PSALM 97 Psa 97:1-12. The writer celebrates the Lord's dominion over nations and nature, describes its effect on foes and friends, and exhorts and encourages the latter. 1-2. This dominion is a cause of joy, because, even though our minds are oppressed with terror before the throne of the King of kings (Ex 19:16; De 5:22), we know it is based on righteous principles and judgments which are according to truth.


3-5. The attending illustrations of God's awful justice on enemies (<reference osisRef="Ps.83.14">Psa 83:14</reference>) are seen in the disclosures of His almighty power on the elements of nature (compare <reference osisRef="Ps.46.2">Psa 46:2</reference>; <reference osisRef="Ps.77.17">77:17</reference>; <reference osisRef="Hab.3.6">Ha 3:6</reference>, &c.).

3-5. The attending illustrations of God's awful justice on enemies (Psa 83:14) are seen in the disclosures of His almighty power on the elements of nature (compare Psa 46:2; 77:17; Ha 3:6, &c.).


<hi type="bold">6. heavens--</hi>or, their inhabitants (<reference osisRef="Ps.50.6">Psa 50:6</reference>), as opposed to "nations" in the latter clause (compare <reference osisRef="Isa.40.5">Is 40:5</reference>; <reference osisRef="Isa.66.18">66:18</reference>).

6. heavens-- or, their inhabitants (Psa 50:6), as opposed to "nations" in the latter clause (compare Is 40:5; 66:18).


7. Idolaters are utterly put to shame, for if angels must worship Him, how much more those who worshipped them.

<hi type="bold">all ye gods--</hi>literally, "all ye angels" (<reference osisRef="Ps.8.5">Psa 8:5</reference>; <reference osisRef="Ps.138.1">138:1</reference>; <reference osisRef="Heb.1.6">He 1:6</reference>; 2:7). Paul quotes, not as a prophecy, but as language used in regard to the Lord Jehovah, who in the Old Testament theophania is the second person of the Godhead.

7. Idolaters are utterly put to shame, for if angels must worship Him, how much more those who worshipped them. all ye gods-- literally, "all ye angels" (Psa 8:5; 138:1; He 1:6; 2:7). Paul quotes, not as a prophecy, but as language used in regard to the Lord Jehovah, who in the Old Testament theophania is the second person of the Godhead.


8-9. The exaltation of Zion's king is joy to the righteous and sorrow to the wicked.

<hi type="bold">daughters of Judah--</hi>(Compare <reference osisRef="Ps.48.11">Psa 48:11</reference>).

8-9. The exaltation of Zion's king is joy to the righteous and sorrow to the wicked. daughters of Judah-- (Compare Psa 48:11).


10-12. Let gratitude for the blessings of providence and grace incite saints (<reference osisRef="Ps.4.3">Psa 4:3</reference>) to holy living. Spiritual blessings are in store, represented by light (<reference osisRef="Ps.27.1">Psa 27:1</reference>) and gladness.

10-12. Let gratitude for the blessings of providence and grace incite saints (Psa 4:3) to holy living. Spiritual blessings are in store, represented by light (Psa 27:1) and gladness.


<title type="x-s2">PSALM 98</title> <title type="x-s3"><reference osisRef="Ps.98.1-Ps.98.9">Psa 98:1-9</reference>. In view of the wonders of grace and righteousness displayed in God's salvation, the whole creation is invited to unite in praise.</title>

<hi type="bold">1. gotten ... victory--</hi>literally, "made salvation," enabled Him to save His people.

<hi type="bold">right hand, and ... arm--</hi>denote power.

<hi type="bold">holy arm--</hi>or, "arm of holiness," the power of His united moral perfections (<reference osisRef="Ps.22.3">Psa 22:3</reference>; <reference osisRef="Ps.32.11">32:11</reference>).

PSALM 98 Psa 98:1-9. In view of the wonders of grace and righteousness displayed in God's salvation, the whole creation is invited to unite in praise. 1. gotten... victory-- literally, "made salvation," enabled Him to save His people. right hand, and... arm-- denote power. holy arm-- or, "arm of holiness," the power of His united moral perfections (Psa 22:3; 32:11).


<hi type="bold">2. salvation--</hi>the result of His righteousness (<reference osisRef="Ps.7.17">Psa 7:17</reference>; <reference osisRef="Ps.31.1">31:1</reference>), and both are publicly displayed.

2. salvation-- the result of His righteousness (Psa 7:17; 31:1), and both are publicly displayed.


3. The union of mercy and truth (<reference osisRef="Ps.57.3">Psa 57:3</reference>; <reference osisRef="Ps.85.10">85:10</reference>) secure the blessings of the promise (<reference osisRef="Gen.12.3">Ge 12:3</reference>; <reference osisRef="Gen.18.18">18:18</reference>) to all the world (<reference osisRef="Isa.52.10">Is 52:10</reference>).

3. The union of mercy and truth (Psa 57:3; 85:10) secure the blessings of the promise (Ge 12:3; 18:18) to all the world (Is 52:10).


<hi type="bold">4-6. make a loud noise--</hi>or, "burst forth" (<reference osisRef="Isa.14.7">Is 14:7</reference>; <reference osisRef="Isa.44.23">44:23</reference>).

<hi type="bold">before ... King--</hi>hail Him as your sovereign; and while, with every aid to demonstrate zeal and joy, intelligent creatures are invited to praise, as in <reference osisRef="Ps.96.11-Ps.96.13">Psa 96:11-13</reference>, inanimate nature is also summoned to honor Him who triumphs and rules in righteousness and equity. <chapter eID="Ps.98"/>

4-6. make a loud noise-- or, "burst forth" (Is 14:7; 44:23). before... King-- hail Him as your sovereign; and while, with every aid to demonstrate zeal and joy, intelligent creatures are invited to praise, as in Psa 96:11-13, inanimate nature is also summoned to honor Him who triumphs and rules in righteousness and equity.


<title type="x-s2">PSALM 99</title> <title type="x-s3"><reference osisRef="Ps.99.1-Ps.99.9">Psa 99:1-9</reference>. God's government is especially exercised in and for His Church, which should praise Him for His gracious dealings.</title>

<hi type="bold">1. sitteth ... cherubim--</hi>(compare <reference osisRef="1Sam.4.4">1Sa 4:4</reference>; <reference osisRef="Ps.80.1">Psa 80:1</reference>).

<hi type="bold">tremble ... be moved--</hi>inspired with fear by His judgments on the wicked.

PSALM 99 Psa 99:1-9. God's government is especially exercised in and for His Church, which should praise Him for His gracious dealings. 1. sitteth... cherubim-- (compare 1Sa 4:4; Psa 80:1). tremble... be moved-- inspired with fear by His judgments on the wicked.


<hi type="bold">2. great in Zion--</hi>where He dwells (<reference osisRef="Ps.9.11">Psa 9:11</reference>).

2. great in Zion-- where He dwells (Psa 9:11).


<hi type="bold">3. thy ... name--</hi>perfections of justice, power, &c.

<hi type="bold">great and terrible name--</hi>producing dread (<reference osisRef="Deut.10.17">De 10:17</reference>), and to be praised by those over whom He is exalted (<reference osisRef="Ps.97.9">Psa 97:9</reference>).

<hi type="bold">it is holy--</hi>or, "He is holy" (<reference osisRef="Ps.99.5">Psa 99:5</reference>, <reference osisRef="Ps.99.9">9</reference>; <reference osisRef="Isa.6.3">Is 6:3</reference>).

3. thy... name-- perfections of justice, power, &c. great and terrible name-- producing dread (De 10:17), and to be praised by those over whom He is exalted (Psa 97:9). it is holy-- or, "He is holy" (Psa 99:5, 9; Is 6:3).


4-5. To His wise and righteous government all nations should render honor.

<hi type="bold">king's ... judgment--</hi>His power is combined with justice.

<hi type="bold">he is holy--</hi>(compare <reference osisRef="Ps.22.3">Psa 22:3</reference>).

4-5. To His wise and righteous government all nations should render honor. king's... judgment-- His power is combined with justice. he is holy-- (compare Psa 22:3).


6-8. The experience of these servants of God is cited for encouragement.

<hi type="bold">among ... priests, among ... upon the Lord [and] He spake ... pillar--</hi>may be referred to all three (compare <reference osisRef="Exod.18.19">Ex 18:19</reference>; <reference osisRef="Lev.8.15">Le 8:15</reference>; <reference osisRef="Deut.5.5">De 5:5</reference>; <reference osisRef="1Sam.9.13">1Sa 9:13</reference>).

6-8. The experience of these servants of God is cited for encouragement. among... priests, among... upon the Lord [and] He spake... pillar-- may be referred to all three (compare Ex 18:19; Le 8:15; De 5:5; 1Sa 9:13).


<title type="x-s2">PSALM 100</title> <title type="x-s3"><reference osisRef="Ps.100.1-Ps.100.5">Psa 100:1-5</reference>. As closing this series (see on <reference osisRef="Ps.93.1">Psa 93:1</reference>), this Psalm is a general call on all the earth to render exalted praise to God, the creator, preserver, and benefactor of men.</title>

1-2. With thankful praise, unite service as the subjects of a king (<reference osisRef="Ps.2.11">Psa 2:11</reference>, <reference osisRef="2Cor.2.12">12</reference>).

PSALM 100 Psa 100:1-5. As closing this series (see on Psa 93:1), this Psalm is a general call on all the earth to render exalted praise to God, the creator, preserver, and benefactor of men. 1-2. With thankful praise, unite service as the subjects of a king (Psa 2:11, 12).


3. To the obligations of a creature and subject is added that of a beneficiary (<reference osisRef="Ps.95.7">Psa 95:7</reference>).

3. To the obligations of a creature and subject is added that of a beneficiary (Psa 95:7).


4. Join joyfully in His public worship. The terms are, of course, figurative (compare <reference osisRef="Ps.84.2">Psa 84:2</reference>; <reference osisRef="Ps.92.13">92:13</reference>; <reference osisRef="Isa.66.23">Is 66:23</reference>).

<hi type="bold">Enter--</hi>or, "Come with solemnity" (<reference osisRef="Ps.95.6">Psa 95:6</reference>).

4. Join joyfully in His public worship. The terms are, of course, figurative (compare Psa 84:2; 92:13; Is 66:23). Enter-- or, "Come with solemnity" (Psa 95:6).


5. The reason: God's eternal mercy and truth (<reference osisRef="Ps.25.8">Psa 25:8</reference>; <reference osisRef="Ps.89.7">89:7</reference>). <chapter eID="Ps.100"/>

5. The reason: God's eternal mercy and truth (Psa 25:8; 89:7).


<title type="x-s2">PSALM 101</title> <title type="x-s3"><reference osisRef="Ps.101.1-Ps.101.8">Psa 101:1-8</reference>. In this Psalm the profession of the principles of his domestic and political government testifies, as well as actions in accordance with it, David's appreciation of God's mercy to him, and His judgment on his enemies: and thus he sings or celebrates God's dealings.</title>

2. He avows his sincere purpose, by God's aid, to act uprightly (<reference osisRef="Gen.17.1">Ge 17:1</reference>; <reference osisRef="Ps.18.30">Psa 18:30</reference>).

PSALM 101 Psa 101:1-8. In this Psalm the profession of the principles of his domestic and political government testifies, as well as actions in accordance with it, David's appreciation of God's mercy to him, and His judgment on his enemies: and thus he sings or celebrates God's dealings. 2. He avows his sincere purpose, by God's aid, to act uprightly (Ge 17:1; Psa 18:30).


<hi type="bold">3. set ... eyes--</hi>as an example to be approved and followed.

<hi type="bold">no wicked thing--</hi>literally, "word," plan or purpose of Belial (<reference osisRef="Ps.41.8">Psa 41:8</reference>).

<hi type="bold">work of ... aside--</hi>apostates.

<hi type="bold">not cleave to me--</hi>I will not be implicated in it (compare <reference osisRef="Ps.1.1-Ps.1.3">Psa 1:1-3</reference>).

3. set... eyes-- as an example to be approved and followed. no wicked thing-- literally, "word," plan or purpose of Belial (Psa 41:8). work of... aside-- apostates. not cleave to me-- I will not be implicated in it (compare Psa 1:1-3).


<hi type="bold">4. A froward heart--</hi>or, "perverse heart" (<reference osisRef="Ps.18.26">Psa 18:26</reference>). Such a temper I will not indulge, nor even know evil or wickedness.

4. A froward heart-- or, "perverse heart" (Psa 18:26). Such a temper I will not indulge, nor even know evil or wickedness.


5-6. The slanderers and haughty persons, so mischievous in society, I <hi type="bold">will disown; but--</hi>

5-6. The slanderers and haughty persons, so mischievous in society, I will disown; but--


<hi type="bold">7. not dwell--</hi>literally, "not sit," or tarry, or be established.

7. not dwell-- literally, "not sit," or tarry, or be established.


<hi type="bold">8. will early--</hi>or, "diligently."

<hi type="bold">city of the Lord--</hi>or, "holy place" (<reference osisRef="Ps.48.2">Psa 48:2</reference>), where wicked men shall not be tolerated. <chapter eID="Ps.101"/>

8. will early-- or, "diligently." city of the Lord-- or, "holy place" (Psa 48:2), where wicked men shall not be tolerated.


<title type="x-s2">PSALM 102</title> <title type="x-s3"><reference osisRef="Ps.102.1-Ps.102.28">Psa 102:1-28</reference>. A Prayer of the afflicted, &c.--The general terms seem to denote the propriety of regarding the Psalm as suitably expressive of the anxieties of any one of David's descendants, piously concerned for the welfare of the Church. It was probably David's composition, and, though specially suggested by some peculiar trials, descriptive of future times. Overwhelmed--(compare <reference osisRef="Ps.61.2">Psa 61:2</reference>). Poureth out--pouring out the soul--(<reference osisRef="Ps.62.8">Psa 62:8</reference>). Complaint--(<reference osisRef="Ps.55.2">Psa 55:2</reference>). The tone of complaint predominates, though in view of God's promises and abiding faithfulness, it is sometimes exchanged for that of confidence and hope.</title>

1-3. The terms used occur in <reference osisRef="Ps.4.1">Psa 4:1</reference>; <reference osisRef="Ps.17.1">17:1</reference>, <reference osisRef="Ps.17.6">6</reference>; <reference osisRef="Ps.18.6">18:6</reference>; <reference osisRef="Ps.31.2">31:2</reference>, <reference osisRef="Ps.31.10">10</reference>; <reference osisRef="Ps.37.20">37:20</reference>.

PSALM 102 Psa 102:1-28. A Prayer of the afflicted, &c.--The general terms seem to denote the propriety of regarding the Psalm as suitably expressive of the anxieties of any one of David's descendants, piously concerned for the welfare of the Church. It was probably David's composition, and, though specially suggested by some peculiar trials, descriptive of future times. Overwhelmed--(compare Psa 61:2). Poureth out--pouring out the soul--(Psa 62:8). Complaint--(Psa 55:2). The tone of complaint predominates, though in view of God's promises and abiding faithfulness, it is sometimes exchanged for that of confidence and hope. 1-3. The terms used occur in Psa 4:1; 17:1, 6; 18:6; 31:2, 10; 37:20.


4. (Compare <reference osisRef="Ps.121.6">Psa 121:6</reference>).

<hi type="bold">so that I forget--</hi>or, "have forgotten," that is, in my distress (<reference osisRef="Ps.107.18">Psa 107:18</reference>), and hence strength fails.

4. (Compare Psa 121:6). so that I forget-- or, "have forgotten," that is, in my distress (Psa 107:18), and hence strength fails.


<hi type="bold">5. voice ... groaning--</hi>effect put for cause, my agony emaciates me.

5. voice... groaning-- effect put for cause, my agony emaciates me.


6-7. The figures express extreme loneliness.


<hi type="bold">8. sworn against me--</hi>or literally, "by me," wishing others as miserable as I am (<reference osisRef="Num.5.21">Nu 5:21</reference>).

8. sworn against me-- or literally, "by me," wishing others as miserable as I am (Nu 5:21).


<hi type="bold">9. ashes--</hi>a figure of grief, my bread; weeping or tears, my drink (<reference osisRef="Ps.80.5">Psa 80:5</reference>).

9. ashes-- a figure of grief, my bread; weeping or tears, my drink (Psa 80:5).


<hi type="bold">10. lifted ... cast me down--</hi>or, "cast me away" as stubble by a whirlwind (<reference osisRef="Isa.64.6">Is 64:6</reference>).

10. lifted... cast me down-- or, "cast me away" as stubble by a whirlwind (Is 64:6).


<hi type="bold">11. shadow ... declineth--</hi>soon to vanish in the darkness of night.

11. shadow... declineth-- soon to vanish in the darkness of night.


12. Contrast with man's frailty (compare <reference osisRef="Ps.90.1-Ps.90.7">Psa 90:1-7</reference>).

<hi type="bold">thy remembrance--</hi>that by which Thou art remembered, Thy promise.

12. Contrast with man's frailty (compare Psa 90:1-7). thy remembrance-- that by which Thou art remembered, Thy promise.


13-14. Hence it is here adduced.

<hi type="bold">for--</hi>or, "when."

<hi type="bold">the set time, &c.--</hi>the time promised, the indication of which is the interest felt for Zion by the people of God.

13-14. Hence it is here adduced. for-- or, "when." the set time, &c.-- the time promised, the indication of which is the interest felt for Zion by the people of God.


15-17. God's favor to the Church will affect her persecutors with fear.


<hi type="bold">18. people ... created--</hi>(compare <reference osisRef="Ps.22.31">Psa 22:31</reference>), an organized body, as a Church.

18. people... created-- (compare Psa 22:31), an organized body, as a Church.


<hi type="bold">19-22. For--</hi>or, "That," as introducing the statement of God's condescension. A summary of what shall be written.

<hi type="bold">to loose ... appointed--</hi>or, "deliver" them (<reference osisRef="Ps.79.11">Psa 79:11</reference>).

19-22. For-- or, "That," as introducing the statement of God's condescension. A summary of what shall be written. to loose... appointed-- or, "deliver" them (Psa 79:11).


23-28. The writer, speaking for the Church, finds encouragement in the midst of all his distresses. God's eternal existence is a pledge of faithfulness to His promises.

<hi type="bold">in the way--</hi>of providence.

<hi type="bold">weakened--</hi>literally, "afflicted," and made fearful of a premature end, a figure of the apprehensions of the Church, lest God might not perform His promise, drawn from those of a person in view of the dangers of early death (compare <reference osisRef="Ps.89.47">Psa 89:47</reference>). Paul (<reference osisRef="Heb.1.10">He 1:10</reference>) quotes <reference osisRef="Ps.102.26-Ps.102.28">Psa 102:26-28</reference> as addressed to Christ in His divine nature. The scope of the Psalm, as already seen, so far from opposing, favors this view, especially by the sentiments of <reference osisRef="Ps.102.12-Ps.102.15">Psa 102:12-15</reference> (compare <reference osisRef="Isa.60.1">Is 60:1</reference>). The association of the Messiah with a day of future glory to the Church was very intimate in the minds of Old Testament writers; and with correct views of His nature it is very consistent that He should be addressed as the Lord and Head of His Church, who would bring about that glorious future on which they ever dwelt with fond delightful anticipations. <chapter eID="Ps.102"/>

23-28. The writer, speaking for the Church, finds encouragement in the midst of all his distresses. God's eternal existence is a pledge of faithfulness to His promises. in the way-- of providence. weakened-- literally, "afflicted," and made fearful of a premature end, a figure of the apprehensions of the Church, lest God might not perform His promise, drawn from those of a person in view of the dangers of early death (compare Psa 89:47). Paul (He 1:10) quotes Psa 102:26-28 as addressed to Christ in His divine nature. The scope of the Psalm, as already seen, so far from opposing, favors this view, especially by the sentiments of Psa 102:12-15 (compare Is 60:1). The association of the Messiah with a day of future glory to the Church was very intimate in the minds of Old Testament writers; and with correct views of His nature it is very consistent that He should be addressed as the Lord and Head of His Church, who would bring about that glorious future on which they ever dwelt with fond delightful anticipations.


<title type="x-s2">PSALM 103</title> <title type="x-s3"><reference osisRef="Ps.103.1-Ps.103.22">Psa 103:1-22</reference>. A Psalm of joyous praise, in which the writer rises from a thankful acknowledgment of personal blessings to a lively celebration of God's gracious attributes, as not only intrinsically worthy of praise, but as specially suited to man's frailty. He concludes by invoking all creatures to unite in his song.</title>

<hi type="bold">1. Bless, &c.--</hi>when God is the object, praise.

<hi type="bold">my soul--</hi>myself (<reference osisRef="Ps.3.3">Psa 3:3</reference>; <reference osisRef="Ps.25.1">25:1</reference>), with allusion to the act, as one of intelligence.

<hi type="bold">all ... within me--</hi>(<reference osisRef="Deut.6.5">De 6:5</reference>).

<hi type="bold">his holy name--</hi>(<reference osisRef="Ps.5.11">Psa 5:11</reference>), His complete moral perfections.

PSALM 103 Psa 103:1-22. A Psalm of joyous praise, in which the writer rises from a thankful acknowledgment of personal blessings to a lively celebration of God's gracious attributes, as not only intrinsically worthy of praise, but as specially suited to man's frailty. He concludes by invoking all creatures to unite in his song. 1. Bless, &c.-- when God is the object, praise. my soul-- myself (Psa 3:3; 25:1), with allusion to the act, as one of intelligence. all... within me-- (De 6:5). his holy name-- (Psa 5:11), His complete moral perfections.


<hi type="bold">2. forget not all--</hi>not any, none of His benefits.

2. forget not all-- not any, none of His benefits.


<hi type="bold">3. diseases--</hi>as penal inflictions (<reference osisRef="Deut.29.22">De 29:22</reference>; <reference osisRef="2Chr.21.19">2Ch 21:19</reference>).

3. diseases-- as penal inflictions (De 29:22; 2Ch 21:19).


<hi type="bold">4. redeemeth--</hi>Cost is implied.

<hi type="bold">destruction--</hi>literally, "pit of corruption" (<reference osisRef="Ps.16.10">Psa 16:10</reference>).

<hi type="bold">crowneth--</hi>or, "adorneth" (<reference osisRef="Ps.65.11">Psa 65:11</reference>).

<hi type="bold">tender mercies--</hi>compassions (compare <reference osisRef="Ps.25.6">Psa 25:6</reference>; <reference osisRef="Ps.40.11">40:11</reference>).

4. redeemeth-- Cost is implied. destruction-- literally, "pit of corruption" (Psa 16:10). crowneth-- or, "adorneth" (Psa 65:11). tender mercies-- compassions (compare Psa 25:6; 40:11).


5. By God's provision, the saint retains a youthful vigor like the eagles (<reference osisRef="Ps.92.14">Psa 92:14</reference>; compare <reference osisRef="Isa.40.31">Is 40:31</reference>).

5. By God's provision, the saint retains a youthful vigor like the eagles (Psa 92:14; compare Is 40:31).


6. Literally, "righteousness and judgments," denoting various acts of God's government.


<hi type="bold">7. ways--</hi>of providence, &c., as usual (<reference osisRef="Ps.25.4">Psa 25:4</reference>; <reference osisRef="Ps.67.2">67:2</reference>).

<hi type="bold">acts--</hi>literally, "wonders" (<reference osisRef="Ps.7.11">Psa 7:11</reference>; <reference osisRef="Ps.78.17">78:17</reference>).

7. ways-- of providence, &c., as usual (Psa 25:4; 67:2). acts-- literally, "wonders" (Psa 7:11; 78:17).


8-10. God's benevolence implies no merit. He shows it to sinners, who also are chastened for a time (<reference osisRef="Exod.34.6">Ex 34:6</reference>).

<hi type="bold">keep (anger)--</hi>in <reference osisRef="Lev.19.18">Le 19:18</reference>, bear a grudge (<reference osisRef="Jer.3.5">Jr 3:5</reference>, <reference osisRef="Jer.3.12">12</reference>).

8-10. God's benevolence implies no merit. He shows it to sinners, who also are chastened for a time (Ex 34:6). keep (anger)-- in Le 19:18, bear a grudge (Jr 3:5, 12).


11. great-- efficient.


<hi type="bold">12. removed ... from us--</hi>so as no longer to affect our relations to Him.

12. removed... from us-- so as no longer to affect our relations to Him.


<hi type="bold">13. pitieth--</hi>literally, "has compassion on."

13. pitieth-- literally, "has compassion on."


<hi type="bold">14. he--</hi>"who formed," <reference osisRef="Ps.94.9">Psa 94:9</reference>.

<hi type="bold">knoweth our frame--</hi>literally, "our form."

<hi type="bold">we are dust--</hi>made of and tending to it (<reference osisRef="Gen.2.7">Ge 2:7</reference>).

14. he-- "who formed," Psa 94:9. knoweth our frame-- literally, "our form." we are dust-- made of and tending to it (Ge 2:7).


15-16. So short and frail is life that a breath may destroy it.

<hi type="bold">it is gone--</hi>literally, "it is not."

<hi type="bold">know it no more--</hi>no more recognize him (<reference osisRef="Ps.90.6">Psa 90:6</reference>; <reference osisRef="Isa.40.6-Isa.40.8">Is 40:6-8</reference>).

15-16. So short and frail is life that a breath may destroy it. it is gone-- literally, "it is not." know it no more-- no more recognize him (Psa 90:6; Is 40:6-8).


17-18. For similar contrast compare Psa 90:2-6; 102:27, 28.


19. God's firm and universal dominion is a pledge that He will keep His promises (<reference osisRef="Ps.11.4">Psa 11:4</reference>; <reference osisRef="Ps.47.8">47:8</reference>).

19. God's firm and universal dominion is a pledge that He will keep His promises (Psa 11:4; 47:8).


<hi type="bold">20-22. do his commandments ... word--</hi>or, literally, "so as to hearken," &c., that is, their acts of obedience are prompt, so that they are ever ready to hear, and know, and follow implicitly His declared will (compare <reference osisRef="Deut.26.17">De 26:17</reference>; <reference osisRef="Luke.1.19">Lu 1:19</reference>).

20-22. do his commandments... word-- or, literally, "so as to hearken," &c., that is, their acts of obedience are prompt, so that they are ever ready to hear, and know, and follow implicitly His declared will (compare De 26:17; Lu 1:19).


<title type="x-s2">PSALM 104</title> <title type="x-s3"><reference osisRef="Ps.104.1-Ps.104.35">Psa 104:1-35</reference>. The Psalmist celebrates God's glory in His works of creation and providence, teaching the dependence of all living creatures; and contrasting the happiness of those who praise Him with the awful end of the wicked.</title>

1. God's essential glory, and also that displayed by His mighty works, afford ground for praise.

PSALM 104 Psa 104:1-35. The Psalmist celebrates God's glory in His works of creation and providence, teaching the dependence of all living creatures; and contrasting the happiness of those who praise Him with the awful end of the wicked. 1. God's essential glory, and also that displayed by His mighty works, afford ground for praise.


<hi type="bold">2. light--</hi>is a figurative representation of the glory of the invisible God (<reference osisRef="Matt.17.2">Mt 17:2</reference>; <reference osisRef="1Tim.6.16">1Ti 6:16</reference>). Its use in this connection may refer to the first work of creation (<reference osisRef="Gen.1.3">Ge 1:3</reference>).

<hi type="bold">stretchest out the heavens--</hi>the visible heavens or sky which cover the earth as a curtain (<reference osisRef="Isa.40.12">Is 40:12</reference>).

2. light-- is a figurative representation of the glory of the invisible God (Mt 17:2; 1Ti 6:16). Its use in this connection may refer to the first work of creation (Ge 1:3). stretchest out the heavens-- the visible heavens or sky which cover the earth as a curtain (Is 40:12).


<hi type="bold">3. in the waters--</hi>or, it may be "with"; using this fluid for the beams, or frames, of His residence accords with the figure of clouds for chariots, and wind as a means of conveyance.

<hi type="bold">walketh--</hi>or, "moveth" (compare <reference osisRef="Ps.18.10">Psa 18:10</reference>, <reference osisRef="Ps.18.11">11</reference>; <reference osisRef="Amos.9.6">Am 9:6</reference>).

3. in the waters-- or, it may be "with"; using this fluid for the beams, or frames, of His residence accords with the figure of clouds for chariots, and wind as a means of conveyance. walketh-- or, "moveth" (compare Psa 18:10, 11; Am 9:6).


4. This is quoted by Paul (<reference osisRef="Heb.1.7">He 1:7</reference>) to denote the subordinate position of angels; that is, they are only messengers as other and material agencies.

<hi type="bold">spirits--</hi>literally, "winds."

<hi type="bold">flaming fire--</hi>(<reference osisRef="Ps.105.32">Psa 105:32</reference>) being here so called.

4. This is quoted by Paul (He 1:7) to denote the subordinate position of angels; that is, they are only messengers as other and material agencies. spirits-- literally, "winds." flaming fire-- (Psa 105:32) being here so called.


5. The earth is firmly fixed by His power.


6-9. These verses rather describe the wonders of the flood than the creation (<reference osisRef="Gen.7.19">Ge 7:19</reference>, <reference osisRef="Gen.7.20">20</reference>; <reference osisRef="2Pet.3.5">2Pe 3:5</reference>, <reference osisRef="2Pet.3.6">6</reference>). God's method of arresting the flood and making its waters subside is poetically called a "rebuke" (<reference osisRef="Ps.76.6">Psa 76:6</reference>; <reference osisRef="Isa.50.2">Is 50:2</reference>), and the process of the flood's subsiding by undulations among the hills and valleys is vividly described.

6-9. These verses rather describe the wonders of the flood than the creation (Ge 7:19, 20; 2Pe 3:5, 6). God's method of arresting the flood and making its waters subside is poetically called a "rebuke" (Psa 76:6; Is 50:2), and the process of the flood's subsiding by undulations among the hills and valleys is vividly described.


10-13. Once destructive, these waters are subjected to the service of God's creatures. In rain and dew from His chambers (compare <reference osisRef="Ps.104.3">Psa 104:3</reference>), and fountains and streams, they give drink to thirsting animals and fertilize the soil. Trees thus nourished supply homes to singing birds, and the earth teems with the productions of God's wise agencies,

10-13. Once destructive, these waters are subjected to the service of God's creatures. In rain and dew from His chambers (compare Psa 104:3), and fountains and streams, they give drink to thirsting animals and fertilize the soil. Trees thus nourished supply homes to singing birds, and the earth teems with the productions of God's wise agencies,


14-15. so that men and beasts are abundantly provided with food.

<hi type="bold">for the service--</hi>literally, "for the culture," &c., by which he secures the results.

<hi type="bold">oil ... shine--</hi>literally, "makes his face to shine more than oil," that is, so cheers and invigorates him, that outwardly he appears better than if anointed.

<hi type="bold">strengtheneth ... heart--</hi>gives vigor to man (compare <reference osisRef="Judg.19.5">Jud 19:5</reference>).

14-15. so that men and beasts are abundantly provided with food. for the service-- literally, "for the culture," &c., by which he secures the results. oil... shine-- literally, "makes his face to shine more than oil," that is, so cheers and invigorates him, that outwardly he appears better than if anointed. strengtheneth... heart-- gives vigor to man (compare Jud 19:5).


16-19. God's care of even wild animals and uncultivated parts of the earth.


20-23. He provides and adapts to man's wants the appointed times and seasons.


24-26. From a view of the earth thus full of God's blessings, the writer passes to the sea, which, in its immensity, and as a scene and means of man's activity in commerce, and the home of countless multitudes of creatures, also displays divine power and beneficence. The mention of


27-30. The entire dependence of this immense family on God is set forth. With Him, to kill or make alive is equally easy. To hide His face is to withdraw favor (<reference osisRef="Ps.13.1">Psa 13:1</reference>). By His spirit, or breath, or mere word, He gives life. It is His constant providence which repairs the wastes of time and disease.

27-30. The entire dependence of this immense family on God is set forth. With Him, to kill or make alive is equally easy. To hide His face is to withdraw favor (Psa 13:1). By His spirit, or breath, or mere word, He gives life. It is His constant providence which repairs the wastes of time and disease.


31-34. While God could equally glorify His power in destruction, that He does it in preservation is of His rich goodness and mercy, so that we may well spend our lives in grateful praise, honoring to Him, and delightful to pious hearts (<reference osisRef="Ps.147.1">Psa 147:1</reference>).

31-34. While God could equally glorify His power in destruction, that He does it in preservation is of His rich goodness and mercy, so that we may well spend our lives in grateful praise, honoring to Him, and delightful to pious hearts (Psa 147:1).


35. Those who refuse such a protector and withhold such a service mar the beauty of His works, and must perish from His presence.

<hi type="bold">Praise ye the Lord--</hi>The Psalm closes with an invocation of praise, the translation of a Hebrew phrase, which is used as an English word, "Hallelujah," and may have served the purpose of a chorus, as often in our psalmody, or to give fuller expression to the writer's emotions. It is peculiar to Psalms composed after the captivity, as "Selah" is to those of an earlier date. <chapter eID="Ps.104"/>

35. Those who refuse such a protector and withhold such a service mar the beauty of His works, and must perish from His presence. Praise ye the Lord-- The Psalm closes with an invocation of praise, the translation of a Hebrew phrase, which is used as an English word, "Hallelujah," and may have served the purpose of a chorus, as often in our psalmody, or to give fuller expression to the writer's emotions. It is peculiar to Psalms composed after the captivity, as "Selah" is to those of an earlier date.


<title type="x-s2">PSALM 105</title> <title type="x-s3"><reference osisRef="Ps.105.1-Ps.105.45">Psa 105:1-45</reference>. After an exhortation to praise God, addressed especially to the chosen people, the writer presents the special reason for praise, in a summary of their history from the calling of Abraham to their settlement in Canaan, and reminds them that their obedience was the end of all God's gracious dealings.</title>

<hi type="bold">1. call ... name--</hi>(<reference osisRef="Ps.79.6">Psa 79:6</reference>; <reference osisRef="Rom.10.13">Ro 10:13</reference>). Call on Him, according to His historically manifested glory. After the example of Abraham, who, as often as God acquired for Himself a name in guiding him, called in solemn worship upon the name of the Lord (<reference osisRef="Gen.12.8">Ge 12:8</reference>; <reference osisRef="Gen.13.4">13:4</reference>).

<hi type="bold">among the people--</hi>or, "peoples" (<reference osisRef="Ps.18.49">Psa 18:49</reference>).

<hi type="bold">deeds--</hi>or, "wonders" (<reference osisRef="Ps.103.7">Psa 103:7</reference>).

PSALM 105 Psa 105:1-45. After an exhortation to praise God, addressed especially to the chosen people, the writer presents the special reason for praise, in a summary of their history from the calling of Abraham to their settlement in Canaan, and reminds them that their obedience was the end of all God's gracious dealings. 1. call... name-- (Psa 79:6; Ro 10:13). Call on Him, according to His historically manifested glory. After the example of Abraham, who, as often as God acquired for Himself a name in guiding him, called in solemn worship upon the name of the Lord (Ge 12:8; 13:4). among the people-- or, "peoples" (Psa 18:49). deeds-- or, "wonders" (Psa 103:7).


3-4. Seeking God's favor is the only true mode of getting true happiness, and His strength [Psa 105:4] is the only true source of protection (compare <reference osisRef="Ps.32.11">Psa 32:11</reference>; <reference osisRef="Ps.40.16">40:16</reference>).

<hi type="bold">Glory ... name--</hi>boast in His perfections. The world glories in its horses and chariots against the Church of God lying in the dust; but our hope is in the name, that is, the power and love of God to His people, manifested in past deliverances.

3-4. Seeking God's favor is the only true mode of getting true happiness, and His strength [Psa 105:4] is the only true source of protection (compare Psa 32:11; 40:16). Glory... name-- boast in His perfections. The world glories in its horses and chariots against the Church of God lying in the dust; but our hope is in the name, that is, the power and love of God to His people, manifested in past deliverances.


<hi type="bold">5-6. judgments ... mouth--</hi>His judicial decisions for the good and against the wicked.

5-6. judgments... mouth-- His judicial decisions for the good and against the wicked.


7. Rather, "He, Jehovah, is our God." His title, "Jehovah," implies that He, the unchangeable, self-existing Being, makes things to be, that is, fulfils His promises, and therefore will not forsake His people. Though specially of His people, He is God over all.


8-11. The covenant was often ratified.

<hi type="bold">word--</hi>answering to "covenant" [Psa 105:9] in the parallel clause, namely, the word of promise, which, according to <reference osisRef="Ps.105.10">Psa 105:10</reference>, He set forth for an inviolable law.

<hi type="bold">commanded--</hi>or, "ordained" (<reference osisRef="Ps.68.28">Psa 68:28</reference>).

<hi type="bold">to a thousand generations--</hi>perpetually. A verbal allusion to <reference osisRef="Deut.7.9">De 7:9</reference> (compare <reference osisRef="Exod.20.6">Ex 20:6</reference>).

8-11. The covenant was often ratified. word-- answering to "covenant" [Psa 105:9] in the parallel clause, namely, the word of promise, which, according to Psa 105:10, He set forth for an inviolable law. commanded-- or, "ordained" (Psa 68:28). to a thousand generations-- perpetually. A verbal allusion to De 7:9 (compare Ex 20:6).


<hi type="bold">12-15. few ... in number--</hi>alluding to Jacob's words (<reference osisRef="Gen.34.30">Ge 34:30</reference>), "I being few in number."

<hi type="bold">yea, very few--</hi>literally, "as a few," that is, like fewness itself (compare <reference osisRef="Isa.1.9">Is 1:9</reference>).

<hi type="bold">strangers--</hi>sojourners in the land of their future inheritance, as in a strange country (<reference osisRef="Heb.11.9">He 11:9</reference>).

12-15. few... in number-- alluding to Jacob's words (Ge 34:30), "I being few in number." yea, very few-- literally, "as a few," that is, like fewness itself (compare Is 1:9). strangers-- sojourners in the land of their future inheritance, as in a strange country (He 11:9).


16. God ordered the famine. God

<hi type="bold">called for a famine--</hi>as if it were a servant, ready to come at God's bidding. Compare the centurion's words, as to disease being God's servant (<reference osisRef="Matt.8.8">Mt 8:8</reference>, <reference osisRef="Matt.8.9">9</reference>).

<hi type="bold">upon the land--</hi>namely, Canaan (<reference osisRef="Gen.41.54">Ge 41:54</reference>).

<hi type="bold">staff of bread--</hi>what supports life (<reference osisRef="Lev.26.26">Le 26:26</reference>; <reference osisRef="Ps.104.15">Psa 104:15</reference>; <reference osisRef="Isa.3.1">Is 3:1</reference>).

16. God ordered the famine. God called for a famine-- as if it were a servant, ready to come at God's bidding. Compare the centurion's words, as to disease being God's servant (Mt 8:8, 9). upon the land-- namely, Canaan (Ge 41:54). staff of bread-- what supports life (Le 26:26; Psa 104:15; Is 3:1).


17-21. Joseph was sent of God (<reference osisRef="Gen.45.5">Ge 45:5</reference>).

17-21. Joseph was sent of God (Ge 45:5).


<hi type="bold">22. To bind--</hi>Not literally bind; but exercise over them absolute control, as the parallel in the second clause shows; also <reference osisRef="Gen.41.40">Ge 41:40</reference>, <reference osisRef="Gen.41.44">44</reference>, in which not literal fettering, but commanding obedience, is spoken of. It refers to <reference osisRef="Ps.105.18">Psa 105:18</reference>. The soul that was once bound itself now binds others, even princes. The same moral binding is assigned to the saints (<reference osisRef="Ps.149.8">Psa 149:8</reference>).

<hi type="bold">teach ... senators wisdom--</hi>the ground of his exaltation by Pharaoh was his wisdom (<reference osisRef="Gen.41.39">Ge 41:39</reference>); namely, in state policy, and ordering well a kingdom.

22. To bind-- Not literally bind; but exercise over them absolute control, as the parallel in the second clause shows; also Ge 41:40, 44, in which not literal fettering, but commanding obedience, is spoken of. It refers to Psa 105:18. The soul that was once bound itself now binds others, even princes. The same moral binding is assigned to the saints (Psa 149:8). teach... senators wisdom-- the ground of his exaltation by Pharaoh was his wisdom (Ge 41:39); namely, in state policy, and ordering well a kingdom.


<hi type="bold">23-25. Israel ... and Jacob--</hi>that is, Jacob himself is meant, as <reference osisRef="Ps.105.24">Psa 105:24</reference> speaks of "his people." Still, he came with his whole house (<reference osisRef="Gen.46.6">Ge 46:6</reference>, <reference osisRef="Gen.46.7">7</reference>).

<hi type="bold">sojourned--</hi>(<reference osisRef="Gen.47.4">Ge 47:4</reference>).

<hi type="bold">land of Ham--</hi>or, Egypt (<reference osisRef="Ps.78.51">Psa 78:51</reference>).

23-25. Israel... and Jacob-- that is, Jacob himself is meant, as Psa 105:24 speaks of "his people." Still, he came with his whole house (Ge 46:6, 7). sojourned-- (Ge 47:4). land of Ham-- or, Egypt (Psa 78:51).


<hi type="bold">26. Moses ... chosen--</hi>both what they were by divine choice (<reference osisRef="Ps.78.70">Psa 78:70</reference>).

26. Moses... chosen-- both what they were by divine choice (Psa 78:70).


<hi type="bold">27. signs--</hi>literally, "words of signs," or rather, as "words" in Hebrew means "things," "things of His signs," that is, His marvellous tokens of power (<reference osisRef="Ps.145.5">Psa 145:5</reference>, Margin). Compare the same Hebraism (<reference osisRef="Ps.65.3">Psa 65:3</reference>, Margin).

27. signs-- literally, "words of signs," or rather, as "words" in Hebrew means "things," "things of His signs," that is, His marvellous tokens of power (Psa 145:5, Margin). Compare the same Hebraism (Psa 65:3, Margin).


28-36. The ninth plague is made prominent as peculiarly wonderful.

<hi type="bold">they rebelled not--</hi>Moses and Aaron promptly obeyed God (<reference osisRef="Heb.11.27">He 11:27</reference>); (compare Ex 7:<reference osisRef="1Cor.11.10">1-11:10</reference> and <reference osisRef="Ps.78.44-Ps.78.51">Psa 78:44-51</reference>, with which this summary substantially agrees). Or, rather, the "darkness" here is figurative (<reference osisRef="Jer.13.16">Jr 13:16</reference>), the literal plague of darkness (<reference osisRef="Exod.10.22">Ex 10:22</reference>, <reference osisRef="Exod.10.23">23</reference>) being only alluded to as the symbol of God's wrath which overhung Egypt as a dark cloud during all the plagues. Hence, it is placed first, out of the historical order. Thus, "They rebelled not (that is, no longer) against His word," refers to the Egyptians. Whenever God sent a plague on them, they were ready to let Israel go, though refusing when the plague ceased.

<hi type="bold">his word--</hi>His command to let Israel go [Hengstenberg]. Of the ten plagues, only eight are mentioned, the fifth, the murrain of beasts, and the sixth, the boils, being omitted.

28-36. The ninth plague is made prominent as peculiarly wonderful. they rebelled not-- Moses and Aaron promptly obeyed God (He 11:27); (compare Ex 7:1-11:10 and Psa 78:44-51, with which this summary substantially agrees). Or, rather, the "darkness" here is figurative (Jr 13:16), the literal plague of darkness (Ex 10:22, 23) being only alluded to as the symbol of God's wrath which overhung Egypt as a dark cloud during all the plagues. Hence, it is placed first, out of the historical order. Thus, "They rebelled not (that is, no longer) against His word," refers to the Egyptians. Whenever God sent a plague on them, they were ready to let Israel go, though refusing when the plague ceased. his word-- His command to let Israel go [Hengstenberg]. Of the ten plagues, only eight are mentioned, the fifth, the murrain of beasts, and the sixth, the boils, being omitted.


<hi type="bold">37. with silver and gold--</hi>presented them by the Egyptians, as an acknowledgment due for their labors in their bondage (compare <reference osisRef="Exod.12.35">Ex 12:35</reference>).

<hi type="bold">one feeble person--</hi>or, "stumbler," unfit for the line of march. Compare "harnessed," that is, accoutred and marshalled as an army on march (<reference osisRef="Exod.13.18">Ex 13:18</reference>; <reference osisRef="Isa.5.27">Is 5:27</reference>).

37. with silver and gold-- presented them by the Egyptians, as an acknowledgment due for their labors in their bondage (compare Ex 12:35). one feeble person-- or, "stumbler," unfit for the line of march. Compare "harnessed," that is, accoutred and marshalled as an army on march (Ex 13:18; Is 5:27).


38. (Compare <reference osisRef="Exod.12.33">Ex 12:33</reference>; <reference osisRef="Deut.11.25">De 11:25</reference>).

38. (Compare Ex 12:33; De 11:25).


<hi type="bold">39. covering--</hi>in sense of protection (compare <reference osisRef="Exod.13.21">Ex 13:21</reference>; <reference osisRef="Num.10.34">Nu 10:34</reference>). In the burning sands of the desert the cloud protected the congregation from the heat of the sun; an emblem of God's protecting favor of His people, as interpreted by Isaiah (<reference osisRef="Isa.4.5">Is 4:5</reference>, <reference osisRef="Isa.4.6">6</reference>; compare <reference osisRef="Num.9.16">Nu 9:16</reference>).

39. covering-- in sense of protection (compare Ex 13:21; Nu 10:34). In the burning sands of the desert the cloud protected the congregation from the heat of the sun; an emblem of God's protecting favor of His people, as interpreted by Isaiah (Is 4:5, 6; compare Nu 9:16).


42-45. The reasons for these dealings: (1) God's faithfulness to His covenant, "His holy promise" of Canaan, is the fountain whence flowed so many acts of marvellous kindness to His people (compare <reference osisRef="Ps.105.8">Psa 105:8</reference>, <reference osisRef="Ps.105.11">11</reference>). <reference osisRef="Exod.2.24">Ex 2:24</reference> is the fundamental passage [Hengstenberg]. (2) That they might be obedient. The observance of God's commands by Abraham was the object of the covenant with him (<reference osisRef="Gen.18.19">Ge 18:19</reference>), as it was also the object of the covenant with Israel, that they might observe God's statutes.

<hi type="bold">remembered ... and Abraham--</hi>or, "remembered His holy word (that is, covenant confirmed) with Abraham."

42-45. The reasons for these dealings: (1) God's faithfulness to His covenant, "His holy promise" of Canaan, is the fountain whence flowed so many acts of marvellous kindness to His people (compare Psa 105:8, 11). Ex 2:24 is the fundamental passage [Hengstenberg]. (2) That they might be obedient. The observance of God's commands by Abraham was the object of the covenant with him (Ge 18:19), as it was also the object of the covenant with Israel, that they might observe God's statutes. remembered... and Abraham-- or, "remembered His holy word (that is, covenant confirmed) with Abraham."


<title type="x-s2">PSALM 106</title> <title type="x-s3"><reference osisRef="Ps.106.1-Ps.106.48">Psa 106:1-48</reference>. This Psalm gives a detailed confession of the sins of Israel in all periods of their history, with special reference to the terms of the covenant as intimated (<reference osisRef="Ps.105.45">Psa 105:45</reference>). It is introduced by praise to God for the wonders of His mercy, and concluded by a supplication for His favor to His afflicted people, and a doxology.</title>

<hi type="bold">1. Praise, &c.--</hi>(See on <reference osisRef="Ps.104.35">Psa 104:35</reference>), begins and ends the Psalm, intimating the obligations of praise, however we sin and suffer <reference osisRef="1Chr.16.34-1Chr.16.36">1Ch 16:34-36</reference> is the source from which the beginning and end of this Psalm are derived.

PSALM 106 Psa 106:1-48. This Psalm gives a detailed confession of the sins of Israel in all periods of their history, with special reference to the terms of the covenant as intimated (Psa 105:45). It is introduced by praise to God for the wonders of His mercy, and concluded by a supplication for His favor to His afflicted people, and a doxology. 1. Praise, &c.-- (See on Psa 104:35), begins and ends the Psalm, intimating the obligations of praise, however we sin and suffer 1Ch 16:34-36 is the source from which the beginning and end of this Psalm are derived.


2. His acts exceed our comprehension, as His praise our powers of expression (<reference osisRef="Rom.11.33">Ro 11:33</reference>). Their unutterable greatness is not to keep us back, but to urge us the more to try to praise Him as best we can (<reference osisRef="Ps.40.5">Psa 40:5</reference>; <reference osisRef="Ps.71.15">71:15</reference>).

2. His acts exceed our comprehension, as His praise our powers of expression (Ro 11:33). Their unutterable greatness is not to keep us back, but to urge us the more to try to praise Him as best we can (Psa 40:5; 71:15).


3. The blessing is limited to those whose principles and acts are right. How "blessed" Israel would be now, if he had "observed God's statutes" (<reference osisRef="Ps.105.45">Psa 105:45</reference>).

3. The blessing is limited to those whose principles and acts are right. How "blessed" Israel would be now, if he had "observed God's statutes" (Psa 105:45).


4-5. In view of the desert of sins to be confessed, the writer invokes God's covenant mercy to himself and the Church, in whose welfare he rejoices. The speaker, me, I, is not the Psalmist himself, but the people, the present generation (compare <reference osisRef="Ps.106.6">Psa 106:6</reference>).

<hi type="bold">visit--</hi>(Compare <reference osisRef="Ps.8.4">Psa 8:4</reference>).

4-5. In view of the desert of sins to be confessed, the writer invokes God's covenant mercy to himself and the Church, in whose welfare he rejoices. The speaker, me, I, is not the Psalmist himself, but the people, the present generation (compare Psa 106:6). visit-- (Compare Psa 8:4).


6. Compare <reference osisRef="1Kgs.8.47">1Ki 8:47</reference>; <reference osisRef="Dan.9.5">Da 9:5</reference>, where the same three verbs occur in the same order and connection, the original of the two later passages being the first one, the prayer of Solomon in dedicating the temple.

<hi type="bold">sinned ... fathers--</hi>like them, and so partaking of their guilt. The terms denote a rising gradation of sinning (compare <reference osisRef="Ps.1.1">Psa 1:1</reference>).

<hi type="bold">with our fathers--</hi>we and they together forming one mass of corruption.

6. Compare 1Ki 8:47; Da 9:5, where the same three verbs occur in the same order and connection, the original of the two later passages being the first one, the prayer of Solomon in dedicating the temple. sinned... fathers-- like them, and so partaking of their guilt. The terms denote a rising gradation of sinning (compare Psa 1:1). with our fathers-- we and they together forming one mass of corruption.


7-12. Special confession. Their rebellion at the sea (<reference osisRef="Exod.14.11">Ex 14:11</reference>) was because they had not remembered nor understood God's miracles on their behalf. That God saved them in their unbelief was of His mere mercy, and for His own glory.

<hi type="bold">the sea ... the Red Sea--</hi>the very words in which Moses' song celebrated the scene of Israel's deliverance (<reference osisRef="Exod.15.4">Ex 15:4</reference>). Israel began to rebel against God at the very moment and scene of its deliverance by God!

7-12. Special confession. Their rebellion at the sea (Ex 14:11) was because they had not remembered nor understood God's miracles on their behalf. That God saved them in their unbelief was of His mere mercy, and for His own glory. the sea... the Red Sea-- the very words in which Moses' song celebrated the scene of Israel's deliverance (Ex 15:4). Israel began to rebel against God at the very moment and scene of its deliverance by God!


13-15. The faith induced by God's display of power in their behalf was short lived, and their new rebellion and temptation was visited by God with fresh punishment, inflicted by leaving them to the result of their own gratified appetites, and sending on them spiritual poverty (<reference osisRef="Num.11.18">Nu 11:18</reference>).

<hi type="bold">They soon forgat--</hi>literally, "They hasted, they forgat" (compare <reference osisRef="Exod.32.8">Ex 32:8</reference>). "They have turned aside quickly (or, hastily) out of the way." The haste of our desires is such that we can scarcely allow God one day. Unless He immediately answers our call, instantly then arise impatience, and at length despair.

<hi type="bold">his works--</hi>(<reference osisRef="Deut.11.3">De 11:3</reference>, <reference osisRef="Deut.11.4">4</reference>; <reference osisRef="Dan.9.14">Da 9:14</reference>).

<hi type="bold">his counsel--</hi>They waited not for the development of God's counsel, or plan for their deliverance, at His own time, and in His own way.

13-15. The faith induced by God's display of power in their behalf was short lived, and their new rebellion and temptation was visited by God with fresh punishment, inflicted by leaving them to the result of their own gratified appetites, and sending on them spiritual poverty (Nu 11:18). They soon forgat-- literally, "They hasted, they forgat" (compare Ex 32:8). "They have turned aside quickly (or, hastily) out of the way." The haste of our desires is such that we can scarcely allow God one day. Unless He immediately answers our call, instantly then arise impatience, and at length despair. his works-- (De 11:3, 4; Da 9:14). his counsel-- They waited not for the development of God's counsel, or plan for their deliverance, at His own time, and in His own way.


16-18. All the congregation took part with Dathan, Korah, &c., and their accomplices (<reference osisRef="Num.16.41">Nu 16:41</reference>).

<hi type="bold">Aaron the saint--</hi>literally, "the holy one," as consecrated priest; not a moral attribute, but one designating his office as holy to the Lord. The rebellion was followed by a double punishment: (1) of the non-Levitical rebels, the Reubenites, Dathan and Abiram, &c. (<reference osisRef="Deut.11.6">De 11:6</reference>; <reference osisRef="Num.26.10">Nu 26:10</reference>); these were swallowed up by the earth.

16-18. All the congregation took part with Dathan, Korah, &c., and their accomplices (Nu 16:41). Aaron the saint-- literally, "the holy one," as consecrated priest; not a moral attribute, but one designating his office as holy to the Lord. The rebellion was followed by a double punishment: (1) of the non-Levitical rebels, the Reubenites, Dathan and Abiram, &c. (De 11:6; Nu 26:10); these were swallowed up by the earth.


19-23. From indirect setting God at naught, they pass to direct.

<hi type="bold">made--</hi>though prohibited in <reference osisRef="Exod.20.4">Ex 20:4</reference>, <reference osisRef="Exod.20.5">5</reference> to make a likeness, even of the true God.

<hi type="bold">calf--</hi>called so in contempt. They would have made an ox or bull, but their idol turned out but a calf; an imitation of the divine symbols, the cherubim; or of the sacred bull of Egyptian idolatry. The idolatry was more sinful in view of their recent experience of God's power in Egypt and His wonders at Sinai (<reference osisRef="Exod.32.1-Exod.32.6">Ex 32:1-6</reference>). Though intending to worship Jehovah under the symbol of the calf, yet as this was incompatible with His nature (<reference osisRef="Deut.4.15-Deut.4.17">De 4:15-17</reference>), they in reality gave up Him, and so were given up by Him. Instead of the Lord of heaven, they had as their glory the image of an ox that does nothing but eat grass.

19-23. From indirect setting God at naught, they pass to direct. made-- though prohibited in Ex 20:4, 5 to make a likeness, even of the true God. calf-- called so in contempt. They would have made an ox or bull, but their idol turned out but a calf; an imitation of the divine symbols, the cherubim; or of the sacred bull of Egyptian idolatry. The idolatry was more sinful in view of their recent experience of God's power in Egypt and His wonders at Sinai (Ex 32:1-6). Though intending to worship Jehovah under the symbol of the calf, yet as this was incompatible with His nature (De 4:15-17), they in reality gave up Him, and so were given up by Him. Instead of the Lord of heaven, they had as their glory the image of an ox that does nothing but eat grass.


24-27. The sin of refusing to invade Canaan, "the pleasant land" (<reference osisRef="Jer.3.19">Jr 3:19</reference>; <reference osisRef="Ezek.20.6">Eze 20:6</reference>; <reference osisRef="Dan.8.9">Da 8:9</reference>), "the land of beauty," was punished by the destruction of that generation (<reference osisRef="Num.14.28">Nu 14:28</reference>), and the threat of dispersion (<reference osisRef="Deut.4.25">De 4:25</reference>; <reference osisRef="Deut.28.32">28:32</reference>) afterwards made to their posterity, and fulfilled in the great calamities now bewailed, may have also been then added.

<hi type="bold">despised--</hi>(<reference osisRef="Num.14.31">Nu 14:31</reference>).

<hi type="bold">believed not his word--</hi>by which He promised He would give them the land; but rather the word of the faithless spies (compare <reference osisRef="Ps.78.22">Psa 78:22</reference>).

24-27. The sin of refusing to invade Canaan, "the pleasant land" (Jr 3:19; Eze 20:6; Da 8:9), "the land of beauty," was punished by the destruction of that generation (Nu 14:28), and the threat of dispersion (De 4:25; 28:32) afterwards made to their posterity, and fulfilled in the great calamities now bewailed, may have also been then added. despised-- (Nu 14:31). believed not his word-- by which He promised He would give them the land; but rather the word of the faithless spies (compare Psa 78:22).


<hi type="bold">28-30. sacrifices of the dead--</hi>that is, of lifeless idols, contrasted with "the living God" (<reference osisRef="Jer.10.3-Jer.10.10">Jr 10:3-10</reference>; compare <reference osisRef="Ps.115.4-Ps.115.7">Psa 115:4-7</reference>; <reference osisRef="1Cor.12.2">1Co 12:2</reference>). On the words,

<hi type="bold">joined themselves to Baal-peor--</hi>see <reference osisRef="Num.25.2">Nu 25:2</reference>, <reference osisRef="Num.3.5">3, 5</reference>.

<hi type="bold">Baal-peor--</hi>that is, the possessor of Peor, the mountain on which Chemosh, the idol of Moab, was worshipped, and at the foot of which Israel at the time lay encamped (<reference osisRef="Num.23.28">Nu 23:28</reference>). The name never occurs except in connection with that locality and that circumstance.

28-30. sacrifices of the dead-- that is, of lifeless idols, contrasted with "the living God" (Jr 10:3-10; compare Psa 115:4-7; 1Co 12:2). On the words, joined themselves to Baal-peor-- see Nu 25:2, 3, 5. Baal-peor-- that is, the possessor of Peor, the mountain on which Chemosh, the idol of Moab, was worshipped, and at the foot of which Israel at the time lay encamped (Nu 23:28). The name never occurs except in connection with that locality and that circumstance.


<hi type="bold">31. counted ... righteousness--</hi>"a just and rewardable action."

<hi type="bold">for--</hi>or, "unto," to the procuring of righteousness, as in <reference osisRef="Rom.4.2">Ro 4:2</reference>; <reference osisRef="Rom.10.4">10:4</reference>. Here it was a particular act, not faith, nor its object Christ; and what was procured was not justifying righteousness, or what was to be rewarded with eternal life; for no one act of man's can be taken for complete obedience. But it was that which God approved and rewarded with a perpetual priesthood to him and his descendants (<reference osisRef="Num.25.13">Nu 25:13</reference>; <reference osisRef="1Chr.6.4">1Ch 6:4</reference>, &c.).

31. counted... righteousness-- "a just and rewardable action." for-- or, "unto," to the procuring of righteousness, as in Ro 4:2; 10:4. Here it was a particular act, not faith, nor its object Christ; and what was procured was not justifying righteousness, or what was to be rewarded with eternal life; for no one act of man's can be taken for complete obedience. But it was that which God approved and rewarded with a perpetual priesthood to him and his descendants (Nu 25:13; 1Ch 6:4, &c.).


32-33. (Compare <reference osisRef="Num.20.3-Num.20.12">Nu 20:3-12</reference>; <reference osisRef="Deut.1.37">De 1:37</reference>; 3:26).

<hi type="bold">went ill with--</hi>literally, "was bad for"

<hi type="bold">Moses--</hi>His conduct, though under great provocation, was punished by exclusion from Canaan.

32-33. (Compare Nu 20:3-12; De 1:37; 3:26). went ill with-- literally, "was bad for" Moses-- His conduct, though under great provocation, was punished by exclusion from Canaan.


34-39. They not only failed to expel the heathen, as God

<hi type="bold">commanded--</hi>(<reference osisRef="Exod.23.32">Ex 23:32</reference>, <reference osisRef="Exod.23.33">33</reference>), literally, "said (they should)," but conformed to their idolatries [Psa 106:36], and thus became spiritual adulterers (<reference osisRef="Ps.73.27">Psa 73:27</reference>).

34-39. They not only failed to expel the heathen, as God commanded-- (Ex 23:32, 33), literally, "said (they should)," but conformed to their idolatries [Psa 106:36], and thus became spiritual adulterers (Psa 73:27).


40-43. Those nations first seduced and then oppressed them (compare <reference osisRef="Judg.1.34">Jud 1:34</reference>; 2:14; 3:30). Their apostasies ungratefully repaid God's many mercies till He finally abandoned them to punishment (<reference osisRef="Lev.26.39">Le 26:39</reference>).

40-43. Those nations first seduced and then oppressed them (compare Jud 1:34; 2:14; 3:30). Their apostasies ungratefully repaid God's many mercies till He finally abandoned them to punishment (Le 26:39).


44-46. If, as is probable, this Psalm was written at the time of the captivity, the writer now intimates the tokens of God's returning favor.


<title type="x-s2">PSALM 107</title> <title type="x-s3"><reference osisRef="Ps.107.1-Ps.107.43">Psa 107:1-43</reference>. Although the general theme of this Psalm may have been suggested by God's special favor to the Israelites in their restoration from captivity, it must be regarded as an instructive celebration of God's praise for His merciful providence to all men in their various emergencies. Of these several are given--captivity and bondage, wanderings by land and sea, and famine; some as evidences of God's displeasure, and all the deliverances as evidence of His goodness and mercy to them who humbly seek Him.</title>

1-2. This call for thankful praise is the burden or chorus (compare <reference osisRef="Ps.107.8">Psa 107:8</reference>, <reference osisRef="Ps.107.15">15</reference>, &c.).

PSALM 107 Psa 107:1-43. Although the general theme of this Psalm may have been suggested by God's special favor to the Israelites in their restoration from captivity, it must be regarded as an instructive celebration of God's praise for His merciful providence to all men in their various emergencies. Of these several are given--captivity and bondage, wanderings by land and sea, and famine; some as evidences of God's displeasure, and all the deliverances as evidence of His goodness and mercy to them who humbly seek Him. 1-2. This call for thankful praise is the burden or chorus (compare Psa 107:8, 15, &c.).


<hi type="bold">3. gathered--</hi>alluding to the dispersion of captives throughout the Babylonian empire.

<hi type="bold">from the south--</hi>literally, "the sea," or, Red Sea (<reference osisRef="Ps.114.3">Psa 114:3</reference>), which was on the south.

3. gathered-- alluding to the dispersion of captives throughout the Babylonian empire. from the south-- literally, "the sea," or, Red Sea (Psa 114:3), which was on the south.


4-7. A graphic picture is given of the sufferings of those who from distant lands returned to Jerusalem; or,

<hi type="bold">city of habitation--</hi>may mean the land of Palestine.

4-7. A graphic picture is given of the sufferings of those who from distant lands returned to Jerusalem; or, city of habitation-- may mean the land of Palestine.


<hi type="bold">8-9. To the chorus is added, as a reason for praise, an example of the extreme distress from which they had been delivered--</hi>extreme hunger, the severest privation of a journey in the desert.

8-9. To the chorus is added, as a reason for praise, an example of the extreme distress from which they had been delivered-- extreme hunger, the severest privation of a journey in the desert.


<hi type="bold">10-16. Their sufferings were for their rebellion against (<reference osisRef="Ps.105.28">Psa 105:28</reference>) the words, or purposes, or promises, of God for their benefit. When humbled they cry to God, who delivers them from bondage, described as a dark dungeon with doors and bars of metal, in which they are bound in iron--</hi>that is, chains and fetters.

<hi type="bold">shadow of death--</hi>darkness with danger (<reference osisRef="Ps.23.4">Psa 23:4</reference>).

10-16. Their sufferings were for their rebellion against (Psa 105:28) the words, or purposes, or promises, of God for their benefit. When humbled they cry to God, who delivers them from bondage, described as a dark dungeon with doors and bars of metal, in which they are bound in iron-- that is, chains and fetters. shadow of death-- darkness with danger (Psa 23:4).


17-22. Whether the same or not, this exigency illustrates that dispensation of God according to which sin brings its own punishment.

<hi type="bold">are afflicted--</hi>literally, "afflict themselves," that is, bring on disease, denoted by loathing of food, and drawing

17-22. Whether the same or not, this exigency illustrates that dispensation of God according to which sin brings its own punishment. are afflicted-- literally, "afflict themselves," that is, bring on disease, denoted by loathing of food, and drawing


23-32. Here are set forth the perils of seafaring, futility of man's, and efficiency of God's, help.

<hi type="bold">go ... sea--</hi>alluding to the elevation of the land at the coast.

23-32. Here are set forth the perils of seafaring, futility of man's, and efficiency of God's, help. go... sea-- alluding to the elevation of the land at the coast.


<hi type="bold">33-41. He turneth rivers into a wilderness, &c.--</hi>God's providence is illustriously displayed in His influence on two great elements of human prosperity, the earth's productiveness and the powers of government. He punishes the wicked by destroying the sources of fertility, or, in mercy, gives fruitfulness to deserts, which become the homes of a busy and successful agricultural population. By a permitted misrule and tyranny, this scene of prosperity is changed to one of adversity. He rules rulers, setting up one and putting down another.

33-41. He turneth rivers into a wilderness, &c.-- God's providence is illustriously displayed in His influence on two great elements of human prosperity, the earth's productiveness and the powers of government. He punishes the wicked by destroying the sources of fertility, or, in mercy, gives fruitfulness to deserts, which become the homes of a busy and successful agricultural population. By a permitted misrule and tyranny, this scene of prosperity is changed to one of adversity. He rules rulers, setting up one and putting down another.